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SILAS WRIGHT DUNNING
BEQUEST
UNIVERSITY OF MICHIGAN
GENERAL LIBRARY
THE
Critical Hiltozy
OF THE
RELIGIONS
AND
CUSTOM S
OF THE
EASTERN NATIONS.
Written in French by the Learned
Father SIMON, Richard
And now done into English, by
A. LOVE L L. A. M.
LONDON,
Printed by J. Heptinstall, for Henry Faithorne and
John Kerfey at the Rofe in St. Paul's
Church-Yard. MDCLXXXV.
A
THE
TRANSLATOUR
TO THE
READER.
It
F at any time a Book of this nature hath
been uſefull, it feems now to be neceffa-
ry; when most men think themselves obli-
ged to make a bustle for profelyting others
to their Opinions, and yet are not certain
wherein they differ one from another, or how
far they agree together. Difference will still
be difference, though, to use a word well
known at this time) it may be trimm'd under
a difguife of Conformity: And therefore to
prevent the mistakes and disappointments
that those who labour about fo good a Work, as
the Uniting of Chriftians, under one and the
fame Belief, may meet with from Prejudice,
Intereft, or Artifice; perhaps not one thing
may be more effectual, than the true ſtating
of the Faith and Opinions of others; who, if
they be ingenuous, will never be complemen-
ted out of their Perfwafions, nor look upon
them as Friends, who would impoſe upon
A 2
them
LS
To the Reader.
them, for friendſhip ſake, what is inconfi-
ftent with their Principles.
It were to be wifhed indeed, that all men
were of one mind, if Providence which go-
verns the World thought it convenientˇit
fhould be fo, but fince it hath been foretold,
that Offences must come, it were to be defired
at least, that all knew the minds one of ano-
ther; that fo they might rightly underſtand how
to rectifie mistakes, or confirm the truth a-
mongſt men. In order to that uſefull difco-
very, probably none of those many, who
have laboriously fifted the truth by their
Criticks, deferve the Title of Candid and
Impartial Judges, better than Father Simon,
the Learned Authour of this Treatife, who
through the whole Book has employed his great
Talent with fo much Integrity and Difenga-
gedness, that one may fay of him, Amicus
Papa, Amici Græci, Amici Latini, fed ma-
gis Amica Veritas. And therefore when
this Book came recommended from beyond Sea,
and that I perused it; I thought that I could
hardly, in my low Station, doe better ſervice,
to the publick, than to render it into En-
glish; especially fecing the whole defign of
it is,to clear matter of fact from miſtakes, and
afperfions, and the Belief and Practice of the
Eastern Chriftians from the Erroneous No-
tions that at this diftance, may be given us
of them by the Travellers and Writers of all
Jorts.
To the Reader.
forts. And though, the Authour difcourfes
largely of Tranfubftantiation as being the
belief of the Greek Church, the Reader will
eafily perceive that he never meant to enter
into the merits of the cauſe,and to diſpute the
truth of the Doctrine, which peradventure
may feem (in the Author's Opinion) very diffi-
cult to be attempted by Humane Reaſon ; but
barely to affert and relate matter of fact,which
it is fit all fhould know: Nor, indeed, could
he have used, in my weak Judgment, a meaner
Argument either for or against that Doctrine,
than the belief of an ignorant and oppreft
People, feeing Proteftants that weigh things,
are not ſtartled or moved by the fame be-
lief,which they know to be maintained and pro-
felfed in the Church of Rome, a Church far
more confpicuous both for Freedom, Wealth
and Learning than that of the forlorn Greeks.
The truth is, the Learned Authour of a Dif-
courfe lately publiſhed against Tranfubftan-
tiation manages the Controverfie much better,
and reafons more clofely to the point ; when a-
mongst his other Arguments,he aligns the time
that that Doctrine came to be established in the
Church, to be when Image-Worship was en-
joyned by the Second Council of Nice; which
to me is as strong an Argument as any that
Father Simon has produc'd,to prove that the
Greeks who own that Council, and are very
Superftitious in Image-Worship, have ever
A 3
fince
To the Reader.
fance entertained that belief, ſeeing no attempt
was ever uſed before the Reformation, to
convince them of the contrary.
Since then the onely defign of this Book is to
relate matter of Fact, and to clear the truth
from mistakes, I Question not but that it
will be fo well taken, that even thoſe Ingeni-
ous Perfons who have afferted in Print fome
things which they will find here contradicted,
may not diſlike what I have done (who am
very carefull not to offend in any thing against
the publick) in ſetting it forth in English;
and fince they or their Friends want not Lear-
ning to defend the truth, they cannot be fu-
Spected to want Modefty and Sincerity (if
convinc'd) to acknowledge a mistake.
A. LOVELL.
A Ta-
A Table of the Chapters of this Book, and
of the Pieces fubjoyned to it.
CF
Hap. I. Of the Belief and Cuſtoms of the Mo-
dern Greeks.
Page 1.
Chap. II Of Tranfubftantiation. Whether it be
acknowledged by the Greeks who are commonly
called Schifmaticks.
P. 33.
Chap. III. Of the Adoration of the Sacrament of
the Eucharift. Whether it be in ufe amongst the
Greeks.
P. 57.
Chap. IV. Of the Belief of the Melchites. p. 61.
Chap. V. Of the Belief and Customs of the Geor-
gians or Iberians, and of thofe of Colchis or
Mengrelia.
p. 64.
Chap. VI. A Supplement concerning the Belief and
Customs of the Georgians and Mengrelians.
P. 70.
Chap. VII. Of the Belief and Customs of the Ne-
ftorians.
P. 74.
Chap. VIII. Of the Indians or Chriftians of St.
Thomas.
P. 87,
Chap. IX. Of the Customs and Ceremonies of the
Jacobites.
P. 106.
Chap. X. Of the Belief and Customs of the Coph-
ties.
P IIO.
Chap. XI.Of the Belief and Customs of the Abyf
fins or Ethiopians.
P. 118.
Chap. XII. Of the Belief and Çuſtoms of the Ar-
menians.
P. 123.
Chap. XIII.Of the Belief and Customs of the Ma-
ronites.
Chap. XIV. A Supplement to what has
concerning the Maronites,
P. 131.
been faid
P. 144.
Chap. XV.
The Contents.
Chap. XV. Of the Religion and Customs of the
Mahometans
P. 148.
A Lift of the Churches depending on the Patriarchate
of Conftantinople, Compofed by Nilus Doxopa-
trius, and related by Leo Allatius, Lib. 1. de
Conf. Eccl. Occid. & Orien c. 24.
P. 165
Another Lift of the Churches depending on the Pa-
triarchate of Conftantinople, Published by Mr.
Smith in his Difcourfe of the Prefent State of the
Greek Church.
P. 171.
The Teftimony of Gennadius concerning Tranfub-
ftantiation taken out of a Manuscript Book of
Meletius Syrigus against the Confeffion of Faith
Publifhed under the name of Cyrillus Lucaris
Patriarch of Conftantinople.
P. 174.
An Extract from a Manuscript Book whereof the
Title is, Μελετίο Συρίγο Ἱερομονάχο, &c. p. 176.
'An Extract of M. Claude's Copy of a Manufcript
Letter attributed to Meletius Archbishop of E-
phefus, and pretended to have been written to
Jome Divines of Leyden.
P. 183.
A Lift of the Churches depending on the Patriarch
of Armenia refiding at Egmiathin, which was
dictated by Ufcan Bishop of Ufcavanch, Proctor
General to the Patriarch.
P. 184.
THE
THE
Critical Hiltozy
OF THE
Belief and Cuftoms
OF THE
EASTERN NATIONS.
CHAP. I.
Of the Belief and Cuſtoms of the Modern
Greeks.
S
EEING all the Sects that are at pre-
fent in the Eaſtern Countries, have
fprung from the Greeks, and that ex-
cepting fome particular Points,for which
they have ſeparated from them, they agree
in the reſt of their Belief and Ceremonies, it is
neceffary that we treat firſt of the Religion of
the Greeks, before we come to thoſe others
that depend upon it.
B
The
IN
The Belief and Customs
2
The Greek Church fubject to the Patriarch
of Conftantinople was not always of that vaſt
extent, to which it attained after that it plea-
ſed the Eaſtern Emperours to leffen other
Patriarchates for greatening that of Conftantino-
ple: which they could the more eaſily do,
becauſe their Power,as to things of that Nature,
hath been far greater than that of the Em-
perours of the Weft, and that for erecting of
new Biſhopricks, or granting new Rights and
Jurifdictions, they ftood but very little on the
conſent of Patriarchs; whereas in the Weſtern
Church, the Popes by Degrees have become
Supreme in thefe Affairs, and Princes muft
now have their recourfe to them.
There are ſeveral Lifts of Churches which
are fubject to that of Conftantinople: but be-
cauſe they are ancient, and do not fufficiently
inform us of the Extent to which that Church
pretends, we ſhall produce two that are later,
one made by a Greek not much known, called
(1) See the
Nilus Doxapatrius, (1) and related by Leo Al-
Lifts that are latius. And the other mentioned in the Letter
at the End of
the Book. A. of Mr. Smith (2) concerning the Preſent State
(2) In the fame of the Greek Church, which he affures us he had
Place. B. from fome Greeks of Conftantinople. Both
thefe Lifts are in Greek and Latin, fubjoined to
the end of this Treatife. Let it now fuffice
us to obſerve here, that moſt of the Greek
Metropolitans ftill retain certain Dignities or
Titles of Honour, which diſtinguiſh them
one from another; fo that when the Patri-
arch of Conftantinople writes to the Archbi-
fhops, nay and to fome Biſhops, he never fails
to give them their Titles, even in the mifera-
ble State to which they are at preſent redu-
ced,
of the Eastern Nations.
ced. The Greeks, in all times, have been nice
in diftinguiſhing themſelves by Titles of Ho-
nour, and by lofty and magnificent Names:
which by many is attributed to an Oriental
vanity whilft they who are more fparing in
Cenfure, will attribute it to their Politenefs
and Civility. Though the Church of Conftan
tinople hath loft the great Splendour, which
it enjoyed under Chriftian Emperours, yet
the Churchmen ftill take to themſelves Title's
of Honour and Pompous Names, of which
they are proud. Nor are the Monks and Re-
ligious free from that Ambition: And that's
the reaſon why Modern Greek VVriters attri-
bute commonly to themfelves fuch kinds of
Titles, and prefix them to their Books; as, for
inſtance, Doctour of the Great Church, and
the like, which do not always excufe them
from the ignorance wherein they are plunged.
But let us now ſpeak of their Belief.
Since the Greek Church hath been reduced
to the fad State wherein we fee it at prefent,
the Latins have impofed many things upon
them without caufe, and the Emiffaries have
often called them Hereticks without any
ground. But, at length, fome Learned Men
at Rome under Pope Urban VIII, perceived
the ignorance of the Latin Divines, that con-
demned for Herefie what ever they had not
learnt in their Schools. This hath been alrea
dy obferved by an Authour who publiſhed
his Travels to Mount Libanus, with fome prer-
ty large Remarks, wherein he explains the
Theology of the Eaftern Churches. That
Authour alledges, that the Latins often accuſe
the Greeks of Innovation, without any reaſon,
B 2
and
L
The Belief and Customs
4
and that if Theology were traced to its fource,
it would be found that the Greeks have ftuck
clofer to Antiquity than the Latins have done.
We have, of late, fome learned VVorks on
that Subject, which feem to have been com-
pofed by an Authour, that hath folidly refuted
what the ableft Proteftants of France alledged
in that matter. However, I think the Au-
thour of the Notes upon Gabriel of Philadelphia
hath come neareft the Truth, by keeping a
mean betwixt both Parties, and diftinguiſhing
the new Greeks who have read the Books of
the Latins, or have ſtudied in their Schools,
from thoſe who have had no Commerce
with them; he confeffes that the former agree
more with the Latins than the other, at leaft
as to the manner of Expreffion. The Authour
of the Remarks on the Voyage to Mount Liba-
nus hath gone farther: for he affirms that the
Modern Greeks do for moſt part but Copy the
Books of the Latins; not following in all
things the Sentiments of their Forefathers;
and befides, that their minds being raiſed but
little above Popular traditions, they take no
pains to fearch for Divinity in its Original.
Nay he adds, that the VVorks of Gabriel
Archbishop of Philadelphia, though he be in
the Number of thofe who are not reunited
to the Latin Church, are no more but a medly
of the Theology of the Greeks and Latins;
which is chiefly to be underſtood of the me
thod and expreffions. P. Morin was alſo of
that opinion, when in his VVorks of Penance
and Ordinations, he fpeaks of the Archbishop
of Philadelphia.
If
of the Eastern Nations.
་
If we follow that Principle, which is very
well grounded in thefe two Authours, we
ſhall more eaſily diſcover what the Belief of
the Greeks is, and it will be no hard matter
to reconcile the different Opinions of thoſe
who have written on that Subject. I could
not, in my Judgment, make the Belief of the
Modern Greeks more apparent; than by in-
ferting the Catalogue which Caucus Archbi-
fhop of Corfou hath made of the Errours which
he imputes to them; and by adding at the
fame time, fome neceffary Reflexions for diftin-
guiſhing what is true from what is falfe in that
matter, which hath been variouſly treated by
different Authours.
(1) Caucus a Noble Venetian and Archbishop (1) Caucus in
of Corfou, in the Book that he wrote concer- Hift. de Græc.
ning the Errours of the New Greeks, dedica- recentiorum
Hærefibus.
ted to Pope Gregory XIII. obferves the follow-
ing Errours.
I. They re-baptife all the Latins that em-
brace their Communion.
. II. They delay the Baptifm of Children
untill the third, fourth, fifth, fixth, tenth and
eighteenth Year of their Age.
III. Of the feven Sacraments of the Ro-
man Church, they admit not Confirmation,
nor Extreme Unction.
IV. They deny Purgatory, though they
pray for the Dead.
V. They acknowledge not abfolutely the
Primacy of the Pope.
VI. They deny that the Church of Rome
is the true Catholick Church, and that the is
Miftrefs of all other Churches. They even
prefer their own Church before the Latin
B 3
Church,
1
6
The Belief and Customs
Church, and on Holy Thurſday excommunicate
the Pope, and all the Latin Bifhops as Herc-
ticks and Schifmaticks.
VII. They deny that the Holy Ghoſt pro-
ceeds from the Father and the Son.
VIII. They refuſe to adore the Holy Sacra-
ment in the Maſs of Latin Priefts who confecrate
in unleavened bread, according to the ancient
Cuftome of the Roman Church confirmed by
the Council of Florence. Nay they wash the
Altars on which the Latins have celebrated,
and will not fuffer Latin Priefts to celebrate
upon their Altars, becauſe they pretend that
the Sacrifice ought to be performed with lea-
vened bread.
IX. They fay that the Ordinary words
wherein the Latins make the Confecration to
confift, are not fufficient to change the Bread
and the Wine into the Body and Bloud of
our Lord, if fome Prayers and Benedictions of
the Fathers be not added.
X. They affirm that the Communion under
both kinds is to be given to Children, even be-
fore they can diftinguiſh that Nouriſhment
from another, becauſe that is a matter of Di-
vine Right. And therefore they give the Com-
munion to Children immediately after Bap-
tifm, and they account the Latins, who are of
a contrary Judgment, Hereticks.
{
XI. They hold that Lay-men are by Divine
Law obliged to communicate under both kinds,
and call the Latins Hereticks for maintaining
the contrary.
XII. They affirm that Believers whèn
they have attained to years of diſcretion, are
not to be forced to communicate every Year
at
of the Eastern Nations.
7
at Eafter; but that they are to have liberty of
Confcience.
XIII. They fhew no Refpect, Worship, nor
Veneration to the Holy Sacrament of the Eu-
charift, even when their Prieſts celebrate, and
they carry it to the Sick without Torch-light.
Befides, they keep it in a little Bag and Box,
without other Ceremony, than faſtening it
to the VVall; whereas they light Lamps be-
fore their Images.
XIV. They believe that the Hoft confecra-
ted on Holy Thurſday, is much more efficacious,
than thoſe which are confecrated on ordinary
Days.
XV. They deny that the Sacrament of
Marriage is a Bond which cannot be broken.
And therefore they accufe the Church of
Rome of Errour, for teaching that Marriage
cannot be diffolved in the Cafe of Adultery,
and that it is not allowed to marry again in
that Cafe. But the Greeks teach the contrary,
and practiſe it daily.
XVI. They condemn fourth Marriages.
XVII. They folemnize not the Feſtivals of
the Virgin, Apoftles and other Saints inftituted
by the Catholick Church and the Fathers, on
the fame Days that the Weſtern Church ce-
lebrates them and befides that they do it af
ter another manner, they alfo defpife the Feaſts
of many very ancient Saints.
XVIII. They fay that the Canon of the
Latin Mafs ought to be abrogated, as being
full of Errours.
XIX. They deny that Ufury is a mortal Sin.
XX They deny that Subdeaconſhip is at
prefent a facred Order.
B 4
XXI. Of
The Belief and Cuſtoms
XXI. Of all the General Councils that have
been celebrated in the Catholick Church by
Popes at different times, they admit of none
after the feventh General Council which is
the fecond of Nice, that was called againft
thoſe who rejected Images. The Greeks ac-
knowledge none of the reft, and ſubmit not
to their Decrees,
XXII. They deny Auricular Confeffion to
be of Divine Right, prétending it onely to be
a Poſitive and Ecclefiaftical Conftitution.
XXIII. They fay that Lay-mens Confeflions
ought to be arbitrary. And therefore amongft
them, Laicks are not conftrained to confefs
once a year, and they are not excommunica-
ted for neglecting it.
XXIV. They pretend that in Confeſſion it
is not neceffary, nor of Divine Right, that
men fhould confefs all their Sins in particular,
nor yet tell all the Circumftances that alter the
nature of a Sin.
· XXV. They give the Communion to Laicks,
both in Health and Sickneſs, though they have
not before confeffed their Sins to a Prieft; and
that, becauſe they are perfwaded that Con-
feſſion is arbitrary, and that Faith is the onely
and true Preparation for receiving the Eucha
rift.
XXVI. They flight the Vigils of the Latins,
before the Feſtivals of Our Lord, the Virgin
and Apoſtles; afwell as the Fafts of the Em-
ber-weeks. Nay on thefe Days they eat Fleſh
in contempt of the Latins.
XXVII. They accufe the Latins of Herefie,
becauſe they eat fleſh that hath been ftrangled,
and other Meats that are condemned in the
Old Teftament.
XXVIII. They
of the Eastern Nations.
୨
9
XXVIII. They deny that fimple Fornication
is a mortal Sin.
XXIX. They affirm that it is lawfull to de-
ceive an Enemy, and that it is no Sin to doe
him Injury.
XXX. As to Reftitution they are of the
Opinion, that it is not neceffary to Salvation to
reftore what one has robbed.
XXXI. In fine, they believe, that he who
hath once been a Prieft, may return again to a
Lay-condition.
centiorum hæ-
Theſe are the Opinions that diftinguiſh the
Greeks from the Latins, if we credit Caucus,
who attributes that Belief not onely to the
Greeks of Corfou, but also to the other Greeks
who are ſeparated from the Church of Rome. (1)Caucus Ve-
But if we liften to (1) Leo Allatius, Caucus netus Archie-
is an Ignorant, a Slanderer and a Man with- pifcopus Cor-
out Judgment, who thought to oblige the Pope nullius plane
cyrenfis, vir
by multiplying the Errours of the Greeks, and doctrine vel
hath attributed to all, what he learnt and faw Judicu... Li-
in Corfou. Nevertheless, it is no hard matter bello edito de
to juftifie Caucus in molt part of the Opinions Grecorum re-
which he imputes to the Greeks, unlefs, per- refibus, Grecos
haps, in what concerns Morality, the Cor- omnes non fine
ruption whereof proceeds rather from private evidenti ca-
Perfons than an univerfal and appro-lumnia diffa
ved Belief; and it is to be feared that it may
be objected to Allatius, that he hath foftned mendacio, an
a great many things in the Opinions of the fraude, an fa-
Greeks, through a Deſign of Reconciliation, laciis ... fum-
and to curry Favour with Pope Urban VIII, morum Ponti-
who at that time propofed to himself the Re-ficum gratia
union of the Greeks to the Church of Rome, Leo Allat. lib.
demerenda eft?
by foft and mild ways In effect, if we care-3. de Confenf
fully examine the Errours which Caucus im-cap. 10.
pures
mavit ... an
10
The Belief and -Cuftoms
putes to the Modern Greeks, we ſhall find that
few Men have more exactly obferved them.
And, indeed, the Pope having enjoined him
to doe it, there is no probability that he would
have impofed upon the Pope, in an affair of
that importance. Seeing he was not learned
in the Divinity of the Ancients, he hath refer-
red all to School-Divinity, and the Decifions
of the Council of Trent, which he took to
be the Rule according to which he ought to
condemn as erroneous, what ever did not con-
form thereunto; and in that his fincerity ap-
pears the more. For, for a long time he had
informed himſelf wherein they agreed with
the Church of Rome, and wherein they diffe-
red, condemning, nevertheless, too boldly
what fuited not with the Practice of his
Church. But let us confider more particularly,
whether Caucus be fo great a Slanderer, and
whether he hath impofed fo much on the
Greeks, as Leo Allatius would have the World
believe.
