For when these fools hear the Turks execrate idolatry and express their horror of every image and picture as though it were the fire of hell, and so continually profess and preach the worship of One God, there no longer remains any room for suspicion in their minds.” The faith of Islam would now be the natural refuge for those members of the Eastern Church who felt such yearnings after a purer and simpler form of doctrine as had given rise to the Paulician heresy so fiercely suppressed a few centuries before. This movement had been very largely a protest against the superstitions of the Orthodox Church, against the worship of images, relics and saints, and an effort after simplicity of faith and the devout life. As some adherents of this heresy were to be found in Bulgaria even so late as the seventeenth century, [503] the Muhammadan conquerors doubtless found many who were dissatisfied with the doctrine and practice of the Greek Church; and as all the conditions were unfavourable to the formation of any such Protestant Churches as arose in the West, such dissentient spirits would doubtless find a more congenial atmosphere in the religion of Islam. There is every reason to think that such was the result of the unsuccessful attempt to Protestantise the Greek Church in the beginning of the seventeenth century. The guiding spirit of this movement was Cyril Lucaris, five times Patriarch of Constantinople, from 1621 to 1638; as a young man he had visited the Universities of Wittenberg and Geneva, for the purpose of studying theology in the seats of Protestant learning, and on his return he kept up a correspondence with doctors of the reformed faith in Geneva, Holland and England. But neither the doctrines of the Church of England nor of the Lutherans attracted his sympathies so warmly as the teachings of John Calvin, [504] which he strove to introduce into the Greek Church; his efforts in this direction were warmly supported by the Calvinists of Geneva, who sent a learned young theologian, named Leger, to assist the work by translating into Greek the writings of Calvinist theologians. [505] Cyril also found warm friends in the Protestant embassies at Constantinople, the Dutch and English ambassadors especially assisting him liberally with funds; the Jesuits, on the other hand, supported by the Catholic ambassadors, tried in every way to thwart this attempt to Calvinise the Greek Church, and actively seconded the intrigues of the party of opposition among the Greek clergy, who finally compassed the death of the Patriarch. In 1629 Cyril published a Confession of Faith, the main object of which seems to have been to present the doctrines of the Orthodox Church in their opposition to Roman Catholicism in such a way as to imply a necessary accord with Protestant teaching. [506] From Calvin he borrows the doctrines of Predestination and salvation by faith alone, he denies the infallibility of the Church, rejects the