People; by the remembrance of which we are taught to fear and tremble at the Judgments of the Almighty; Becaufe for Unbelief -they were broken off, we stand by Faith, let us not be too highminded, but fear; for if we continue not in his Goodness, we shall alfo be cut off, Rom. 11. And befides all these Motives, we have another very strong and powerful one, which is, that from them we have the Scriptures, they can be our Witneffes, that they are not composed and written by us, but by our Enemies: Wherefore for all these and many more Confiderations which might be added, 'tis very requifite to fuffer them to live amongst us. proach his Doctrine, for they are Keepers of both Tables, and do not carry the Sword in vain: And all gentle means may be used to bring them to the Knowledge of the Truth, but Violence muft be avoided, fince Faith cometh by Perfuafion, and not by Force. Q. Do the Eaftern Chriftians communicate under both kinds, or not? And is the Account we have of their adminiftring the Sacrament to Children Authentick? A. It is fo publickly known that those who practice the contrary have not the Face to deny, that among the Eastern Chriftians the Wine as well as the Bread is given to all; which they very juftly believe to be authorized by our Saviour's own Words. And, up on this Subject, these are the very Words of Jeremiah, Patriarch of Conftantinople, in his firft Anfwer to the Divines of Wittemberg, You, fays he, affirm that we ought to communicate under both kinds, and in that you are in the right. And this Sacrament they likewife adminifter to their Children immediately after Baptifm, by putting fome of the confecrated Bread and Wine in a Spoon, and fo give it them. This is the Cultom throughout the whole Eastern Church; and 'tis granted by fome of the Roman Catholicks themfelves, that till these latter Ages, the Latin Church alfo religiously obferved this Cuftom of communicating under both kinds. And as for the tolerating their Religion, if they do not publickly difhonour our bleffed Lord, nor difturb his Church, 'tis better to allow them the free Exercise of it, than be any means of their turning Atheists, by denying them that liberty: Efpecially fince they worship the fame God with us, tho not in the fame manner; for this Reason they were fuffer'd both by the Primitive Church and Imperial Laws. Our Saviour himself permitted their Doctors to fit in the Chair of Mofes, and teach his Doctrine, and advised the People to obey them. Befides ufing the Jews courteously, and allowing them the free Exercife of their Religion, they may probably be the foor.er won to embrace Chriftianity; whereas if we were fevere, Q Do the Greeks exactly oband exercifed Cruelties againft Serve the Canons in their Ecclefithem, they might be more har-aftical Difcipline? den'd, and it might prove an Obftacle to their Converfion; yet the Magistrates must not permit them to blafpheme our Saviour, or re A. They fail in many things; they obferve not the Age, which is required before they are admitted to be ordained Priefts; they take to a Cuftom of the Jews, which Mamonides fpeaks of, and thus Paraphrafes upon the words the Jews made ufe of on this occalion. "It was the Custom, says he in the fame Treatife, to found a Trumpet the firft Day of the "Year, after which the Publick Cryer pronounced these words, Awake thou which deepest. Although this Cuftom of foun"ding a Trumpet was comman"ded by the Law, Lev. 23. 24. "Another thing may be obferved "from these words of the Pub"lick Cryer; 'Tis as much as if "he had faid, Thou who sleepest "awake from thy Security, ex and fome Paffages of the Old are 66 દર amine thy Works, return to thy Duty by Repentance, and re"member him who hath Crea"ted thee. Our bleffed Saviour, in fpeaking of the Sin against the Holy Gholt, tells us, it shall not be forgiven,neither in this World, nor in that which is to come, Mat. 12. 32. The Rabbins have also a manner of fpeaking like this. "There is a fin which is punifhed "in this World, fays Maimonides "in the fame Book, and not in the "World to come; there is a fin "which is punished in the World to two Conditions, we remit them "to the Day of Expiation, when "if they repent, they are faled come, and not in this; and "for Life, and if they continue "there is a fin which is punished impenitent, they are fealed for" in both. Thus Jefus Chrift Death. St. Paul feems to Cite a Paffage out of the Scripture, Eph. 5. 