which chiefly prevail'd with the Tartars. As to what we may truly call Su- T. p. 175perftition, I believe a right or rank Papift may vie with any Man living; and as to Libertinifm, I dare fay that true Popery, especially your Jefuits Morals, allow and encourage a licentious Life, beyond any thing in the Alcoran. For the greatest Sins and Lewdnefs, will find at Rome either Salvo's to palliate them, or Indulgences and Pardons from the Inexhaustible Treasure of the Church. And a Papist, if Rich, hath the Advantage of any Man living befides; His wealth will maintain him in the full fwing of all his Debaucheries here, and will purchase Maffes enough, when he dies, to fecure him from all harm hereafter. So that if Voluptuonnefs, or Licentious living, was the main mo tive to the Tartars for turning Mahometans, the good Fathers from the Pope might have freely and fully open'd to them the Immenfe Treasures of their Church, (which now for Modefty they did not do,) and fo might have outbidden the Saracens ten to one. Therefore without doubt there was fomething more in this Story then what Surias makes of it; the Saracens were not fo Ignorant of the abfurd Doctrines and Idola rous Practices of the Popish Religion, but they were able to tell the Tartars enough of it to make them loath it. If the good Fathers, the Jefuits, as Cl. Beregardus tells us, when the King of Circul. Pijan. China feeing a Crucifix askt who that was upon the Cross, were afraid to part 3. c. 3. call him, Deum Chriftianorum, the God of the Chriftians; but faid only that he was a Holy Man, who was put to a shamefull Death for the Salvation of his People; How durft they have told him, that when they pleased they could make Him alive, (with very Body, Blood, and Bones,) of a piece of Bread, and Ear Him when they have done? It is well known that Mahomet, who took Conftantinople, was at one time a well-wisher to Christianity, and he defired from Gennadius the Patriarch to know what the Chriftians believed; In MSto; meo If the Patriarch in his answer had as largely and fully declared for Tranfubftan. & apud Craf. Turcogv. tiation as he did for the Trinity, what wonderfull Perfwafion had he added, to have made the Sultan a perfect Chriftian? Bnt there is not one word of it there, which to me is an infallible Argument, that Gennadius then either did not be lieve it himself, or was abfolutely afhamed to own it.

Notwithstanding all this, Dofitheus for a concluding Stroke to this his Apology, or weighty Synod, folemnly declares as an Oracle, to eigeμéva xweis nons τα εἰςεμένα χωρὶς πάσης ἀντιλογίας είληπται παρὰ τῶν ̓Αποτόλων, that all things which he bath faid in this great Work, came without all Contradiction directly from the Apoftles themselves, the Fathers having handed them down to us by written Oral Tradition; (we must not expect fo much as the very Doctrine of Accidents;) and a little before (what is more amazing) he is pleased in the front of other Authorities, (which he only Mentions in general,) to recommend feveral Modern Latinized Writers to fupport this his affertion; as Corefius, Gabriel Severus, Jeremias the Patriarch, Meletius Syrigus, and others; and we could match them with a full Squadron of another Opinion, but we want no fuch Auxiliaries. Corefius was indeed a learned Man and wrote much; but he was a Chiote and his Latin and Doctrine came both from the fame School; and it is well known how changable and wavering he was under the feveral difpenfations of his Fortune; as for the rest I have here already taken notice of most of them, and fhall now add no more, but that of the Poet with fome little Alteration.

Continuo crassum ridebat Claudius ingens,

Et centum Græcos curto centusse licetur

Great Claudius laught at these late Scribes of Greece,
And thinks a Hundred fcarce worth pence a piece.

P. 236.

P. 338.

LIBER

T. p. 176.

Decret. xv.

p. 270.

Bellarm. de Sacrum.l. 1.c. 7,

8.

T. conc. 1.
P. 640. d.

p. 618.

H

AVING thus largely confidered Tranfubftantiation, it being the main drift of the Latins in procuring this famous Apology of Dofitheus, I should have now paft by all the reft; but finding there also many other Doctrines, which are purely and entirely of a Latin Original and Contrivance, and yet pofitively fet down and vouched as the Antient and Catholick belief of the Greek Church, I cannot but take some notice at least of one or two of them, which to me feem of the greatest Importance.