In the firft Place, as to the re-baptifing of
the Latins, it is certain that they have done it
in other Places, befides Corfou; and that be-
cauſe of the Enmity they bear towards them,
looking upon all their Ceremonies as abomi
nable. And for the fame reaſon they condemn
the Mafs of the Latins, wafh their Altars af-
ter a Latin Prieft hath celebrated on them, as
if they had been polluted, and confider the
Unleavened bread confecrated by the Latins
as an impure thing. Proofs of this may be
(1) Refp. De- had not onely in Catholick Writers, but even
metrit Archi- in the Oriental Canon Law, and eſpecially in
ep. Bulgar. (1)the Anfwers of the Patriarchs, where moſt
cafes
of the Eastern Nations.
II
a
cafes that concern the Ceremonies of the La- Пas nozicov-
ται τα παρα
tins, are propofed, and refolved againſt thofe TT wapy
τῶν Λατίνων
who made appear fo great an Averſion to the
iεgɣęg suwa
Ceremonies of the Latins. Whence it may a world
be inferred, that moft part of the Greeks re-aza.
jected the Ceremonies that are obſerved in the
Church of Rome, as impure and profane, and
that none but fome Learned Men amongſt
them, have endeavoured to moderate that
great Averfion which was generally had a-
gainſt the Ceremonies of the Latins. And
we ought not to be furprifed at this, feeing
the Latins have not been more favourable to
the Baptifin and Leavened bread of the Greeks,
as Appears by feveral Letters of the Popes
(1) who have written in their favour. Befides (1) Epiſt. Cle.
that fome School Divines have doubted of the ment. VII.
apud Allat.
Validity of their Baptifin, and their other Sa- lib. de interft.
craments, as might eaſily be proved.
Secondly, that which hath made Caucus fay,
that the Greeks acknowledge not the Sacra-
ments of Confirmation and Extreme Unction,
is becauſe he confidered them with relation to
the Practice of the Church of Rome, wherein
the former of theſe Sacraments is adminiftred fe-
parately from Baptifm; and is at prefent one of
the great Functions of Biſhops (to whom it is re-
ferved,)in their Vifitations. The other is never ad-
miniftred in the Church of Rome, but to thoſe
who are at the Point of Death; from whence
that Sacrament hath been called Extreme Unti-
on. But the Greeks adminifter that firft Sacra-
ment at the fame time they do Baptifm, and the
Oriental Church hath always retained that
Cuftome, which differs from the Practice of the
Weſtern. Beſides, amongst the Grecks, as in
all
12
The Belief and Cuſtoms
all other Parts of the Eaft, the Prieſt admi-
nifters that Sacrament, as, may be ſeen in the
(1) Lue. Hol- Differtation which (1) Holftenius made on that
ften. differt.de Subject, and which was Printed at Rome by
facy. Confirm. Order of Cardinal Francifco Barbarini. That
apud Græcos. Learned Man affirms, that that Practice is fo
ancient in the Greek Church, that the Power
of confirming is become common to Prieſts,
as if eſtabliſhed by Law. As for Extreme Unc-
tion, the Greeks delay it not, as the Latins do,
till the fick Perfon be at the Point of Death,
nor do they call that Sacrament Extreme Unc-
tion: On the contrary, the Sick goe to the
Church to receive it, when they can conve-
niently, and it is adminiftred to them as often
as they are fick, becauſe they think that St.
James in his Epiftle fpeaks of thoſe that are
fick, and not of fuch as are at the Point of
Death.
In the third Place, as to Adoration which
they render not to the Holy Sacrament after
the Confecration, that ought not neither to be
generally underſtood, becauſe it is certain they
adore that Sacrament, but onely with relation
to the Adoration which the Latins pay to the
Eucharift, fo foon as the Prieft hath pronoun-
ced theſe words, This is my Body. Seeing the
Greeks place not the Confecration in theſe
words, but in fome Prayers that come after,
it is not to be thought ftrange, if Caucus, who
made the Practice of his Church his Rule in
judging of the Errours of the Greeks, hath
faid that they adored not the Eucharift: nay
more, when they have confecrated, which, in
their opinion, is done after the invocation of
the Holy Ghoſt, they ufe none of that Cere-
monial
of the Eastern Nations.
13
monial adoration which is obferved in the La-
tin Church; but they think it enough to adore
Jefus Chrift who is prefented to them by ele-
vating the Hoft after their way, a little before
the Communion. However Caucus is not to
be excuſed in that he took all his meaſures
according to the Practice of his own Church,
unleſs, probably he had Orders to reform all
things according to that Standard.
४
(1)Þarì kv ön
etaλauba-
ναν δὲ καὶ
φοτέρων τῶν
Fourthly, it is of Publick Notoriety, that
the Orientals communicate in both kinds, and
that they pretend to be warranted in that by
the words of Jefus Chrift himfelf. In that
manner the Patriarch Jeremy fpeaks in his firft
anſwer to the Divines of Wittemberg. (1) Ye
fay that one must communicate in both kinds, and
in that ye fay right: which they extend even to deny an-
Children, to whom they give the Communion,
after Baptifm in a fpoon. In a word, all the As AJETE.
Oriental Church obferves that Cuſtome; and Hierom. Pa-
our chief School Divines do even agree, that triar Conſtant.
that Practice of communicating under both
kinds was religioufly obferved in the Latin
Churches untill thefe latter Ages, when for
good reaſons it was thought fit to change it.
xz-
тра ну я хова
Fifthly, as to Confeffion, it is not to be (2) Ta xveld-
thought flrange that they believe it to be onely Trez of Musa-
of Pofitive and Ecclefiaftical right, becauſe they sivo Bame-
are perfwaded that(2) properly fpeaking onely varia ea
Baptifm, and the Eucharift have been inftitu- adda
ted by our Lord, and that the reft have been TUTO TO-
appointed by the Church; as may be feen in sidxev ǹ 'Ex-
the fecond anfwer of the Patriarch Jeremy, Anda, ra
κλησία, τα
3 λοιπά φημι 2-
to the Divines of Wittemberg. Caucus then χει ή επτά.
hath afferted nothing as to that Point, which Id. Hieron.
does not agree to the real Belief of the Patriarch.
Greeks.
14
The Belief and Customs
τημα αναφέρε
wegeswtn.
Greeks. However it cannot be denied, but
that Auricular Confeffion is in ufe in the
Greek Church, as well as in the Latin, and that
the Greeks confefs their Sins in particular, that
they may receive Penance according to the
Nature of their Offences, of which, by conſe-
(1) Пäväµa's- quent, they muft difcover the nature and kind
Thua avapigs to their Confeffour. (1) It is necessary, faith
Sal de T the Patriarch Jeremy after St. Bafil, to declare
all Sins to the Confeffour. And this may be
ſeen more at large in the Book of Christopher
Angelus, of the Difcipline of his Church.
There is, nevertheless, this difference, if we
will credit Metrophanes Critopulus, that the
Confeffour informs himfelf not of the Place
where the fin hath been committed, nor of
thoſe who have been concerned in it, nor yet
of the manner, becaufe, according to the
fame Authour, that is both needlefs and too
curious, which is fufficient to juftifie Caucus.
For as to the Eaftern Communion, which
ought yearly to be received in the Latin
Church, it is a Cuftome peculiar to that Church.
Sixthly, Caucus attributes nothing to the
Greeks in what concerns Marriage, which they
do not poſitively maintain, and pretend to be
agreable to the New Teftament, the Fathers,
the Oriental Canon Law, and the Ordinan-
ces of the Emperours. They. fay that there is
(2) "On is
nothing clearer than thefe words of the Gospel,
amorúoy Thy (2) Whosoever shall put away his Wife, except it
my
juvaing auto, be for Fornication, and fhall marry another, com-
unes- mitteth Adultery. It is manifeft then, ſay they,
veia jauno that the Goſpel permits the diffolving of Mar-
Tat. Matth. riage in the Cafe alledged; and declining the
Authority of St. Auguftine, and fome other La
&
ин
ἄλλην, μοιχα
19.9.
tin
of the Eastern Nations.
15
tin Fathers as to that Point, they affirm that
the Greek Fathers never explained that Paffage
otherways, and that befides, the whole Eaſtern
Church therein agree with the Greeks. Nay,
it is eafie to prove by the Hiftories of the
Councils of Florence and (1) of Trent, that it (1) F. Paolo
is the Practice of all the Greek Church. And nella fua Ifto-
therefore it was, that the Ambaffadours of ria del Concil
Card. Palavic.
Venice addreffed themſelves to the Council of
nella fua Iftor.
Trent, for obtaining fome qualification to be made del Concil. ds
in the Canon which was ready to be publifhed Trent.
againſt thoſe who faid, that Adultery diffol-
ved Marriage And the thing that fet the
Republick of Venice upon this was, that the
Greeks of Candia, Cyprus, Corfou, Zante, and
fome other Places, Subjects of the State, pra-
tifed that which the Council was about to
condemn. In effect, the Ambaffadours had
fatisfaction, becauſe their reaſons were thought
good, as Cardinal Palavicini acknowledges in
his Hiftory of the Council. It is nevertheleſs
true, that the Greeks diffolve their Marriages
too cafily, and not in the Café of Adultery a-
lone; But they ftill pretend that therein they
Conform to the Canon and Civil Laws, which
ought to be moderated, becauſe of the too great
Liberty they have taken to themfelves. How-
ever, Caucus having onely mentioned the Cafe
of Adultery, feems to have been too referved,
inafmuch as he might have told a great many
other Cafes of lefs importance, wherein the
Greeks make no fcruple to divorce.
Seventhly, it is not to be thought ſtrange,
that the Greeks eat no fleſh that hath been ſti-
fled or ftrangled, bloud, nor other meats that
are not onely forbidden in the Old Teftament,
i
but
16
The Belief and Customs
but alſo in the New, as appears in the Acts of
the Apoftles; a thing not fingular to the Greeks
of Corfou onely; but which is generally prac-
tifed by all the Chriftians of the Eaſt, and not
very long fince it was wholly aboliſhed in the
Weft.
In the Eighth place, as to the Article which
concerns the Supremacy of the Pope, it may
be thought ſtrange, that Leo Allatius fhould
fall fo foul on Caucus in that Point, as if he
were one of the greateft Impoftours in the
World. It is but too true, that the Greeks whơ
are not Latinifed, nay and all the reſt of the
Eaſtern Churches, do not at preſent own that
Primacy of Rome over the other Patriarchs,
in the manner that it is acknowledged in the
(1) Metroph. Weſtern Church. (1) Metrophanes Critopulus
Critop.in Epit. affures us, that the Eaftern Church acknow-
Dotr. Eccl. ledges no other Head but Jefus Chrift, who
Orient.
hath the Qualities of Head of the Church;
that amongſt the Patriarchs there is no diffe-
rence, unleſs it be of the See, waùv tùs vadédexs,
as he ſpeaks. The Patriarch of Conftantinople
takes the firſt place, He of Alexandria the Se
cond, the Patriarch of Antioch the Third, and
he of Jerusalem the Fourth. Every one is
Supreme within his own Jurifdiction, and if
they all meet together in one place, they mu-
tually kiſs one anothers hands. So that none
of them takes the Title of Head of the Ca-
tholick Church, as the fame Critopulus obferves,
who would thereby condemn the Pope who
affumes thefe Titles. As to what Leo Allatius
(2) Leo Allat. adds (2) that Caucus impofes upon the Greeks,
de Confenf.Ec-
cl. Occid. &
when he faith that they excommunicate the
Orient. Pope and Latin Bishops on Holy Thurſday, that
is a
of the Eastern Nations.
17
Dandini in
is a thing which hath not onely been obferved
by Caucus in Corfou, but by many other Tra-
vellers alfo in feveral places. The Jefuit Dan-
dini who travelled to Mount Libanus, in Qua-
lity of Nuncio under Clement VIII. in the de-
fcription that he makes of the Isle of Candy,
ſpeaks of the Greeks in thefe terms. (1) I fhould (1) Girolamo
have a great many things to fay, if I would relate
all the impurities of the Prelates, Priests and other
Churchmen of that Nation; their feparation from
the Latin Church, the Maledictions and Excom-
munications which they thunder against her on the
moft Holy Days, and at the fame time when we
pray to God for their Converfion.
Ninthly, we may eaſily believe, that the
Greeks reckon Sub-Deaconfhip amongſt the in-
feriour Orders, which are not Sacred, to
1peak in the Terms of the Latins, fince it is
not very long fince the Latins themſelves have
made it a facred Order.
In the tenth Place, it may be feen in the
Books of Greek Writers, that to own but
ſeven General Councils, is not a thing peculi
ar to the Greeks of Corfou. Nay one would
think it a little too much, to oblige thèm to
receive the Latin Councils wherein they have
had no fhare, or thofe others wherein they fay,
they were forced to be prefent, more for the
Intereſts of State, than the Concerns of Re-
ligion. They are permitted to live in this
Belief, in the States of the Republick of Ve-
nice.
1
Laftly, as to what concerns Feſtival Days,
Fafts, and many other Matters of Difcipline,
it is certain, the Greek Church does not agree
therein with the Latin, and Caucus had reaſon
C
Miff. Apoft.
cap. 5.
18
The Belief and Customs
to fay, that the Greeks admitted them not,
nor yet part of the Saints of the Roman
Church, which they laugh at when they fee
them in Churches, as may be ſeen in the
Hiſtory of the Council of Florence, written by
(1) "Olav εis Syropulus, where he faith, (1) When I enter into
Λατίνων, κ any Church of the Latins, I falute none of the
wego xv y @ Tiva Saints whom I fee, becauſe I know none of them.
Cnetos d- Nay, I have much adoe to know Jefus Chrift there,
wv, eπel &se whom I do not adore neither, becauſe I know not
γνωρίζω τινά.
Τὸν Χριστὸν ἴ- in what manner they reprefent him.
vadv ei oinew
>
στις μόνον
ὅτι ἐκ οἶδα
Tal.
I think this may be enough to juftifie Caucus
yvwei(w, dλa' in what he attributes to the Greeks and if
ἐδ' ἐκεῖνον that Authour hath been pleafed fometimes to
προσκυνώ, δι' exaggerate their Errours, and to impofe upon
mws meios. them, it may alſo be faid, that Leo Allatius
πῶς ἐπιγράφε
hath not always kept within bounds in making
their Defence. I confefs the way that he hath
taken to reunite the two Churches, would be
more effectual for reconciling the Greeks to
the Roman Communion, than the Courſe that
hath been followed by the Emiffaries who
have encreaſed their Errours, and continue to
doe fo daily, inſtead of leſſening them: but
for all that, we may know the true Sentiments
of the Greeks, if we can but lay afide our or-
dinary Prejudices, and diftinguifh thoſe who
are Latinifed, from thoſe that are not.
(2) Caucus,
ib. ac fupra.
We forgot to obferve their Belief as to Purga-
tory, Hell and Paradiſe. (2) Caucus with ma-
ny other Writers does affirm, that the Greeks
deny Purgatory, and that notwithſtanding
they pray for the Dead: which is to be
underſtood with relation to the Opinion of the
Latins, who commonly establish a Place of
Purgatory, and a Fire which torments Souls.
But
of the Eastern Nations.
19
But the Greeks deny both, though they ac-
knowledge a certain State of Purgatory; and
therefore they pray to God for the Dead. It
is certain that Prayers for the Dead have been
appointed in the Church in the very firſt
ages, as appears by Tertullian and the Ancien-
teſt of the Fathers, afwell as by the moft An-
cient Liturgies. Perhaps the Church took that
Ceremony from the Jews, who likewife pray
to God for the Dead; which was a Cuftome
practifed in the Synagogues long before the
Birth of Chriftianity, and is to be found prac-
tiſed at that time when the Jews were under the
Dominion of the Grecians. There is this dif-
ference, nevertheleſs, betwixt the Greeks and
the Latins, as to their praying for the Dead,
that the latter have explained themſelves more
fully; whereas the former, and all the other
Orientals, have continued in more General
Terms. The Latins, however, in their Pray-
ers for the Dead at Mafs, retain the Ancient
form, which agrees pretty well with what the
Greeks believe of Hell, Purgatory and Paradife.
This is the manner of praying for the Dead
in the Mafs of the Latins. Domine Jefu Chrifte,
libera animas omnium fidelium defunctorum de
pœnis inferni & de profundo lacu libera eas de
ore Leonis, ne abforbeat eas Tartarus, ne cadant
in obfcurum, &c. These words feem to con-
firm the Opinion of the Greeks and other
Chriftians of the Eaft, for they fuppofe but
one Place, which is Hell, where the Souls are
detained as in a dark Prifon, and they pray
that the Souls may pafs from that obfcure
Place, to a Place of Light and Reft, which is
Paradife and this exactly agrees with the
€ 2
Prayer
1
20
The Belief and Customs
Prayer that the Prieft fays at the Mafs which
is called in die obitus.
As to what concerns Hell,we ſhall not ſpeak
here of the Opinion of Origen, who hath ne-
vertheleſs been followed by fome Greek Doc-
tours; we ſhall onely mention what is molt
generally approved by them. When they
pray that God would deliver Souls out of Hell,
that is to be underſtood of the State of Pur-
gatory; I mean, that in that obfcure Prifon
which they call Hell, there are two forts of
Souls; one fort whofe Sins are not fo enormous
as to be condemned for them to Eternal Pu-
niſhment there; and another who are really
condemned to Hell, there to abide for ever.
Of theſe laſt it may be faid, that in inferno nulla
eft redemptio; whereas in refpect of the firft
fort of Souls, it may be faid, that in inferno
eft redemptio. This may ferve to explain the
Liturgies and Books of the New Greeks, which
ſeem to ſuppoſe that the Souls fhall not remain
in Hell for ever, and that fo the Puniſhment
of the damned is not Eternal. If we take this
Rule along with us, we may have an eafie ex-
plication of all the Prayers that are ſaid for the
Dead in the Greek Church.
As to Paradife, the Greeks and other Orien-
tals are in this perfwaſion, that Souls enjoy
not Eternal Blifs, and that they are not pu-
niſhed with the Pains of Hell, before they
receive Sentence from God at the laft day of
Univerfal Judgment. And therefore according
to the Sentiment of the Greeks we muſt diftin-
guiſh two Paradifes. The firft is that Place
of Light and Reft, mentioned in their Prayers
and Liturgy, where the Souls of the Bleffed
repole
of the Eastern Nations.
21
repoſe expecting the laft Judgment. That
Place is called in the publick Office, that is
faid for the Dead, Paradiſe, Light, Life, Blef
fedneſs, Abraham's Bofome, the Land of the
Living, &c. The fecond Paradife is that Eter-
nal Bliſs which they ſhall enjoy in Heaven after
the Univerſal Judgment; and they think that
Opinion to be more agreeable to the Texts of
Holy Scripture, than that of the Latins: for it
fhall not be, fay they, but at that day, that
Jefus Christ who will come in quality of Judge,
fhall fay to the Elect, (1) Come ye bleſſed of my (1) Matth. 25.
Father, inherit the Kingdom prepared for you from
the foundation of the World, &c. They pretend
that the Opinion of the Latins concerning Pa-,
radife and Hell before the laſt day of Judg-
ment is not founded on Antiquity. Befides,
we may obſerve, that the Greeks have not fub-
tilized fo much upon the Light of the Glory of
the Bleſſed, as moft of the Latine Divines have
done, who have ſpoken of it with extraordina
ry nicety. Nay, there are fome who affirm,
that the Greek Fathers deny, that the Angels
and Bleſſed ſee the Effence of God in Heaven;
relying upon theſe words of Theodoret, (2) The (2) Theod.
Angels fee not the Divine Effence, which compre-
bends all things, and cannot be comprehended, nor
known, but they fee a certain fpecies which is
proportionate to their Nature. And this they con-
firm alfo by the Teftimony of many Fathers.
There remains fomewhat to be faid of the
Morals, Difcipline, and Ceremonies of the
Greeks. As to their Morality, feeing they
have the fame Principles as the Latins have, it
cannot be much different from theirs; unlets
it be, that wanting the uſe of School Divinity,
they are not fo great Metaphyficians as the
C3
Dial. immur.
Latins ;
22
The Belief and Cuſtoms
Latins; wherein they are not to be blamed,
when they mingle no Logick nor Metaphy-
ficks in their Books of Morality, if you except
fome Greeks who have ftudied in the Schools
of Italy, or have read the Books of the Latins.
It may be, notwithstanding, that the Greeks
and other Chriftians of the Eaft do not walk
up to the ftrictnefs of the Rules of Morality,
becauſe of the fad condition to which they are
at preſent reduced. Their Church-men are
accuſed of Simony, becauſe the Bishops fell
Orders; and the Priefts the Adminiftration of
Sacraments: but if matters be throughly ex-
amined, perhaps they are not fo blameable as
people think. There is a neceffity that they
five by their Calling; and feeing they have
no Benefices, as they are at prefent eftablifhed
in the Church of Rome, why are they not to
be allowed to take money for the Adminiftra-
tion of Sacraments? There is no fault found
with the Cuftome that is introduced into the
Weft, of taking money for Maffes, Confeffions,
and many other things; and fhall a poor Pa
pas be accuſed of Simony, for being paid for
an Abſolution that he giveth, and for having
rated it according to the nature of the Sin? Nor
do we think it ſtrange, neither, that certain
Sins are rated at Rome, becauſe we are accuf-
tomed to the practice. Will the new diftinc-
tion of Divine Right and Ecclefiaftical Right,
that fome Divines and Canonifts have invented
in theſe laſt Ages, put the Pope without the
reach of Simony; and fhall not that extreme
neceffity to which the Patriarch and Greek Bi-
fhops are reduced render them at all excufable
before God and Man, in that they take money
for
of the Eastern Nations..
for Ordinations? It is not that I would excufe
the Greeks in all things: for it is certain they ma-
ny times take too much Liberty to themselves,
and that they are not carefull enough to
ſquare their Conſciences according to the Rules
of Chriſtian Morality. But the Ignorance and
Poverty wherein they are at preſent, are the
caufe of their Diſorders, which nevertheleſs
the vertuous Men amongst them prevent af
much as they can, as the Patriarch Jeremy,
who openly (1) reproves Confeffours who (1) Oi 28 TVEU-
make a Traffick of Holy Things, and exact alexos, offici
Preſents. He fays that fuch deferve to be pu- xaoUTES
κέρδα ἴδιον
καπηλεύοντες
nifhed by God, and that when he finds any a- Ta dela, x
mongſt his People, he chaftifes them, and douan TEi-
deprives them of their Office.