14. Wherefore, he faith, A wake thou that fleepest, and arife from the Dead, and Chrift fall give thee Light. Many have ufelefly fatigu'd themfelves to find this paffage in the Scripture, because it is not there. And those are mistaken who attribute it to Ifaiah or the Apocryphal Writings of Jeremiah; is very probable that St. Paul makes fome Allufion means that God would punish thofe who blafphemed against the Holy Ghoft, both in this Life and in that to come. And fo it has happened to the Jews, who wil fully denied the Divinity of our Saviour, and attributed his Miracles to Devils. They have fuffered a thousand Evils in this Life by the Romans, and those who die impenitent, have in the next Life been deliver'd to thofe punishments they deferved. Our Saviour forbids his Difciples from him a piece of Gold, and de livers him the Youth he defire having first taken notice of the Youth's Name, Country, and Condition, with his Age and other Marks, whereby he may be known all his Life long. All these being recorded, it is lawful for him, whether he be a Citizen or Country-Man, to carry the Youth into Afia, or what part of the World foever he lives in, and there he uses him as his Slave, in continual Toil and Labour; his Food is Bread and Water, and fometimes a little Pottage with Fruits, or Herbs, his Apparel is fufficient only to defend himself against the Weather. Befides, he is inftructed in the Mahometan Religion; in this Ignorance of Delights, he grows up into a robuft and fturdy Fellow, And then he is again demanded of his Mafter, and transfer'd to the Wars. A. A Turk Soldier is a Man fo born, to litted, fo train'd and exercifed, as the Romans were of old, and as ours ought to be, or rather he is in a worfe condition: for as to thofe Soldiers who offer themselves to be lifted, when the Turk goes in any Military Expe. dition, which they call Alcangi, Q. What may we properly unthey are little esteem'd among the derftand of Matter, and ExtenTurks; but that Soldier is the on-fion, and wherein may our Minds ly Man, who is chofen after the be faid to bear any fimilitude manner we shall fhew, and who to it? is continually under his Emperor's Pay, and is at length advanc'd in to the Sultan's Guards. This Soldiery is thus chofen; The Sultan fends fome Men every Year into feveral Provinces, who take away the third or fourth Child from Chriftian Families. When the Drove of thefe Youths arrive at Conftantinople, they who have the most ingenious Afpect, are chofen out for the Domeftick ufes of the Sultan himself, or of the Bafra's, or other Nobles, the reft are brought into a certain place, where abundance of Country-men meet, and they de fire fuch, or fuch a Youth from the Overfeer of them; he receives A. Malbranch has given us the the beft Account we have met with of this Subject; he tells us Matter, or Extenfion include two Properties, the firft a Capability of receiving different Figures, the fo cond a fufceptibility of Motion; thus alfo the Mind of Man includes two Faculties, the Understanding, which is capable of receiving different Ideas; and the Will, which is fufceptible of Variety of Inclinations: We fhall give fome fhort account of the Relation, that the firft property of Matter has to the firft faculty of the Mind. Extenfion is capable of receiving two forts of Figures external, as roundness in a piece of Wax; L14 internal, internal, as Configuration, which | ftian Princes. They have been is proper to its Particles. For 'tis certain that all the Particles which make up a piece of Wax, are very different in shape from those which compofe a piece of Iron, therefore for diftinction fake, that is call'd a fimple Figure which is external, and that Configuration, which is peculiarly effential to the Compofition of the Wax, or that by which it is what it is. Thus alfo the Ideas of the Soul are of two forts (taking the word Idea in general, for whatever the Mind immediately apprehends) the firft Idea reprefents fome thing without us, as that of a Square, a Houfe, &c. the fecond, that fomething is caus'd within us, as Senfation, whether of Grief, Pleasure, or the like. And the laft Ideas are only a different manner of the Minds Effence, or Being, and for that reafon are call'd the Modifications of the Mind. And And thus the Inclinations, or Motions of the Soul, might be call'd the Modifications thereof; for fince 'tis evident that the Inclination of the Will is a manner of the Soul's Being, 'tis not improperly call'd a Modification of the Soul, even