So that of Greg. Nyffen, how is it possible that the one Body of Christ, which is divided to many thousands of the Faithfull, fhould be whole and entire in each Portion which every one receive, and yet ftill whole and entire in it felf? It is anfwer'd, In like manner as every particular Jew received the whole Bread of Affliction, in every particular bit of it which they did eat, as a Compleat Memorial of their Fathers Bread in Ægypt.

Thus for those words of Chryfoftom, and the like of other Fathers, are there many Chrifts in feveral places? He is entire here and there, in Heaven and on the Altar, in our Hands; is divided to the People without division, &c. the Memorial of him makes all this plain to all that are not prejudiced and willfully blind. What is more ufual in common difcourfe then fuch fayings as thefe, this Spoon is my God-father or God-mothers, N. N. this Ring is dear A.A. this Cup or Box is unfortunate B. B. and I remember a very diverting but true Story of one of our Canting English Preachers in Holland, attested by several of his Auditors; he had lying by him a certain Log, or Billet, which he called Roger, in Memory of its Donor; he kept it very carefully a while till a very cold Winter forced him to burn it, and in his Sermon he made a moft ridiculous Application of it, to fhew what urgent Neceffity would fometimes compel Men to do, with even the facred Memorial of a Friend.

I could cite many many of the Fathers who plainly make the Eucharist only a Memorial of Christ's Oeconomy; though in many places they out of a Holy Zeal use many Metaphorical and Rhetorical expreffions, which misled the first Metufiots into their literal Acceptations and abfurd Interpretations of them. The comparing of Chrift's Words at the Eucharift with the Bread of Affliction, will clearly evince the primitive Idea in both to be no more then a folemn Memorial; there will be no room nor foundation for the Metufiots pretended confufed knowledge of their Error in Chrift, or the Apoftles, or their first fucceffors, for this Memorial is plain and intelligible to the meaneft Capacities. The Pagans knew well that the primitive Chriftians only Confecrated Bread and Wine as fuch a Memorial, and therefore they faid the Chriftians Sacrificed to Ceres and Bacchus, the Inventors of them. Had Metufiotifm been profeft by them, the Heathens must have known it fome way or other, as I have elfewhere noted, and then they would undoubtedly have call'd them as the Turks now call the Metufiots, firft Makers and then Eaters of their God. This is my Body, that is, a Memorial of me, and my whole Gospel confirmed by my Death) and this is the Bread of Affliction, were, as is above faid, familiar Terms and fresh in the Minds of both Chriftians and Jews; as alfo, breaking of Bread (not cutting it) was a common phrase and Custom in those early days; but when these notions began by degrees to be forgotten, Pafchafius and his followers were the more admired; and their Doctrine began to be fuftain'd by the wild, various, and different contrivances of all the Scholaftick Lumber, being daily new Fashion'd by Subtle or Frantick Heads, and vented by crafty Hauksters, at the Command of the Pope, and for the Advantages above recounted.

I have already given you the Turks Opinion of the Metufiots; I fhall now give you fomething of their Opinion of the Greeks. In the year 1671 there was a Junto of feveral of the chief Greeks, Pro-patriarchs, Metropolites, and others, who unanimoufly refolved to turn out Parthenius; yet fome of these privately in their hearts variously defign'd and were contriving the Throne for themselves; however at last with much ado they pitcht upon Dionyfius Metropolite of Lariffa; and the Caimacham by a round Bribe, (which was valued by our Merchants at about 3000 Pound) was fo far made his Friend, as with great Solicitation he perfwaded Kupriogle the Supreme Vizier to accept him. But when the Metropolite of Heraclea and the others prefented Dionyfius to him, that wife and upright Minister of State, who well knew their ways, call'd them all, a Company of Dogs, and vile Wretches, without either Faith or Honefly, and upbraided them for their fhamefull Quarrels, Coveteousness,

8 2

Ambi

p. 46.

* p. 47.

* p. 47.

