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"In Articulo de Baptismo sequutus sum dicentem. Joan. iii. 5. ἐὰν μὴ τις γεννηθῆ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν, quamvis nobis constet Infantes fideliter esse sub fœdere : si quem enim non baptizatum mors præmaturavit, illum beatorum sorte non privamus, quia fidelium filii sunt.

"De Angelis, Sanctis, et imaginibus nullam mentionem feci, quia non confutationem sed confessionem scribere mihi proponebatur. Deinde plura scribere de iis quæ pertinent ad invocationem Angelorum et Sanctorum non luimus: illa enim exclusiva posita in Articulo de officio Mediatoris, solus, est sufficiens declaratrix veritatis: cum non habeamus ex scriptura vel præceptum vel exemplum, ut alios invocemus, præter unum Mediatorem qui est JESUS CHRISTUS. De imaginibus, nos illas propter simplicem historiam probamus, et ut sint ornamenta parietibus : aliàs non ædificant in Ecclesia: et cultus illarum est superstitiosus, ac redolet idolatria. O quàm pulchræ sunt imagines Romanensium, dum ornantur Mangonio et producuntur: quanto cum stupore cæcus admiratur popolus, genuflectitur et adoratur. Deus misericors liberet suam hæreditatem ἀπὸ τῆς πλάνης ταύτης. "Pro fine, omnia bona precor tuæ Reverentiæ.

"CYRILLUS PATRIARCHA CONSTANTINOPOLITANUS."

An encyclical letter, which now lies before us, among those which we received from Geneva, and which seems to have been written at this time, advocates the same views, though it is too much corrupted to be printed.

His enemies, finding that the banishments of Cyril did not advance their own views, determined on his death. And remembering that they had always succeeded best with the Sultan in his absence from Constantinople, they conceived that A D. 1638. they had now an excellent opportunity; as Amurath was about to march against Bagdad. They accordingly made interest Bairam with Bairam Pasha, who was high in the Sultan's favour from against his zeal in this very expedition; and between the Infidel Minister and the agents of the Jesuits the ruin of Cyril was concerted.

1 Smith, p. 59, seq.

Pasha

Cyril.

signs his death-warrant.

rant reaches

Constantinople, June

27.

He is forced

on board a boat;

It happened that while Amurath was on his march, the Cossacks seized Azof; and Bairam, together with another of Cyril's enemies, Hussain Pasha, informed the Sultan that that enterThe Sultan prise had been favoured, if not instigated by Cyril; and that it was most unwise policy to leave so active a man in Constantinople. Amurath, carried away by anger, instantly signed Death-war Cyril's death-warrant, and dispatched it to Constantinople. The courier arrived at Constantinople on the twenty-seventh of June1; and Musa Pasha, the governor of the city, prepared to carry them into execution. But, fearing that the execution of Cyril in the heart of Constantinople might raise a tumult, the janissaries whom he dispatched were instructed to say, that they were sent to carry the Patriarch on board ship, it being the Sultan's pleasure that he should be sent into exile. Cyril at once submitted; he went that evening on board a boat, expecting to be conveyed to S. Stephano, a small town near Constantinople, where a vessel was said to be waiting for him. But no sooner were they and is stran- out of sight of land, than, perceiving what their real intention was, he knelt down, and prayed earnestly. When he had ceased, after some abuse and a few blows, they put the bowstring about his neck, and having done their work, threw his body into the sea. It was picked up by some fishermen, and returned to his friends, by whom it was buried decently. But the malice of his enemies did not end with his life: they complained to the governor of the city, by whose orders the corpse was disinterred, and again thrown into the sea. Washed on shore by the billows, it was buried in one of the islands in the bay of Nicomedia.

gled.

Character of

Cyril Lucar.

Thus, in the sixty-sixth year of his age, and the thirty-sixth of his Patriarchate, fell Cyril Lucar: a man, whose character can hardly be given, without the risk of doing injustice to his own piety, or speaking lightly of the pernicious doctrines which he taught. It is necessary to keep in mind the vast difference between the propagation of heresy, and the being an heretic, if we would judge of him rightly. The greater part of doctrines he held had uever been censured by his own Church; those who opposed

1 The date is known from a note of Pococke's at the end of his Edition of Abu'lpharaj: he gives, indeed, Jan.

27, 1638; but informed Smith that it was a misprint for June.

them, opposed them for their own interested ends, and, in combating heresy were guilty of schism. Those who held them were Cyril's superiors in learning, his friends, his protectors, his patrons; those who rejected them, his inferiors in every way, his own enemies, and in union with the Infidels. Had the Council of Bethlehem been held previously, Cyril would never probably have fallen into the snares laid for him; or, if he had, must have been more severely judged. It is worthy of remark, that this Council, while condemning his errors, spoke of ten thousand witnesses to his well known piety. Indeed his humility and patience are conspicuous through the whole tenor of his letters.