*
εἰσι και θείας
τεύξονται
κανέ μοι, και
As to Ecclefiaftical Difcipline, they conform
αναλαμβά
νοντες τυχόν
not in all things to the Prefcript of their Ca- nav aμuf-
nons. For inftance, they obferve not exactly nas, Toidu-
the Age that is required for Priesthood and T xαTEszaló-
κατεργαζό
Epifcopacy; befides, they mind but very little, s
countor
the Intervals, and take feveral Orders together ou no-
at one time. The Election of thier Patriarch is not λdows.Jerom.
always Canonical; for he that gives moft to the Patr. Conft.
Grand Signior, is commonly preferred before the
reft:And therefore there are many times feveral
that take the Title of Patriarch. Monfieur de
Nointel Ambaffadour for the French King at the
Port (2) takes notice of four Patriarchs alive in (2) Monfieur
the Year 1671. The Greeks are ambitious, and Nowt Tom. 3.
therefore they take all courfes to rife to that de la Perpet.
Dignity; which is the Cauſe of great Troubles
in that Church.
Beſides the money that the Patriarch Elect
gives to the Grand Signior for Letters of Con:
firmation, he is alſo obliged to buy the Voices
C 4
of
24
The Belief and Customs
Trulo.
of the Biſhops who elect him: and every one
upon that Occaſion is willing to make the moſt
of his Voice. But, on the other hand, the
Patriarch knows very well bow to make him-
felf amends, when he makes any Biſhop:
which the Biſhops alfo doe in regard of their
Papas, to whom they fell Orders and Cures as
dear as poffibly they can; and all, at length,
falls upon the poor People, who pay very
dear for the Adminiftration of Sacraments;
and that's the reafon they goe but feldom to
them.
The Patriarch and Biſhops are not married;
but the Prieſts marry before their Ordination :
and that Practice which is General over all
the Levant is ancient. I do not here examinę
whether it be agreeable to the Primitive Canons
of the Church, or a Deviation from the Anci
ent Canons. It is certain the Greeks pretend
to be warranted, as to that, by the Canons
(1) Concil. in called the Canons of the Apoſtles, and (1) they
accuſe the Latins of having contravened the
Ancient Canons of the Church. If a Prieft
happen to marry after that he hath been called
to be a Prieſt, he cannot afterward perform
any Functions of the Priesthood, which is ac-
cording to the Council of Neocæfarea; but the
Marriage is not therefore diffolved: whereas
in the Latin Church the Marriage is null, be-
cauſe Priesthood is an impediment that breaks
it. I believe Caucus meant of thofe Prieſts that
marry after Ordination,when he faith, (2) that
Hift. de Grac. the Greeks believe that he who hath been once a
errorib.
Priest, may again return to the State of Lay-men.
In effect, he retains nothing of Priesthood,
unleſs it be fome Honour in the Church, where
(2) Cauc. in
he
of the Eastern Nations.
25
he hath a Seat ſeparate from the Place of La-
icks.
Monachifin is in great efteem amongſt
the Greeks, as appears by the Anfwer which (1) Jerem.Pa-
the (1) Patriarch Jeremy made to the German triarch. Re-
Divines, who spoke of Monks as of uſeleſs Sponf.1.2:
Members; to which Divines he oppoſes St.
Bafil, and the other Greek Fathers, who have
made an Elogy of the Monaftick Life, and
have lookt upon it as a Pure and Angelical
way of living: And this he confirms, befides,
by the Authority of Councils wherein many
good regulations were made concerning Monks.
Metrophanes Critopulus alfo praiſes Monachifm,
as a moſt ancient thing in the Church, (2) fay- (2) H Mo-
ing, that it is an Ornament to it. Their way dont un dis
ναχῶν τάξις
of living, according to the fame Authour, is rela
πρότειλα
very auftere, becauſe they never eat Fleſh, agusón, da-
though they be not engaged to that by any λα κατ᾿ ἀρχὰς
Vow, but onely by Cuftome which they never + Εκκλησί
ας κρηπίδων
violate. None of them ever fleep more than as env
ἔτι καταβαλ
four Hours, and fome but two. They goe to ouwv:
Prayers in the Church thrice a day, and they
who apply themſelves not to ftudy, work with
their hands; fo that there is no Monaftery,
where all forts of Workmen may not be found.
3. Leo Allatius treats more at large of the (3) Leo Allat.
Greek Monks that are now-a-days in the Le- de Confenf
vant, and that very exactly which obliges Eccl. Occid.&
me to give here an Abridgment of what he Orient. 1.3 c.8.
hath obferved:
Though there be different kinds of Monks
amongst the Greeks, yet they all derive their
Original from St. Bafil, who is the first and
fole Authour of Monaftick Difcipline All
the Monks look upon him as their Father,
and
26
The Belief and Cuftoms
(2) To ung
mikalo.
and it would be a Crime amongft them to de-
viate in the leaft from his Rule. There are to
be feen all over Greece many fair Monafteries
with well built Churches, where thefe Monks
fing day and night. However, they have not
all one and the fame way of living; for there
are fame called Κοινοβιακοί, others διόρρυθμοι
The first live together in Society, eat in the
fame Refectory, have nothing fingular amongft
them as to their Habit; and, in fine, have all
the fame Exercifes, none being exempted.
There are nevertheless two Orders amongft
(1) To us them; for one is of (1) the Great and Angeli
ghual cal Habit, who are of a Degree more elevate
"Armyerins.
and perfect than the reft, and profefs a more
perfect way of living: there are in greateſt
number. The others who are of (2) the
Little Habit, otherways Mingo, are of an in-
feriour rank, and lead not fo perfect a life.
The fecond, which are named 'Idropped, live
according as they pleaſe themfelves, as their
Name does import. And therefore before
they take the Habit, they give fome money
for a Cell, and fome other Neceffaries of the
Monaftery. The Yeoman of the Cellar or
Butler furniſhes them with Bread and Wine
as he does the reft: and fo being exempted
from the Duties of the Monaftery, they
mind their own bufinefs. Thefe laft leave
by Will what they poffefs, afwell within as
without the Monaftery, to their Servant or
Companion, whom they call Difciple, and
whom they have chofen from among the
Monks to affift them in their occafions This
Man after the Death of the other, by his ma-
nagement improves the goods that he hath
inherited,
of the Eaftern Nations.
27
inherited, and leaves by Will what he hath
purchaſed, to him whom he hath chofen for
his Companion: the reft of the goods which
he poffeffed, that is ro fay, what his Mafter
left him when he died, falls to the Monaftery,
which afterwards fells them to thoſe that pleaſe
to purchaſe. Nevertheless amongſt thefe laft
Monks there are fome fo miferably poor, that
having nothing to purchaſe a piece of Land
with, are obliged to work and labour for the
Monaftery, and to apply themfelves to the
baſeft employments. Thefe do all for the pro-
fit of the Convent, and therefore the Convent
ſupplies them with Neceffaries; and if they
have any ſpare time after their work is done,
they employ it in Prayers.
There is a third Order of thefe Monks, who
goe by the Name of Anchorites. Thefe not
being able to work, nor fupport the other
Duties of the Monaftery, have, notwithſtan-
ding, a mind to live in the repofe of folitude.
They buy a Cell out of the Monaftery, with
a little piece of Land on which they may
live, and never goe to the Monaftery but on
Holy days, to affift at the Office; after which
they return to their Cells, where they mind
their own Affairs, having no hours appointed
them for Prayers. There are, nevertheless,
fome of thefe Anchorites who have left their
Monaftery with the Confent of their Abbot,
that they may lead a more retired life, and ap-
ply themſelves more to Meditation and Prayer.
The Monaftery fends them once a month Pro-
vifions to live on, becauſe they poffefs neither
Lands nor Vineyards: but thofe who will not
depend upon the Abbot, hire fome Vineyard
near
28
The Belief and Customs
near to their Cell, of which they eat the
Grapes; others live on Cherries or fuch like
Fruit. They alſo fow Beans in the Seaſon
of the year; and fome gain their living by
tranfcribing Books.
Beſides the Monks, there are Nuns alfo who
live in Community, and are fhut up in Mo-
nafteries under the Inftitution of St. Bafil.
They are no leſs ftrict than the Monks, as to
Fafting, Praying and the other Offices of the
Monaftick Life. They chufe one of the Anci-
enteſt and moſt virtuous of their Community
to fupply the place of Abbefs; and thefe Ab-
beffes are the fame with them, as the Abbots
are with the Monks. Nevertheless, that Mo-
naftery of Women depends always on an Ab-
bot, who affigns them one of the oldeſt and
moft virtuous Monks to confefs and adminifter
the Sacraments to them. This Monk lives
near their Monaftery, that he may be at hand
to affift them readily in their occafions. He
fays likewife Mafs for them; and orders the
other Offices.
Theſe Nuns wear all the fame Habit, and a
Cloak of the fame colour. Their Arms and
Hands are covered to their Fingers ends; and
their Habit is of plain Woollen Cloth. Their
Heads, befides, are haven, and every one
hath a Cell apart where they lodge conveni-
ently. The richer fort have a Maid; and
fometimes they bring up in their Houſes young
Girles, whom they bring up in the Duties of
Piety and Devotion. When they have perfor-
med their ordinary Duties, they work with
their Needle; and the Turks who bear a reſpect
towards thefe Nuns, come to their Monafte-
ries
of the Eastern Nations.
29
ries to buy Girdles of their making. The Ab-
beffes willingly open the Doors of their Con-
vent to the Turks who come to buy the Ma-
nufacture of thefe good Nuns, who return to
their Appartment fo foon as they have fold their
Wares.
I have read a Manufcript Relation, that
fpeaks not fo much to the advantage of theſe
Nuns. The Authour of that Relation obferves
that the Nuns called Caloyeres, who live at
Conftantinople, are Widows, fome of which
have had ſeveral Husbands, and that they em-
brace not that Profeffion, but when they are
well ftricken in years: Then he adds, that
they make no Vows, that all their Sancti-
ty conſiſts in wearing a Black Veil upon their
Head, and declaring that they will Marry no
more; that, after all, they live moft common-
ly at home, where they mind their Houfe-
wifery, their Children and Relations. He
confefles, nevertheless, that there are fome of
them who live in Community, but that theſe
are more miferable than the former: that both
go
about wherefoever they pleaſe: and that,
in fine, they have more Liberty under that Re-
ligious Habit, than they had before
The Fafts of the Greeks are different enough
from thoſe of the Latins: for the Fafts of the
latter would be Feſtival Days, and Days of
good Cheer amongſt the Orientals, in regard
they not onely abſtain from Fleſh, and all that
comes from it, as Butter and Cheeſe; but they
eat not ſo much as Fith, contenting themſelves
with Fruits and Pulfe, with fome fmall portion
of Oil, and drink very little Wine. The
Monks are more ſtrict in their Fafting, becauſe
they
30
The Belief and Customs
they never taſte Wine nor Oil, unleſs on Sa-
turdays and Sundays. Yet the Mofcovites are
allowed to eat Fifh, becauſe they have neither
Wine nor Oil. Wedneſdays and Fridays they
abftain from Fleſh, and all that comes of it;
but on theſe days they are allowed to eat Fiſh.
I fhall fay nothing of their Lent, nor private
Fafts; onely muft obferve that the Greeks and
other Eaſtern Nations exceedingly blame the
Saturdays Faft of the Latins, becauſe they fay,
that Day is a Feſtival as well as Sunday; which
they prove by the Ancient Canons and the
practice of the firft Ages. In fine, as to their
Ceremonies, it may be faid in general, thatno
Nation in Chriftendom hath fo many. Their
Euchology or Ritual,with the Notes of P. Goar,
may be confulted as to that point. So ex-
ceffive is the Worship they render to Images,
that in a Manufcript which I have read con-
cerning the Errours of the Latins,they upbraid
(1) To Tas them (1) with want of refpect to Images;
Dena's eixóvas which cannot well be understood, unless it be
jis wego xu- that the Latins omit an infinite number of
Ceremonies before their Images, which are
obferved by the Greeks. On the Feſtival day
Oxon. Tit. of a Saint (2) they place his Image in the mid-
Ta Aarivav dle of the Church, and that Image or Picture,
σφάλματα.
(2) Metroph. reprefents the Hiftory of the Feſtival that is
νεῖν.
MS. Bibli-
oth. Bodlei.
Critop.
Celebrated for inftance of the Nativity or
Reſurrection of our Lord: Then they that are
prefent kifs the Image; which in their Lan-
guage is called Пegove, and in Latin, Adora-
re.
That Adoration is not performed by
Kneeling, Bowing, or any other Gefture of
Body, but onely by kiffing the Image. If it
be the Image of our Lord, they commonly
kis
of the Eastern Nations.
31
kifs the Feet: if an Image of the Virgin, they
kifs the Hands: and in a word, if it be the
Image of fome Saint they kifs the Face.
Thefe and many other Ceremonies, which
the Greeks obferve in the Adoration of their
Images, have been much augmented fince the
fecond Council of Nice, where the Patrons of
Images obtained a great Victory over the Ico-
noclasts. And it is chiefly fince that time that
the Greeks have publifhed the Miraculous Hif
tories of their Images, of which their Books
are full and as ifthey had not had enough a-
mongst themſelves at home, they have fearched
at Rome and other places for Miracles that
have been wrought by virtue of Images.
After all, the Greeks ground moſt of their Ce-
remonies upon their Traditions. They take
no great care to examine, whether thefe Tra-
ditions be Ancient, or not. It is enough that
they are in practice, to make them pafs for
Apoftolical. And feeing there are but few able
Men amongſt them, they are incapable of
Judging whether or no their Traditions be real-
ly founded on Antiquity. One of the Cere-
monies which hath moſt aftonifhed the Latins,
is that which they obferve with great Pomp
in refpect of the Myfteries, when they are up-
on the little Altar, which they call the Altar
of Propofition; and that before the Confecra-
tion. For, which is furprizing, they render
Extraordinary Honours to the Bread and Wine
before they are confecrated, and onely barely
bleſſed. Amongft their Ceremonies which are
onely grounded on Tradition, but Apoftolical,
may be reckoned moft part of their Sacraments:
becauſe, as we have obferved before, they do
not
32
The Belief and Cuſtoms
(1) Jan. Nic.
Erythr. in
Pinacoth.
not believe that Jefus Christ was the imme-
diate Authour of them. All theſe Sacraments
are accompanied with a. great many Ceremo
nies, becauſe they are perfwaded, that too
much external reſpect cannot be given to Holy
things. And therefore they Celebrate their Li-
turgy and other Offices with far greater
Pomp, than the Church of Rome doth. They
have befides a great many Books of their Offi-
ces, but no Breviaries for the uſe of private
Perfons, as the Latins have; becauſe, fay they,
the Office ought to be faid publickly in the
Church, and not privately in a Chamber. (1)
Francis Arcudius having thought fit to make a
kind of Breviary for the ufe of the Greeks,
which he compiled out of their Books of Offi-
ces, met not with the Satisfaction that he pro-
poſed to himſelf for the Greeks defpife that
Breviary, and there are none but the Monks
of St. Bafil, of the Monaftery of Crypta Ferra-
ta Fifteen Miles from Rome, who uſe it in their
Travels
We ſhall not infift longer on the Ceremonies
of the Greeks; for it requires a whole Volume
to deſcribe them fully. Moft part of thefe Ce-
remonies have a Myftical Senfe, if we will
Credit fome of their Doctors who have written
on that Subject. But all Men know, that
there is nothing worfe grounded than that My-
ftical and Allegorical Divinity. I could rather
have wiſhed that I could have reprefented here
in Abridgement the Singing and Mufick of the
great Church of Conftantinople: but befides
that that would be too tedicus,there would be
need alſo of a great many Figures. I fhall one
ly add by way of Supplement,a Difcourfe con-
cerning
of the Eastern Nations.
33
cerning the belief of Tranfubftantiation, which
is at prefent no lefs known to moſt of the
Greeks, than it is to thofe of the Church of
Rome.
CHA P. II.
Of Tranfubftantiation. Whether it be ac-
knowledged by the Greeks who are com-
monly called Schifmaticks.
OT!
Hough this Queftión hath been largely
handled by Mr. Arnaud in his Booksa-
gainst Mr. Claude, yet it ftill lies under
great
difficulties; Nay there are a great many, eſpe-
cially amongſt the Proteftants, who do not al-
together credit the great number of Atteftati-
ons produced by that Doctour in his Book of
the Perpetuity; becauſe, ſay they, he gives one-
ly a Vulgar Tranſlation of all theſe Atteftations,
without publiſhing the Originals; and it may
be they have been ill Tranflated: beſides that,
fay the fame Proteftants, fome things are to be
found in theſe Teftimonies, which are noways
the Belief of the Greeks, and which, by confe-
quent give occafion to doubt of the Sincerity
of thefe Records. Wherefore fome Jefuits
have had a deſign of publiſhing more Authen-
tick Atteftations, and in the fame Languages
they have been made in: which will certainly
be of great ufe. However, till that be done,
I fhall here produce fome Proofs of the Be
lief of the Greeks, concerning Tranfubſtantiati-
D
on,
34
The Belief and Customs
$
CX
ད
•
on, which, in my Opinion, ought to be pre-
ferred before all the Atteftations that can be
brought from the Levant; becauſe the Jeſuits
will not onely be fufpected by Proteftants, but
they will not fail alfo to fay, that theſe Atte-
ftations have been gain'd by artifice, and that
the modern Greeks may be made to doe any
thing for Money: whereas Teftimonies taken
out of Books that have been compofed by
Greeks before thefe Difputes, are Proofs that
cannot be excepted againft. Mr. Arnaud, who
faw the Force of fuch Proofs, objected to Mr.
Claude the Authority of Gabriel Archbishop of
Philadelphia, who in formal Termes afferts
Tranfubftantiation, in the fame manner as the
Latins do. But feeing he had not the Book
of that Authour, he took it altogether upon
the Teftimony of Cardinal Perron, who cited
it in his Book of the Eucharift; from whence
Mr. Claude hath taken occafion to reject that
Authority, as being fufpect, in as much as the
Cardinal, who mentions commonly the Greek
words of the Authours whom he cites, related
onely in French the Teftimony of that Archbi-
fhop. Monfieur Claude eluded alſo the Tefti-
monies of the fame Gabriel cited in Greek by
Arcudius, pretending that he had not Tranfla-
ted the words of that Greek Authour, but
that he had enlarged them by paraphrafing
them after his way. In this manner did that
Minifter elude many other Proofs of Fact by
mere Subtilties, untill Father Simon caufed the
Works of Gabriel of Philadelphia to be printed
in Greek and Latin, with many other Pieces ta-
ken out of Good Originals, which cannot
be called in Queftion.
સ
Since
24
t
of the Eastern Nations.
35
(*) Since that, Mr. Smith, a Proteftant of the
Church of England, who travelled into Greece,
hath published a Letter concerning the Prefent
State of the Greek Church, wherein he freely
acknowledges,that Tranfubftantiation is owned
by the Greeks, and that in a Confeffion of Faith
not long fince published in the Name of all
the Greek Church, the word was, which
fignifies the fame as the Latin Tranfubftantiatio,
is uſed. Theſe are the words of that Confef-
vor owfla to
Xeiss, x 8
οἶνος εἰς
vos εis to a-
ληθινὸν αἷμα,
ἀπομένονται
rov TO FIGH
fion. (1) The Priest bath no fooner said the (1) MsJd 20
Prayer, called the Invocation of the Holy Ghost, inμala Tau-
but that the Tranfubftantiation is made, and the ra, ǹ μelooi-
Bread changed into the real body of Jefus Chrift. was TagEU-
Dùs giveto, xy
And the Wine into his real Bloud, nothing more aranes & af-
remaining but the bare Species or appearances. Jos eis To WAN-
Theſe are as plain and formal words as any
can be, and contained in a Book that is gene-
rally approved all over Greece. Nevertheless
Mr. Smith is fo far from fubmitting to fo Au-
thentick and Publick a Confeffion, that though
he could not accuſe the Authours of Falfhood, öπs pairortas.
as Mr. Claude not very judiciouſly hath done,
yet he hath his recourfe to other Niceties,
which have fome fhew of reaſon, and to
which it is neceſſary to give an anſwer, that
the Faith of the Greeks may be clearly and un-
doubtedly known. He pretends that the term
METσiwas, hath been lately invented for autho-
rifing a new opinion: that Gabriel of Philadel
phia is the firft, at least, one of the firft that
hath made ufe of it: that that Archbiſhop ha
ving lived a long time at Venice, and having
filled his head with School Divinity, nay and
being won by the Arts and Tamperings of
thofe of the Church of Rome, had afferted.
that
D &
36
The Belief and Cuſtoms
that by a new word, which Jeremy Patriarch
of Conftantinople, by whom he was confecrated
Biſhop, was wholly ignorant of. He farther
adds, that fince Gabriel of Philadelphia, the
word Metrowors, hath been but little ufed by
the Greek Writers: that the Synods held a-
gainſt Cyrillus Lucaris have forborn it :' that it
is a word unknown to the Ancient Fathers :
that it is neither to be found in their Litur-
gies nor Confeffions: that, in fine, Tranfub-
ftantiation is fo far from being believed amongſt
the Greeks, that the contrary is evidently to
be proved from their Liturgy, where the Sym-
bols, even after they have been confecrated
and called the Body and Bloud of Christ, are
(1) Tady nevertheleſs at the fame time (1) called the
Τα ανήτυ
πd to dzis ow
ow-
μalos xaiua- Antitypes of the Body and Bloud of Chrift.
