P. 29.

p. 25.

fufficiently fhew the temper of them both. It is an old report that Arrius ⋆ p. 8. died thrusting out his Bowels; and it is here faid of Jofephus the Greek Patri. P. 12. arch, that died at Florence vomiting up his Excrements. The like is said of Marcus Eugenicus and Palamas by the Latins; as bad is faid of Leo Allatius by Dofitheus, that he Eat his own Tongue as is above noted. We and the Greeks have the current Story of Pope Joan, and the Latins have one of a She Patriarch at Conftantinople. The Greeks inveigh bitterly against the Latins and our Priests in Europe for not wearing Beards. The Gregorian Calen- Pref. 3. §. 315. der was a long time boggled at, and at last rejected by a folemn Council. Se- $38. Praf. 14. veral Synods Anathematized the Council of Florence. Arcudius noted as a p. 17, 18. Traitor to the Greek Church, and was expelled publickly. Georgius Scholarius every where vindicated, and his true works ownd, and the fpurious ones named and rejected. At laft comes a peculiar Office and Ceremonies to be ufed, p. 568. 583. when any Latin renounceth his Herefy and turn to the Greeks. The chief con troverfies in all these pieces, are the old ones de Additamento Filioque, Monarchia Papa, "uua, and the late one, Lumen Taborium or Chrift's Transfiguration. I have fome little Books also lately Printed in thofe parts, but they are of leffer moment then to be mention'd here.

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P. 21, 22.

I fhall now proceed, according to my Journal, to what concerns my dear Patron, Sir Dan. Harvey and my felf. Dec. the 23. 1671. I was much indifpo sed, and on the 26. I fell ill of a continued Feaver which held me 17 days; I lost above thirty ounces of Blood. By my Lord's kindness, Alexandero Maurocordato (as I find that Family named in Crufius, μavgoyogdár, Maurogordato) was Turco Grac. employ'd as my Phyfitian; He was afterwards chief Turgeman to the Grand↳ 4. p. 285. Seignor, and continued fo all my time. Whilft I was thus Sick in Bed the French Ambassador came and dined with my Lord, and seeing that I was not at the Table, he made as merry Reflection upon it, as if I had absented my self on purpose to avoid the force of thofe Subscriptions, which he had then procured. What was the whole Discourse which then pass'd between them, I cannot tell; but Sir Daniel never own'd any thing more of it then this, that the Marquis gloried much in thofe Teftimonies, and carnestly urged him to fubfcribe the fame; to which Sir Daniel (as he constantly all along averred) anfwer'd, That he would never deny that he had feen thofe Attestations, but as ⚫ for himself he was not at all acquainted with any of the Greeks Opinions ; ⚫ and therefore it would be a very rafh and extravagant thing in him pofitively to ⚫ atteft any fuch thing; Nay, for him to give it under his hand, only that he ⚫ had feen fuch Subfcriptions, even this might be of very bad confequence to • him, and give a juft occafion for the bufy World to think him an Abettor, or at least a Favourer of that defign; and all Men would at least ⚫ condemn him for a very Imprudent and over forward Perfon, if he should any ways feem to countenance a matter of that Nature, which he did not in the least understand. The Marquis afterwards repeated his fuit to him, but foon gave it over when he faw that he could not prevail; and this gave occafion to the Report, that Sir Daniel had fubfcribed, had not I hindred him. Soon after my Recovery I went alone and waited upon the Marquis; to whom I had the Honour to be well known before, as being with him at the Creation of Dionyfius of Larissa (being made Patriarch Nov. 8th. juft beforegoing,) and otherwife; and afterwards whenever the two Ambassadors met, after their private discourses about matters of State were over, I was continually admitted into their Company, where this Point of the Greeks Subscriptions was certainly one of the common Themes in our Converfation; and the fumm of what I faid to the Marquis in all our Conferences was to this purpose. These Articles, especially That about the Eucharift, were all either fairly in Dif• course or otherwife propofed and declared to those who fubfcribed them, that first they might well understand and confider them and then give and fet down their Opinion in their own Senfe and Words; or Elfe, they were first drawn up and model'd by the Latins themselves, and then offer'd to theGreeks for their Subscriptions. 62 When

* p.

