* p. 6.

* p. 7.

10. Uno verbo, an credant Sacramentum Euchariftia, panem nempe JanEtificatum effe revera deum ipfum fubftantialiter creatorem cæli & terra, boc eft, fubftantiam illam panis fanctificati quam fumunt ore corporeo, effe eandem & numero particulam materia creata quam fecunda trinitatis perfona, verbum Patris, affumpfit in unitatem perfonæ per unionem Hypoftaticam.

11. An ejufmodi doctrina fancita fit in aliquo confilio Græcorum, & Anathema dicitur contrarium fentientibus.

12. An memoria Cyrilli Lucaris fanctiffimi Ecclefia Conftantinopolitana Patriarchæ Græcis fit execranda, eo quod in fua fidei confeffione Latinorum μετεσίωσιν rejecit.

13. Quid fentiant de duobus confiliis habitis adverfus Cyrillium Lucarim, alterum anno 1639. Conftantinopoli fub Cyrillo Beroenfi Patriarcha Cyrilli Lucaris fucceffore, alterum anno 1642, fub Parthenio Cyrilli Beroenfis fucceffore in quibus damnatur Cyrilli Lucaris doctrina.

14. Quid fentiant de Confeffione quadam fidei, cujus titulus eft. Confeffio fidei Ecclefia orientalis, cujus auctores fuerunt Petrus Mogilas Archiepifcopus Ruffia & Meletius Surigus Ecclefiæ Conftantinopolitana Theologus, anno 1642. ubi Tranfubftantiationis dogma definiunt, quamque, fi credere fas eft, quatuor Patriarchæ fubfcripferunt, anno 1643. banc confeffionen Panagiota imprimendam curavit apud Batavos & diffeminari juffit per orientem ipfe Græcus Latinizans. Multum intereft fcire an Græci moderni habeant ejufmodi fidei confefsionem pro Authentica. Item quid fentiunt de Catechismo protofyncelli edito Venetiis 1642, adverfus Cyrillium Lucarim.

15. Opera pretium etiam foret intelligere quâ viâ quibufve artibus Miffionarii Romani tot Teftimonia a Græcis aliifque Chriftianis Orientalibus extorferint, & fi qua fieri poffet eorum fraudes detegere. Quod ut facilius fiat Græcorum aliorumque, qui teftati funt fuas Ecclefias Tranfubftantiationem præfentiamque realem credere, nomina fubdam.

Then follows a Catalogue of Teftimonies, (fome of which I saw in the hands of the Marquis de Nointel, as is faid,) and of many Subfcribers; with feveral of them I have had the opportunity and favour of difcourfe; I was acquainted with all the Patriarchs of Conftantinople that were there fucceffively in my time, and with most of the Expatriarchs; with many of the Metropolites. Archbishops and Bifhops which came in my way; particularly with Methodius when he was at our house; and afterwards at Venice, where I found him Archbishop at my return; with the famous Dofitheus himself, who is mention'd by Monfieur Claude in his Queries as Patriarch of Jerufalem, but not named. Parthenius was Patriarch when Sir John Finch first arrived, I difcourfed with him and procured him an Audience with Sir John; likewife I procured Dofitheus an Audience (being then at Conftantinople) with the fame Sir John, as alfo again when our Court went to Adrianople; for I knew before Sir John arrived, that there was a design laid by the Latin Friars and party, to turn the Greeks out of the Holy places at Jerufalem; and in my very heart I thought it but just to keep them in, who were Natives and then in poffeffion of them; of all which I fhall at large give an account in relating our Audience at Adrianople. Moreover I had many opportunities of Converfing with the Governors of Monasteries, and with feveral of the prime Fathers at Mount Athos and elsewhere

Monfieur Claude fuppofed by his Queries, that the Greeks, and Easterlings, were learned and well verfed in this Controverfy; whereas I never met with one amongst them who ever pretended fully to understand, much less ever offer'd clearly to answer any of them. I have here and there met with an Easterling, brought up in the College de propaganda Fide at Rome, or elsewhere in Italy, who would fometimes venture at a folution to fome difficulties about the grand Dogma; but it was ever done only by fome fcraps of the common Evafions and Jargon of the Schools, and never with any fatisfactory or folid reason,