Therefore, while we utterly reject the Protestant idea that he died as a Saint and a Martyr, we are nearly as far from entertaining that of Rome, that he perished as a notorious and obstinate heretic, whose body sea and land equally refused to receive. Considering what he did and what he suffered, the strength of his enemies, the weakness of his friends, the power of his early associations, the unkindness and unfairness of Rome, the bitterness of his persecutors, his own meekness, and patience, and great humility, and using towards him that charity of judgment which we should ourselves desire, we are justified in believing, that, notwithstanding his many errors,

After life's fitful fever, he sleeps well.

The executioners having carried Cyril's clothes to the market in Constantinople for the purpose of disposing of them, there was an universal burst of grief among the Christians: Cyril of Beræa was openly called villain, murderer, and Pilate, and a body of petitioners entered his house, demanding the corpse. Failing in this application, they applied to the Mahometan authorities; but, of course, to as little purpose.1

1 This we learn from a letter of murder. Hotting. Append. Dissert. 8. Nathaniel Conopius, Cyril's Protosyncellus, written to Leger, July 4, 1638, a week after the Patriarch's

Claude's "Catholic Doctrine," p. 207 (English translation).

Facilidas,
Emperor.

The Patriarch banished.

Ethiopia returns to heresy.

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IMMEDIATELY on the accession of Facilidas, that monarch wrote to the Patriarch, informing him that, as the Coptic faith was now re-established in Abyssinia, he must at once leave the kingdom; and that an Abuna was actually on his way from Cairo, to undertake the government of the Church. In fact, an impostor did appear, who exercised various pontifical functions, before he was discovered. The brave Sela Christos was summoned to Court, and received kindly by his nephew : but, constantly refusing to abjure the Roman faith, was first banished into an unwholesome district, and then hanged.

In March, 1633, the Patriarch, and the rest of the Fathers, were ordered to proceed at once to Fremona. They did so: but determined, if they could, not to give up their position without a struggle. Jerome Lobo was sent, first to the Viceroy of India, and then to Spain, to solicit assistance. The Fathers then endeavoured to collect ammunition at Fremona: it was seized by Facilidas, who requested them-but in very gentle terms to go to Masuah. Instead of complying, they took refuge with one John then in rebellion against the Emperor, by whom they were sold to the Turks: the Patriarch made a shift, some time after, with some of the company, to ransom himself: but the Bishop of Nicæa, (translated to that titular see from Hierapolis) and some others who remained, though pardoned by the Emperor, were put to death by the populace.

A treaty was then concluded by Facilidas with the Turks for the prevention of the passage of any missionaries from the West; and of some Capuchins, who afterwards endeavoured to enter the kingdom, nine fell a sacrifice to their zeal. this time forth, we are little concerned with Ethiopia.1 Geddes, 420-465.

1 Bruce iii. 426-446.

From

SECTION XIII.

COUNCILS OF CONSTANTINOPLE AND JASSY.

Constanti

Jassy.

On the death of Cyril Lucar, Cyril of Beræa ascended, for a Councils of third time, the Ecumenical Throne.1 There can be no doubt nople and that the two characteristics of this wretched man were ambition and enmity to Cyril Lucar: his proceedings are in no sense indices of the feelings of the Eastern Church, since he was an apostate from her Communion, and owed his elevation to Latin influence.

As soon as it was possible after his elevation, and within three months after the death of his predecessor, he assembled a Council at Constantinople, for the purpose of anathematising his memory.2

Constanti

Sept. 24,1638.

The acts of this Synod, which are dated September 24, 1638, Council of commence by a declaration that the care of the flocks entrusted nople, to their charge renders it the duty of Christian Bishops to repress, to the utmost of their power, all heresy; that this is more especially the case when false doctrine is involved in such subtilty of words as the more easily to delude the ignorant; that evil under the cloak of good, Satan in the garb of an angel of light, are the most dangerous enemies of all: that Cyril Lucar, lately an intruder into the Throne of Constantinople, and abounding with the poison of the deadliest heresy, had not only himself attacked the Catholic Faith, but had publicly asserted that his sentiments were those of the Holy Eastern Church. "We, therefore," the document continues,

Le Quien, i. 335.

2 We quote from the regest of this Synod, as given in the Council of Bethlehem. Hardouin xi.223. Aymon's notes (pp. 319-335) are a singular compound of falsehood and ferocity. After applying to the Fathers of the Council of Constantinople such terms as

"'une

calumnie des plus atroces que les
plus impudens menteurs, et les plus
effrontez de tous les hommes puissent
jamais inventer," he himself has omit-
ted more than half of each article, and
entirely passed over several entire arti-
cles. Allatius himself could not be
more flagitious.

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