Ambition, and Uncharitable ways of Supplanting one another; and calling them all, accursed Dogs, he threatned Dionyfius, and the reft, that he would cut of their Heads if he heard any farther Complaints of them or from them. This great Kupriogle was a Man of Honour, and though he thus feverely and justly reprehended these afpiring, treacherous Prelates; yet in another Cafe he did the Greeks of Jerufalem as much right. They and the Latin Monks there had had long contefts about the Poffeffion of the Holy places; they often by Favour and Money had fucceffively turn'd out one another, Panagiotes, a Greek, the Grand Seignor's Interpreter, had (as I have often been told) in his Life time gotten a Bouiardè, or Berat, a Patent or Command from Kupriogle to reftore the Greeks, who had been for fome time difpoffeft; this after Panagiotes's Death was vigorously executed; and although the German, French, Venetian, Dutch, and at last our English Ambassador Sir J. Finch; nay, and the Pope as he told me himself at Rome) in the Conclufion of the Peace of Caminiece, had all carneftly folicited this Vifier to turn the Greeks out again, he was abfolutely Deaf to all their Applications, faying, he would not do that Injustice to his Native Subjects; and if he had lived he would infallibly have been as good as his word. Of this I fhall give a fuller account in another place; but by the powerfull Intereft of France it was afterwards effected in his Succeffor, Caramustapha Pasha, his Reign. However one thing I muft not here oThe Marquefs Nointel, at a Vifit to Sir John Finch, a little before we went to Audience at Adrianople, very earnestly urged him to be Padre Carni . zarie's Friend to the Grand Seignor and the Vizier, for the Latins recovery of the Holy Places; and vehemently complain'd of the Greeks, faying, that they were a Company of Traditori, Treacherous, Falfe wretches; and that the then Patriarch of Jerufalem (which was Dofit heus) in his Petition to the Vizier filed themfelves, Defenders of the Antient falfe Religion. Whence the Marquis had this Story, or whether it was not a meer Calumny of Carnizaries's Invention, I know not. But though Dofitheus proved himself indeed to me, and to all, a very perfidious, crafty, true Greek, yet he was a Man of fo much Difcretion and Warinefs, as I can hardly believe either that he would boldly speak, or the Vizier patiently hear fo abominable and fo horrid a thing; however I remember my Lord made this fharp Reflection upon it, if Dofitheus be fuch a notorious Prevaricator, what Credit can be given to all his Subfcriptions? It must needs leffen the Authority of them; at which the Marquis was not a little overfet.

mit.

It is Incredible how great Malice, inveterate Envy, and inward Hatred there is between the Greek and Latin Churches. All offers of a thorough Reconciliation between them fince Photius's time, have been and ftill are vain and Ridiculous, they being always only meer Shew and Trick and Cunning. I know this hath been made ufe of as an Argument to prove the Validity of the Greck Atteftations for Tranfubftantiation; for the Greeks (as it is urged) being really in their Hearts fuch Enemies to the Latins, it feems impoffible that they fhould fo far Favor the Latin Opinion in it, if it was not really their own. But first the Advantages of this Metufiotism is equal on both fides; and I have fufficiently fhewn, how Importunity and unwearied Diligence in the Latins, and how in the Greeks, Ambition, Self-Intereft, Worldly Policy, love of Eafe and quietnefs and hence Careleffness in fome, and Stupidity and Fear in others, have fully effected that matter. The Berat or Patent that was procured from the grand Seignor for Dionyfius by his Friend the Caimacham, fhews what an abfolute Power that Patriarch had over all the Metropolites, Bishops, and Priests, which were under his Jurifdiction, to Cenfure or Difplace them, (right or wrong) as he himself should think fit. A copy of this Patent was fhewn me by Dionyfius himself, and it was very commonly handed about when I was at Conftantinople. One may well guefs by it, what Fear would do with the reft, after he had publickly declared in favour of Rome himself. Yet in his Attestation which the Marquis Nointel fhew'd me, 1672, he gives but a flight and

not

not very respectfull account both of the Perfons who defired it of him, and of his own Reasons which mov'd him to it; as I remember he faith fomething to this purpose, some Curious Perfons had been moved, he knew not how, to enquire what the Greeks thought about fome Articles relating to the Eucharift; he therefore thought it not convenient therein to be filent. Now thefe words, curious Men moved, I know not how, to enquire; feem to me but a plain Character of fome meer Bufy, Impertinent, trifling Fellows; however the Latins at that time did his Business and he did theirs.