The first is about the Evangelical Mysteries, or (as the Latins call them) Sacraments. This pretended Synod herein purely mimicking the Latins tells us, that they are neither more nor less then just seven; and fo befides the two which we own, Dofit heus reckons up five more. 1. Τὸ ἅγιον Hugov, the Holy Unguent, or what is alfo called (by them as well as us) Bebai 15, Confirmation. 2. Orders. 3. Matrimony. 4. Confeffion and Pennance. 5. 'Euxiλaior, The Holy Oyl, or Oyl blessed with Prayers, which the Latins will have to answer their extream Unction.

As for the Words, μughgior, Mystery and, Sacramentum, Sacrament, I fhall not trouble my felf or the Reader here with recounting the feveral Senfes, in which they are used by the Greek and Latin Authors both Sacred and Prophane; or take any notice how fome of the first Reformers boggled at the ufe of the Latin word, which is many times for only fome great Rite or Solemn Ceremony; as Pope Fabian (if his Epiftles be Genuine) calls the Making and not the Ufing of the Ungent, or Chrilme, Sacramentum, and faith, it ought to be done every Tear in Coena Domini, upon Holy Thursday, becaufe Chrift when he wash'd the Difciples Feet, taught them how to make this Chrifm or Unguent. See much the fame in Goar, where in the Patriarch's Prayer at the making of the, μgo, Chrifm, it is called (wood Uggio an enlivening Mystery. The Heathens, from whom the word pugngior, Mystery, is borrowed, meant by it not a thing Incomprehenfible or Unintelligible, but a thing whofe meaning was not known to the Vulgar. Take that alone in Lucian for a fufficient Instance. "Momus was inveighing against the monstrous Gods and extravagant Obferva"tions of the Ægyptians and other Heathen Priests; Jupiter told him, that "most of these things were, awiyuara, Riddles, or dark hidden Notions, which "aμúnт, a Man not Initiated or Inftructed in their hidden meaning ought not "to laugh at. Truly, faith Momus, záru you μugngiar de nur, we have very great "need of Mysteries to understand thefe Gods to be Gods, as Statues of Men "with Dogs-heads to be Dogs-headed Gods. It is plain here, that by Myste ry was meant fomething under an outward appearance, or visible Sign, which the Contrivers well understood, but they concealed the meaning from the Vulgar, that they might be the more amused at it. And this I take to be the very fame Cafe in all their Hieroglyphicks, and uncoucht Figures and Images. But I will briefly confider what both Latins and Greeks allow to be, the Thing it felf, which they call by these names, a Sacrament, faith the Council of Trent, C. 1. §. 11. is a Thing fubject to our Senfes, which from God's Inftitution bath the 'Oebdož, oμa. Power both of fignifying and effecting Holiness and Righteousness. A Myftery, fay the Greeks, is a certain Rite which under fome vifible Species, or Sign, is a Caufe, and bring to the Soul of the Faithfull, the invifible Grace of God; which (Mystery) hath been ordered, or appointed, by our Lord,

Catech. part 2.

p. 151.

by

T. p. 176.

Συνοψ. τῶν διγ.

P. 74.

1. 2. c. 24.

Act. 8. 17.

c. 19. 6.