་

But from a Native Greek, or Eafterling, who never was out of his own Country, (though he was there a Man of fome, Dignity). I never could meet with any tolerable reasoning or anfwer towards the clearing of the Point. Many of my Acquaintance would avoid any fet difcourfe about these matters, defiring rather to be quiet and not to embarals themfelves about thefe, T, Muga, (as they called them) dreadfull or hidden Myfteries. Some few who had pickt, up any scatter'd notions in the East, or elsewhere, from the Romish Emiffaries, would offer them very Imperfectly and as ill apply them. But as for the bulk of their Clergy, the far greateft part of their Prelates, and topping Minifters,) I do pofitively affert that they are in general profoundly ignorant in these points; and not one of a thousand amongst the ordinary Papas, or common Priests, knows any thing of the matter. They have no Books to read but their hours of Pray‐ er, and common Church Offices, which are very numerous, and, in Country Churches you will rarely find any of thefe except their common. Euchologium, their ordinary Prayers and Liturgies; and thefe, like Parrots, they commonly mumble and hurry over by heart, and use them very imperfectly, with strange variety and confufion.

λογία.

P. 7.

Methodius, when he was at our Houfe, prefented me with Panagiota's Book Oglédėžes óμewhich I have still by me. Amongst other Difcourfes I have askt him and many oí. others this; fince they there tell us, that ὅλα ὅπε σμυτείνεσιν πρὸς ἡμετέραν πίνειν, ἀπόκρ. 4. p. 19. all things which belong to our Faith are clearly delivered in the two first general Councils of Nice and Conftantinople, and that we ought to believe neither more nor less then what is there, nor otherwise then as thofe Fathers understood them; I fay, I have often askt, why other, nonμTOL by XO 110 TOpia, new Inftitutions and Inventions of Men, about matters of Faith, have been obtruded upon us as necessary, of which thofe good. Fathers never dream'd? But I was commonly fhuffled off only with the words there fol lowing, or after their meaning, Tegingatσ WS MUaxà eis caurà, They obtained or prevailed, and were received, as things being in themselves Mystical, that is, unintelligible.

I have defired them to reconcile, that one Paffage there, to it self. • xeigos aróxp. 15. p. Sivay μávon Eis Tom seanor, Chrift is only in Heaven, and not upon Earth, after 17. the manner of the Flesh which he bare about him, and with which be was converfant here on Earth; but after a Myfterious way as it is found in the Holy Eucharist, 1 μTown, by Transubstantiation; the very fubftance of Bread being changed into the very fubftance of his holy Body, and the fubftance of Wine into the substance of his precious Blood The Latin Metufiotes pofitively declare that, the very true, real, Flesh and Bones and Blood, and entire Body of Chrift, is received and eaten in the Eucharift on Earth; But thefe Latinized Greeks tell us as pofitively, that after this manner he is only in Heaven. The, ou aanwar, the true Body or Flesh is only in Heaven, the, oãμa μuxor, the mystical Body only on Earth; yet both thofe and thefe difown and explode the mystical Body which is only maintain'd by Proteftants; the real manner of Chrift's Bodily Prefence is only in Heaven, his Prefence on Earth is then only Myftical.

P. 8.

From a home-bred Greck, I never met with any anfwer but thefe mifunderflood Axioms, God is Omnipotent; Since Chrift hath said, this is my Body, ut fupr. p. 124. though it still feems only meer Bread, yet, it is, nor oud, the true Ex Hilar. de Body and Flesh of Christ, nara The fear dixarquiar, by the Divine difpofal; I Trin. Myst. 1. 8. muft rather believe in the Word and Power of him, then believe my own deceitfull, or unjust Senfes. If you ask him about thofe Expreffions, Chrift is called a Door, a Rock, a Vine, or the like, this Cup in the New Teftament in my Blood; I with the Finger of God caft out Devils. This is the hand that is ftretched out over all Nations; this is the way, walk ye in it; I fay, if you ask a true Greek, (who never studied abroad, though he be a topping Man) about thefe Expreffions, why all of them and many many more fuch must be all Expounded in a figurative Senfe, but our Saviour's words,

This

*p. 8.