αίμα
τος του Χριςο. And there are the frongeft Arguments that the
Proteftants have to object against the Modern
Greeks who acknowledge Tranfubſtantiation;
whereby they think to confute all the large
Volumes compofed by Mr. Arnaud upon that
Subject. This hath obliged me to examine
thefe anſwers particularly, and to fhew the
weakness of the fame.
(2) See the
Colle&ions at
the end of the
Book C.
(3) Είναι συμ
In the firſt Place, it is not true that Gabriel
of Philadelphia is the firft Authour of the word
METROWOS among the Greeks. Gennadius, who
lived above an Hundred years before that
Archbiſhop, and who is thought to have been
the firft Patriarch of Conftantinople after the
taking of that City by the Turks, in one of
his Homilies (2) makes ufe indifferently of
the words μεταβολή and μετασίωσις. Befides he
explains how it can be, that in that wonder-
full change, there remains (3) no more but
the
of the Eastern Nations.
37
το
the Accidents of Bread, without any thing CaßnXÓTA TO
of the Subſtance of the fame Bread, and thatas jugis To
the real Subftance of the Body of Jefus Christ saas Toast,
κὶ τω ἀληθι
is hid under the fame Accidents. I fhall not solar to
here examine the particular Qualities of Gen- oμalos xeu-
nadius, and whether or not he was one of the dou
Latinized Greeks: It is fufficient that I make 6ε6nxóσ¡v äλ-
της Ασίας.
appear, that Gabriel of Philadelphia is not the
firſt Authour of the word μervoirs, fince it is
to be found in Greek Books written above an
hundred Years before him. At leaſt it cannot
be faid, that Gabriel, who makes ufe of it,
hath been corrupted by the Latins, as Mr.
Smith affirms without any Proof. That is fo
far from being true, that Gabriel of Philadel-
phia wrote a Book againſt the Council of
Florence, having openly declared himſelf for
the Party of Mark of Ephefus, againſt thoſe of
his Church who had adhered to that Council;
and befides, he was linked in intimate Friend-
ſhip and Intereft with one Miletius,a great Ene-
my of the Church of Rome. I confefs he fol-
lowed his Studies at Padua, where he learnt
School-Divinity, of which he uses the Terms
in his Books. But Cyrillus Lucaris, who wrote
a Confeffion of Faith in favour of the Calvi-
nifts, and which he hath taken almoſt verba-
tim out of the Works of Calvin, ftudied alfo
at Padua, and was more learned in Divinity
than Gabriel, who onely made ufe of the
Terms of the Latin Divines,becauſe he thought
they explained his Belief more clearly, and
not for authorifing a Novelty. That affeta-
tion of the Language of the Schoolmen, which
appears in all the Writings of Gabriel, con-
cerns onely the Method and Expreffions,
and not the Subftance of the Matter; and fo
D }
W
he
38
The Belief and Customs
he ought not to be blamed for having intro-
duced new Terms into his Church: and in-
ftead of concluding with Mr. Smith, that he
hath at the fame time introduced Novelties,
it ought, on the contrary, to be inferred, that
the word μera Born of the Greeks, which figni-
fies onely a change, and which is to be found
in Ancient Authours, is the fame with the
Term tranfubftantiatio invented by the La-
tins; feeing a Greek, learned in the Expreſſions
both of the Greeks and Latins, makes ufe in-
differently of the words μεταβολὴ and μετεσίωσις,
which is the fame as tranfubftantiatio, for ex-
preffing the Change of the Symbols into the
Body and Bloud of Jefus Chrift.
But Jeremy Patriarch of Conftantinople, who
confecrated Gabriel of Philadelphia, and made
Learned Anſwers to the Divines of Wittemberg
upon that Subject, fay they, never made ufe
of the word Merediwas. It is true, that Patri-
μετεσίωσης.
arch make ufe of the word
Boλn, becauſe
it is Greek, and peredas is not. He was not
willing to bring into faſhion a barbarous word
unknown to the Ancients. Nevertheleſs he
makes it apparent enough, that by the word
μεταβολή, he means the fame thing as μετεσίωσις,
or the tranfubftantiatio of the Latins. The
Divines of Wittemberg,who caufed his Anfwers.
to be Printed, and who have no leſs Averfi-
on to Tranfubftantiation, than the Proteftants
of England and France have, were fo ftrongly
perfwaded that the Patriarch meant the Tran-
fubftantiation of the Church of Rome by the
word μεταβάλλεται, that on the margin oppo-
fite to that word, they have placed MeToo,
as fignifying the fame thing in the thought of
Jeremy;
of the Eastern Nations.
39
Jeremy; and on the margin of the Latin Tran-
flation they have placed oppofite to mutari,the
Term tranfubftantiatio. The fame Divines in
their anſwer to the Patriarch fhew clearly,that
e
Ἐκκλησία, ὅτι
学
​με ἁγιασμὸν
ô ulo
>
Th
او
in the queſtion that was betwixt them; they (1) Ao§ál↔ šv
reckoned the words μεταβάλλεθαι, to be chan- ή καθολική
ged, and perroidal, to be tranfubftantiated, to
1,
be fynonymous. Jeremy wrote to them, that gloss-
(1) according to the Belief of the Catholick rabaλλlαι
Church, the Bread and the Wine after the sis auro ro o-
Confecration, were by the Holy Ghoft chan- a To Xelsõ,
ὁ ἢ οἶνος εἰς
ged into the Body and Bloud of Chrift. To
αὐτὸ τὸ αἷμα
which thofe of Wittemberg anfwered. (2) that a EÚμα-
διὰ πνεύμα
they believed that the Body and Bloud of ros ájíx.
Chriſt were really in the Eucharift; but that (2) To 78
they do not believe for all that, that the Kugi va xy
τὸ αἷμα ὄντως
Bread was changed into the Body of Chrift. Toda TWS
παρείναι πολ
They make uſe of no other Terms in their weany de-
Anfwer to exprefs the Tranfubftantiation of the πνῳ πισεύουν,
Latins, than the Greek verb μetabáλnedai, Buku TO! &äs-
τον μεταβάλο
which the Patriarch had alfo employed. In Toy Malacan-
fine, Jeremy having read the reply of the 7 Xes ow-
Divines of Wittemberg, returns them this An- µa obraμ-
fwer, (2) that the Bread becomes the Body out.
(3) 0
10 as 1+
of Chrift, and the Wine and the Water his
zivelas owua
Bloud, by means of the Holy Ghoſt that chan-
geth them; and that that change is above their
reaſon of Man. From whence it is eafie to ga-
ther that there words μεταποίησις, μεταβολή, με
Tasoiiwois, and other fuch like, which the
Greeks commonly make ufe of to denote the
change of the Symbols, figniñe the fame thing
as the barbarous word μToiwoss, which hath
been made according to that of tranfubfi antic-
tto by the latter Greeks, who had read the
Books of the Latins,and ſtudied in their Schools,
501
D 4
The
λεθαι εἰς τὸ
Xe18, 2
a
yürüş
a Xess
οποοιτισε το
άγιο πνεύμα
15 μElaπOL-
aura
nóger zi
roar.
40
The Belief and Customs
The new Greeks onely adopted that word,
becauſe they thought it expreffed very well
the change of the Bread and Wine into the
Body and Bloud of Chrift, and that it fuited
every way with their Belief. And, which is
moft remarkable in that matter, Gabriel of
Philadelphia employs hardly any other word
but that, in an Apology, that he wrote on
purpoſe for thoſe of his Nation againſt fome
Divines of the Church of Rome, who unjuft-
ly accufed them of Idolatry.
It is moreover objected, that fince-Gabriel
of Philadelphia, the word uersoiris occurs not
in the Books of other Greek Writers, nor yet
in the two Synods of Conftantinople held againſt
Cyrillus Lucaris; but that Objection feems to
have lefs ground than the former. In the
year 1635. there was Printed at Venice under
the Name of a Greek Monk and Prieft called
Gregory, a ſmall Abridgment of the Divinity
of the Greeks, by way of a Catechifm, where
the word μTríos, is not onely to be found;
but the manner alfo how Tranfubftantiation is
made, is therein declared at length. The Au-
thour fhewing the difference betwixt the Eu-
charift and the other Sacraments, fays that
the other Sacraments contain onely Grace,
(1) Eis TT whereas (1) the Eucharift contains Jefus Chrift
τὸ μυςήριον ε
val é xesis prefent; and that it is for that reafon, that
* nagsoiar, the change which is made in that Sacrament
καὶ διὰ τί το is called μετασίωσις, or tranfubftantiatio. This
X2801 T8To Greek takes the Title of Protofyncelle of the
μεταβολισμόν
μελεσίωσιν. great Church, and refided in a Monaftery of
Greg. in Sy- the Ifle Chios. In his Preface he acknowledges
opfi Dogmat. himſelf indebted for the beft part of his Work
Ecclefia to George Coreffius, whom he calls one of the
Learned
of the Eastern Nations.
41
Learnedft Divines of his Church, and who,
in effect, takes the Title of Divine of the
great Church, being befides a Phylician by
Profeffion. This Coreffus who bitterly wrote
of the Errours of the Latins, prefixt his apprò-
bation to that Book, affirming, (1) that it con- (1) Dóyuala
tains nothing but true and Orthodox Do- dλnñ πávu xy
Єtrine.
४
ὀρθόδοξα συ
νέχειν τὸ δια
εγνωσμλίου
Befides this Work, there was a far more
confiderable Book written in the year 1638. IεWS-
by Meletius Syrigus againſt the Confeffion of 20s Kogéaros
Faith attributed to Cyrillus Lucaris Patriarch of egdans
Ἐκκλησίας
Conftantinople, which was Printed in Greek and ΘεόλογΘ
Latin at Geneva. The Title of that Book quei qual
which was not Printed, runs in thefe Terms.
Μελετίο Συρίγο ἱερομονάχω αντίρρησις πρὸς τὴν ἐκδο
θεῖσαν ὁμολογίαν τῆς χριστιανικῆς πίςεως ὑπὸ τὰ Κον-
σαντινοπόλεως Κυρίλλο επιγραφείσαν ἐν ὀνόματι τῶν
χειςιανῶν ἁπάντων - Ανατολικῆς Ἐκκλησίας. The
Authour vigorously refutes that pretended
Confeffion of the Eaftern Church, by a great
many Arguments taken from the Fathers and
other Ecclefiaftical writers down to our times,
and makes it evidently appear that the Con-
feffion of Cyril hath been taken out of the
Works of Calvin: then towards the End of
his Book he adds, a particular Differtation a-
bout the word (2) μersoiwoss, or Tranfubftan- (2) Пeel 78
tiation; and by many inftances fhews that orqμal
though that word was not anciently uſed, yet
μελασιάσεως.
there was reafon for making uſe of it or fome
fuch at prefent, becaufe of Hereticks. And
for the better Explication of the change that
is made in the Sacrament of the Eucharift, (3) See the
you may confult that (3) Differtation fubjoi, the end of this
ned to this Bock in Greek, which Mr. Arnaud Book D.
hath
I
Colle&ions at
42
The Belief and Customs
hath inferted in French in his laſt Tome of the
Perpetuity.
4
We have befides two Editions of the Book
of Agapius a Greek Monk of Mount Athos,
the firft Printed in the Year 1641, and the
fecond in 1664. both at Venice, with the Title
of Aμagtwλwv owngia, the Salvation of Sinners.
Though that Authour ſtill retains the ancient
words μετατρέπειν, μεταποιῶν, and the like, yet
in formal Terms he afferts Tranſubſtantiation,
(1) Ἔσκέπασε and acknowledges that Jefus Chriſt (1) hath
Thy Java-hid as under a Veil, the Divine Subftance un-
rider the Accidents of Bread and Wine. I omit
λαμπρου επ
haμe the many Miracles, that the fame Agapius
avut our mentions to prove the Truth of Tranfubftan-
βηκότα και είδη
tiation, becauſe theſe Miracles, whether they
dive. Agap. be true or falfe, make nothing to our pur-
Monach. Gra- pofe.
*
E-
ταῦτα ἀρτο και
cus.
(2) Ὁ Θεὸς τὸ
T
dogovor
C
εἰς αἷμα το
Xeese mel807-
avg. Mich.
Cortac. Serm.
To the Monk Agapius, we may join Mi-
chael Cortacius of Crete in the Sermon which
he preached, and dedicated to the Patriarch
game, x) • 'Is- of Alexandria. That Sermon was Printed at
ρεὺς – δινον
FEÙS DIVOV Venice in the Year, 1642. with the Title of
Ὁμιλία, οι ΛόγΘ επιδεικτικὸς περὶ τὸ ἀξιώματα &
Isegcurns, A Difcourfe concerning the Dignity
of Priesthood. In that Difcourfe Cortacus
de Dign. Sa- compares the Prieft with God, and amongſt
other things fays, that as (2) God hath chan-
(3) was ged the Water into Wine fo the Prieft chan-
O
y donbica) -
ges, or, to ufe his word, tranfubftantiats the
αιρεσιάρχης
A87 - Wine into the Bloud of Chriſt. Beſides he
motos μe dida- declames againſt thofe that believe not the
oxanciar o truth of that Myftery; and the better to
aa anos diſtinguiſh them, he calls (3) Luther a wicked
Til To's and abominable Herefiarch and Apoftate, who
by his Doctrine had feduced an infinite Num-
cerd.
αποςελικώ
ἀλλὰ ἀποτα
દ
Éπrávne.
ber
of the Eaſtern Nations.
43
ber of People. After all, we ought not to
be ſurpriſed, to fee a Greek inveigh fo bitterly
againſt Proteftants, nor infer from thence, that
that Sermon hath been fuggefted to him by
fome Latin Monk an Enemy of theirs. They
who know what happened at Conftantinople un-
der the Patriarchate of Cyrill a great Favourer
of Proteftants, and who engaged a great ma-
ny Biſhops in that Party, will not at all be
aftoniſhed at the Invectives of Cortacius, which
at that time were ſeaſonable.
After this, I think Mr. Smith dare hardly
affirm that there are no Authours who have
made uſe of the word μersolwσss, in imitati-
on of Gabriel of Philadelphia. It may be faid
with better reafon, that there are but very
few that have not made ufe of it fince that
time: And had I been fo happy as to have
travelled into the Levant, as well as Mr.
Smith, I could have furniſhed the Publick
with a great many more.
But the two Synods held at Conftantinople
againſt Cyrillus Lucarts, make no mention, fays
Mr. Smith, of the word μToiwas, whence
he infers, that they purpofely forbore it, that
they might not countenance a Novelty: there
cannot be a worfe grounded Objection. The
buſineſs of thefe two Synods was to condemn
fome Propofitions publiſhed by Cyrill, in name
of the Eaſtern Church. And fo thefe Synods.
thought it enough to mention the Propofitions
of Cyrill in his own Terms,and to Anathematife
them. If Cyrill in his pretended Confeffion of
Faith had made ufe of the Term Toiwsis, the
Biſhops of these two Councils would not have
failed to have made ufe of it. Thefe are the
Terms
44
The Belief and Cuſtoms
ταβάλλεθαι
πε
pic] O á 218 E-
τα κυρία ἐκ
૪. ઈં
Terms of the firft Synod held under Cyrill
fx) *Arádeµa of Borrhea in the Year 1638. (1) Anathema
Kugina@ doy to Cyrill, who teaches and believes, that the
ματίζοντι ή π- Bread and the Wine which are upon the Altar
Svoris un 18 of Propofition, are not changed into the real
wegbio- Bloud and Body of Chrift by the Benediction
ως ἄρτον, ἢ ἔτι of the Prieft, and the Defcent of the Holy
By Ghoft. That alone is a convincing argument,
το ἱερέως εύ-, that among the Greeks the verb μεταβάλλεθαι,
Tŏ
κομίας και πνεύ-
8- is the fame as the new word μeroidai, which
προιήσεως
polnows eis anfwers to the Latin tranfubftantiari, feeing Cy-
Landes owua rillus Lucaris makes ufe of it to deny the Tran-
Gxqμx Xpeso. fubftantiation of the Church of Rome. Moreover
(2) To ou the Biſhops of that Synod plainly fhew, what
Suomen their Belief is concerning that Myſtery,when in
Musngi Tois the fame place they Anathematize theſe words
adaruots o- of Cyrill,taken out of the 17th, Article of his Con-
eta hau- feffion. (2) What is feen with the Eyes and recei-
βάνεται.
(3) Inv delav ved in the Sacrament is not the Body of our Lord.
sestiar Can there be a clearer Argument to prove
dev Tv, Tranfubftantiation, than that Anathema? The
fecond Council held at Conftantinople in the
Year 1642. under Parthenius, confirmed the
Belief of the Latin Church, with the fame
evidence as the former. They do no more
but relate the words of the Confeffion of
pes, and T8-, Cyrill, and condemn them as Heretical. Theſe
To bì To Owμct words are taken out of the 17th, Article,
με δρώμενον, και
Aaubavous- where Cyrill afferts, (3) that the Divine Eucha
λαμβανόμε
vov, nai edió- rift was no more but a pure and fimple Figure.
κιμον, καὶ The Biſhops affembled in that Synod object a-
Jaber hai gainſt that, (4) that Jefus Chrift faid not, this
is the Figure of my Body, but this is my
Body, to wit, that which is feen, received,
broken, and which hath been already fanctified
and Bleſſed.
φιλόν.
U ૯
TÚTOV
(4) Ιησᾶς ἐκ
ἔφησε, τέτο
T
το σώμαλός
ἀλλὰ τι
επι-
κλώμμον, ά-
καθὲν ἤδη καὶ
ευλογηθεί.
To
of the Eastern Nations.
45
τοῖς
To thefe two Synods I might add a third
held at Jerufalem in the year 1672 printed at
Paris in 1676. with a Latin Tranflation done
by a Benedictine Monk, who hardly could
read the Greek, fo full of faults is that Tranfla-
tion. But feeing that Synod was called on
purpoſe againſt Mr. Claude, who in the Preface (1) 'Tony THE
Ń
is called (1) Minifter of the Calvinifts of Cha- Tois e Kaça.
renton; the Proteftants, I fear will hold it for Jovia Kanni-
fufpected; though nothing paft in it, but accor- vois.
ding to the Ordinary courfe. Thefe Biſhops
were at that time at Jerufalem for the Dedica-
tion of a Church, and they were entreated to
pronounce their Judgment upon Articles that
were preſented to them, wherein the Protef
tants of France attributed their own Errours
to the Greek Church. They feem to have been
very well informed of the matters in Queſtion,
Judiciouſly making ufe of the Authority of
feveral Books written by thofe of their Com-
munion, wherein thefe Errours were condem-
ned. Amongſt other Books, they alledge the
anſwers of the Patriarch Jeremy to the Divines
of Wittemberg, a Book of John Nathanael Prieſt
and Oeconomus of the Church of Conftantino-
ple, which contains (2) an Explication of the (2) Iegì Fes-
Liturgy, Gabriel Severus, Archbishop of Phila- unveías & ie-
delphia, whom they call Meloxislu H in 'Erinowy ešs Agloggías,
adeapar, Archbishop of their Brethren who refide
at Venice: which the Tranſlatour hath render'd,
Archbishop of our Brethren of Crete. They cite,
befides, the Orthodox Confeflion of the Ea-
ſtern Church, which was publiſhed fix or ſeven
Years before, fince Corrected and Explained
by Meletius Syrigus by order of a Synod of Mel-
davia, and afterward printed by the care of
Signor
46
The Belief and Customs
Signor Panagioti. From all thefe Acts they
conclude that it is rather impudence than igno-
rance in the Proteftants of France, to impofe
upon the Simple People, by attributing their
Errours to the Eaftern Church. In fine, the
fame Biſhops endeavour to juftifie the Memory
of Cyrillus Lucaris, by oppofing other Works of
his,to his pretended Confeffion, which fhew him
to be of a contrary Judgment. There are many
other things in the fame Synod for Authoriſing
Tranfubftantiation; eſpecially, the word μ7-
oiwo's is not left out; but feeeing there is a
ſecond and more Correct Edition come forth,
I ſhall inſiſt no longer on that Synod. Onely
I muft fubjoin fomewhat, by way of a Cha-
racter of Cyrill, who hath been fo variouſly
talked of, according to the different interefts
that Men have defended; which will not a
little ferve to prove the belief of Tranfubftanti-
ation in the Greek Church.
Cyrillus Lucarus, who is become ſo famous a-
mongſt the Greeks and Latins, was born in
Crete, and entred very young into the fervice
of Meletius Patriarch of Alexandria, who was
alfo of Crete, and who having found him to be
a Man of Parts, and Studious, ordained him
Prieft. After that, he went to Padua to pro-
fecute his Studies; from whence returning to
Alexandria, Meletius made him Head of a Mo-
naftery, and ſent him into Walachia: which
gave him occafion in paffing through Germany,
to have Conferences with the Proteftants of
that Countrey, underſtanding the Latin
Tongue and School Divinity excellently well.
