*p. 33.

done; and then fhe alfo faw and fmelt every thing as the others had done. They all went folemnly to the Tree, and faw a great deal of Blood flowing 'from it, and at last found there a little Child all Bloody; which after their Prayers was, before them all, turn'd to the likeness of Bread again, with which the Lady was Communicated, and the remain'd a faithfull Christian as to that Point ever after. When fuch wild amufing Stories and Dreams as these are once gravely Communicated for Abfolute Truths, though it be at first. only to vulgar Heads, they will foon grow fo Powerfull and Pofitive, as any one that fhould attempt to undeceive them, would run the certain hazard of being counted a cursed Heretick at least, if not a perfect Atheist; as with us in England he that shall doubt or strictly examine matters, and not rafhly and heedleffly believe every old Wives Story of Witches, and Spirits, and Faries, and Goblins, will by fome, even of the very Reverend and Learned amongst us be declared a Sadducee. I would fain fee if the learnedeft and ableft Man in the World can with all his Art and Skill beat out of the Greeks Heads, either great or small, the conceit of their, Eegnóλax, Vourcolacos, that the Carcafe of an Excommunicated Perfon fhall never rot or confume, but that the Devil foon after the Perfon's Death poffeffeth it, and appears up and down in it playing a thousand difmal Pranks; or if the most powerfull Latin Exorcift can deliver the Turks from the like belief of their Caracongelas, the Ghost of wicked Men haunting their Houfes; or the Jews Midwives from the Lillith, or the Dutch from their Veldt duyvelen, or their Aerde (or, Boeter) Manikins. When fuch extravagant Fancies or rather Frenzies as thefe, so easily and fo generally can creep into Men's minds, and fo firmly poffefs them; why should I think that it is Impoffible for the Metufiotes Imposture (which is as zealoufly promoted and as confidently vouched as any other Abfurdity that the World ever heard of,) to meet with the fame fuccefs? When firft it came into the ·Æn. 4. 176. Air, like Virgil's Fame, Parva metu primo, with Fear it flutter'd about a little

at home, being then (as is faid) only a meer difputable problem. But when it was once establifht by the Authority of a Pope, and enforced by the Decree of a pretended general Council, it foon got fuch Strength and Power, (at least over all the Popedom,) as neither Kings, nor Princes, nor Potentates, either Civil or Ecclefiaftical; much less poor Innocent, Harmlefs, Shiftlefs, Fearfull Commoners, either could or dared to oppofe it; Excommunication, Deprivation, Banifhment, nay Death it felf being Decreed the certain Fate of any one that any ways offer'd, or were but fufpected, to do it. Therefore Conftantinople and Jerufalem being fallen into the Latins hands, P. Innocent would not flip this wonderfull Opportunity, but after a few years he called the Laterane Synod; wherein two Latin Nominal Patriarchs of thofe Places, (as elsewhere is more fully fhewn,) were reckon'd for the true authentick Greek Patriarchs (who never came there,) to fupport its ufurped Title, of being an Oecumenical or Universal Council. Now after this new, d'yμa, Article of the Metufiotes had gone on thus Triumphantly in Europe, their next defign, upon this lucky Juncture, was by all means to Propagate it with the Papal Monarchy all over the Chriftian World. Their first Method therefore was not to carry on their Doctrine by Force and Violence abroad, as they had done it in the Pope's Dominions; but by fome more gentle ways and arts, Pind. Οlymp. 1. βροτῶν Φρένας ὑπὲρ τὸν ἀληθῆ λόγον δεδαιδαλμένοι ψεύδεσι ποικίλοις ἐξαπατῶντι μῦθοι; meer tales trim'd up with various fictions, cheat or impofe upon poor mortals Minds more then words of plain Truth. Now then can any one imagin but that the zealous Executioners of this Decree all over the Eaft, where the Latins then rul'd, did at leaft by artfull Illuftrations, or by pretended new Glof fes and Explications of the Primitive Faith endeavour cunningly and fmoothly to inculcate and infinuate it into the illiterate, credulous, amufed Afiaticks; as well as they had before moft furiously urged it, and feverely preft it upon the more difcreet and therefore more stubborn Europeans at home. This foon occafion'd a grievous Faction or Schifm amongst the native Greeks, whereof