* p. 9.

1.

* p. 10.

• When I seriously confider either of these two ways (for I cannot reasonably con'ceive any other third way,) I muft freely confefs that I cannot fee how either of them can fignify any thing to the end for which they were by the Latins defign'd. For as to the firft, it is impoffible by what hath already been faid, that one in a hundred, I may fay a thousand, of those Subscribers, fhould be capable of thoroughly apprehending or duly weighing the full Senfe and meaning which the Latins put upon them. Were they folemnly askt whether they ⚫ believed that the whole Bread undivided, and every one of the Margarita, (as they call all the leaft Mites of it,) when divided,. are every one of them by it self after Confecration made the entire Body, Head and Members, the very Flesh and Bones of Jefus Chrift which he bare about him here on Earth; whether every particle of the Bread was alfo by it felf then made his Ivery entire Blood by Concomitancy; whether every one of the leaft drops of the Wine by it felf was then made his entire Body by the like Concomitancy; or laftly whether the whole Bread whilft it was entire, and whether every particle of it, when afterwards it was crumbled into Millions of Grains of inpalpable duft, were every one of them ftill the entire undivided Body and Blood of Jefus Chrift which is in Heaven?

If thefe and the like queftions (according to these in Monfieur Claude's inftructions) had been first asked them, and after due Deliberation and strict enquiry into them, they had given and fet down their own anfwer plainly and fully in the Affirmative to them all, this had then been fomething to your purpose, and had given a fpecious resemblance of fome kind of an imperfect Union with the Latin Church; but for fome to fay only. (like Par'rots) that there is, meteowos, a Tranfubftantiation; or for others to own a real Prefence, without the Expreffion of its Mode or Manner; or for all to fay that it is made not by the words of Chrift, but by the Priest's Invocation; all this is far enough off from the Latins point. Our Church of England owns plainly, that the Body and Blood of Chrift, are, ovIws & πgayparus, verily and indeed taken and received by, the Faithfull, in the Lord's Supper; we, (according to the words of Bishop Andrews,) Præfentiam realem non minus quam vos, veram agnofcimus, modum vero nefcimus, do no less then you acknowledge a real Prefence, but we know nothing at all of the Mode, or Manner, of it. Therefore it is a meer vain and empty thing for a Greek to fay only, I believe a real Prefence; for unless he expreffeth himself fully by your very Explication of its Mode, or Manner, he comes no nearer to your Tranfubftantiation, then our 'Church doth by owning the Prefence, without one word of the Mode.

• Your Excellency told me your felf, That in fome Monafteries the chief of the Monks refufed to fubfcribe by reafon their, yue, Abbot or prime Governor was not at home; and that several of the most noted Priests, here and there, refused to do it, without the knowledge and approbation of their Metropolites or Bifhops; nay, that fome faid (what are my own very thoughts) that the belief of a Church, is not to be gathered from the • Opinions of private Men, but taken from the decrees of full and gene•ral Councils, made by all the Patriarchs and Prelates of it, where there •hath been, irioxes, a folemn debate, a ferious deliberation, and judicious examination of all particulars before they fubfcribe them. In all the general Councils, that ever have been, there were (efpecially at their first meeting,) ftrange differences of Opinion and Judgment amongst the Members; what had their Sentiments fignified, if they had been only gathered feparately, or in private Junto's; and yet much more fruitlefs had the private Subfcriptions been of each particular Man.

