framed by Doftheus, at your request and by your advice, as your Excellency *p. 18. have attefted under your own hand.

I make no great doubt but that Joacim, the above named Patriarch of Alexandria, when he was in diftrefs would have comply'd with Sir Dan. Harvey, in any thing of this nature, provided that he could have been restored by him. And I am apt to think the very fame thing of another • Patriarch from that corner, who in his troubles for want of Money pawn'd all his Jewels, and the holy Veffels, and rich Robes, and Utinfils of his Church to our Mr. Hunt Merchant at Aleppo; but the true Patrons and Sons ⚫ of our English Church are not, pro cauponanda Fide, for any such bargain•ing or trucking to maintain our Faith. Indeed as matters now ftand in the Eaft, it would have been but in vain, for fince the Turk, and other Infidel • Princes there, put all promotions, and differences about matters of Faith, in ⚫ the Chriftian Church, to Auction; the Latins can and affuredly will, be the bigbeft Bidders.

Now as to this fecond Point, how thefe Subscriptions were procured, give me leave briefly to fumm up the foregoing particulars. The great Authority of the most Christian King in all the Eaft; the profound refpect there ⚫ for your Excellency his moft Magnificent and Glorious Ambassador; all the Jefuitical means and methods of your most dexterous and most vigilant Emiffaries, who by their perfwafive Arts, and various applications, could over

⚫ come or quafh all thofe many Reasons, which you your felf with Triumph ⚫ have told me, were pretended by many many confiderable Greeks and others * p. 19. against their Subscribing; the foul Calumnies and mortal Hatred every where

4

• raised by them against the Western Hereticks; the private Intereft in many leading Prelates amongst them; the Stupidity and love of cafe and quietnefs in the richer Priests; the deplorable Ignorance of all. From thefe and many o⚫ther fuch Confiderations, I moft humbly confefs, that I muft abfolutely conclude, that these Subscriptions were not fo fairly and duely procured as they ought to have been.

Now in the third place I cannot conceive what weight or authority these • Subscriptions (procured under thefe circumstances) can have with any judi•cious and impartial Searcher after Truth. Where Reverence and Fear; pri⚫vate Intereft; compliance and cafinefs of Tempers; plain Ignorance of the ⚫ whole matter, Stupidity, or Inadvertency, or want of Judgment; ftrong and • earnest Importunity preffing upon all these Advantages; I fay, where all these • Motives fhall manifeftly enter and influence any Action, I cannot but fufpect the Sincerity, Uprightness and Validity of it. And though Sir Dan. Har• vey and I; Myn Heer Collier the Dutch Refident, and his Minister Mr. Dankers; Our and the Dutch Confuls, and their Chaplains at Smyrna and Aleppo, • faw most of these Subscriptions and Attestations, and all could and would, on • just occasion own, that there were indeed fuch collected and publickly fhew'd • up and down; yet not one of us honeftly could, or ever did, declare or believe that the Matters contain'd in them were the real Faith or Sentiments • of the whole Eastern Church, or the pofitive, firm and clear belief of every particular Subscriber. We have had many many Instances in things of this Na⚫ture in England; I fhall name but that one of Richard Cromwell, the then ⚫tended Protector of the Nation; flaming Addreffes were made to him, fubscribed by the Freeholders of all the Counties in the Land, cunningly contrived, and as artfully procured by the Heads and chief Abettors of the Ufurpation; If fome Men of Note once Subfcribed, enough of the vulgar, ignorant, hot⚫ headed unstable Mob, would blindly and eagerly follow; which is your very Cafe, get but fome Patriarchs, Metropolites, or great Men to favour your defign, and their very Names will be warrant enough for the meaner fort to take all or any thing upon Truft. After Richard was laid afide, it happen'd fomne⚫ time that fome of his Friends dined with him, and a Discourse arose about the vain Formality and empty Compliment of Addreffes. The poor ejected Gen