by which every one of the Faithful receive the Divine Grace. And Greg. Hieromon; (one of their late Champions) defines a Myftery thus, vay eva Decor by avion Evenμa, It is a Divine and Holy Invention, which is made by the Mediation of a Prieft; which by certain Material, and Bodily, and fenfible Things, declares and fhews forth an Immaterial Grace, which God, Communicates to us by means of it, when we worthily receive it. And prefently after he adds, XeyeToy Sov ugnua, It is called a Divine Invention, becaufe not Mans, ves, Wit, or Understanding, but the Infinite Wifdem and Power of God, even our Lord Chrift invented it. So that in both Churches the grand Characteristick of what is truly to be called a Mystery or Sacra. ment, is this, it must neceffarily be the Inftitution and Invention, not of Man, but of God or Chrift himself. Now if we fhould bring thefe five above named Rites to this fingle Touch-ftone alone, I fear we should find not one of them able to bear the Tryal. I will begin with the first as I find them fet down in Dofit heus. The Infiitution of Confirmation, or a Command for it, as Bellarmine tru- De Effect.Sacr. ly confeffeth; is no where exprefly to be found in Scripture; and all that p. 83. G. he brings for it from thence is, that the Holy Ghoft was given by the Apostles laying on of their Hands; and from thence he argues, that they must needs have had a particular Command for fo doing; But if the Apostles had fuch a Command, and fuch an extraordinary Power annext to it, for the beginning and propagating of the Gofpel; how can he prove that this defcends to us, and that we have ftill the fame Command and Privelege? And how far is this from the, ayor μugor, holy Ungent, inftituting Confirmation to be performed by it? He faith indeed confidently enough, that Impofition of hands was conftantly join'd with Anointing and with the Sign of the Cross, in the Apoftles times; and he vainly goes a great way about to little purpose, to prove it. The Greeks! 2. de Confor its Inftitution cite from the Latins only Chrift's Promife, in St. Luke; and that (general inward,) Sanctification of the Spirit, mention'd by St. Paul Gregerom. But their Confeffion is more Free and Ingenuous; τὸ μύρον το χρίσματος ή της προς έμ Xio, Confirmation, fay they, began when the Holy Ghoft came down upon the Apofiles; As then, έχυσεν εἰς ἀυτὲς τὰ χαρίσματά τε, He fed upon them his Gifts (contrary to Bellarmine) fo now in like manner his Gifts De Sacr. con(not He himself) are shed upon the Baptized. Again, xgios auтn Tõ χρίσις ἅυτη μὲ gu, Ti μãmov eier à végyua, this anointing of the Unguent, or rather we may fay this Efficacy, or Power, of it, was done in the Apoftles times by the Impofition of hands; afterwards it was done, MÈ The xgion To μúgy, with the Anointing of the Unguent, as Dionyfius the Areopagite witneffeth. Now it is plain that they here own, that the Inftitution and use of this Unguent, at Confirmation, was but a later Human Invention; for Morinus hath Comment. part fufficiently proved that the pretended Dionyfius his Book was wrote at least after the firft Council of Nice.

8,

Ibid. H.

T p. 177:

firm. c. 9.

P. 144. 1.

p. 83 Dojith.

P. 140.

firm. 1. 2. c. 2.

P. 136. E.

2. c. 6.

Euch. p. 284

As for the Matter of this pretended Sacrament, it is wonderful to see what a large Recipe the Greeks had of old for making this Unguent; many of the Drugs are now utterly unknown; and Goar and his friend, Doctor Corefius, Goar. 637could not with all their skill so much as guefs at feveral of them; one of their Fancies feem very ridiculous, they expound, urónonna, (visci grana,) Miffeltoberries; of which Bird-lime hath been made of old, but never did they enter into any fragrant Ointment; if I may give my guess, I would fay the words was ugoór czna, Myrtle berries; which have a good Scent and are plentifully to be had; it would be too trifling here to mention any of the rest, thefe Drugs were fo numerous at first, and many so very fcarce and dear, as by degrees many were left out and quite forgotten; and it is plain, that they did not flick to any one Prefcription, by the feveral Forms in Goar; and the man- 638. 640. ner of making of it was fo nice and tedious as it lafted many whole days, as there you may likewife fee; and fo at last that way also ceafed. It had been 639.643. 1. a. of old challenged by the Patriarch of Conftantinople as his peculiar Right to 643. 1. b. make this Unguent, and diftribute it to others; and without doubt this trick

well

T. p. 177.

Catech. Rom.

part. 2. c. 3.