Being come back from his Commiffion, he
made ufe of the Money that he had gathered
for
of the Eastern Nations.
47
for the Neceffary occafions of the Patriarch; to
get himſelf chofen Patriarch: and being raiſed
to that Dignity, he entertained his Correfpon-
dence with the Proteftants, employing for that
purpoſe Metrophanes Critopulus, who has writ-
ten a Book concerning the belief of his Church,
Printed at Helmstadt. This Metrophanes went in
Name of his Patriarch into England, and over
a good part of Germany, where he informed
himſelf, as exactly as he could, of the State of
the Proteftants, whereof he made a report to
Cyrill whom he found at Conftantinople, where
he was cafting about how he might get into the
Patriarchate of that Church. This made him
contract a Friendſhip with the Ambaffadours
of England and Holland then at the Port, efpe-
cially with the latter, who proved afterward
uſefull to him for advancing his Affairs. Cyrill
being as yet but a Monk, had got a particular
acquaintance with the Heer Cornelius Haga,
who then travelled in the Levant, and who
being afterward come back to Conftantinople in
Quality of Envoy from the States General, re-
newed his Ancient Acquaintance with Cyrill,
who at that time was Patriarch of Alexandria,
and who entreated him to fend for fome Books
of the Proteftant Divines, profeffing to have
fome liking of their Opinions. This being a
defire which the Heer Haga could not refufe,
gave advice of it to his Mafters, who failed
not preſently to fend as many Books to Con-
ftantinople as were fufficient to have corrupted
all Greece, had they been written in the Lan-
guage of the Countrey. It was impoffible but
that the affairs of Cyrill muft make a Noife, ef
pecially having the Jefuits of Conftantinople for
Enemies,
48
The Belief and Customs
Enemies, who in every thing oppofed his de
figns, publiſhing aloud that he was a Heretick;
and gave advice of it to the Jefuits of Paris,
that the King might be informed of the fame.
The matter was reprefented to the Ambaffa-
dor of the States at Paris, who wrote about it
to Conftantinople. From that time forward Cy-
rill obferved no fuch meaſures with the Jefuits
as he had done before. He made no Scruple to
give the Heer Haga a Confeſſion of Faith writ-
ten in Latin with his own Hand, which fome
time after he turned into Greek. It is the fame
Confeffion which was Printed at Geneva in
Greek and Latin, and which made the French
Proteftants fay, that the Greek Church agreed
with them in the chief points of their belief;
eſpecially as to the matter of the Euchariſt. Cy-
rill, in the mean time, who had a ſtrong Par-
ty in Conftantinople againſt the Jeſuits and Court
of Rome, was chofen Patriarch, and for the
ſpace of five or fix Months after, made nothing
appear in his Actions that might give any ſign
of Defection from the Religion of his fore-Fa-
thers. But feeing he had the Jefuits for Ene-
mies, he thought himſelf obliged to declare for
the Hollanders that he might be feconded by
them;he engaged alfo in his party a confiderable
Number of Bishops and Churchmen, who re-
liſhed his opinions, and were in the fame Dif
pofition as he was, to introduce Novelties in-
to the Greek Church. But they were not the
Stronger, becauſe the Jefuits, who have a Col-
lege at Conftantinople where they teach the
Youth Gratis, eaſily gained the People, who
made an Infurrection againſt Cyrill. The Greeks
held an Affembly in the year 1622. wherein
he
of the Eastern Nations.
49
he was depofed from his Patriarchate, and ba-
nifhed to the Ifle of Rhodes. Another Patri-
arch was choſen in his Place, who by Let-
ters fubmitted himself to the Court of Rome,
that had forwarded his Election But ſeeing
Cyrill till entertained a Party in Conftantinople,
and that the Dutch fupplied him with great
Summs of Money, it was not long before he
was reſtored to his Patriarchate. Then it was
that he revenged himself on the Jefuits, and
thoſe who had efpoufed the Interefts of the
Court of Rome; and that Calvinism reigned at
Conftantinople.. This brought great Diſorders
into that Church, for Cyrill fet every thing to
fale, that he might pay the Money which
he had borrowed of the Dutch. The Jefuits
and Court of Rome finding that Cyrill had ab-
folutely got the better on't, endeavoured to
gain him, by propofing terms of accommoda-
tion, and repreſenting to him the danger of
his Church, if he continued thoſe Intrigues
with the Calvinists. He feemed to be very
willing to embrace an accommodation: but
feeing he ftill continued his Practices with the
Dutch, the Court of Rome made a freſh attempt
to turn him out of his Chair: which fuccee-
ded; but for a very fhort time, becauſe the
Dutch Money foon recalled him again to his
Patriarchate. The Court of Rome doubling
their efforts againſt Cyrill, fent one to Conftan-
tinople in Quality of Vicar of the Patriarch,
for maintaining the Orthodox Faith in that
Church, which feemed to be upon the brink
of Ruine. Cyrill's Party failed not to lay hold
on that occafion, to render the Jefuits and
their Party odious to the Turks, who were
E
jealous
50
The Belief and Customs
jealous of that Envoy of Rome: Infomuch
that he was very ill uſed by the Turks,
and Cyrill cruelly revenged himſelf on all the
Greeks, whom he thought to be his Enemies.
Nevertheleſs he rendered himſelf fo odious by
his great vexations, and had fo powerfull a
Party, as the Jefuits of Conftantinople feconded
by the Court of Rome, to deal with, that he
at length fell, and was ftrangled by exprefs
Orders from the Grand Signior.
This is the Hiftory of the Patriarch Cyrillus
Lucaris, in whofe Name the Huguenots Printed
a Confeffion of Faith, boafting that they a
greed in Opinions with the Greek Church.
But with the glance of an Eye one may
judge, what kind of a Confeffion of Faith it
is. It is true it was written by a Patriarch of
Conftantinople, with the Title of, The Belief of
the Eaſtern Church; but it was not written
in name of that Church, nor hath it any
publick approbation. Cyrill gave it privately
to the Dutch Ambaffadour, whofe affiftance
he needed to defend him againſt the Jefuits
of Conftantinople. That work of Cyrill's is much
like the Book that is faid to have been made
by William Postel for a Nun, whom he per-
fwaded, that he might fqueeze a little Money
from her, that the Meffiah came into the
world onely for Men, and that the Lady Jean
was to be the Meffiefs of the Women. There
is as much likelyhood of truth in that Con-
feffion of Cyrill's, that went under the name of
the Greek Church, as there is in the Impo-
ftures of that famous Normand William Poftel:
and I wonder that Proteftants ſhould ſtill
dare to object to Catholicks that pretended
Con-
of the Eastern Nations.
51
Patriarchis,
.Confeffion. Grotius gave a better Judgment of
it in a Book that he publiſhed fome time af-
fer that Confeflion came abroad in the world,
wherein he frankly fays, (1) that Cyrill for- (1)Nuper Con
ged a new Symbol, without the affiftance of ftantinopoli
any Patriarchs, Archbishops or Bifhops. Now,
Cyrillus fine
after all,I have related the Hiftory of this Cyrill fine Metropo-
with all the exactnefs I could, without any litis,fine Epif
regard to what the Dutch have written of him, copis novum
nor to what Leo Allatius hath faid, who alfo nobis propina-
exceeds the bounds of moderation. I have
vit Symbolum.
Grot.de Anti-
fcarcely mentioned any thing but what is a- chrift.
greed upon by both the oppofite Parties.
Befides Cyrill, there are other Greeks of lefs
note, who have written in favour of the Pro-
teſtants, and amongſt others one Gergan a
Biſhop,who hath publiſhed a Catechiſm,where-
in he openly denies Tranfubftantiation, but
with this difference from Cyrill,that he follows
not the Confeffion of Geneva, but that of
Ausbourg. If we compare the Doctrine of this
Catechifm with that of the Greek Church,
we ſhall find it almoft different in every
Point, that it may be accommodated to the
Sentiments of Proteftants: as when it faith
that Scripture alone is fufficient, without the
help of Tradition to prove the Articles of our
Creed; That the Scripture is plain and clear
as to the Points of Faith, and that Scripture
ought to be interpreted by Scripture. In a
word, Gergan is a Proteftant, and onely a
Greek in Language, and that too a baſe Vul-
gar Greek. Nevertheleſs he dares boaſt, that
he is none of thofe falfe Brethren (2) who (2) 'Ezoram-
have been poisoned at Rome. But it is gene- our To pas μa-
σαν φάρμα
rally known, that the Greeks themselves who xov EisTl P
E 2
XOV
have nr.
το
52
The Belief and Cuſtoms
have no Commerce with Rome, confirm nei-
ther the Confeffion of Ausbourg, nor of Gene-
va in their Books. Proteftants may alſo rec-
kon amongſt the Greeks of their Communion
Nathanael of Crete, who promifed fome time
agoe to the Dutch, that he would tranflate
Calvin's Inftitutions into Greek, and teach his
Countrey-men Calvinifm, provided they gave
him the Summ of Money which he deman-
ded.
Mr. Claude adds to all theſe Greek Calvi-
nifts, the Teftimony of one Meletius Metropo-
litan of Ephefus, in an anſwer he made about
thirty Years agoe to the Divines of Leyden,
as to feveral Queftions that had been put to
him. Father Simon made anſwer to Mr. Claude,
that he doubted not but that that was the
Act of fome Greek gained by the Dutch Divines,
who answered their Queftions as they them
felves would have him; and that to judge of
that anſwer,it would be proper to publish it in
the Authours Language. I procured by means
of one of Mr. Claude's Friends,whom he could
not deny, a Copy of that anfwer; and having
read it, I found that Father Simon's conjec-
ture, was a real truth. For Meletius, who in
that Letter takes the Title of Archbishop of
Ephefus, not onely denies Tranfubftantiation,
but alfo the Honour that is rendered to the
Virgin and Saints, and many other Points
which all Men do agree the Greeks believe.
And that one may the better judge of it,
(1)See the As I fhall fubjoin at the End of this Book (1) the
at the End of abftract which I had of Mr. Claude written by
the Book. E.
the Hand of one of his Friends. It is fuffi-
cient to refer Proteftants to the Confeflion
of
of the Eastern Nations.
53
of Faith compoſed by Metrophanes Critopulus,
who was one of their Friends, and written at
their Solicitation even when he lived amongſt
them. By that Confeflion of Metrophanes they
may judge, whether that which Mr. Claude
hath publiſhed under the Name of Meletius
Archbishop of Ephesus, have the leaſt colour
of truth. But it is time now to return to the
objections of Mr. Smith.
It is ftill objected against the Belief of Tran-
fubftantiation in the Greek Church, that the
word μetesiwsis, is not to be found neither in
the Fathers, Liturgies, nor Symbols, nay and
that in the Liturgy the Bread and Wine are
called Antitypes even after the Confecration;
which feems wholly to exclude Tranfubftantia- [*]
tion. [*]But that is a very frivolous negative (1)Quid vetar,
Argument, which from a fingle word con- quo minùs que
cludes a poſitive thing. If it were put to captui noftro
Proteftants to ſtick to their Principle, which Scripturis im-
perplexa in
is the Scripture alone, and even to the Anci- peditáq; funt,
ent Symbols, they would find themfelves ea verbis pla-
much perplexed. But that I may more plainly nioribus ex-
fhew the fallacy of that way of reafoning, lib. 1. Inft.
plicemus. Calv.
I fhall oppugn it by no other Authour, than cap. 3.
John Calum in his Inftitutions, where he ju- (2) Hujuſmodi
diciouſly refutes the Herefie of Servetus con- autem verbo-
cerning the Trinity of the Perfons in God, rum novitas
tum potiffi-
He lays down this for a Maxime, (1) that it mum uſù ve-
is lawful to invent new words to explain nit, dum ad-
things more clearly (2) eſpecially when we verfus calum
have to doe with Cavillers, who by the help matores affe-
of words perplex things. In that manner, renda eft veri
adds he, the Church hath been obliged to in- verfando 1p-
tas, qui tergi.
vent the Names of Trinity and Perfons. We fam eludunt.
ſhould have a care, faith that Authour, left Ibid.
E 3
by
54
The Belief and Customs
by rejecting Names which have not been
rafhly invented, we be accuſed of Pride and
Temerity: Quando temerè non inventa funt nomi-
na, cavendum effe ne ea repudiando, fuperba teme-
(1) Hic effer-ritatis arguamur. (1) Impiety immediately
buit impietas, broke out, fays Calvin ftill, when the Arians
dum nomen began to hate and abhor the word Confubftan-
oussois pelli- tial. Thefe Principles of Calvin may be eafi
mè odiffe &
execrari Ari-ly applied to the matter in hand. Both the
ani cœperunt. Eaftern and the Weſtern Churches had no
Ibid.
need of inventing new Terms in regard of
the Eucharift, fo long as no body doubted the
truth of that Myftery. The Weſtern Church
was the first that made ufe of fuch, nay and
the onely Church for many Ages, becaufe
The had the Berengarians to deal with. There
was no neceffity then, that the Greek Church
fhould make use of that term, becaufe fhe had
no occafion for it, or any other of the like
nature. But fince the new Berengarians be
came known to fome of them, and that they
perceived that the word tranfubftantiatio,inven-
ted by the Latins, as happily expreffed the
change that is made in the Eucharift, as their
explained the Confubftantiality of the
Son with God the Father, they have thought
fit to make uſe, of it, and it hath been more
frequently employed by them fince the great
Buftle they had with Cyrillus Lucaris their Patri-
arch. And this I take to be the plain and
natural reaſon of the omiffion of the word
Tiwis in the Ancient Greek Books.
which we may add, that if the Argument of
Mr. Smith were confequential, it would in the
fame manner prove that the Latins believe
not Tranfubftantiation, becaufe that word
To
is
of the Eastern Nations.
55
is not to be found neither in their Maſs nor
Symbols. But let us, at length, come to the
laſt objection.
The Symbols of Bread and Wine are called
Antitypes or Figures, even after the Confecra-
tion, in the Liturgy of the Greeks: whence it
is inferred, that in that they differ very much
from the Belief of the Latins. But it ſeems
Mr. Smith is not very Learned in the Theo-
logy of the Greeks, fince he fays generally,
that they call the Symbols Antitypes, even
after the Confecration. There is not a Greek
at prefent, nor hath there been for theſe nine
Hundred Years any of that opinion. It is
certain all the Modern Greeks pretend, that
the Confecration is not performed till after
the Prayer which they call the Invocation.
of the Holy Ghoft, which Prayer in the Li-
turgy follows the words, that call the Sacred
Symbols Antitypes. Mark of Ephefus, who
was Head of the Party against the Latins in
the Council of Florence, makes uſe of that
Place of the Liturgy, to prove that the Con-
fecration confifts not in theſe words, This is
my Body, but in the Prayer or Benediction of
the Prieft made afterward by invocating the
Holy Ghoſt. That zealous Champion for the
Faith of the Greeks, grounds his affertion (1) 'Avina
chiefly on this, that St. Bafil in his Liturgy calls aλ TO @ey-
the Symbols (1) Antitypes, after the Prieſt ὡς κήπω τετε-
hath faid thefe words, This is my Body: whence dà is
he concludes, that they are not as yet confe-nuáτwv čné-
crated, feeing they ftill retain the Name of var, anna
Antitypes or Figures. The Patriarch Jeremy Tv vaxy
τύπον τινὰ
εἰκόνα φέροντα
fpeaks of Antitypes alfo in the fame manner, (2) Ei7-
and he affirms (2) that they who have called ITU TE
νὲς ἀντίτω
E 4
1
the
κείμενα, δήλον
d
56
The Belief and Cuſtoms
Toowμatos the Bread and Wine Antitypes, have onely
αἵματος
aquatos ex-given them that Appellation before the Con-
eis aslov fecration. In that they agree with the Opinion
oav, & To of all the Greek Authours fince the Eighth
Century, when that Queftion was handled
Η δινον ἐκάλε
ἀγαθῆναι
yai.
μια κυρία και αι
λέγονται
v, dad in the fecond Council of Nice. The Deacon
weir ázra Di- Epiphanes declared in name of all the Bifhops
(1) Пgì d- in that Council, that the Terms (1) Antitypes
aven- could not otherways be understood in the
Aún dvTiT- Liturgy of St. Bafil, than for the Gifts before
Ta, the Confecration, and that after the Confecra-
u j
αγιασμόν
das μov o tion they were called the real Body and
Max. Bloud of Jefus Chrift. St. John Damafcene,
Nicephorus Patriarch of Conftantinople, and, in
a word, all the Defenders of Image-worthip,
are of that Judgment, and object it to the
Iconoclasts as a ftrong Argument to authorife
the Honour paid to Images, fince Honours,
fay they, are rendered to the Holy Gifts,
whilft they are as yet but Antitypes, or Ima-
ges, before the Confecration. Since that time
all the Greeks fpeak the fame Language.
They, however, who have any knowledge of
the Greek Fathers, are obliged to confefs, that
the Biſhops of the Council of Nice were
miſtaken in matter of fact, and that the Anci-
ent Fathers gave the Name of Antitypes to
the Symbols, even after their Confecration,
not thinking that that word fignified any
thing contrary to the real prefence of Jefus
Chrift in the Eucharift. It appears manifeftly
by the Dispute, that was betwixt the Iconoclasts
and the Patrons of Images, that there was no
Difficulty betwixt them concerning the Body
of Jefus Chrift, which both Parties acknow-
ledged to be in the Eucharift after the Confe
cration
of the Eastern Nations.
57.
cration. They differed onely in this, to wit,
whether after the Confecration, the Bread
ought ſtill to be called an Antitype. The Ico-
noclasts affirmed it, and had Antiquity on their
fide, the Defenders of Images denied it, and
fell into a miſtake of a matter of fact, which
did not the leaft prejudice the Affair in Que-
ftion. So that what way foever the word
Antitype be interpreted, Proteftants can draw
no confequence from it againſt the Belief of
Tranfubftantiation.
CHA P. III.
Of the Adoration of the Sacrament of the
Eucharift: whether it be in ufe amongst
the Greeks.
TH
Hough this Adoration be a neceſſary Con-
ſequent of Tranfubftantiation, yet there
are fome Proteftants, who freely confefs that
the Greeks are much of the fame Judgment
with the Latins as to the Matter of Tranfub-
ſtantiation; but they deny that they adore Je-
fus Chrift in the Confecrated Symbols, preten-
ding that their Worſhip terminates on Jefus
Chriſt in Heaven. They are confirmed in
this Opinion chiefly, becauſe the Greeks in the
Celebration of their Liturgy, render not
much Honour to the Sacred Symbols after
their Confecration, as the Latin Church doth.
But we are not always to paſs a Judgment on
things
$8
The Belief and Customs
things by the External Worſhip; and in that
many Emiffaries have been mistaken, afwell as
Proteftants, when they would meaſure the
Orientals by the Practice and Cuſtome of
their own Church. It is certain, we fhew
greater Reſpect and Veneration to Jefus Chrift
in the Eucharift, than we did before the time
of the Berengarians, nay and before the time
of the Proteftants too, at leaft in what con-
cerns the exteriour. It is chiefly but fince
the Birth of Neftorianifm, that greateſt Reſpect
has been fhewn to the Virgin. Befides, the
Greek Church never rendered fuch exceffive
Honours to Images, but fince the Iconoclasts
were fo incenfed againſt them. (*) It muſt
not, therefore, be faid, that before that time no
Honour was rendered neither to the Virgin
nor Images. The cafe is the fame with the
Greeks and other Eaſtern Chriftians, who have
continued in their Ancient fimplicity, becaufe
they have not had the fame reaſons as the
Latins had to come out of it; and if they be
accufed that they adore not the Symbols,
the Ancients are likewife to be accuſed for
not having adored them, becauſe there is no-
thing to be found neither in their Books nor
Liturgies that comes near the External Wor--
ſhip of our times. In this manner we are to
underſtand the words of Caucus, when he
affirms that no Nation under the Sun renders
lefs Honour to the Sacrament of the Eucha-
rift than the Greeks do; and it is not to be
denied but that he goes too far in what he
relates, comparing them to fome Reformers of
the Weft. But, after all, we cannot make a
better Judgment of the Practice of the Greeks,
than
of the Eastern Nations.
59.
than by the Books they have written on that
Subject. Gabriel Archbishop of Philadelphia,
whom we have mentioned before, afferts fo
vigorouſly that Adoration in a Book that he
wrote on purpoſe againſt the Latins, that it is
impoffible to doubt of it. That Archbishop
eſtabliſhed two forts of Honour or Adoration,
which are rendered to the Symbols of Bread
and Wine. The firft is but a bare reſpect paid
to them, whilft they are as yet but Bleffed and
Antitypes. But the fecond wherewith they
are honoured after Confecration (1) is not a (1) Où mávov
fimple Veneration, faith Gabriel, but a Wor- XUVENTα!,
ἀλλὰ λατρεύε
fhip of Latria, or real Adoration. This he aλλ λαssue-
Jar. Gabr.
explains more at large after Cabafilas, Si- Philad. in A-
meon of Theffalonica and many others, who alfo pol. Orat.Lat.
affert thoſe two forts of Honour rendered to
the Holy Gifts both before and after the Con-
fecration. Nay he remarks the time when the
laft and real Adoration is performed, to wit,
when the Symbols have been confecrated,
and when the Prieft ftanding at the door of
the Sanctuary, cries with a loud Voice, let all
draw near with Faith, Reverence and Love.