6

pre

⚫tleman

tleman with a deep figh said, that their Obfervation thereon was very just and true; for, faid he, I have in an old Trunk above all the Lives and Fortunes (the common Phrafe and Flight of their flattery) of all the Com• mons of England; there they will do no harm as they did me no Good. He and all the Nation knew very well how fuch Subscriptions were procured, ⚫ and they all have fufficiently feen how little they fignified. For my own part I am fully affured of as little Fruit, but I cannot fay, of as little harm, that will accrue to your Cause from thefe which you have collected. Most • Excellent Sir, I most humbly beg that you would be pleafed but to confider what the Jerufalem Synod it felf (which I have seen as attefted under your own hand) hath declared concerning this Point, and I cannot but think that then you must be of my mind. Every Article, or matter of Faith, or of any other Ecclefiaftical important Subject propofed in writing by a Patriarch, ought to be Synodical; that is, written, (or drawn) with the deliberation of a Synod, and Synodically examin'd and (then) fubfcribed. It ought to have the Sentence (or Approbation) and the Subfcriptions of all the most holy Patriarchs, and the most common (or univerfal) confent of all the Clergy, and of all others who are confpicuous for their Holinefs and Wisdom, fo that scarce any one might contradict it. Now you will find all your Atteftations moft Miferably defective in all these most neceffary Circumstances. There cannot be the leaft pretence of any Synodical Authority for them. Did the most ignorant Subscribers, Armenians, Cophtes, Mengrelians and the reft, Deliberate, Examine, and Debate the Articles con⚫tain'd in them? Or were they in the least capable of doing it? The Subfcri⚫bers had indeed learned to make fome formal, affected Scrol, or Cypher, but I question much whether there were many able to write their very own names truly and legibly..

Thefe and many more fuch were the usual Notions and Subjects of the many and feveral Difcourfes which his Excellency was pleafed moft Graciously to admit me to, both before Sir Dan. Harvey and privately with himself. He was a Perfon of a most candid Difpofition, and he gave me a fair and generous Liberty of Speech, which I always ufed with fo much Humility and Deference to him as there never happen'd the least Warmth or Paffion between us. He was a great lover of Antiquities, and had made a Glorious Collection of Marbles with antient Infcriptions, and of innumerable Drawings and Defcriptions of whatsoever was Remarkable in his Voyage and Progress all over the Archipelago and elsewhere. I having fome Knowledge in these things found my company very acceptable to him; and I had the Liberty of introducing all curious Travellers (who were pleased to Vifit me at Conftantinople) into his Presence; who, with a most obliging Franknefs and Courtesy, gave us leave to view and note whatever we found and counted obfervable amongst all his numerous Rarities. He was much delighted with our Reflections and Reafonings upon them, which I perceived was not fo well liked by fome Latin Emiffaries who haunted Mart. 19. him; for he one day vifiting Sir Dan. Harvey told us, that Padre Carnizaris 1674 5. (the Commiffario of the Latins at Jerufalem) was mad; for he had had the confidence to write to him, and tell him, that he was more intent about, Bagatelle e Coglionariè, Trifles and Fooleries, then about the good of the Church. This made me more cautious whenever I converfed with P. Carnizaris, or any other, de cette Fourmilliere, of those forts of Myrmidons. who fwarm'd every where in Turky.

In the Marquis's private Discourses with me about his Rarities, it was impoffible but fometimes Notions about religious Matters would be intermixt; and if he told his Creatures of the freedom of Speech which he allow'd me, it might well raise fome Jealoufies in them that I might fome ways shake him or cool him a little in his Zeal; But I folemnly declare that I never perceived any design in him upon me, and I could not be fo Senfeless and Foolish as to aim at any fuch Effect upon him, only by my fimply and calmly acquaint

acquainting him with the Subftance and Reasons of my own Belief; as I have Difcourfed with many others, Turks, Jews, and the like, only for Information without difputing any thing.

p. 20.

turgy. .p. 34.