This is my Body, are by them taken only litterally? You must expect only the vulgar, popular, amusing answers above, or fomething as little to the purpose. I have askt fome Greeks educated in Italy, whether the Bread by it felf, and the Wine by it felf, after Confecration, were made the true and perfect Chrift that fuffer'd upon the Crofs; the common anfwer was, that each of them by themfelves were then, ὁλόκληρ© ὁ χρισὸς διὰ τὴν μυτικὴν κοινωνίαν, entire Chrift by a Myftical concomitancy; which is the very Scholaftick fubtilty, that is uDe Sacr. Eu-fed by Bellarmine and others for divers purposes.

5. C.

charift. 1. 3. c. We need not wonder at the want of Learning amongst the Greeks, and other Eafterlings, who had no Academies or Schools for inftructing Students in any points of Philofophy, Divinity, Mathematicks, or any other part of the polite Literature of Europe; for if we truly confider the prefent ftate of the Latin Church, where all the advantages for Learning are to be had, Books, Profeffors in all Faculties and the like; amongst the whole Clergy from the Popes themfelves to the common Priests, you will find, for the greatest part, as meanly provided with any stock of general Learning or understanding, as amongst the Easterlings themselves; nay I dare boldly fay, that the common Priests on both fides are for Learning much at a Par. Not one Eafterling of ten thousand understand one word of Latin, and as few Latins understand one word of Greek. It is well known how even that great Champion of the Latins, Tho. Aquinas himself, hath most shamefully blunder'd in his Treatife against the Greeks, by writing Icumeraycos, for, oxyμevixòs, æcumenicus; which with many other fuch notices which I could add, makes me fufpect him to have known but little Greek, if any at all. It is the known Policy of all the feveral Academies and Fraternities amongst the Latins, that every where if they have one or more of pregnant parts, who are addicted to the Study of any particular Science, Art or Faculty, they fhall be affifted with all the helps that can be given them, and furnished with all the Intelligence that can be procured from all parts of the Learned World, where they have fome constant Correfpondence; fo that there are here and there to be found, in their Academies particular Profeffors; and in the Fraternities, Jefuits, Dominicans, Francifcans, and the like kept up as great Masters in most parts of Learning, chiefly to maintain the Glory and Reputation of their respective Schools, Orders, and Societies. But I appeal to all inquifitive and judicious Travaillers, whether amongst the common Herds of all thofe Fraternities they met with one in ten thorough paced in general Learning or any particular Faculty; or in common matters of Controverfy between us and the Latins. We had three or four Latin Convents at Galata, and I was acquainted with feveral of the Brethren in each of them, and have occafionally been often in the Company of Father Carnizaris the Commiffario of Jerufalem, and F.Andreas Rudolphi, (whom we commonly called the Bishop of Galata, or in partibus Infidelium,) and fome others of chief note; and fhould I be fo difingenuous, I could give many pregnant Inftances of this Truth. Even amongst the Jefuits themselves, every where abroad and at home, you will find most of them fubtle, cunning, intreaguing Perfons, and prying into every Man and every Matter; otherwife they would not be fitting Inftruments to carry on the Directions and Inftructions of the General of their Order; (many of which are in print, and I have by me a peculiar MS. of them, which luckily fell into my hands from one, who had been all along bred up amongst them;) But as to what may be called folid, accurate, or general Learning, either Civil or Ecclefiaftical, yet amongft even them, will find the Muftering but fmall and weak. The Latins well knowing the Ignorance of the Greeks, and what advantages they can take from it, have for a long while caufed, at feveral times and places, Books to be Printed in vulgar Greek, at Venice, Rome, Paris, and elfewhere; which being dispersed amongst them might by degrees Poison them with their new Doctrines, of Purgatory, the feven Sacraments, Auricular Confeffion, Image Worship, and the reft, as I have here and there taken notice in the following Treatife. The meaning of this is very evident; their Modern Writings

Writings being published in vulgar Greek very mean Scholars amongst them * p. 8. may pick out their Sentiments, though imperfectly, and be acquainted with their Cant; whereas if they had been in the learned Greek, very very few of their Priests would have been able to understand it or been perverted by it. They have feveral preffes fet up in Moldavia and Walachia, where, fince I left Turky, they have Printed feveral large Volumes and other Books. These only at prefent are come to my hand.