* p. 47.

queror, Victo

fer'd. Alfo a

Lexic. T. 1. p.

985. Hence

by a double

But changes of Favourites and other Revolutions, are as frequent and as Sur- p. 48. prizing at the Ottoman Court, as at any other; and thus notwithstanding this abfolute Power given to Dionyfius by Patent, and the fevere Menaces of the Vizier against all farther attempts for making or difplacing of Patriarchs; this very Dionyfius within a year or two was, (Mafulolmifc, as the Turks call it,) deprived himself. Among many other Reafons or Caufes of it, I have heard this as a Principal one, commonly reported by his Friends. Panagiotes, (the Grand Seignor's Interpreter,) had a Wife naturally of a very haughty Difpofition; which was extravagantly heighten'd by the Honour, State and Power of her Husband. Dionyfius ftood altogether as ftifly upon every Punctilio of his own Authority and Dignity as fhe, and therein matcht her to a tittle. Among many other little bickerings which happen'd between them, the one day fent a formal Meffage to him to have him do fomething (which I confess I have heard variously reported) which was very difagreeable to his humor; fo with fome Heat and Earneftness he anfwer'd to this purpose, what hath, TauTn Пegn, this Imperious, Domineering, Swaggering Dame to do with me? N. B. Piruz. Doth Jhe think to Direct and Govern me? Let her look to her Slaves and Piruzi A Con Order them, and fee that he doth not Starve them. This fo vehemently rious, Lofty, fired the Lady, as by Curtain Lectures (as we fay) or otherwife, fhe never Fortunate, preceafed till her Husband by his fuperlative Intereft turn'd him out, and brought Turcoife Stone. in Gerafimo of Tornovum, his Favourite; a Man altogether as fit for the Ro- Vid. Meninski man purpose, and at that time more fit for his own. Nothing is more common in the World, then for two adverse Parties or Factions, raun pašu, though most bitterly haring one another, yet in a matter of common Advantage or Ironically or Intereft, to join against a common Enemy. The advantages of Metoufiotifm I meaning, this have plainly fhew'd to be equal in both Churches; and therefore it is now alike Jewel, this Premaintain'd and profeft by them both, though their inward, inveterate Hatred, Envy, and Malice, manent altâ mente reposta, ftill most furiously and mutually boyl against one another in their Hearts. Paffing by the old quarrel about the Title, 'Õıxsμennès, univerfal Bishop, which remains to this day; and their many outragious Practices which have happen'd under their own Emperors, and fince under Infidels, Saracens and Turks, especially when either Party turned out the other from the Poffeffions of Churches, Altars, or Holy places; let the late Actions of the Greeks and Latins at Jerufalem fuffice for a very pregnant Inftance of all this, to fhew that the fame rancor and spite still mutually remain amongst them. When Dofitheus executed the Command which he obtain'd from the Vizier (either by a new, Chatiferif, noble letter procured by Panagioti, or by an old p. 49. one of fome former Grand Seignor now revived,) to turn out the Latins from the Holy Places at Jerufalem, I got a true Copy of a long Letter wrote then by Father Dominico Landizavil, one of the chief Latin Friars there to another of his Brethren at Conftantinople, out of which (to avoid the tediousness of the whole) I fhall faithfully give the Reader these fhort Minutes, translated and taken out of his very words, to fhew the Violence and Fury of the Triumphing Greeks. They took away, faith he, the Tapftry from the Holy Sepulcher, and from the Chappel of the Angel, and the Ornaments of Silver, &c. And although he bad the Patriarch take heed what he did, for the Tapftry belong'd to the Emperor, to the Kings of Spain and France, to the Republick of Venice, and to other Chriftian Princes, and that they, that very day, were obliged and ready to Celebrate their Memories; to which the Patriarch

anfwer'd

tious Emprefs.