Habertus Ar

His Excellency very often mention'd, to' maufgúmantov, that general and moft celebrated Affertion of the Latins, that all their Doctrines and Practices were handed down to them by an infallible and uninterrupted Tradition from Christ himself and his Apostles. That all their seven Sacraments, and their very manner of Celebrating them, were all prefcribed and delivered by words of their Mouth, and not in writing, to all their Profelites, and fo defcended to all fuccoeding Generations. I wonder then whence came that great and strange variety of these things amongst them. Not to mention the time. of keeping their Eafter, the use of Images and Pictures, (which, as I have elfewhere noted. the firft Converts by their Law abominated as being Jews,) the, 'Ayány Love Feafts, Deaconeffes, and many other Primitive Ufages afterwards abolished; How came, 'Agròs, the Loaf at the Eucharift (be it one or more, Fermented or not Fermented,) to be turn'd into a Wafer by the St. James's LiLatins, or into eleven little Bits by the Greeks? Were either of thefe, or a Edit. Morel. hundred more fuch Practices ufed by Chrift, or known to his Apoftles? I find a full and an Ingenuous Confeffion (how all thefe Matters came to pafs) dropt either by Inadvertency, or by the force of plain Truth, in a Learned but very Partial Abettor of the Roman Doctrines. It was, faith he, a most cunning thirat.p. 320. Thought of fome of the, not Ignoble, Schoolmen, who, when many Problems * p. 21. of curious Enquiry, about the Doctrine of the Sacrament, crouded in upon them, which they were not able to folve or reconcile with the Vulgar and commonly received Opinion, had this fubterfuge, or fhift, that they should affert, that most Rites, which were of a very obfcure Original and Inftitution were delivered (by word of Mouth) by Christ our Lord to his Difciples, in their meeting at their last Supper. This, faith he, ought not to be "difallow'd, or counted beyond Opinion and Faith; yet they have produced Scarce any one of the holy Fathers who clearly faid it. The very fame Tradition only is pleaded alfo for what is Inftituted, and Published about their ut fupr.p.3 2 íd Ordinations. The fame is likewife pretended for the Rites of Elections and 322. Confecrations of all the Clergy, and are declared to have been thus exactly obferved in the Greek Church from Phillip the Emperor, Anno Christi 246. p. 444. and Conftantine the Great, Anno 306. to the taking of Conftantinople by the Turks where he freely gives us this very true account of the ways and Methods practifed there to this very day. Since the Grand Seignor is Head of the Greck Church, they Elect, faith he, and Ordain only him Patriarch of Con- p. 487; fantinople, quem, Xgucos & Xgicos, defignarer, whom Gold, not God, or Chrift defigns. Let that stand as an indelible Mark of the very little or rather no Authority, which the pretended Councils or Conventicles of fuch Mercenary Patriarchs will deferve, or can find amongst all understanding and fincere Judges of these matters. For it is very plain to me that at least all these various Rites and Forms and Obfervances, and thefe quite different ways of Celebrating these pretended Sacraments and the like, were invented and taken up by the chief Heads and Governors of the grand Churches in feveral places; fome fetting up their own peculiar Conftitutions; many Imitating or varioufly or imperfectly Copying after others; moft inferting Capricious fancies of their own; fo that in general we must juftly count them to be of meer human Authority, and not of Christ's own exprefs Inftitution. For it is Impoffible that this variety of Traditions fhould come all from one Mouth; which then of thefe divers and therefore uncertain Traditions can be Authentick enough to make a true Sacrament, which (as all confefs) must have only Christ himself for its Author and Commander?

In the Greek Church (according to Germanus, Cabafilas, Simeon Thesalonic and other Interpreters and Expofitors of their prefcribed Practices) all their Rites have aMysterious meaning in them; but what are the common Peo

ple

p.