as Motion being a manner of Being of the fame Bodies, may be said to be a Modification of Matter. QIs it lawful for Chriftian Princes to permit the Jews to live quiet in their Dominions, and to give them a free Toleration for their Religion? A. Provided there is no Communication in Religion, nor Marriages with them, and that they are obedient to Civil Power, and not admitted to any Publick Office, they may undoubtedly be permitted to live under the Government and Protection of Chri tolerated both by the Civil and Canon Law, and by their living amongst us, they may one day be converted to the Knowledge and Love of the Truth; befides, we ought to have fome Compaffion on them, because to them pertaineth the Adoption, and the Glory, and the Covenant, and the giving of the Law, and the Service of God, and the Promifes: Whofe are the Fathers, and of whom, as concerning the Flesh, Chrift came, &c. Rom. 9. 4, 5. We may alfo confider, that by their Fall, Salvation is come to the Gentiles; and if the Fall of them be the Riches of the World, and the diminishing of them the Riches of the Gentiles, how much mere their fullness? Rom. 11. 12. We must not infult over them, Nor beast against the Branches; for we are but wild Olives grafted upon them: And if God Spare not the Natural Branches, take heed left be alfo pare not thee; - for blindnefs is happen'd but in part upon Ifrael, until the fullness of the Gentiles do come in, Rom. 11, And then all Ifrael fhall be faved; which must be underftood of moft of them: For the Angel tells Daniel, that every one of his People fhall be deliver'd,whoft Names fhall be written in the Book, Dan. 12. J. So that all the Jews, before the last Judgment, fhall be converted, and acknowledge Chrift as the true Meffiah: Yet not all without exception, but only those who are written in the Book of Life. By the Jews living amongst us, we may also be the more induced to acknowledge the Goodnefs of God to us in receiving us to Mercy, when he caft off his own People: People; by the remembrance of And as for the tolerating their Religion, if they do not publickly difhonour our bleffed Lord, nor disturb his Church, 'tis better to allow them the free Exercife of it, than be any means of their turning Atheists, by denying them that liberty: Efpecially fince they worship the fame God with us, tho not in the fame manner; for this Reason they were fuffer'd both by the Primitive Church and Imperial Laws. Our Saviour himself permitted their Doctors to fit in the Chair of Mofes, and teach his Doctrine, and advised the People to obey them. Befides ufing the Jews courteously, and allowing them the free Exercife of their Religion, they may probably be the foor.er won to embrace Chriftianity; whereas if we were fevere, and exercifed Cruelties against them, they might be more har den'd, and it might prove an Obftacle to their Converfion; yet the Magistrates must not permit them to blafpheme our Saviour, or re proach his Doctrine, for they are Keepers of both Tables, and do not carry the Sword in vain: And all gentle means may be used to bring them to the Knowledge of the Truth, but Violence muft be avoided, fince Faith cometh by Perfuafion, and not by Force. Q. Do the Eaftern Chriftians communicate under both kinds, or not? And is the Account we have of their adminiftring the Sacrament to Children Authentick? A. It is fo publickly known that those who practice the contra ry have not the Face to deny, that among the Eastern Chriftians the Wine as well as the Bread is given to all; which they very juftly believe to be authorized by our Saviour's own Words. And, up. on this Subject, these are the very Words of Jeremiah, Patriarch of Conftantinople, in his firft Anfwer to the Divines of Wittemberg, You, fays he, affirm that we ought to communicate under both kinds, and in that you are in the right. And this Sacrament they likewife adminifter to their Children immediately after Baptifm, by putting fome of the confecrated Bread and Wine in a Spoon, and fo give it them. This is the Cultom throughout the whole Eastern Church; and 'tis granted by fome of the Roman Catholicks themfelves, that till these latter Ages, the Latin Church alfo religiously obferved this Cuftom of communicating under both kinds. Q Do the Greeks exactly obferve the Canons in their Ecclefiaftical Difcipline? A. They fail in many things; they obferve not the Age, which is required before they are admitted to be ordained Priefts; they take |