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some had been thus Latinized by degrees, and others stood ftanchly and ftcutly to the old Doctrines, Rites and Ceremonies of their Church; in fo much as the Patriarchs and Prelates themselves of Conftantinople, and others of the chief and more understanding and upright Men, both of the Clergy and Laity left the City and their abode, and fled to their true Greek Emperor's Court at Nice and elfew here. This great Rupture and Divifion after the City was regain'd from the Latins by Mich. Palæologus, was fomented and raised to a prodigious height. For that Emperor being forely Embarassed by Latin Princes, and dreadfully fearing that he should once more loofe his Empire, thought there was no other way left for his fecurity, but, Græcâ Fide, by a fubtle and crafty Application to the Pope; feeming very defirous of an Union of both Churches. The Pope greedily embraced the motion, and thereupon called the Council of Lions; to which the Emperor fent Georgius Acropolita as his Plenipotentiary to tranfact all matters in his name, exactly according to the Pope's will and pleasure. This Man, as Pachymer defcribes him, was thought the fittingeft Perfon for his purpofe; Hift.l. 4. c. 28. being as my Author faith, one of Erudition, and Cunning, and of a very little tender Confcience, and one who was thought to have very little regard to that which Right and Duty directed him to in managing affairs. Allatius endeavours, after his Parafitical way, to vindicate his Uprightnefs and Sincerity; yet the Council it felf, as Labbe hath fet it forth, fufficiently fhews him all along to have been but a meer juggling Sophifter; especially in the Oath which he took in the Emperor's name, and in the Oath which he took for the Greeks, as appears by the Note there made upon them by the Latin Editor. T. 11. part 1 Jofeph, who was the true Patriarch of Conftantinople, never went to the Coun- Pag. 971. D. cil; but being an utter Enemy to the Union he left his Seat and withdrew himfelf to a Monastery where he died. So there were no true Greek Patriarchs there; we find only two titular, fpurious, Latin ones named; Pantaleo for p. 956. B. Conftantinople, and Opizio for Antioch; as the fame trick had been plaid before at the Council of Lateran. And in the pretended Latin letter of the p. 970. B. Greek Prelates, there you will fee what a packt or forced Council of Greeks that was; for it is faid that when the Emperor had called the greatest and ableft Ecclefiafticks before him, in order to propose an Union of both Churches, fome embraced the Peace, fome others appear'd more obftinate, recounting in their Minds the Antiquity of time; and others oppofing as if this was imposed upon them out of meer neceffity. But the Diligence (rather the Violence) of the Emperor at last overcame all. After that Council was over the Emperor to keep the Pope his steady friend, drove on the pretended Union with all the fhamefull Violence, and barbarous Tyranny imaginable. This Niceph. Gregor. made him above measure hated by all his true Greek Subjects, and at last P. 60. 10. he died most ingloriously. Yet after all this the former Schifm encreased still daily; it never was higher then it was even then, when the City was taken by the Turks. The old Greeks would not go into Sancta Sophia to hear the Mafs of the Latins, whom they counted Hereticks, leaft they should be defiled; and my Author faith; If an Angel from Heaven fhould have told them, that he would drive the Turks out of Conftantinople if they would but p 163. D. agree, the Schifm was so great as either they would not have accepted the Condition, or if they had accepted it, fed àv l, it would have been a lie; i. e. they would but have diffembled with him. It is plain to me that the reason of that quarrel was not only the old Articles about the Proceffion of the holy Ghost, from only the Father, or from him, Filioque, and the Son; and the Fermented or not Fermented Bread at the Eucharift, and other fuch like; or about thofe three new conditions offer'd at the Council of Lions; 1. That the Pope's name fhould be put into the Diptiches; 2. That Appeals might be made to Rome; 3. That the Pope fhould be own'd as Supreme Head in all things; I fay it is plain, that not only thefe Articles were the ground of that outragious Schifm, but that the doctrine of Purgatory, and that of Tranfubftantiation were alfo two of the chicfeft Points which difgufted the

honcft

Mich. Ducas.