*p. 26ple the better for it? Most of the wifeft Pricfts can give no ready account at

Morel. verf. a

vet.

all of thefe matters. I am very confident that the very best of them do not bear the hundreth part of thefe Notices in their Memory; ask the meaning of any of the most common Rites amongst them, and they fhall be utterly to feek, P. 121.c.1.Ed. or give anfwers quite different from one another. This is the Declaration of Gentian. Her-Cabafilas, Univerfa Myfterii celebratio eft veluti una quædam Imago unius corporis reipublicæ fervatoris, omnes ejus partes ab initio ad finem, per ordinem inter fe convenientiam, fub afpectum deducens. The (çayæɣá) whole Celebration of the Mystery (or whole Synaxis) is as it were one certain Image, ἑνὸς σώματα τῆς τὸ σωτῆς πολιτείας, of the one Body of the Polity of our Saviour, that is, of the whole Oeconomy or Practice of Christ, bringing under our fight, or view, all its parts from the beginning to the end by order and agreement amongst themselves, and we have the fame more p. 151. c. 16. fully, what things, faith he, are done before the Sacrifice, are those which were before his Death; to wit, his coming, áráda, his being shewed or declared, his perfect Manifeftation. But what things are done after the Sacrifice (fignify) the Father's promife, as he himself bath faid, the Defcent of the Spirit to the Apostles, the Conversion of the Gentiles by them to God and their Communion. And all the whole Celebration of the Mystery (or Synaxis) is as one certain body of (his) History from the Beginning to the End, being entire and agreeing with it felf; fo that every one of thofe things which are done or faid, conduceth feparately fomething to the per* p. 22. fection of the whole. Therefore that part of the whole Synaxis or Adminiftration which concerns the Eucharift is only to exprefs Christ's Paffion. And the Invocation feems to me to have been first defigned only then to follow it, to reprefent the Defcent of the Holy Ghost in its proper place, after the Suffering and Afcenfion of Chrift, according to his own Promife made before his Death. For to compleat the whole Oeconomy or Symbolical History of Chrift, and by this in the last place, the fullfilling of his Promife; we have, in this my P. 23. A. following Treatife in the Synaxis. a fhort Summary of the chief parts of it; the Cross, the Sepulcher, the Refurrection, Afcenfion; and then remain'd only the Defcent of the Holy Spirit, which there they then immediately pray for upon Themselves and upon the Gifts, that fuch a Change may be made to all those who receive them, as is fpecified afterwards, and (as I have noted in my Treatife) all this was at firft but one continued Prayer, but afterwards was interpolated as now we find it. Yet this whole matter is now very immethodical; for this, or fome other Prayer for the Defcent of the Holy Ghoft, fhould rather have been fet just before that which you have towards the end of the Synaxis; where the Pricft to reprefent Chrift's Afcenfion goes out of the, ayin kaua, Chancel into the Prothefis, where he recounts that Chrift had now fulfilled all his Father's Difpenfations; there then remained nothing but his fulfilling his Promife of fending the Holy Spirit; and then would have been the propereft place to have Pray'd for it.

Ibid.

P. 24. F.

F. 29. N.

Now this whole Symbolical way of fetting forth the Hiftory of Christ, could not be thus delivered by Chrift himfelf; for whence then came it into the pretended Liturgies of James, Chryfoftom, Bafil and the reft with that variety? Whence came fo many different Copies of them, efpecially of that of Chryfoftom, which Goar himself complains of, as you find in the following Treatife and my notes upon it? All this most evidently prove my above faid Assertion, that these were only invented or taken up by the Governors of feveral Churches in feveral places, and could not be the entire or certain Traditions of Chrift himfelf; much less therefore be of purely divine Authority; Patriarchs dictated or impofed what they pleased, and the Ignorant Multitude receiv'd it. Befides they have been manifeftly patcht and interpolated; and either ignorantly or careleffly jumbled together by later hands. Though the first Composer or inventor of this Symbolical way of the whole Synaxis, might perhaps intend thereby to reprefent Chrift's History to the Communicants, and

thereby

thereby briefly to enliven their Commemoration of it in them; yet following p. 22. Ages have made it a confused, and, (to most of them) an unintelligible Myftery indeed; and the Celebration of the Eucharift therein, being only part of the reprefentation of the whole Oeconomy, must therefore needs be thought by them to be but only Symbolical or Figurative it felf; you may fee this more fully and plainly in the following Treatise.