* p. 49. anfwer'd, che niente fe ne curava di loro, that he cared nothing for them. And fo they would not fuffer the Latins that day to Officiate at the Holy Se pulcher. The Greeks the next day perform'd their Office there, but first Vid. Lab. conc. wafht the Holy Sepulcher with hot Water and Sope and other Ceremonies, T. 11. part 1.as if the Latins had been Idolaters. That night the Square Picture of the P. 152. E. Refurrection which was in the Holy Sepulcher was taken down, and the Latins found it the next Morning torn to pieces and thrown by. Now, faith he, they begin to use us both great and fmall worfe then Jews, the Patriarch publickly declaring, che li fuoi, that his Party had overcome our Princes and Embajadors, which makes us ready to die with Anguifh, and we can do nothing now but lament.

Now I cannot but make this fhort Reflection upon thefe extravagant proceedings. If the Greeks in their Hearts believed Metufiotifm as verily and fully as the Latins; how could they imagine that the Latins Mafs could fo highly Prophane their Altars, when according to them, both acknowledge the fame Elements and the very fame end of the Eucharist perform'd upon them? The Latins indeed fay that the Change is made by only the words of Chrift, this is my Body, this is my Blood; The Greeks as pofitively deny it, and fay it is done only by the Invocation of the Holy Spirit; yet they both alike fay, that the Thing is certainly done. Doth then the Latins Profeffion, that it is done by only that, and the Greeks, that it is done only by this, reciprocally prophane one anothers Altars? One of them muft certainly moft highly offend in leaving out the main Effential, the efficient Caufe of the Change; I am fure both of them cannot be the Primitive Doctrine of Chrift or his Apoftles. Till they agree in this moft material Point, I must think that it is done by neither of them; for I have always one of them on my fide against the other, and two to one are odds enough.

Mat. 14. 15.

* p. 50.

Befides their mutual Excommunications of one another; the Greeks blotting the Popes out of their Diptychs; the Latins Bulla de cœna Domini, annual Curfe; and other fuch publick marks and teftimonies of Enmity and Spite; I could add many more fuch Violent and Unchristian Practices as this last named, both old and New; efpecially that barbarous and inhuman Action which happen'd at Jerufalem a little before this, whilst I was at Conftantinople, Greeks and Latins preparing to adorn their feveral Apartments at the Holy Sepulcher, in order to their Celebrating their grand Feast of Eafter; fell out first about removing or using a Ladder; the Quarrel grew to fuch a monftrous height, as they fell to blows and wounded one another, and. mutually fhed one anothers Blood in the very Temple, and at the very (pretended) Sepulcher of the Lord of Peace; and at laft it ended in the Murder of a poor Greek Calogero, knockr down upon the Holy pavement. But thefe Stories are all moft notoriously known, and must needs make the name of Chriftian to stink amongst all Infidels, who then were Spectators or now are hearers of them. Yet one farther Remark or two I cannot here omit. Dofitheus, the Patriarch, had been all along very ferviceable to the Roman Party, and particularly officious to the French Ambaffador; yet in one Letter of his, which I have now by me, he calls the Pope, θηρίον, μονιὸν, τὸ βδέλυγμα τῆς ἐρημώσεως ἐγὼς ἐν τόπῳ ἁγίῳ, Savage Beaf, wild Bear, the Abomination of Defolation standing in the Holy Place; and in another Letter he faith, ε πατὴρ ἀλλὰ φθορεὺς ἐπὶ τῷ γένες τῶν χρισιανῶν, καὶ διώκε Tys Tŷs ixxλnoias Tê Xg8, he is not the Father, but the Corrupter of the whole race of Chriftians, and a perfecuter of the Church of Christ. He calls the Latin Friars there, θηρία ἅγρια, ὠμωτάτες ἀνθρωποκτόνες, δαίμονας, wild Beats, moft unmercifull Murderers, Devils.