Nectarius in his Letter to Paifius Patriarch of Alexandria, (which I received from your Excellencies own hand, and which I have now by me) doth feverely blame the boldness of that Latin Emiffary, Monk Lazarus; who durft demand any fuch Declaration or Subfcription from him. These are his · very

very words, Tis yag için o mórax & Aálag, who is this Monk Lazarus, that he should, a navtadia (ouer, fo arrogantly dare to ask from you a Confeffion of Faith, and ibat, uera' dórs ý úzeλóTHT, with deceit and diffembling, when the Pope himself was refufed the like requeft; And he tells Paifius that the Greeks belief is fufficiently and manifeftly to be feen in the Writings of their Fathers.

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Next it is very remarkable, that he there cautions Paifius folemnly, (πgis Je, for Gods fake,) against giving any Declaration or Subfcription whatever to the Latin Emiffaries; no, not so much as how the Greeks faid the Lord's Prayer; for they come not fincerely but fubtilly, that taking hold of any the leaft Phrafe (being meer, knavifh Criticks, catchers at words, youxoparter étoiμws Exorres, and being always ready to befpatter and falfly accufe whom they do not like;) they might flander us; moreover Nectarius there tells Paifius rightly, that Cyril's Confeffion alone, as his own private Act, could fignify nothing to the belief of the whole Greek Church; and for my part I can fee no reason why any of the rest of the • Patriarchs Confeffions, or pretended Councils can be looke upon, in like manner, as fufficient declarations of the true fenfe of all the Prelates under 'them; for they were manifeftly contrived by the open and malicious Enemies of Cyril, animated and managed by the Latins, or only by Latinized Greeks; and therefore they must be counted by all difcreet Men, as meer Conventicles and Junto's compofed by only Partizans and Perfons dependent upon them; and not by a fourth or a fifth part of all the real Prelates of that Church; and thofe never folemnly or impartially debating matters, or being indeed ever able fully to apprehend or judge of them.

4

*p. to,

• Your Excellency knows very well, that both by the Civil Law, and by ff. de teflib. 1.

⚫ common Reason, poor, hungry, indigent, Perfons are at best very 1.& 6.

• fufpicious Witneffes; for they are most likely to be bribed. But those who are declared Enemies to the adverfe Party, or who are abfolutely under the Command of the Managers of their own; or who are purely Ignorant of the matter in Question, are utterly excluded from being Witneffes in any Caufe; but this is plainly the prefent Condition of the • Greeks.

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Your Excellency hath truly observed in your account to me of your Vifits to the Greeks, that most Priests have no Books by them, but only their • Church Offices; and that all their Study is only to get them by Heart, which ⚫ takes up fo much of their time as they cannot attend to read or Study other learned Books if they had them; neither have they Judgment to under• ftand them. I my felf have feen vast heaps of MSS. (for I never found them on fhelves or in good Order) of the Fathers and other learned Authors in the • Monafteries at Mount Athos and elfewhere, all cover'd over with duft and dirt, and many of them rotted and spoil'd; not a Monk ever touch them, or read them, or look after them to preferve them; they take no Books into their hands but their Liturgies and their feveral, anoλsfías, Church Offices; and the greatest part of their, meyangu, chief Monks spend their time only in rudely and erroneously copying of them out, for their own ufe; and hence it is that we meet with fuch numbers of them every where. You truly own, what I have every where observed my felf, that the only Knowledge • of thefe Church Offices is all the Learning that is required of them to fit them for holy Orders; how many then of these Subscribers are truly qualified to give their Testimony of the Belief of their whole Church, in any Article that is controverted?

• Nectarius in the forenamed Epiftle doth honestly confefs, that the Latins p. 11. and Greeks do manifeftly differ about the use of Fermented Bread, and the unfermented Wafer in the Eucharist; and likewise about the words of Confecration; the Latins affert it to be done only by Chrift's words (which yet • in Confecrating the Wine they have mangled and corrupted by an arbitrary

Form

* p. 11.

II.

* p. 12.