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Α.

P. 965. B.

1, 2, 3.

P. 34. honeft Grecks, if not more, yet at least as much as any of the other. This appears by the Emperor's Letter in Greek, where they are put in and pretended to be own'd by him amongst the reft. Now it is notorioufly known that Purgatory was never before, nor hath been ever fince to this day own'd by the Greek Church; and uerudiwos, Tranfubftantiation was never heard of amongst them, till the Latins at Conftantinople and Jerufalem, and efewhere in the East had buzz'd it into their Heads; therefore to counterfeit a compleat Union with Rome, Michael there vouched that alfo amongst the reft as a Truth; no ἄρτων ἀληθῶς μετεσιέται εἰς σῶμα, κι ὁ οπο ο εἰς αἷμα τῶ κυρία, that the Bread is truly Tranfubftantiated into the Body, and the Wine into the Blood of the Lord. This feems to have been preft upon the Emperor as hardly as any of the reft, and therefore in his anfwer he fubmits to them all alike without referve. *p. 35. Now I think that this is an earlier date for the Greek words, μereolwois, KETYora, Tranfubftantiation, or Tranfubftantiated, then (to my remembrance) I have met withall any where else. I have feen fome MS of Tho. Aquinas fummes in Greek (faid to have been Tranflated by Beffarion at the Council of Florence) one was in the Patriarch of Jerufalem's Library in Fanar at ConMSS.ftantinople; a fecond in St. Mark's at Venice; there is a third at Turin. I confefs I had it not in my thoughts when I was at Conftantinople and Venice to fee what words were there uled; yet I have met with fome who have confidently afferted (as I have elsewhere hinted) that the words are there exprefly; but I now abfolutely believe the contrary. If thefe three Copies are written in feveral Ages, and thefe very words are in one, and other words are in another, I muft fufpect that there hath been fome foul play; but I will leave that to fome honeft Man who may have leave to compare them. I have fince my coming home employ'd a faithfull Friend of mine at Venice to enquire about it in that MS, but fince my worthy Friend Seignor Gradinigo (the then Library keeper) died, I am told the former Liberty of fearching into MSS. there is frictly refused to Strangers. But as to the Copy at Turin, I am fully fatisfied by a Learned and fincere Eye-witnefs, that there are no other words ufed by Aquiwas there in his treating of the Eucharift, then merah, merabane day, a change. to be changed. Therefore if this had been a common known word and, approved by the Greeks at the Council of Lions, why (as I have elsewhere noted) was it not afterwards fuffer'd by John Palæologus to be put into the Decree at the Council of Florence; who was the very firit Author of the Greek word, Metsolaris, or in what Age it was first coin'd, I find it yet no where pofitively determined; but truly at prefent it feems to me moft probable, that it was a bright Invention of fome Learned ingenuous Latin, contrived at this very juncture nicely to render their Latin word, Tranfubftantiation, that Michael by it in his Letter, might fully perfwade the Fope, that he was his moft dutifull and obedient Son, being efpecially in that Point entirely of his Mind. However the word was utterly exploded by the pure Greeks quite, not only to John Palæologus's time but a long time after it. For none of the Greek Writers used the word till Gabriel Philadelphus and the other Mongrel, Latinized wretches took it up fince. Therefore I cannot but fufpect that either all that Greek Letter of Michael abovcfaid is forged; or elfe that thofe two Articles of Purgatory and Tranfubflantiation were foifted in by the Latin Editors fince; or. (if it was a genuine Letter of his,) that for his Security he was refolved without any more ado to fwallow all the abfurdities and Dictates of Rome. The Metufiotes notion began to be much more warmly agitated by the Latins amongst the Greeks after this Council of Lions; and fome of the more Learned of them began to liften to it and to look into it; but it feems very imperfectly conceived or received by them till about the Council of Florence; as we may fee in Cabafilas and others his Contemporaries, who knew nothing at all of the Doctrine of Accidents; and they difputed about the Confecration of the Elements; (for I place the beginning of that Controverty about their time, whether it was made by Chrift's words only or by the Invocation;) but they