A Synod or Conciliabulum held at Jerufalem, anno 1691. 8. held against Joannes Cariophilles, a Difciple of Corydalus, for denying Tranfubftantiation.

זי

Karamay, Reconciliation, & yao, Giafii or Jafii in Moldavia, ann. 1694, fol. They there declare that the Latin Church is corrupt and much in the wrong, and in a defperate Condition, and therefore defire them to be reconciled to God. And that is given as the reafon of the name of the Book by Dofitheus, who there amongst many remarkable things tells us, that Leg AllatiEpift. dedicat us died, biting out his own Tongue, and fwallowing it down for his extream p. 8. Blafphemies. The pieces therein contain'd, are Anonymus Conftantinopolitanus contra Latinos. Johannes Nomophylax, frater Marci Eugenici, contra Synodum Florentin. Georgius Corefius, de Proceffione. Macres Monachus, contra Proceffionem. Apologia Patrum Græcorum, a Synodo Florentina redeuntium, contra Proceffionem. Theodorus Agathanus de Procefp. 8. fione, comparat Latinorum opinionem cum illa S. Maximi. Excerpta ex anonymo de Proceffione. Excerpta e Blaftare contra Latinos. De Septem Synodis quas approbant Graci. Excerpta contra Latinorum Novitates. Non licet cum Latinis Euchariftiam percipere, nifi præftitis quibufdam conditionibus. Non licet Phrancum (i. e. Occidentalem) vel Armenum, vel Monothelitam, vel Neftorianum, effe Compatrem in Baptifmo. Non licet cum Armenis, Jacobitis, Neftorianis, aut aliis advenis, fancta percipere. Synodus ultima fub Conftantino ultimo Joannis Palæologi fratre. In this Synod Beffarion is noted as a betrayer of the Greek Church for a Cardinal's Cap. Athanafius's Creed is own'd as corrupted. The Pope's Infallibility, p. 464. Head-fhip, univerfal Paftor-fhip, Power and Monarchy, are all exploded, with P. 501, 3. 5. Purgatory, &c. The Elements in the Eucharift are truly, 'AvTiTura, only Types, p. 467, 478. as before, fo after Chrift's words; they are changed only by the Priest's Invocation. The substance of the Bread and Wine, épera, is corrupted and P: $14. the true Body and Blood remain. Against all Images or Pictures of God. P. 516 Against λarpea, divine Adoration to the Crofs or Image of Chrift. Against p. 517. carved Images. Beffarion again noted as a Traitor to the Greek Church.

P. 515.

P. 518.

Xapà, Rejoicing, in Bexsperi, at Bucureftium in Walachia, anno 1705. fol. P. 517. It is now an Academy, whereof the Reverend Mr. Edm. Chifhul, who hath been there, can give a full account. I long to know what Readers or Profeffors they have there; the Latins may easily fet up another College, de propaganda Fide there; and much more commodiously then at Rome; it being, if I may fo fay, as it were in the very center of all the Greeks, whereto all they, and the Armenians, Perfians, and others in the East, may readily refort and drink in the Latins Potions with pleasure and less expence, then by coming into Europe; for one way or other there never would be wanting a Fund; and let the Roman Emiflaries alone for making their Markets by it. The volume is called Xapà, Joy, because, as Dofitheus there tells us, Proleg. a. b. the Greeks rejoice to fee all the Doctrines, Sophiftry, evil Practices, Op-R. b. pofition, Innovations, Blafphemies, and prodigious affertions of the Papists there diffolved and shatter'd to pieces like Cobwebs. Photius is there defended at large. Pope Nicholas and his abetters were Excommunicated and Anathematized in a Council at Conftantinople. The Fathers in Councils are there own'd to have fometimes fubfcribed with the Wine or Blood, of the Eucharift inftead of Ink. Popery is there faid to be, nothing else but a feparation from the true God, and the (Polish or Ruffian) Union with the Papifts, is

P

P. 471.

p. 8.

no otherwife then manifeft agreement with the Devil. In this Volume are, first, five Epiftles of Photius. Next the Synod held under him, with Dofitheus his notes upon it. The Objections of the Latins against it, anfwer'd by Dofitheus. Nicholas, xepautus; Figulus, Meletius Alexandrinus; Hieromnemon's Dialogues; all against the Supremacy of the Pope.