§. 7.

well managed might bring him in a good Revenue, for every Parish Priest must use it in Baptifm; but afterwards it is likely that every Patriarch, or Metropolite, or Bishop made it his own way, as I fuppofe they do now; fome to my knowledge ufed Meccha Balfome mixt with fome few fragrant Drugs; and 632. Goar gives us a very fhort Recipe from Corefius, ufed by the Patriarch in those days. Musk and Opobalfamum and Amber well mixt with fome good Rofe Water. And to reconcile all thefe various ways of making this Unguent a643. §. 1. b. mongst the Greeks with the ufage of the Latin Church, he faith poffitively, that it is the Sacred fentence of the Catholick Church (he means furely that of Rome) that the true Matter of this Chrifm, or Unguent, is Oyl mixt with Balfom; And therefore if these two Ingredients be in it, all the reft fignify nothing at all; they may either be added or quite left out. So he makes the Greeks in this Point, ne latum unguem a Latinis recedere, as thoroughly Orthodox as Heart can wish. Yet why only Oyl and Balfom should be thus neceffary I cannot fee; and he himself argues that uig an Unguent imploys a full Compofition of many Simples together; nay, he infinuares out of St. Bafil, as if a larger Recipe for it was handed down from the Apofles (as they would have all things elfe) by a fecret tradition; If it was fo the Grecks Materia or large Compofition is more Apoftolical, then that (e duobus) of the Latins. But befides all this, how can thofe two Traditions confift. Amongst the Latins only a Bifhop can make the Chrism, and only a Bishop can ufe it and Confirm; Amongst the Greeks only a Bifhop indeed can make the P. 362. Unguent, but every common Prieft ufeth it in Baptifin. Nay in one of Goar's Forms when the Bishop Baptizes, the Pricft Confirms. If the Apofties, (or rather Christ's) Inftitution was only for a Bifhop both to make and ufe the Unguent, how could the Greeks mangle this Sacrament, and give the better part of it to the Priest? At least herein they must be Schifmaticks from the Church of Rome. Again, the Greeks always Anoint, or Confirm, agus immediatly after Baptifm, all that are Baptifed; But the Latins only thofe of riper

643. §. 1. a.

T. p. 178.

Euchol. 123.

Pontific. Rom.

Years.

As to the Form, as they call it, of this pretended Sacrament, you will find as little proof for the Inftitution of that; And the Greeks and Latins are far enough off from ever reconciling their differing ways of Anointing; or their different words. The Greek Prieft with the Unguent makes the Sign of the Goar. 356. Cross. upon the Forehead, the Eyes, the Noftrils, the Mouth, the two Ears, the Breaft, the Hands, and the Feet, faying, garis dog as TevμAT arís, aulu. The Seal of the Gift of the Holy Ghoft. Amen. The Latin Bishop with his right Thumb dipt in the Chrifm makes the Sign of the Cross only upon the Forehead of those which he Confirms, faying, 1 Sign thee with the Sign of the Cross, and Confirm thee with the Chrifm of Salvation; In the name of the Father, and of the Son, and of the Holy Ghoft. Amen. And then (as a token of Love, I fuppofe) he hits the Perjon a little tick on the Cheek, Jaying, Peace be with you. Now letting all the Ceremonious part here pafs; which of thefe two Forms of Words (in which according to them the very Effential Form of this Sacrament must confift) fhall I fay is the true Chriftian or Apoftolical Tradition? For methinks both could not come from one and the fame Inftitution. Greg. Hieromonach. is for neither of them; and faith pofitively that the Words which the Priest faith are not the Form of it, but the Grace which comes from God; for the Form, faith he, must always remain, but the Priest's Words do not remain; therefore it becomes us rather to fay, that the Grace is the Form of this Mystery. And if it be fo, Grace muft needs be (as indeed it is) the true and only Form of all Sacraments; And what then will become of all the Trumpery of the Schools? But the Roman Catechism carefully refolves, all this into the Authority of the Catholick Church, of whofe dictates, it faith, we cannot any thing doubt; and if this would do without any Authority or Commiffion from Chrift, we might have Myfteries or Sacraments enough. There are, especially in the Greek

76.