20.

P. 155.

The Marquis in anfwer to this always apply'd that other common Notion of the Latins, that although the Greeks might have many Rites and Obfervances in the Celebration of the Eucharift much different both from the Latins, and from many of themfelves, yet they all alike believed the Thing, that is, the Doctrine of the real Prefence, and a Corporeal Prefence, fuch as is pretended to be in Tranfubftantiation. Chrift himself hath promifed, where two or three Mat. 18. 19, are gathered together in my name, there am I in the midst of them; and again, Lo, I am with you always even unto the end of the World. In both Mat. 28. 20 thefe places is plainly promised, a real, true, and continual Prefence; but can it be meant of a Bodily Prefence, fuch as when Christ appear'd to the two Luk. 24. 13. Difciples which were going to Emmaus? Or, as he flood in the midst of his Joh.20.19, 201 Difciples after the Resurrection, and fhew'd unto them his Hand and his Side? His Feet, his Flesh, and his Bones? Let us fee how the Latins them- Luk. 24. 39, felves expound thefe places; furely they will stand by the fence of their own 4°. Doctors, cfpecially those their topping Emiffaries, the Jefuits. As to the first place fay they; In my name, that is, for me, in respect of me, in regard to ALapide in lome, for my fake, for love of me, feeking nothing but me and my Glory. In cum. my name, that is according to fome, for Chrift, fo as they may feek nothing Mat. 18. 19, but him and his Glory. According to others, by calling upon the name of 20% Chrift, which feems more agreeable becaufe mention is made of asking, (or cum. Praying in the verfe before going,) according to this agreeableness with what was there faid, and with the common cuftom of Speech, to be gathered together in the name of Chrift, seems to me to be nothing else but by his Authority, as St. Paul explains it, with the Authority and Power Cor. 5. 4. of Chrift.

* P. 23.

Maldon. in lo

сит.

I am there in the midst of them. That is, there I affift, I cooperate, and A Lapide in la direct their defires and vows (or Prayers) and fulfill them. I am there, Maldon in lonot only as Hilary faith, dwelling in them by my common Grace, as I am in cum. every fingle Saint; but by a more eminent Prefence, I am by a greater and more peculiar Help and Affeftance in the middle of a Congregation of pious Souls, met together by my Authority and my command, with one Mind, and one Heart to ask it of me. We find both these Authors at last defirous to make this Promife of Christ's Prefence, chiefly, if not folely, to have been given to Synods and Councils, and Confiftories, or Judicial meetings of the Governors of the Church; but yet truly to me it feems most properly applicable to Chriftians meeting at the Eucharift; for that is called by way of Excellence, the Communion, the publick Office whereby we teftify our perfect Agreement Mat. 18. 19. touching every thing that we then ask; the whole defire of our Hearts is thus to agree, to be united to Chrift our Head, and to one another as fellow Mem

bers of his Myftical Body.

1

cum.

Let us now confider the fecond Text. Lo, I am with you always; as well Mat. 28. 20. as I am God, as, as I am Man, by my prefent Help, Grace, Strength, Com. A Lapide in lofort, Direction, Deliverance, which I will always afford you and and your Succeffors, whereby I will make all hard things eafy to you.-The World shall firft ceafe to be, before my Prefence in the Church Jhall fail. You shall rule the Church visibly, but I will govern and Protect it Invisibly. I will ask the Father and he shall give you another Paraclete, that he may re- Joh. 14. 16. main with you for ever, even the Spirit of Truth. He here (perhaps unawares) rightly own'd Chrift's Prefence to be Invisible, but in what follows he with the Schools Sophiftically endeavor to hide it under the Species.

d

Lo,