εν

The King of France challenges to himself the Protectorship of the Greek Church, (especially that at Jerufalem,) by I know not what pretended grant from the Ottoman Port; yet in this fecond Letter, he faith, that the Latin Friars were daily plotting to turn him out of the Holy Places by the alifiance, τῷ ἀχριτανικωτάτε ῥηγὸς τὴν φράγγων, of the moft Unckridian King

of

p. 59.

of France. Perhaps that cunning Man might use these bitter Expreffions in Confidence, or only as a Compliment, to me; whom he ever knew to be a profeft Enemy to Popery;, but I cannot but think from thefe words, that the Greeks Inveterate Grudge and Hatred for the Latins ftill really remain'd in the bottom of his Heart; however none can doubt but that it was abfolutely fo, when afterwards he was, by the Power of France and the Pope, turn'd out, and received that just reward of his Deceitfull dealing. What fhall I fay of Ne&larius his Letter to Paifius (above named) where the treacherous fubtilties, and self interested defigning addreffes of the Latins to the Greeks are fuffici ently and justly expofed, and judged to be ftill, as active, real, and lasting as ever they were? The prefent flavery and grievous fufferings of both Parties in the Eaft, by the daily Oppreffions and Exactions of the Turks, can no more extinguish their inward, mutual Fire and Malice now, then the prospect of their common Calamity and utter ruin of them both was able to do it at the Sacking of Conftantinople. Dofitheus and fome other crafty Grandees on both Duca Hiftor. fides to fave themfelves, may for a while rake up and cover the Embers, . D. 300 but believe me they are ftill alive, and ready on all occafions to push out a Flame.

The Greeks in General never wanted Wit or natural Parts, and yet, as if it was by a fatal Judgment from above, when they, or the Emperors in the Eaft, (as the Princes in the Weft) in their neceffities ever applied themfelves to the Latins for relief, they commonly came off by the lofs. It is generally true of the Pope, what we proverbially fay of the Turks; if he gives you an Egg, be will expect at least a Pullet for it. The Latins ftill use the Indigent Greeks fo. Where therefore the Judicious R. Simon faith, that it was Money that made Cyril Lucar Patriarch; I must freely ask him, whether Money cannot as well make Patriarchs, Metropolites and Bishops now? For certainly Greeks and Turks are, and will be, very Greeks and Turks ftill. And fo likewife, if it was poffible for the English and Dutch Ambassadors, and their Chaplains, who, according to the Genius of their Countries, in thofe days were Anti-remonftrants, could by degrees, and by fecret ways and means, Impose up pon Cyril Lucar, so as to make him appear in what he wrote or fpoke, Calvinus totus, (as he was told,) pure John Calvin all over; could not the Noble Marquis and his Conclave of Loyolans, with the whole Poffe of the Pope, the Emperor, Spain, and other Catholick Princes, Tranfubftantiate Dofitheus, and his ambitious Complices into pure Bellarmin's and Trentin's, by as cunning ways and powerfull means?

Byzant. c.

P. 163.

I know the Nature and Temper of the Turks, and Greeks and Easterlings, fo well, as I dare boldly affert, that fhould Proteftant Princes, Governors and Potentates be as Unanimous and Zealous for Propagating the Reformation, and as Generous and Free in contributing and joining their great Wealth and Eflates for the promoting of fo Glorious an End as the Latins are for Oppofing it, our Truth is fo great and fo plain as it would infallibly prevail over the Face of the whole Earth. But as to thefe two Points, the Latins full well know their prefent great Advantage over us. As to the first we have as well in Civil as Religious Matters fufficiently feen the direfull Effects of that grand Maxim of the common Enemy of Mankind, Divide & impera, firft divide them and them Conquer. Chrift indeed foretold that his Difciples fhould certainly meet Mat. 10. 34. with Oppreffions, Calamities, and Perfecutions even to Blood; but it was c only from Unbelievers and professed Enemies to his Name and Doctrine. Luk. 12.51. &c As for true Chriflians he commanded and fervently pray'd, that they might be Joh. 17.21,26. one in the Father and Him, even as the Father and He were one; and declared that the Love where with the Father loved him might be in them and he in them. Therefore the Hatred and Divisions of Chriftians against Chriftians, and their Perfecutions of one another, must be the work of these their only Enemies, the Flesh, the World and the Devil. When you fay, I am of Paul, I am of Apollo, I am of Cephas, I am of Luther, I am of

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