3. 9. 75. 4.

men

"

*

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mention'd nothing at all about the Mode or Manner of the, uceta Cox, change * p. 35. that was made in turning the Bread into Chrift's Body. The famous Patriarch of Conftantinople Jeremiah, no where ufe thofe Greek words to express it, being (as I have elfewhere noted) grievoufly embaraffed by the Tubing Proteftants abroad, and the watchfull Papifts and Latinized Greeks at home, who carefully watcht for all occafions to dethrone him, if he had not both in writing and in fpeaking fo cautioufly behaved himself amongst them. But to prove that the Metufiotes notion was own'd only by their own Party or Faetion alone, I must look upon this as a folid Argument. Genadius the first Patriarch after the City was taken, by the command of Mahomet did with. Cruf. Turco-gro 1. 2. p. 109. out any Fear, απέδειξεν πᾶσαν ἀλήθειαν τῆς Πίστεως, lay before him the whole Truth of their (the Greeks) Faith in twenty Chapters, or Paragraphs, in Greek and Turkish. Arab. I have by me a fair MS of them all in both Languages, as in Crufius. But there is not one fyllable of this Metafiote Doctrine in them. It is evident that Genadius himself and his honeft Greeks believed it not; for if they had, he would, without Fear, as boldly have fet it down, as the story is told (which foon after happen'd under Patriarch Maximus,) Ibid. p. 1337 of a Widow Excommunicated by Genadius; whofe Carcafe was taken up and 4 s· found entire; but after abfolution it immediately crumbled into duft in fight of the Turks as well as of the Greeks. If Genadius, in those days, had but had the now common fubterfuge of the Latinized Greeks, God's Omnipotency, to fupport it, the Invisible change of the Confecrated Bread might have paft with Turks and Greeks for a new kind of Miracle, though much more strange and amufing then the visible Change of the Widow's Carcafe after Abfolution. But let us look a little farther back. The Latins were in poffeffion of Jerufalem in 1099. and of Conftantinople 1204. Nicetas tells us that a little before the 1. 3. §. 3. p. latter was taken from Alexius Angelus, a Hot-headed Monk, one Sicidites, 333. under John Xiphilin, then Patriarch, had there started a Question about the Body of Chrift in the Eucharift; whether after Confecration it was Corrupti ble or Incorruptible. Now I doubt not in the leaft, but that Metoufiotism, (though then but very imperfectly understood or taught by the ftragling Latins) was moved amongst the Difputants, from what is there mention'd out of the Fathers. They who afferted, the Corruptible Body were urged by the others, that Ibid. ci then it must be confeffedly, arev uxor, without Mind and Soul; the others cited Chryfoftom, who calls it, abavanev opa, the Immortalized Body; and Ibid. B. thefe words immediatly follow, ἐν τῷ ἡμετέρῳ γενόμενον σώματι ὅλον πρὸς ἑαυτῷ μετ ταποιεί και μετατίθησι, which being in our Body changeth it and turneth it into its felf; which (as is elsewhere noted) must be taken in a spiritual Sense, for the Body of the Communicant is not literally Immortallized immediately upon its reception. And Eutychius is alfo there quoted to the fame purpofe; in whose Atteftation are these remarkable words, the Incorruptible, and Im- Ibid. D. mortal, and Holy and Quickening, Body, and Blood, after the Myftical Confecration and its holy Refurrection, rois AvпTÚTas évtidéμevov, is put, or expofed, under Antitypes or Figures. From all which it is plain to me, that Metoufiotifm was not only mention'd then, but plainly confuted by thefe Quotations; particularly by that out of Eutychius, who clearly understood all only as a Typical or Figurative Commemoration or Reprefentation. However that Controverfy ceafed under Chamaterus, who fucceeded Xiphilin, anno 1199. and after the Latins had taken the City, he left it and went to Nice. The Latins had then poffelt Jerufalem above a hundred years, and I cannot but believe that many of their more zealous Priests, who had, (though but fuperficially) understood and embraced Pafchafius his new and amufing Doctrine (which had long before bewitcht the Papalins in the Weft) muft needs during all that time have began to commend it up and down in the Eaft; and fo prepared many of the undifcerning Greeks to have fome good liking to it. But after the Council of Lateran had declared it to be, a most abfolutely necessary Article of Faith, to all Chriftians; it might well by degrees be infinuated