Then they do not fay, continues the fame
Gabriel, as they do, when they honour the
Antitypes, Lord, Remember me in thy King-
dom, but (2) I believe, Lord, that thou art (2) Πιστεύω,
Jefus Chrift the Son of the Living God: which e, TLOU
A i 'Inous
words are directed to Jefus Chrift under the Xests ô ÿòs Tõ
Symbols of the Bread and Wine that are pre- Ⓒ..
fented to the People. And at that time, faith
Gabriel, the Prieft (3) gives them notice to (3) Aælgeúar
adore with a Worfhip of Latria.
vedere. ibid.
We are to expound the thought of Cabafilas
with relation to the fame time and to the
words
ότι συ
60
The Belief and Customs
εὐλάβειαν
ευλογῖσι, καὶ
words of the Liturgy, when he ſpeaks of thoſe
(1) Auroì that draw near to the Holy Myfteries (1)who,
EunάCHav fays he, as an Expreffion of their Piety and
Faith, adore, blefs and praiſe Jefus Chrift as
* THY ZISTY, 20
προσκυνέσι, και God, whom they acknowledge to be in the
λoy, Confecrated Symbols. Simeon of Theffalonica,
Foroy whom Gabriel of Philadelphia follows in all his
auros ver Works, diftinguiſhes, as well as he, two Ho-
nours rendered to the Symbols, in one of his
anſwers related by Allatius, where he fays,
(2) Kaise that (2) if they honour the Holy Gifts whilſt
τα τελεθῆναι
Tut they are but Antitypes or Images, by ftron-
Inatv.
asia Tila Dul
μα τελονται
TEA
Xers8.
기
​Tá dweg wis av- ger reafon they ought to honour them after
Tяa do- their Confecration, when they are become the
wμlóa @, real Body and Bloud of Jefus Chrift. To
zoλλ@ y μãλ- theſe Authours may be added Metrophanes
λον τετελεσμέ
τα όντα τῇ
Ta ortu T Critopulus, whofe Teftimony is the more con-
la del fiderable, that he hath done all he could in
Age his Book, to diſguiſe the Belief of his Church
as, oa in favour of the Proteftants of Germany. He ac-
dandas sy al-
my knowledges the change of the Bread and Wine
into the Body and Bloud of Jefus Chrift,and faith,
(3) 03 re- (3)that the manner how that change is wrought,
KOS & TOLLUTHS is unknown to us, and infcrutable: then he
μεταβολῆς ἄ- onely blames the Latin Church in that they
γνωςος ἡμῖν καὶ
aversos. carry the Body of Jefus Chrift with Pomp a-
bout the Streets, acknowledging nevertheleſs,
that it is carried to the Sick to be given them
(1) Mnderole as a viaticum and in the fame Place (4) he
proves that the Symbols never lofe their Con-
fecration, if they have been once confecrated;
for that end alledging the Example of Wool,
which being once died, never lofeth its Tinc-
ture. Whence it may be clearly gathered,
that that Authour acknowledges the Body of
Jefus Chrift in the Symbols when they are not
applied
αποβάλλειν
Cáλey
aag mov ov
άπαξ προσε
λαβέ.
:
of the Eastern Nations.
61
applied to ufe, and by confequent that they
ought to be adored, not condemning the Ado-
ration and Honour, that thofe of the Church
of Rome render in general to Jefus Chrift in
that Sacrament, but onely that great Pomp
and Oftentation, when it is carried about the
Streets on Corpus Chrifti day.
HA
CHA P. IV.
Of the Belief of the Melchites.
Aving treated at length of the Greeks,
there remains but little to be faid of the
Melchites, who differ hardly in any thing from
them, either as to Belief or Ceremonies. The
name of Melchites or Royalists, was onely gi-
ven them becauſe they followed the common
Opinions of the Greeks, who fubmitted to the
Decifions of the Council of Chalcedon, and as
if they had onely done fo to comply with the
Will of the Emperour, their Enemies called
them Melchites, thereby intimating_that they
were of the Emperour's Religion. However,
at preſent we give the Name of Melchites to
the Syrians, Cophties or Egyptians, and other
People of the Levant, who not being true
Greeks, are nevertheleſs of their Perfwafion:
And therefore Gabriel Sionita calls them indif
ferently Greeks or Melchites; who befides ob-
ſerves that they are ſpread over all the Levant ;(1) Purgatori-
(1) that they deny Purgatory; that they are um nullum
fworn
62
The Belief and Customs
allis odium
exiftere peffi- fworn Enemies to the Pope, whofe Supremacy
me credide- none of the Eaft do fo vigorously oppugn.
runt, indéque But it is no wonder they are fo great Ene-
inteftinum in mies to the Church of Rome, feeing they re-
fummum Pon. tain all the Sentiments of the Greeks that are
tificem, ita ut not Latinized. As to their Opinion concerning
eidem veracif- Purgatory, they differ not neither from the
fimo Chrifti in
terris Vicario true Greeks; and though both deny that there
primatum per-
is a particular Place called Purgatory, where
tinaciter ab- the Souls are puniſhed by a material and real
negent. Gabr. Fire, yet they deny not the truth of a Pur-
Sion.de Rol.& gatory in the manner as we have explained it,
Mor. Orient. when we fpake of the Greeks. Befides, the
Judgment of the Melchites, concerning the
Primacy of the Patriarch of Rome, is alfo the
fame with that of the Greeks who have not
fubmitted to the Decifions of the Council of
Florence. In a word, if you except a few Points
of fmall Importance concerning Ceremonies
and Ecclefiaftical Difcipline, the Melchites are
in all things true Greeks; they have even ren-
dered into Arabick the Greek Euchology or
Ritual, and moft of their other Books of Offi-
ces in which they are not fingular, becauſe the
other Sects of the Eaft have alfo tranflated for
their own uſe the Greek Euchology and other
Books of Ceremonies. But their Tranflations
are commonly faulty, and the Arabick Ca-
nons of Councils are of no great Uſe; yet I
think, the Arabick verſions of the Melchites
ought to be preferred before all others, be-
cauſe they are true Greeks, though they want
not their prejudices, which fometimes hinders
them from being fincere. In general, the Chri-
ftians of the Eaft are fo far from being exact
in their Tranflations of Greek Books, that they
think
of the Eastern Nations.
63
think it lawfull to paraphrafe, after their way,
upon the Authours which they tranflate Eve-
ry Sect defends their Opinions by all manner
of ways; and I make no doubt, but that is
the cauſe of the fuppofititious Canons, which
have been publiſhed under the Name of the
Canons of the Council of Nice tranflated from.
the Arabick. The great Authority of the
Council of Nice hath given occafion of inven-
ting thofe Arabick Canons, which the feveral
Sects have accommodated to their own Senti-
ments. The Melchites find enough in theſe
Canons attributed to the Council of Nice, to
defend them againſt the Jacobites: And the
Jacobites, on the contrary, by the fame Ca-
nons defend their Opinion concerning the
Unity of Nature in our Lord. Both of them
make the Council of Nice to fpeak in their fa-
vour. The Jacobites accufe the Melcbites of
having corrupted thefe Canons. The Maro-
nites, who in the beginning were of the Sect of
the Facobites, reproach them with the fame
fault. John Baptifta Leopard a Maronite,
Archbishop of Efdron (1) in the Book which 1)Abrah. E-
he intituled, The Vintage of the Sacraments, chel. Not. in
accufes the Melchites of having added to the Can. Ar. Conce
55th. Canon of the Council of Nice, fome Nic.
words that favoured their Opinion concerning
the Repudiation of Wives; and he upbraids
them that they had taken that Cuſtome from
the Mahumetans, which they afterward infer-
ted into that Canon. But there is no ground
for that reproach, fince it is certain that the
Greeks and other Eaftern Nations may divorce
from their Wives, and marry others, especially
in the cafe of Adultery. The Melchites inferted
nothing
64
The Belief and Customs
nothing into that pretended Canon of the
Council of Nice, but what was agreeable to
the Practice of the Greek Church.
CHAP. V.
Of the Belief and Cuſtoms of the Georgians
or Iberians, and of thofe of Colchis or
Mangrelia.
(1) Clem. Ga. TN the Hiftory (1) which Galanus hath cau-
fed to be Printed at Rome, concerning the
Reconciliation of the Armenian Church with
lan. in Concil.
Armen. cum
Rom. Edit.
Rom. typ. Con- the Roman, there are fome Curious Pieces re-
greg.de propag. lating to the Prefent State of the Iberians, and
fide. Ann.1650. other neighbouring People. Pope Urban VIII.
fent Emiſſaries to theſe People, of which Fa-
ther Avitabolis a Regular Prieſt was the chief:
And this Monk wrote from that Countrey`a
Letter to the Pope, wherein he marks the Er-
rours of the Iberians exactly enough, which are
the fame that are attributed to the Greeks ; to
wit, they acknowledge, indeed, a Purgatory,
but not in the manner the Latins do, be
(2) Purgatori- cauſe (2) they onely believe that the Souls are
um affirmant, in a Place of Obfcurity and Sadness, without
per
ignem, fed a- being tormented by Fire: they deny the par-
nimas cruciari ticular Judgment of Souls, being perfwaded
in loco obfcuro that when one dies, his Soul is by his Guardian
& maftitu- Angel carried into the Prefence of Chrift; and
non tamen
dinis.
if it be the Soul of a juft Man that is without
Sin, it is immediately fent into a Place of Light
and
of the Eastern Nations.
65
and Joy: if it be the Soul of a wicked Man,
it is put into an obfcure Place; if that Perfon
dye in the Act of Repentance, it is ſent for a
time into the Place of Horrour and Obfcurity,
whence it is afterwards conveyed into the
Place of Joy; and all expect the day of General
Judgment, becauſe they abfolutely deny that
the Souls fee God before that time. The Ibe
rians, befides, according to the fame Authour,
believe that Infidels are onely judged in a par-
ticular Judgment, and not at the General
Judgment. They ground themſelves upon
thefe words of the Gofpel, (1) He that belie- (1) John. 3
veth not is condemned already. Nor do they be-
lieve (2) that the Pains of the Damned are (2) Inferorum
Eternal: but they ſay, that if a Chriſtian dye panas non fa-
in Mortal Sin, without Repentance, he may cunt æternas.
be relieved out of Hell before the Univerſal
Judgment, by praying to God for him. How-
ever, I think that that Belief which comes near
to that of Origen, and which feems to have
been followed by fome new Greeks, is not the
real Belief of the Iberians, who exactly con-
form to the Faith of the Greek Church; but
that which hath given occafion of imputing
it to them, is becauſe they own but one Place
after Death where they put the Souls of the
Damned, and thoſe who are thought to be in
Purgatory. Now feeing they pray indifferent-
ly for all the Souls which are fhut up in that
Place which they call Hell, that God would
deliver them from the Pains of Hell, and
that he would remove them from that obfcure
Priſon to the Place of Light and Joy which is
Paradife; it hath eafily been inferred from
thence, that they believed not Hell to be Ever-
F
lafting,
66
The Belief and Customs
lafting, which is to be underfood with Limi-
tation, and in regard of fome Souls onely who
endure their Purgatory in that Place.
The Iberians agree alfo with the Greeks, as
to their Opinion of Confeffion, and ſpeak of
it after the fame manner. They work on the
moſt folemn Holy-days, even on Christmas-
day but that is not contrary to the Practice
of the firft Ages. This is their way of bapti-
fing. In the firft Place the Prieft reads a great
many Prayers over the Child; and when he
comes to the words wherein we make the
Form of Baptifm to confift, he does not ſtop,
but reads on, without Baptifing the Child at
that time: then fo foon as he hath done rea-
ding, the Child is ftript, and is at length bap-
tiſed by the Godfather, and not by the Prieſt;
which is done without pronouncing other
words, than thoſe that were pronounced fome
time before. They are not very preffing to
receive Baptiſm; and they rebaptife thoſe who
return again to the Faith after Apoftafie. The
Prieft alone, amongst them, is the true Mi-
(1) In periculo nifter of Baptifm. (1) So that for want of a
obitus fi defit Prieft the Child muft dye without Baptifin;
facerdos, in- and fome of their Doctours are of opinion,
fans non bap- that in that cafe the Baptifm of the Mother is
tizatur.
fufficient to fave the Child. With Baptifin they
adminiſter to Children Confirmation, and the
Eucharift. They confefs for the firſt time,when
they marry which they doe alfo when they
are at the Point of Death; but their Confeſſi-
on is made in three or four words. If a Prieft
fall into any uncleanness which he confeffes,
the Confeffour deprives him of the Power of
celebrating Mafs. And therefore the Priefts,
have
of the Eaftern Nations.
67
bent Eucha-
riftiam.
have a care not to confefs thofe Kinds of Sins.
(1) They give the Communion to Children (1) Pueris mo-
when they are a dying, and thofe that are rientibus pre-
Come to Age receive it but feldom. The
Prince forces the Churchmen, and even the
Biſhops to goe to the Wars: and when they
return home again, they celebrate Mafs with-
out any Difpenfation for their irregularity.
They are of the Opinion, that no more than
one Mafs fhould be faid in one Day upon one
Altar and in one Church. They confecrate
in Chalices of Wood, (2) And they carry the (2)Eucharifti-
Sacrament to the Sick with great irreverence,
irreverence, ad infirmos
am deferunt
without light or attendance. On fome Holy- maxima cum
days the Prieſts together affift at the Mafs of irreverentia,
the Bishop, who gives them the Sacrament in fine comitatu
their hands, and they themfelves carry it to & luminibus.
their Mouths. The Churchmen do not daily
fay their Breviary; but one or two onely fay
it, and the reft liften. He that recites the
Office is commonly a Prieft, and they who are
prefent for moſt part do not hear. Moft of
the Iberians hardly know the Principles of Re-
ligion. If they have no Children by their
Wives they divorce from them with the Per-
miffion of the Priefts, and marry others; which
they doe alfo in cafe of Adultery and Quarrel-
ling. They alledge that there are no more
Miracles wrought in the Church of Rome, (3) Sentiunt
and (3) that the Pope can give no Difpenfa- Pontificem in
tions but in matters of pofitive Right, ncr jure duntaxat
in thefe neither if they be of great confe- pofitivo dif-
quence.
penfare poffe,
(4) Father Avirabolis in the fame Letter to non gravi.
Jed in re levi,
Pope Urban VIII. defcribes the Politick State (4)Avitab. Rel.
of the Iberians; and amongst other things ob- Theatin.
F 7
fèrves.
68
The Belief and Customs
ferves, the great Authority of the Princes and
Nobles: for the Princes without any regard to
that which is called Ecclefiaftical Liberty or
Immunity, uſe Priefts as Servants. They flight
the Biſhops and puniſh them. They obey not
the Patriarch, who takes the Title of Catho-
lick or Univerfal; and yet it is not he who is
the chief in Spiritual Affairs,but the Prince,who
is Supreme both in Spirituals and Temporals.
The Nobles doe the fame within their own
Lands in regard of the Bifhops and Prieſts.
The Prince has his Voice with the Bishops in
the Election of the Patriarch, and all chufe
him whom he defires. The Will of the Prince
and of the feveral Lords within their Territo-
ries ſtands for Law, and they have no Judges
for examining the Juftice of Caufes; neither
have they any particular Statutes to walk by,
not fo much as admitting Witneffes. The
Princes difpofe at their Pleaſure of the Eftates
of their Subjects, as well as of their Perfons.
In fine, the Patriarch of Conftantinople fends
Caloyers often into that Countrey, to entertain
them in their Enmity againſt the Pope.
That Letter was written in the Year 1621.
by Father Avitabolis to Pope Urban VIII.
from Goris in Georgia or Iberia; and in the
fame Book of Galanus are inferted the Letters
of the Prince of the Georgians to Pope Urban
VIII. which are kept amongſt the Records of
the Congregation de propaganda fide. That
Prince amongst other things affirms that the
Faith hath been preferved pure in his Domi-
nions fince Constantine the Great to his time,
and he allows a Chapel to the Miffionaries of
Rome, that they may pray to God for him.
This
of the Eastern Nations.
69
This Letter is dated in the Year 1629. Pope
Urban wrote back to that Prince, and ſent a
Letter alſo to the Metropolitan named Za
chary.
What the Prince of the Georgians wrote to
Pope Urban concerning the Faith which he
pretends to have been in his Dominions finçe
the time of the Emperour Conftantine, is con-
fonant (1) to the Hiftory of Socrates. (2) And (1) Socrat.
Ballamon reckons the Churches of Iberia a-lib. 1. cap. 16.
mongſt thoſe Churches which were abfolute, (2)Balfam.An-
and owned no Head on which they depen- Conc. 2. Gene-
not. in Can. 2.
ded. He obferves that that was done in the rai
time of Peter, Patriarch of Antioch, by a Sy-
nodal Statute: and that at that time that
Church depended on the Church of Antioch.
And for that reafon the Metropolitan of Georgia
took the Title of Patriarch.
Galanus joyns to the Iberians thofe of Colchis
or Mengrelia, faying, that as they are Neigh-
bours, fo they have the fame Belief, onely
with this difference, that the Mengrelians living
on the Mountains, and in the Woods, are a
wickeder fort of People than the Georgians;
that they are fo ignorant in Religion, that
they know not fo much as the words neceſſary
for Baptiſm, which they adminiſter after the
manner of the Georgians, and to render it the
more folemn, they fometimes Baptife with
Wine without Water; but we have faid enough
of the Georgians. The expofition that hath
been made of their Faith, confirms the Be-
lief of the Greeks: And it would not be diffi-
cult to prove it to be very Ancient, and that
the manner alfo of their adminiftring Baptifm,
Marriage and other Sacraments is lawfull;
though
F 3
79
The Belief and Customs
though it differ from the Practice of the
Church of Rome. What we at prefent call
Matter and Form of Sacraments amongst us,
ought not to be a Rule to other Chriftian
Nations who are ignorant of theſe Names.
It is certain the Orientals acknowledge no
other Form of theſe Sacraments, but the
Prayers which they make in adminiftring
them. I fhall fay nothing in this Place of the
Religion of the Mufcovites, becaufe in all things
they follow the Belief of the Greeks, of whom
we have treated at large.
( ) Treve com.
pendio nel
quale fi rachi-
úde tutto cio
CH A P. VI.
A Supplement concerning the Belief and
Cuſtoms of the Georgians and Mengre-
lians.
Have lately read a (1) Manufcipt Relation,
attributed to Father Zampi, a Theatin,
wherein are defcribed at large the Ignorance
che a facri riti and Errours of thefe People, and efpecially of
e al divino the Mengrelians, moft of whofe Prieſts, if we
cultof afpetta will credit that Authour, cannot be cer-
della natione tain that they have really received Brieft-
hood, becauſe it many times happens, that
they who ordain them have not been bapti-
fed. The Bishops who are commonly more
ignorant than the Priefts, never examine their
Capacity, but onely if they have Money to
pay for their Ordination; which amounts to
de Colchi detti
Mengreli e
Georgiani.
+
the
of the Eastern Nations.
71
the Price of a Horfe. Thefe Prieſts may not
onely marry, according to the Cuftome of the
Greek Church, before they are ordained, but
they may alſo marry a fecond time, by pro-
curing a Difpenfation from their Bifhop which
cofts a Piſtol. Neither does the Patriarch or
dain a Biſhop, without he pay him the Summ
of 500 Crowns. When any Man falls fick he
preſently fends for a Prieft, to affift him rather
as a Phyſician, than as a Ghoftly Father, who
never fpeaks to his Patient of Confeffion; but
by turning over the Leaves of a Book very
attentively, he feems to fearch for the true
Caufe of the Diftemper, which he imputes to
the Anger of fome of their Images; for thefe
People have a Belief, that their Images are
fometimes angry with them. And therefore
the Prieſt orders the Patient to make an Of-
fering to appeafe the Wrath of the Image,
that Offering confifts in Cattle or Money, and
all the Profit comes to the Prieſt alone
It is farther obferved in that Relation,
that fo foon as a Child is born into the World,
the Prieſt does no more but anoint it with
Oil, making the ſign of the Crofs on its Fore-
head, and that Baptiſm is deferred untill the
Child be about two years old. Then they
baptiſe it dipping it in hot-water, and anoin-
ting it all over; at length they give it Bread
that hath been bleffed to eat, and Wine to
drink; which appears to be the Ancient way
of Baptifin, when they adminiftred at the
fame time Baptifm, Confirmation and the
Eucharift. Thefe People believe that Baptifm,
confifts chiefly in the anointing with the Oil
that hath been confecrated by the Patriarch:
F 4
which
72
The Belief and Customs
which does not difagree with the Doctrine of
the Orientals, who call that Unction the Per-
fection of Baptifin.
Father Zampi who was no lefs full with
the prejudices of the Theology of the Latins,
than the other Emiffaries we mentioned be-
fore, put many queſtions to them relating to
that Theology. Amongst other things he
asked them, whether when they adminiftred
any Sacrament, they had a real intention to
(1) Circa lin- adminifter it? And (1) thereupon he doubts,
tentione, non whether they truely confecrate the Bread and
fanno che fia,
folo per ufan- the Wine, becauſe they know not what that
za celebrano e intention means. He asked them befides,
per l' Elemofi- wherein they made the Form of Confecration
na, per cio fe to confift? And having put that Queſtion to
confecratione many of them, there was but one who gave
mi rimetto a' him any fatisfaction, and who in effect re-
fia valida la
dottori.
hearfed the words of Confecration. But it is
eafie to judge, that the Mengrelian who there-
upon fatisfied Father Zampi, fpeaks rather in
the Senſe of the Father, than according to the
Sentiment of thofe of his Nation. What is
ſtrangeft of all, and which fome will hardly
(2) Interrogai
uno di questi believe, a Mengrelian Prieft being by the fame
Reverendi, fe Father asked the Queſtion, (2) whether after
fatta la con- the Confecration of the Bread and the Wine,
fecratione del the fame Bread and Wine were really chan-
pane e vino con
le fodette paro-
ged into the Body and Bloud of Jefus Chrift!
le veramente the Mengrelian fimiling made anfwer, that one
dopo que pane could not conceive how Jefus Chrift could
e vino foffe il leave Heaven to come down upon Earth,
corpo e fangue and that he could be lodged in fo fmall a
di Chrifto? Morfel of Bread. But this does not at all
Questo So-
ridendo, come agree with the Teftimony, that Father Zampi
fegli haveffi gives in another Place of the Belief of that
People
of the Eastern Nations.