'Form of their own,) the Greeks as peremptorily affirm it to be done only by the Invocation of the Priefts. When there is fo weighty a Difference as this ⚫ between them in these substantial Points; how can the Greeks teftify that the • belief of both Churches about the Eucharift is the fame, when not one of a thousand of them understand Latin, or know any thing of the matter? And to fay, that notwithstanding all this, they however both believe the thing (or ' rather the word) uersoiwois, Tranfubftantiation, is the fame as to fay that a Pye or a Parrot believe or know what they fay, when they Prattle the fame words. From all this then you fee, my Lord, that Nectarius was utterly a⚫ verse then from any fuch Subscription; and he as much condemn'd and under• valu'd them, as being both useless and dangerous.

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As to the fecond Cafe, let us confider whether thefe Articles were not first ' drawn up by the Latins themselves before they were offer'd to the Subfcribers; next how these Subscriptions were procured; and laftly of what Authority or Value they can be. It is manifeft in all the Subfcriptions which I have yet feen, that the Articles were firft Modell'd and fet down or contrived by ⚫ the Latins themselves, and then offer'd and urg'd upon the Subscribers. In the • Preface to most of these Testimonies, is fet down a complaint, that they had • heard from credible Perfons, that the Greeks and Eastern Churches had been Impudently and Outragiously flandred and mifrepresented by Monfieur Claude, and his Calvinifts in France and elfewhere. It is plain that they had these ⚫ informations only from the Jefuits and other Emiffaries of Rome; for the Eafterlings understand nothing of the Latin, and altogether as little of French, or any other European Western Language; and let thefe Agents alone to tell their Tale in Narrations and Expreffions horrid and foul enough as well as falfe; and to make and prefs the Forms to be Subfcribed accordingly. The greatest part of the Eafterlings Oeconomy and Difcipline, especially of ⚫ the Greeks, confift first in their Pomp and amufing Ceremonies at their Liturgies and other Offices. Their Priefts, especially in their chief Monafteries, ⚫ and in their Metropolitical and Epifcopal Churches, have their, peλóvior, or upper Garment, (which is fomething like a Woman's Petticoat, with only a hole at the top to put their Heads through, and the rest of it hangs down round about their thighs to their ankles) it is richly wrought with Gold and Silver; and the poorest Parish Priest hath such a one, though of a meaner making. They have no fuch thing as our Linnen Surplice, but that Philonium and all their other Garments and Accoutrements are very Glorious and different; there ' is one kind for a Patriarch, another for a Metropolite, and fo for all others fuitable to their different degrees; and in this point they look askue even upon us English, for not being so Gaudy, Stately and Ceremonious in our Of ⚫fices as themselves; though we are Epifcopally Ordained, and have grave and different Garments for all forts of our Clergy in their various degrees, from 'the Primates and Metropolites down to the lowest Order of Deacons; and ⚫ our Doctors in Divinity, and our Masters and Bachelors of Arts, if in Orders, are likewife decently and diftinctly habited; and if we English Church men ⚫ are lookt upon by the Easterlings in this Point, but as Mongrels or half Primitive Clergy-men at the beft, how odious and abominable muft the Calvinifts appear to them, when they fhall be told (which fufficient aggravations I'll warrant you) that there is no fuch outward Pomp, or any reverend or decent Garments used in their divine Offices amongst them; their Ministers are ⚫ not Epifcopally ordain'd, and they wear only a common black Cloak and a Coat or Jump, without either Gown, or Caffock, or Girdle, or Surplice.

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Next the greatest fhew or outward proof of the Greeks Religion is seen in Celebrating their Fafts and Feafts. I have known many, efpecially of the Laymen, who would count Fornication, Uncleannefs, Excefs in Drinking, Curfing, Revenge and the like Practices, for lefs Crimes then to violate their Fafts, (of which they have four principal and publick ones,) especially Lent or that be•fore Eafter; a Zealous Monk will rather die, then at any time or in any distemper

stemper taft the leaft Morfel of Flesh; and fome, ueau, Monks of the * p. 12.

highest Order, especially Anchorets and Hermets, never eat at most above

⚫ three times in a week; whence they are emaciated to meer Skin and Bones be'fore they quite leave this World; this extravagant Fafting being counted the very heighth of an Afchetick Life; and I dare fay that the Armenians Fast a third part of the whole year. What then must these Eafterlings think of fuch Wefterling Chriftians, who are confidently reported to be fuch wretched Creatures, as they never at all obferve any common times of Fafting themselves, ' and count it stupid Superftition and meer Dotage in them who do it.