’Ayáπn, Charity, ev Tao, Giafii, in Moldavia, 1698, fol. Dofitheus there in his Preface gives us an account of about five and twenty feveral pieces written against the Latins, which he hath published. Amongst other Observations he faith, the Latins write with Madness and Sophistry, with Railing and Reproaches, and other foul Language; for when they cannot oppose the Truth, they fall to reviling and Blafphemy; but the Eafterlings write against them, σμvas x met 'Ayáπns, Courteously and with Charity. Wherefore this Tome is called, 'Ayan, Charity. Most of thefe pieces are old writings against the Latins; and they are now fet out together by Dofitheus. Now he having been made at laft fo perfect a Metufiaft, or at least publickly profeffing himself to be fo, by declaring fo abfolutely for Tranfubftantiation, I must confess it makes me apt to fufpect, that the prefent Publishing of all these Books, is only a fair cloak to fet off a fouler purpose, being cunningly defigned to give a brighter Luftre and finer Glofs to his pofitive Affertion of this new Doctrine. As if he had faid, that although he had indeed declared his utter Aversion from the Latin Church in other Points, and teftified it by Publishing all these pieces against it; yet it was meer Conviction of Confcience that now forced him to embrace this Important Article, Tranfubftantiation, in the very Sense and Explication given of it by the Schoolmen and the Council of Trent. By this fair fhew he may make the World the better believe him to be in good earneft; yet I find his Notion backt by the common Subterfuge, If we confess God to be Almighty we cannot doubt of it. He tells us thefe Books were Printed at his own expence and by the Contribution of others, in which I doubt not but that there were found good store of Italian Piftoles, and French Luidores. There have been, and, without question, there are still Men enough, who will, in loco, upon occafion, defignedly call the Pope, Antichrift, the Whore of Babylon, and what not; and yet at the fame time receive a Salary from him for dark and fecret Service; It is poffible that the topping Greeks, who still retain their antient Genius and Wit, know how to make a Market of the Pope and us in our differences about Religion, as well as the Turks know how to make a Prey upon us all as occafion offers. I am loath to fay, what yet indeed feems to me very remarkable, that Dofit heus plays faft and loofe in all his Writings; He cries out against the λatwo gores, the Latinized Greeks, and fay they are, onges izToxerTauga, Mongrels, half Men half Beafts, and the like Monsters; and yet, with one of his Predeceffors at Jerufalem, he explodes the Pope's Monarchy, and equals the Authority of the other four Patriarchs with him; He declaims against all Innovations, yet admits, MeTools, Tranfubftantiation; a word which the Fathers never heard of; and afferts a monftrous thing, a fubftantial change of the Bread into the Body of Chrift, which seems still upon all Praf. 6. p.471. Tryals the very fame Bread, it did, and was, before. This to me makes him like the Satyr in the Fable, who blew hot and cold with the fame Mouth. I must a little pretend to know fomething both of the Greeks and Latins Politicks, having lived fo long amongst them; if I guess amifs, good Reader, let it pass for a fudden Surprife, or as only my own private and prefent Conceit.

* p. 8.

The main bulk of this Tome is a Treatife of Philotheus Patriarch of Conftantinople against Nicephorus Gregoras, with a large Preface of Dofitheus to it. It would be a very tedious work to give but a fmall extract out of all these feveral pieces; yet running it curforily over, I could not but note fome few odd things for my own diverfion. It is a familiar Practice both with Greeks and Latins to oppose one another with Calumnies, which be they true or falfe they

fufficient