73
People concerning the Eucharift. And feeing detta una fa-
fuch kind of Queftions are impertinently ceria, diffe,chi
made by the Emiffaries to the People of the nel pane, e co-
porta Chrifto
Eaft, who are not at all acquainted with our me puo venir-
Difputes about that Sacrament, we are not to vi è come puo
wonder at their Anſwers, if they fuit not ftare in cofi
always with our Principles. The Mengrelian poco pane, e
Papas on that occafion confulted onely his partire dal
perche ſi vol
Senfes, and made an anfwer much like to cielo per venir
that which the Capernaites made to our Lord, in terra, ne
How can this Man give us his Flesh? Father mai fi è vista
Zampi added another Queftion as impertinent-
fimil cofa.
as the reft. He asked the fame Papas, whe-
ther in Cafe the Prieft fhould forget the
words of Confecration, would the Mafs be
good? to which he anſwered, why not? The
Prieft, indeed would fin; but the Mafs would
ftill be good. It is ftrange an Emiffary fhould
put fuch Queſtions to People whom he knows
to be in profound ignorance, and who are ſo
far from underſtanding the Queftions that
have for fome Ages onely been handled in
the Schools, that they have but a flight Tinc-
ture of the Principles of Chriſtian Religion.
But that which fcandalized Father Zampi
the moft, was the little Refpect that the
Papas of Mengrelia have for the Sacrament of
the Eucharift, which they keep not, as the
Latins do, in precious Veffels, but in a little
bag of Leather or Cloath, which they always
tye to their Girdle, carrying it about with
them wherefoever they goe, to be made ufe
of upon occafions, when they are to give the
Viaticum to the fick. Nor doe they make any
Difficulty to give it to be carried by others,
whether it be Man or Woman: and feeing the
Conte
74
The Belief and Customs
Confecrated Bread is hard, they break it into
little Pieces to be moiftened, without much
regard to the fmall Crums of that Confecra-
ted Bread that fall upon the ground, or that
[*] ſtick to their Hands. [*] I confeſs theſe People
pay not Veneration enough to that Auguſt Sa-
crament: but, on the other hand, it is not
reaſonable, to exact from them all the Exter-
nal Worſhip that is rendered to it in the
Weſtern Church, feeing they have not the
fame reaſons to doe it, having no Berengarians
amongst them, that might oblige them to give
thofe Exteriour Marks of their Belief. Wę
can expect no more from them, than what
was practifed in the firſt Ages of the Church.
And it is not peculiar to the Mengrelians alone
to keep in a leathern Bag the Sacrament which
is to ferve for a Viaticum; the fame is alſo ob-
ſerved in fome Greek Churches, who in that
manner keep it fastened to the Wall in their
Churches.
CHAP. VII
Of the Belief and Customs of the Nefto
rians.
T
Here are many Sects of Chriftians in the
Eaſt, who bear the Name of Chaldeans
or Syrians; but the moft confiderable of theſe
Chaldeans, are thoſe whom we call Neftorians,
who, in effect, reverence Neftorius as their Pa-
triarch,
of the Eastern Nations.
75
triarch, and invocate him in their Prayers.
That Nation, afwell as the other Orientals,
have feveral times defired to be reunited to the
Church of Rome: which happened under
the Pontificate of Julius III. to whom the
(1) Neftorians wrote, demanding of him the (1) Ep. Neftor.
Confirmation of the Election which they had ad Jul. III. ex
then made of a Patriarch; and praying him Syro in Latin.
conversa per
at the fame time to protect him againſt a Fa- Andr. Maf.
mily which for a long time had kept Poffefli-
on of the Patriarchate. This is to be obfèr-
ved, becauſe the Orientals commonly have no
recourfe to the Pope, unleſs for fome particu-
lar Intereft; which is alfo the reaſon that theſe
kinds of Unions are not very laſting.
The Reunion of the fame Chaldean Neftori-
ans with the Church of Rome, under the Pon-
tificate of Paul V. is more confiderable than the
former, and feeing the Acts of thefe Reunions
have been Printed at Rome, we fhall here
extract out of them what may conduce to the
Diſcovery of the Belief of thofe People, and
add fome Reflexions thereupon.
Chald. Edit.
·Roma. 1617.
(2) Stroza who hath caufed thefe Acts to (2)Pet. Stroza
be Printed, affirms that the Sect of the Nefto- de Dogm.
rians is fo great, that their Patriarch has Jurif
diction over more than three hundred thoufand
Families, moſt of which have fubmitted them-
felves to the Pope by means of the Jefuits.
Pope Clement VIII. gave them a Jefuit to go-
vern them in Quality of Metropolitan. Untill
the time of Julius III. the Neftorians ac-
knowledged but one Patriarch, who took
the Title of Patriarch of Babylon: but Divifi-
on happening amongst them, becauſe they
could not endure that the Patriarch fhould
always
76
The Belief and Customs
always continue in one Family, as it had for
the ſpace of above an hundred years, which
(3) Epiſt. Nef- appears by the Letters (1) they wrote to Ju-`
For. ad Jul. III. lius III. for having Confirmation of their new
Election; the Patriarchate was alfo divided,
for the Pope gave them for Patriarch Simon
Fulacha a Monk of the Order of St. Pachome,
who held his Refidence at Caremit in Mefopo-
tamia, where, in that Quality he ordained
feveral Biſhops and Archbishops. After the
Death of Simon Julacha, Abdjefu or Hebedjefu,
to pronounce it after the manner of the Chal-
deans, was made Patriarch in his Place. Abra-
Abrah, Ecchel. bam Ecchellenfis, who hath published a little
Syriack Treatife of Abdjefu, gives him the Ti-
tle of Metropolitan of Soba, in the Preface
which he prefixes to that Book. He takes no-
tice of feveral Books compofed by the fame
Hebedjefu, in favour of the Religion of the
Neftorians: but that being come to Rome un-
der Julius III. he made an Abjuration of
Neftorianifm. It is of him that mention is made
in the Life of Pius IV. In whofe Pontificatę
he made a fecond Voyage to Rome, for obtai-
ning the Confirmation of his Patriarchfhip;
and was preſent at the Council of Trent. Be-
ing a Man of Parts, he had fo much Addreſs
as to draw over many Neftorians to the Church
of Rome. But they who fucceeded him could
not retain them, having neither his Parts nor
Addrefs.
Abathalla, who was alfo a Monk of St.
Pachome, fucceeded to Hebedjefu, and having
lived but a very fhort time, Denba Simon was
his Succeffour, who before was Archbishop of
Gelu: but he was forced to leave Garemit and
to
of the Eastern Nations.
77
to retire to the Province of Zeinalbech in the
utmoſt Bounds of Perfia, having been obliged
to yield to the Power of the Patriarch of Ba-
bylon. His Succeffour whofe Name alfo was
Simon, refided in the fame place: which leffen-
ned much the Authority of that fecond Patri-
arch. And this was the State of the Affairs of
the Neftorians from the time of Julius IIL
untill Paul V. in whofe Pontificate, Elias Patri-
arch of Babylon made a folemn Reconciliation
with the Church of Rome.
ad Paul. V.
(1) This Elias having received Prefents from (1) Stroza in
Paul V. and a Formulary of Faith, ſent ſome in proleg.
his Name, to thank his Holiness, and to fub-
mit himſelf wholly to him, acknowledging
the Church of Rome as the Chief of all other
Churches. He made a Profeflion of Faith in
the (2) Letter which he wrote to the Pope, (2) Ep. Patri
wherein he Anathematiſes even thoſe who be. arch. Babyl
lieve not that the Church of Rome is the Mo-
ther of all Churches. Then he adds, that his
Church of Babylon differs from other Churches
of Hereticks, which have multiplied Patri-
archs, without any Title, and without the
Participation of the Church of Rome: where-
as the Patriarchate of Babylon hath been eſta-
bliſhed by the Authority of the See of Rome,
as is to be found in their Annals, where it
is mentioned that the Patriarchs of the Eaftern
Church were ordained at Rome, whither they
fent afterwards for obtaining the Confirmati-
on of their Election. But feeing it happened
often, that thoſe who were fent were killed
by the way, it was at length after a long time,
concluded by the Pope in Council, that he
would ordain them a Patriarch, and give them
Liberty
78
The Belief and Customs
Liberty of Election for the future. And this,
fays the Patriarch Elias, is the Original of the
Patriarchal See of Babylon, which we have not
ufurped, having received that Dignity from
the Church of Rome.
It is eafie to perceive that all this Hiſtory
concerning the Original of the Patriarchate of
the Neftorians, hath been made on purpoſe by
the Patriarch Elias who ſtood in need of the
Affiftance of Rome. The fame Judgment we
are to make of the Letters which the Nefto-
rians affembled at Moful for the Election of a
new Patriarch, wrote to Pope Julius III.
wherein they give him the Title of Head of
all Biſhops, in the fame manner as St. Peter
was of all the other Difciples. That is not
the ordinary Language of the Orientals in
regard of the Biſhop of Rome, whom they do,
indeed, acknowledge to be the chief of Patri-
archs, but that, according to them, is onely a
Primacy of Honour, and not of Jurifdiction
and Power over the reft.
The fame Patriarch Elias annexed to his
Letter the Confeffion of Faith of his Church,
where amongſt other Articles, it is faid, that
the Holy Ghoft proceeds from the Father;
that the Son hath taken a Body of the Holy
Virgin; that he is perfect both in Soul and in
Mind, and in all that belongs to a Man; that
the Word having defcended into a Virgin, was
united to the Man, and became one thing
with that Man, in the fame manner as the
Fire and the Iron are united together; that
that Unity is without either Mixture or Confu-
fion; and therefore it is, that the Properties of
each Nature cannot be deftroyed after the
Union;
of the Eastern Nations.
79
Union; that they believe that Jefus Chrift who
is begotten of his Father from all Eternity,
as to his Divinity, was born of a Virgin in
the fulneſs of time, and united with the Na-
ture of his Humanity. As to what is objected
to them, that they call not the Virgin, the
Mother of God, but Mother of Jefus Chrift:
he anſwers, that they fpeak in that manner,
to condemn the Apollinarians, who pretend
that the Divinity is without the Humanity;
and to confound Themiftius, who affirmed that
Chrift was onely Humanity without Divinity.
He farthermore adds, that that is the Belief
of the Church of Rome, and that he receives
all which that Church teaches; that he ac-
knowledges the Pope to be Head of all
Churches, and that out of the fame Church
of Rome there is no Salvation.
Now feeing Elias Patriarch of Babylon, o-
therwife of the Neftorians, could not come to
Rome himſelf, He difpatched to the Pope
fome of the ableft and moſt prudent Men a-
bout him,to make the Reconciliation of the two
Churches. They together framed an Expla-
nation of the Articles of their Religion, where
they laid down, at length, the manner of re-
conciling their Belief with that of the Church
of Rome. Abbot Adam, who was one of the
Deputies, was charged with that Commen-
tary or Explanation; and the Patriarch ac
companied him with a Letter to the Pope
(1) wherein he treats of that Reconciliation (1) Epift.E.
of Belief, and makes it appear that the two Patr, ad Paul.
Churches differ onely in Ceremonies; but that V.
as to the Doctrine of Faith all the Disputes
with the Church of Rome, are but nominal. He
reduces
80
The Belief and Customs
reduces thofe Points of Belief, wherein he
pretends to differ onely in Name from Rome,
to five Heads, to wit, in that the Neftorians
call not the Virgin the Mother of God, but
Mother of Chrift; in that they affign to J. C.
but one Power and one Will; in that they
acknowledge in J. C. but one Perſon; in that
they fay barely, that the Holy Ghoft proceeds
from the Father; and, in fine, in that they
believe that the Light which is made on Holy
Saturday at the Sepulchre of our Lord is
a Light truly miraculous. The Patriarch
Elias, having taken the Advice of the moſt
knowing Men about him, pretends that in all
thefe Points, they underſtand not one ano-
ther aright. And, in effect, Abbot Adam en-
deavours to justify himſelf in a long Diſcourſe,
of which we ſhall onely here relate a Summa-
ry, without ſpeaking of the two laft Articles
which are common to all the Orientals; the
three first onely, relating particularly to the
Neftorians; and I find that that Abbot evi-
dently proves that the Modern Neftorianifm,
is but a Herefie in Name, and that it hath
onely been condemned, becauſe not under-
ftood.
In the first place, the Abbot makes appear,
that it is eaſie to reconcile the Roman Church
which calls the Virgin Mother of God, with
the Neftorian, which calls her Mother of Jefus
Christ; becauſe it is a Principle received by
both Churches, that the Divinity neither
ge.
nerates, nor is generated, fo that the Virgin
hath engendered Jefus Chrift, who is God and
Man both together; but that it is not there-
fore to be believed, that there are two Sons,
but
of the Eastern Nations.
81
but one onely true Son: infomuch that there
is in Jefus Chrift but one Filiation, and one
onely viſible Perfon, which the Neftorians
call Parfopa. In fine, he concludes, that they
deny not but that the Virgin may be called-
Mother of God, becauſe Jefus Chrift is really
God, and that that Doctrine is agreeable to
the words of St. John in his Goſpel, of St.
Paul, and St. Gregory Nazianzene: where-
fore, fays he, according to thefe Principles,
the Church of Rome acknowledges really that
the Virgin is the Mother of God, and the
Orientals, with good reaſon, fay alſo, that ſhe
is Mother of Chrift; and yet for all that differ
not in Judgment.
In the fecond place, he examines the diffe-
rence that ſeems to be betwixt the Roman and
Neftorian Churches, touching the Natures and
Perfons in Jefus Chrift. It is certain the La-
tins acknowledge two Natures and one onely
Perfon in Chrift: whereas the Neftorians fay
that there are two Perfons in him, and one
Parfopa or viſible Perfon; and befides that
there is but one Power and Virtue in him. He
reconciles those two Opinions that feem at
firſt ſo different, by the explication which he
gives of that Myftery. The Orientals or
Neftorians, fays he, according to the two Na-
tures that are in Chrift, diftinguiſh in their
Mind two Perfons; but with their Eyes they
fee but one Chrift, who is onely the Parfopa
or Appearance of one Filiation. And it is in
that Senfe alfò, that the Neftorians acknow-
ledge but one Power or Virtue in Chrift, be-
cauſe they look upon him but as one Parfopa
or viſible Perfon; and fo, by reafon of that
G
real
82
The Belief and Cuſtoms
real and perfect Union which makes but one
Compofitum of two Natures, the Divine and
Humane, they diftinguiſh not a double Pow-
er or Virtue, making the Terms to reſt on
the Unity of Filiation. Whereas in the Church
of Rome, theſe Powers or Virtues are diftin-
guiſhed into Divine and Humane, becauſe
they are confidered with relation to the Na-
tures, and it may eaſily be concluded from
thence, that this Diverfity of Judgment is
onely apparent, fince, in effect, the Neftorians
confefs with the Latins, that there are two
Natures in Chrift, and that each Nature hath
its Power and its Virtue: and befides, both
Churches acknowledge, that there is no Mix-
ture nor Confufion of thoſe two Natures, each
retaining the Attributes which are proper to
them. In fine, for a greater Illuftration of his
Opinion he adds thefe words: As the Fathers
of the Church of Rome, acknowledge one Per-
fon becauſe of one Filiation; So they of the East
acknowledge one Virtue or Power becauſe of one
Filiation.
In the third place,he reconciles the Opinion
of the Neftorians, who affign but one Will and
one Operation in Chrift, with that of the La-
tins who acknowledge two VVills and two
Operations in him. For compaffing that, he
infifts upon the fame Principle of one Filiati-
on, which making but one Jefus Chrift; the
Neftorians fay with relation thereunto, that
there is but one VVill and one Operation in
him, becauſe he is really one and not two.
This, nevertheless, hinders them not from ac-
knowledging two VVills and two Operations,
with relation to the two Natures. as the Latins
do:
of the Eastern Nations.
83
Orig
doe: but they do not express themſelves after
their manner, becauſe theſe two Natures
making but one Compofitum, which is Jefus
Chriſt, they alfo fay that he hath but one
VVill and one Operation; which excludes
not the two VVills and Operations that the
Latins attribute to Chrift, becauſe the Nefto-
rians own him to be perfect Man. But feeing
theſe two Natures are united together, and
that the one VVill is never feparated from the
other, they make both together but one and
the fame thing and in that Senſe they affert
this Unity of VVill; in which manner Chrift
alſo ſpeaks, when he faith, I am not come to doe
my own Will, but the Will of him that fent me.
Then he concludes with thefe words: Are
there two contrary Wills in Jefus Chrift? Not at
all: but without any repugnance made by the Vill
of his Humanity, he wills that which the Will
of his Divinity wills, to which it is fubmitted,
not by constraint; and therefore he faith to his
Father, not my Will be done, but thine.
In this manner the Neftorians juſtified to
Paul V. the Belief of their Churches, and
that Juftification or Reconciliation was not the
VVork of one Man, but of the ableft Men of
the Nation whom the Patriarch Elias con-
fulted. The truth is, there is flattery in the
Articles which relate to the Sovereign Power
of the Pope, and the Chriftians of the Levant
are not fo fubmitted to the Court of Rome,
as the Neftorians in thefe Acts do teftifie: but
that is pardonable in poor VVretches that
folicite the Protection of that Court, becauſe
there was no other means of approaching it,
without giving the Pope that Supreme Power
G 2
and
8 A
The Belief and Cuſtoms
1
and Jurifdiction over all the Churches in the
VVorld. As to the other Propofitions which
are peculiar to the Neftorians, it will be found
that Modern Neftorianifm is but an imaginary
Herefie, and that the Diverfity of Sentiments.
confifts only in Ambiguities, inasmuch as the
Neftorians take the word Perfen in another
acceptation than the Latins do. However,
feeing Councils had condemned the Herefie of
Neftorius, it was, it feems, neceffary that
Neftorianifm fhould appear at Rome to be a
real Herefie, fince it had been condemned in
the Church by a General Council. That
Courſe Stroza hath taken in the Collection
he hath made of theſe Acts; for he heaps to-
gether all that hath been faid by the Fathers
and Councils againſt the Opinion of Neftorius:
Nevertheless, that he may not altogether
thwart the Patriarch of the Neftorians, who
affirmed that all the difference that was be-
twixt the Church of Rome and his own, in
relation to their Belief, confifted onely in
Ambiguities; he frankly confeffes, that it is
probable enough that the Errour of the Mo-
dern Neftorians, is more in the Underſtanding
than Will, that is to fay, that they are not
Hereticks, as not being obftinate; but onely
ignorant of true Theology, which makes them
erroneous; as if it were an Errour not to know
the Terms which have not been in ufe but in
fome latter Ages amongſt the Divines of the
Weft.
I do not think it need full to produce in
this Place all that Stroza alledges for condem-
ning the Propofitions of the Neftorians, be-
caufe he fays nothing but what may be found
in
of the Eastern Nations.
85
in the Acts of Councils. I fhall onely ob-
ſerve, that from the fame Acts ſome might
infer, that Neftorianifm is onely a Herefie in
Name, and that if Neftorius and St. Cyrill had
underſtood one another, they might have re-
conciled their Opinions, and thereby hindered
a great Scandal in the Church. But the
Greeks have been always great Difputants;
and therefore we find that moſt of the firſt
Herefies had their Original amongſt them;
and that moſt commonly their Difputes were
onely Metaphyfical, and about Ambiguities,
from which afterwards, according to their
Cuftome, they drew Confequences, and, at
length, came to reproaches; whereby matters
became irreconcileable: whereas if the Parties
had modeftly explained their thoughts, there
had not been, for moſt part, the leaſt ap-
pearance of Herefie in them. It ſeems to them
that Neftorius hath always acknowledged two
Natures in Chrift, which united together,
made but one Compofitum; and that he called
a Perfon in Greek Tejowo, whence the Chal-
deans have taken their Parfopa. Now it is
certain, the Term or, in the Ancient
Greek Fathers, fignifies that which we call
Perfon and Hypoftafis. For as to the two
Perfons which Neftorius affigned to be in Chrift,
it was onely to explain that there were really
two Natures in him, and that both remained
entire without Mixture or Confufion. In effet,
befides thoſe two Metaphyfical Perfons which
were not diſtinguiſhed in Nature, he admitted
another real vifible Perfon, in the manner as it
is defined by the Ancient Fathers. Nay it will
appear, that the Sentiment of Neftorius, if we
T
G 3
bar
86
The Belief and Customs
bar the Confequences that St. Cyrill draws
from it, is less perplexed with Difficulties, be-
cauſe it is more fimple, and always regards
Jefus Chrift in himſelf and as Son; whereas
the other Opinion, moft frequently confiders
him onely by parts, that is to ſay, fometime
as God, and fometime as Man. Nor was the
Opinion of Theodore of Mopfueftia, the Mafter
of Neftorius, condemned in the Beginning, and
it was never thought on, untill the Neftorians
made ufe of his Authority. It is, neverthe-
lefs, certain, That this Theodore, from whom
Neftorius had learnt the Opinion, acknow-
ledged two Natures and one Perfon in Jefus
Chrift, as appears by his words mentioned in
the fifth General Council: And if he denied
that the Virgin was the Mother of God, it
was onely to refute the Herefie of Apollinarius,
and in that Senſe onely, that the Virgin could
not conceive the Divinity, though otherways
he whom she brought forth was very God.