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into credulous and unwary Souls, and received without Fear or Wit. To me therefore it seems fo far from being an Argument that Metoufiotifm was believed by the whole Greek Church in Mich. Cerularius his time, because amongst other Objections he did not quarrel with Rome about that moft abfurd Innovation; as it rather plainly appears to me that it was no more known to the Greeks then, then the ufe of Tobacco was known to us in England before Sir Walter Rawleigh. Indeed the rife and progress of that pernicious Doctrine feems much the fame with the ufe of that bewitching Indian Weed; Men are commonly very Sick at their firft beginning to take it, and when they are once accustomed to it, they are as Sick if they leave it off. So all-thinking and confidering Chriftians must needs at firft boggle at the notion of Metufiotism; but when they have been, by various means, once drawn in and used to it, they can as hardly be perfwaded to part with it. What a fad account have we of all the Patriarchs of Conftantinople who fucceeded one another after it was taken by the Latins! very few of them had any learning at all, and that too was only fome common Notions of the old Controverfies about the Proceffion of the Holy Ghoft and the like; but now they were most busied about Politick matters, and studied only how to fhift in those troublesome times under Michael, and thofe others which followed after the Council of Lions. Now confider what a vast Advantage the Latin Priests, (who had Studied and were well verfed in all Points of the Controverfies moved between them) had over the poor timorous and illiterate Greeks, who were continually changing their Minds, and temporizing according to the various and preffing urgencies which the Latins and their Latinized Partisans daily put upon them. Take, instead of many more, this one notorious Inftance of the Greeks Ignorance and Inability in those days; and I do pofitively fay, that their cafe herein was rather much worse, then any ways mended, when I was amongst them. About the 1. to. p. 228. year as I guess, 1334. the Pope fent to the Greek Emperor, Andronicus Paleologus junior, two Latin Bishops to treat about an Union of the two Churches. • But John, then Patriarch of Conftantinople, being himself not Skilled in any Language proper for a Difpute, and well knowing that most of his Bishops were unlearned, he defired Niceph. Gregoras, a learned Man, but none of the Sa⚫cred Number, to undertake the business; who at first only moved and advised ⚫ him to be filent, and to take so much State upon him, as to despise the Latins request, and to tell them that there was no need of their Difpute. But far⚫ther confidering the ill confequences of his Silence, (if he should fay no more,) he took the Patriarch and fome of the chief Bishops afide, and in a grave and rational Difcourfe perfwaded them all to lay aside, nãoa egil yaulu, every wrangling Conceit, and to appeal only to the Authority of truly general Councils, and to the Judgments of the approved Fathers and Defenders of the Catholick Church. Now if the Patriarch, and the Reverend Bishops themselves, were fo unfit to Difpute with the Latin Miffionaries, and altogether fo unable to defend their Faith or Religion; what must we think of the leffer Clergy, and of all the more Ignorant Laymen? I cannot omit one paffage there, out of which I think I can moft lively defcribe both the old and the present Practice of the Latin Emiffaries on one fide, and the miserable cafe of the deluded Greeks on the other. Thofe every where pour out their new fublime Notion of Metoufiotism, ra' Deorogías μuggia, and other Myfteries of their Theology, not only to the Clergy, but, Bavuodis, even to meer Artificers and Mechanicks; These all admire and gape after, τῷ συλλογισικῶς ἐμβατέυειν τοῖς λόγοις αυτῶν, their haughty way of Difcour fing and Syllogiftical Difputing, as much as the ftarved Beafts do linger after the Grafs. And thefe doubting what is true Faith, and not knowing what they ought to believe, and those not telling them what it is to believe, they together fill all the Markets, and publick Walks and Theaters with no2 Tim. 3. 2,thing but difcourfes of Theology. Thus, thofe Covetous, proud Boafters, lovers of themselves, false accufers, Heady, High-minded, or strangely pufc

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