• Then for their Festivals, especially that at Christmass, Eafter, and the other great ones, and their great Holy-days, (which they folemnly keep with us English-men,) or to name no more, at their Annual, mamyúgus, Conventions of many whole Country Towns and Villages, at their Holy Fountains, which are dedicated to fome of their celebrated Saints, (where I have often been an Eye witness) there is not one that appears there but will contribute fomething, as his fhare, towards the providing of victuals and drink in abundance, (as at • our old Whitfun- Ales, or fetting up May poles and the like in England) there is hardly one Greek fo poor, but he will borrow, or pawn, or fell his very Cloaths, or fomething elfe, to get Money for Wine, to Celebrate the Festival, and it is the fame Practice amongst them upon the Holy days fet apart for the Virgin Mary, or any other peculiar Saint, especially thofe to whom they are particularly devoted. Thefe jolly Easterlings, when they hear from the cunning Emiffaries, that the Chriftians pretending to be Reformed in the West, do utterly hate and abjure all fuch Practices as Heathenish and Prophane, must think them all the vileft Mifcreants living.

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• I befeech your Excellence, ferioufly to think what a Horrid and most Abo• minable Idea, the crafty and bufy Emiffaries, nay many of the selfish, politick Greek Prelates themfelves from their by ends, or out of a profpect of being fafe and quiet in their stations; (or indeed from a perfect Indifference in them to all Mystical and Scholaftick fpeculations) I fay, confider well what foul, opprobrious, extravagant Characters thefe wicked Confederates may create, not only in the blind bigotted Laicks, but even in all their illiterate Clergy, against all in the Weft, who value and distinguish themselves by protesting against many of those abuses which generally all over the Eaft are counted moft Sacred; as oral Tradition, Auricular Confeffion, Worfhipping of the Virgin Mary and Images, all Ceremonies and Prayers at their Funerals, the use of holy Water and the fign of the Crofs, (which in the Eaft are generally • counted Sanctifications and Phylactories, or Prefervatives against the Devil and all Evils) and the like; nay, these Westerlings in their Writings and Difcourfes * p. 13.

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both publick and private, declare and bitterly Cenfure all these Obfervances as

vain, wicked, grofs and intolerable Superftitions; and many of them as right

⚫ down Idolatry. These Men thus Characterized, must in the East be affuredly

⚫ counted Arch-heriticks indeed, nay, very Devils incarnate. The word, age

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Tuos, Heretick, there fignifying altogether as Abominable and Dreadful, as

Erege, in Spain, where they think fuch a one abfolutely delivered over to

the Legion of frightfull Devils, ufually painted upon the Samarra Charuca. Limb. Hift. In

To fpeak plain Truth, our Mob, or the Vulgar in England, are much of the quif. 1. 4. c. 4fame Temper. The very name of a Popish (as they call Men of your Re- P. 368, 369. ligion) or more rudely, of a Popish Dog, or a Jefuit, fixt upon any one,

is as much as to call him Belzebub; especially on Q. Elizabeth's Festival,

or the fifth of November, when they burn the Pope, fhould a Man pass by, known by, or branded with that Character, he may be in danger of his

• Life, or at least of being groffly abufed. Some in Spain (to my own knowledge) at this very day believe that the English, especially the Kentifh men, ⚫ are born with Tails, (as the Impudent Emiffaries in thofe days had told the credelous Zealots) for Curtailing Becket's Mule. Such Creatures as those will ⚫ from the mouth of an Audacious feemingly Religious, eloquent Seminary, * readily