Church,

Church, plenty of Rites folemnly prescribed, wherein there is, an outward vi. T. *p 178. fibe Sign; an inward Spiritual Grace fignified; and the Operation of a Prieft; now though there wants for thefe a Commiffion or Inftitution from above, yet at this rate if the Church pleafes they may be, nay, they are as perfet Sacraments as any of thefe five above named. Paffing by many many more Inftances which I could give of this matter, give me leave but to take a fhort view of only the Rites and Ceremonies used about a Child from its Birth to its Confirmation.

The Greeks folemnly name their Children the eighth Day after they are Born, Euchol. p. 106. if they live fo long; then the Priest Signs them with the Sign of the Cross, on their Forehead, Mouth, and Breaft. And Prays, let the Light of thy Countenance be fign'd upon this thy Servant. N. N. Let the Cross of thy only begotten Son be Sign'd in his Heart and in his Thoughts.

Grant O

Lord that thy Holy Name may rest upon Him never to be denied. Goar calls these their Petitions, the three Graces which answer the three feveral Signs 323. 4. of the Cross.

Again, when the Woman is Churched (as we call it) fourty days after Childbearing; The Child if alive and able, is then brought to Church likewise, Euchol. 108. and the Priest Croffing of it again, Prays, O Almighty Lord, blefs it and Goar 325. increase it, to every work that is good and well pleafing unto thee; chafing away from it all Adverfary Power, by this Signing of the Type of thy Cross &c. And in the next Prayer he defires God to Bless it, that it may T. p. 170. live to be Baptized, &c. Then figning again a Cross, with the Child it felf before the doors of the Church, by various Forms of Words there, and within the Church, and all about it within, he declares it to be admitted or received into the Church.

Goar. 334.

In the making of a Catechumen, or one to be Catechifed before Baptifm. The Prieft thrice breaths upon his Face; and thrice Croffes him on the Fore- Euchol. 113. bead, and on the Breaft; and lays his Hand upon his Head, faying, In thy Name O Lord God of Truth, and of thy only begotten Son, and of thy Holy Ghoft, I lay my Hand upon thy Servant, N N.-Remove from him that old Error (perhaps they may mean Original Sin, or his natural Condition, or the old Man) and fill him with Faith in Thee, and with Hope and Charity; Grant that he may walk in all thy Commandments; Write him in the Boook of thy Life; &c. Then follow feveral Exorcifms to conjure the Devil and all that belongs to Him out of him. Then the Priest breaths Euchol. 115. on his Mouth, his Forehead, and his Breaft, faying thrice, drive out of him Goar. 337every Evil and unclean Spirit, bid and neftling in his Heart. Then he Names feveral of them, the Spirit of Error, of Wickedness, of Idolatry, of Coveteousness, of Lying, of Uncleannefs; And make him a Rational Sheep of the Holy Flock, (or Fold,) of thy Chrift; &c. Then follows a Solemn Stipulation between the Priest and the Catechumen; firft, towards the Weft; Doft thou renounce the Devil, &c. This is faid thrice. Then the Catechumen; or, if he be a Barbarian or a Child,) his God Father, Answers, I renounce him; and this Antwer is thrice alfo made. Then the Prieft bids him puff at him and spit at him; which accordingly is done. Then turning to the Eaft; Queftion, Art thou join'd to Chrift? Anfwer, I am join'd; this is also done thrice. Doft thou believe in Him? Aufwer, I believe, and fo he repears the whole Nicene Creed; This is done thrice, &c. At laft the Priest Prays. -Fill him with the Power of thy Holy Spirit to the Union of thy Chrift. Many remain'd Catechumens a great while before they were Baptized; and then the Office, by which they were made, I believe of old ended just after their Exorcifm; for in an old MS. of mine, and in thofe mention'd by, Euch. 116. G. Goar, there is before the Prayer there following this Rubrick; 'Eugh meta 337. TO THOMOLY NETEX ÉLEroy, A prayer after a Catechumen is made and is juft Ms. г. 183. b. that hour Baptized. So that this Prayer and all that Stipulation following was to be made at the Baptifm; and my MS. makes it out from

(

339. C.