Let us now proceed to the other Articles of
the Belief of the Neftorians.
Seeing the Sect of the Neftorians hath been
rent from the Greek Church, it hath the fame
Opinions as ſhe hath, except that which is pe-
culiar to it, and which was the Caufe of the
Separation. It may be, however, the Nefto-
rians are greater Libertines as to fome Points
of Morality and Difcipline, than the Greeks
are; and without doubt it is in that Senſe that
(1) Brerew. of we ought to underſtand (1) what Brerwood
Lang, and Re- relates concerning Confeffion, which he denies
ligions, Chap. to be amongst them. It is true they neglect
it very much, and the Archbishop Jofeph, a
Neftorian, who fome years fince was reconciled
19.
to
of the Eastern Nations.
87
to the Church of Rome, had much adoe to re-
eſtabliſh it in Diarbequer, because the Neftori-
ans, though moſt of them Latinized, would
not fubmit to it, as I have learned from ano-
ther Chaldean Archbishop, a great Friend of
Jofeph's, who hath fuffered much for maintai-
ning the Interefts of Rome. We must then
explain all the other Points of the Religion of
the Neftorians, with relation to the Sentiments
of the Greek Church, which is the fource of
all the Chriſtianity in the Eaft.
It is not to be denied, but that the Neftori-
ans confecrate in Leavened bread. They
moreover, put into their Bread Salt and Oil,
as may be ſeen in the Notes upon the Works
of Gabriel of Philadelphia, where the way of
making and preparing that Bread, to make it
proper for Confecration, is related. They
have, for that end, a great many Prayers
which they fay; however they obferve fewer
Ceremonies than the Greeks, who to the An-
cient have added an infinite Number of new
ones.
CHAP. VIII.
Of the Indians, or Chriftians of St. Tho-
mas.
T
HE Indians or Chriftians of St. Thomas,
and the Neftorians may be comprehended
under one Head; becauſe it is certain they
G 4
make
88
The Belief and Customs
1
(1) Hift.Ori•
ent, des pro-
grés d'Alex.
Men. en la
reduct des
Creftiens de
St. Thomas.
Imprimée à
Bruffeles en.
1609.
make but one Sect, and have but one Patri-
arch, whofe Jurifdiction extends as far as In-
dia and the Chaldeans who live at Goa, Co-
chim, Angamala, and other Places of thofe
Quarters, are really of the Neftorian Sect.
The Popes have often fent Emiffaries into-
thoſe Countries, eſpecially fince the Portugueſe
fetled there. But he that laboured moft in re-
conciling theſe Chriftians of St. Thomas to the
Roman Church, was Alexis de Meneſes of the
Order of St. Austin, who was made Archbi-
ſhop of Goa, and took the Title of Primate of
the Eaft. Seeing there hath been a Hiſtory
made out of his Memoires, the relation of
thoſe who accompanied him into that Coun-
trey, and of fome Jefuits who have been in
the fame Places, we fhall relate the State and
Religion of thoſe People at the time of that
Famous Miffion, which happened in the Year
1599. Many before Menefes had attempted
the Reunion of the Chriftians of St. Thomas
with the Church of Rome. Don John Albu-
querque, (1) of the Order of St Francis, was
the firft Archbishop of Goa; and under him,
in the Year 1546. there was a College erected
at Cangranor for inftructing Children in the
Ceremonies of the Latins. But the Jefuits
who were more fagacious, foon perceived,
that the young Chaldeans bred after the man-
ner of the Latins, were ufelefs, and that it was
in vain to think of converting the Chriftians.
of that Countrey without the Knowledge of
the Chaldaick or Syrian Language. They there-
fore erected another College about a League
from Cangranor in the Year 1587. where they
taught Children the Chaldaick Tongue, to the
end.
of the Eastern Nations.
89.
end that being grown up, they might be re-
ceived into the Miniftery as real Chaldeans.
But neither did this do any great Service, be-
cauſe it was not enough to be inftructed in
the Language of the Religion, there muſt be,
beſides, an agreement in Sentiments with the
Prelates, to have the Liberty of Preaching in
their Churches; whereas being taught by the
Jefuits, their Doctrine and way of ſpeaking
were very different from what was common-
ly received in the Countrey. And therefore
it was impoffible for the Jefuits to make them
forfake their ancient Cuſtoms, and to with-
draw them from the Submiffion which they
rendered to the Patriarch of Babylon, who was
not in the Pope's Communion, no more than
the Biſhops that were under his Jurifdicti-
on.
The Remedy therefore that was found for
that, was to feize the Perfon of a certain Bi-
fhop called Mar Jofeph, who had been fent by
the Patriarch of Babylon, to the end that by
that means the People having no Paftour,
the Deſign might the more eafily be brought
about. But that Bifhop Mar Jofeph ordered
that Mafs fhould be celebrated according to
the Cuftome of Rome with Ornaments after the
Latin Faſhion, and that they fhould even make
ufe of the Wine and Wafers of the Latins.
Nevertheleſs he ftill perfifted in Neftorianifm,
and taught the Portuguefe who ferved him, to
fay, Holy Mary Mother of Chrift, and not Mʊ-
ther of God: which obliged the Archbishop and
Viceroy to arreft him, in order to his being
carried to Rome. But arriving in Portugal, he
fo well managed his Affairs, that he obtained
Letters
90
The Belief and Cuſtoms
Letters again to be received into his Biſhop-
rick of Serra. In the mean time, there was
another Biſhop already put in his Place, cal-
led Mar Abraham, who to maintain himſelf in
his Biſhoprick, went afterwards to Rome to
fubmit to the Pope, where having made an ab-
juration of his Herefies, he was re-ordained.
He had all the Orders given him anew, from
the Tonfure to Priefthood; then he was con-
fecrated Biſhop, and the Pope empowred him
by Bulls for governing the Church of Serra,
adding thereunto Letters of Recommendation
to the Viceroy, which ſtood him but in little
ſtead: for he was no fooner arrived, but that
the Archbishop of Goa caufed his Bulls to be
examined; and finding that the Pope had been
mifinformed by Mar Abraham, and that his
Holiness had been impoſed upon, he was ſhut
up in a Monaſtery, in expectation of an An-
fwer from Rome. But he escaped and retired
into the Churches of his Bishoprick, where
he was very well received by the Neftorians,
who hoped no more for any Biſhop from their
Patriarch. In the mean time, Mar Abraham
who ftill diftrufted the Portugueſe, retreated
far up into the Countrey; and to fhew that
he was fincerely in the Pope's Communion,
he ordained anew all thofe whom he had
already ordained, that he might conform to
the Roman Rite, and did all he could both
with the Viceroy and the Archbishop, that he
might appear to be really in the Judgment of
the Latin Church. But he ftill preached Nefto-
rianism in his Church of Serra, and would
not fuffer the Pope to be called Head of the
Church, as cwning no other Patriarch, but
the
of the Eastern Nations.
91
the Patriarch of Babylon. On the other hand,
the Ancient Biſhop of Serra Mar Jofeph was
accuſed of teaching the Herefies of Neftorius,
and being thereupon queftioned, he anfwe-
red freely, that he had had a Revelation from
God, affuring him that the Religion which he
had received from his Anceſtours was the
true Religion. So he was immediately made
Prifoner, and fent to Rome where he died.
From this Hiftory it may be gathered that
the Portugueſe have ufed great Violence to-
wards the Neftorians about Matters of Reli-
gion; that the Emiffaries, being Men unac-
quainted with the Theology of the Eaſt, have
diſturbed and moleſted them for Ceremonies
of little or no Importance, and that they have
thereby occafioned the temporifing of the
Neftorian Bishops, by introducing Novelties
into their Churches, to which they were con-
ftrained by Violence. And therefore it was
that the fame Mar Abraham having been obli-
ged by the Pope's Brief, and more by the
fear that he had of the Vice-roy, who gave
him a Paſs-port, to repair to a Council, he there
again abjured all thefe Errours, and made
Profeffion of the Roman Catholick Faith. But
no fooner was he come back to his Church,
but that he taught Neftcrianism as before; and
even wrote to his Patriarch of Babylon, that
the Portugueſe had forced him to be prefent at
the Synod of Goa. The fequel of that Hifto-
ry diſcovers more plainly the Violences ufed
by the Portugufe towards the Neftorians, to
bring them to an Union with the Church of
Rome, and to oblige them to ſubſcribe to the
Confeffion of Faith of Pius IV. which hap-
pened
92
The Belief and Customs
pened in the time of Alexis de Menefes Arch-
Biſhop of Goa, who went into the Ind es with
a Brief of Clement VIII to inform againſt Mar
Abraham. In that whole Relation there ap-
pears great Zeal in the Neftorian Chriftians of
that Countrey, for the Defence of their Faith,
which they pretended to retain as being once
delivered unto them by St. Thomas: In fo
much that they put their hands before their
Eyes at the Mafs of the Latins, when the
Prieſt elevated the Hoft to be adored by thofe
that were prefent. Above all, they fhew'd
themſelves zealous for their Patriarch of Ba-
bylon; and when they were asked whether the
Pope was not Head of the Church, they
made anſwer that he was Head of the Church
of Rome, which is a particular Church, other-
wife called the Church of St. Peter, and not
of the Church of St. Thomas, as being inde-
pendent one of another, which they obfti-
nately maintained. They, moreover, refolute-
ly withſtood the Sacrament of Confirmation
which Archbishop Menefes would have admi-
niftred unto them; and they accufed him of
Envy and Ambition, alledging that he endea-
voured to overturn the Religion of St. Tho-
mas, to make them embrace that of Rome,
to the end that by that Artifice, he might re-
main abfolute Maſter of all the Churches of
the Indies. And therefore, fay they, that
Archbishop calumniated the Patriarchs of Ba-
bylon; proteſting, however, that they would
perfevere in Submiſſion and Obedience to their
Patriarch, and that they would never forfake
their Religion to embrace that of Rome.
Not-
of the Eastern Nations.
93
Notwithſtanding all thefe oppofitions on the
Part of the Neftorians, Archbishop Menefes
ftill perfifted to inculcate to them that their
Patriarch was an Heretick and Excommunica-
ted; and that therefore they could not pray
for him. This he did fo vigorouſly, fparing
neither Pains nor Money, that at length he
foftened them. Sometimes he uſed Violence,
and was therefore often in danger of his
Life. For under Pretext that he had full
Power from the Pope, he exerciſed his Jurif
diction in all Places, without minding the Or-
dinaries of the Places, even before they had
acknowledged his Character. And in this
manner that Envoy of the Pope planted the
Roman Religion in that Countrey, and ſpared
no means to accompliſh his Deſign. He gave
Orders in fpight of the Diocefan Biſhops, and
made thoſe whom he Ordained firft abjure
the Errours of the Neftorians. Befides the
Confeffion of Faith, they who entered into
Orders were obliged to fwear Obedience to
the Pope, and to acknowledge no other Bi-
fhops, but fuch as were fent from him. But
let us now come to the Errours of which Mene-
fes accufes the Chriſtians of St. Thomas.
des
I. (1) They obftinately maintained the Er- (1) Hift. Ori-
rours of Neftcrius, and beſides that, they recei- ent. progr.
d Alexis Me-
ved no Images, admitting onely the Crofs
which they much honoured. Nevertheleſs, nefes, Chap.zo.
there were Images of fome Saints in Chur-
ches adjacent to the Portugueſe.
II. They affirmed that the Souls of the
Saints did not fee God before the Day of
Judgment
III. They
94
The Belief and Customs
III. They acknowledged but three Sacra-
ments, to wit, Baptifm, Orders, and the Eu-
chariſt and in the Form of Baptifm there
was ſo great an abuſe amongſt them, that in
one and the fame Church, different Forms of
Baptifm were in ufe; and by reafon of that,
it happened often that the Baptifm was nul!:
So that Archbiſhop Menefes fecretly rebapti-
zed moft Part of that People. There were
alſo a great many, especially the Poor, who
lived in the woods, who had never been Bap-
tifed, becauſe Baptifm coft Money: And ne-
vertheleſs though they had never been bap-
tifed, yet they went to Church, and received
the Sacrament. Befides, they often enough
delayed Baptifm for feveral Months, nay and
for feveral Years.
IV. They made no ufe of Holy Oil in the
Adminiſtration of Baptiſm; unleſs that finding
in their Rituals that there was mention made
of anointing after Baptifm, they anointed
Children with an Unguent made of Indian
Nuts,without any Benediction; and they eftee-
med that Unction Holy.
V. They had no Knowledge of Confirmation
nor Extreme Unction; nay not fo much as the
Names of them.
VI. They abominated Auricular Confeffion,
except a few that were Neighbours to the
Portuguese: And as to the Eucharift, they
communicated on Holy Thurſday and many
other Feſtival-days,without other Preparation,
than coming to the Sacrament fafting.
VII. Their Books were full of confiderable
Errours, and in their Mafs there were a grear
many Additions inferted by the Neftorians.
VIII. They
of the Eastern Nations.
95
VIII. They confecrated with little Cakes
made with Oil and Salt, which the Deacons
and other Churchmen, who were but in infe-
riour Orders, baked in a Copper Veffel, ha-
ving for that purpoſe a ſeparated Place in the
Form of a little Tower; and whilft the Cake
was a baking, they fung feveral Pfalms and
Hymns and when they were ready to confe-
crate, through a Hole that was in the Floor
of that little Tower, they let the Cake in a
little Basket made of Leaves flide down upon
the Altar. Moreover, they made ufe of Wine
made of Water, in which fome dry Grapes had
onely been infufed.
IX. They faid Mafs but very feldom, and
he that ferved at it, wore a kind of a Stole
over his ordinary Cloaths, though he was not
a Deacon. He had always the Cenfer in his
Hand, and ſaid almoſt as many Prayers as he
that celebrated, adding thereto many unknown
and impious Ceremonies.
X. They had fo great a Veneration for Or-
ders, that there was not a Family where fome
Body was not in Orders: and the reafon of
that was, becauſe as Orders made them not
incapable of other Employments, fo they had
every where the Precedence.
Befides, they obferved not the Age requifite
for Priesthood, and the other Orders; for
they made Prieſts at the Age of 17, 18. and
20. Years: and when they were Prieſts, they
married, even with Widows, and paſt to fe-
cond or third Marriages. The Prieſts Wives
had fome Place before others, afwell in the
Churches as elſewhere, and they were to be
known by a Crofs which they carried about
their
96
The Belief and Customs
their Neck, or fome other. thing that diftin-
guiſhed them.
XI. They went daily to Church to reade
the Liturgy aloud in the Chaldaick Tongue:
but they did not think themſelves obliged to
repeat it elſewhere; neither had they any
Breviaries for faying it in Private.
XII. They committed Symony in the Ad-
miniftration of Baptifm and the Eucharift, fet-
ting rates of the Price they were to receive
for them. For their Marriages, they made ufe
of the firſt Prieſt that they found, eſpecially
thoſe who lived in the Countrey.
XIII. They had an extraordinary refpect
for their Patriarch of Babylon, a Schifmatick,
and Head of the Neftorian Sect: on the con-
trary they could not endure that the Pope
fhould be named in their Churches, where
moſt commonly they had neither Curate nor
Vicar, but the ancienteft prefided in them.
XIV. Though on Sundays they went to
Mafs, yet they did not think themfelves obli-
ged to it in Confcience; fo that they were at
Liberty not to goe,nay there were fome Places
where Mafs was faid but once a Year, and o-
thers where none was faid in 6, 7. and 10.
Years.
XV. The Priefts difcharged Secular Em-
ployments. The Biſhops were Babylonians
fent by their Patriarch, and lived onely by
fordid Gain, and Symony, felling Publickly
Holy things, as the Collation of Orders, and
the Adminiſtration of other Sacraments.
XVI. They ate fleſh on Saturdays; and were
in this Errour in regard of the Fafts of Lent
and the Advent, that if they had failed to
faft
of the Eastern Nations.
97
faſt one day, they fafted no more, thinking
themſelves not obliged to it, becauſe they had
already broken their Faft.
Theſe are the greateſt Part of the Errours
which Archbishop Menefes pretends to have
found amongſt the Chriftians of St. Thomas,
and which the Compiler of that Hiftory ex-
aggerates, to fhew that extraordinary Labour
was needfull for gaining thefe People. But if
that Archbiſhop and other Emiffaries into the
Eaft, had been well acquainted with the An-
cient Theology, they would not have fo mul-
tiplied Errours. In effect, feeing they meaſu-
red all things by the Rule of the Theology
which is taught in the Schools of Europe, it is
not to be thought ftrange, that they would
needs reform the Oriental Nations according
to that Standard. I confefs, there were abu-
fes there that needed amendment; but they
ought not to have been rectified according to
our Cuftoms. The Courfe that was to have
been taken on thefe Occafions was to have
turned back unto their Ancient Books, and to
have reformed them according to the Con-
tents thereof; and that might have been eafily
done, as will appear in the Sequel of this Dif
courfe. But we muſt firſt relate the reft of that
Hiftory, that we may be able to make the better
Judgment on the Conduct of Meneses, and of
the pretended Errours of the Neftorians.
Archbishop Meneses called a Synod the 20th.
of June 1599. where the Deputies of the
Neftorians were prefent, to deliberate jointly
with the Archbishop about Matters of Reli-
gion. And that it might appear that the Nefto
rians had all the Liberty that is neceffary upon
H
fuch
98
The Belief and Customs
1
fuch Occaſions, and that on the other Hand,
they might give their Confent to all that ſhould
be decreed there, the Archbishop gained Eight
of the moft Famous Churchmen, and fully in-
formed them of his Defign, and of the ways
that were to be taken for fucceeding in it,
giving them the particulars of all the Decrees
that were to be made there, and asking their
Opinion upon every diſtinct Point, as if no-
thing had as yet been refolved upon; to the
end that being prefent in the Synod, they
might doe the fame, and thereby oblige the
reft to follow their Example. He took many
other meaſures for fucceeding in his Defigns,
which, it would be to no purpoſe, to relate;
and all that hath been hitherto alledged, is
onely to fhew the manner how the Roman
Religion hath been eſtabliſhed in the Eaft, and
that it is not to be thought ſtrange, that all the
Reconciliations that have been made with thoſe
People whom we call Schifmaticks, have been
of no long Duration.
It was then decreed in that Synod, that the
Priefts,Deacons,Subdeacons,and befides all the
Deputies of Towns that were preſent ſhould fign
the Confeffion of Faith,that the Archbishop had
privately made by himself; which was done,
and all folemnly fwore obedience to the Pope,
whom they acknowledged to be Head of the
Church, fwearing alſo that they would enter-
tain no more Commerce with the Patriarch of
Babylon. Moreover they Anathematized the
Perfon of Neftorius and all his Errours, owning
Cyrill Patriarch of Alexandria for a Saint. Be-
fides, a great many particular Statutes were
made in that Synod, for reforming the Errours
that
Į
of the Eastern Nations.
99
that Archbishop Menefes pretended to be in
the Adminiſtration of their Sacraments, and in
their Books. And therefore he caufed their
Liturgies and other Offices to be rectified. He
regulated the matter of Marriage, according to
the Decrees of the Council of Trent. The Sa-
craments of Penance, Confirmation and Ex-
treme Unction were likewife reformed, accor-
ding to the Practice of the Church of Rome.
Prieſts were for the future prohibited to mar-
ry, and regulations were made for thoſe who
were already married. In a word, the Arch-
bifhop introduced the Religion of the Latins
amongſt the Chaldeans, as well in that Synod,
as in the Vifitations which he made of ſeveral
-Churches. But let us now confider, if he had
reafon to introduce fo many Novelties amongſt
the Chriftians of St. Thomas; which will ſerve
to difcover the Religion of thofe People.
I. As to what concerns the Errours
which Archbishop Menefes imputes to them
we have in the foregoing Chapter reconciled
the Sentiments of the Neftorians, with thoſe
of the Church of Rome; and that was the
way that the Archbiſhop ſhould have рго-
ceeded with them, if he intended to have
eſtabliſhed a laſting Reformation: for he ought
to have heard them, before he condemned
them for being called Neftorians. When it had
been made clear to them, that all the Diſputes
which they had with the Church of Rome,
confifted onely in the Ambiguity of Terms,
they would have become a great deal more
tractable and docile.
H ?
II. A
Um
100
The Belief and Customs
II. As to Images, the Chaldeans reverence
them not fo much as the Greeks do, becauſe that
great Veneration of Images was not fo firmly
eſtabliſhed in the Greek Church, but fince the
fecond Council of Nice, which was pofteriour
to all the Sects of the Chaldeans, who com-
monly are fatisfied with a Croſs in their Hand;
and that Crofs wherewith the Prieft bleffeth
the People, is of plain Metal without any
figure. The Archbishop might very well have
let the Chriftians of St. Thomas alone in that
Ancient fimplicity, becauſe all that hath been
fince that time decreed concerning Images, is
but barely matter of Difcipline.
That
III. It is very true they adminifter not Bap-
tifm after the manner of the Latins; but it is
not therefore to be thought, that the form of
their Baptiſm is invalid; and it was far lefs ne-
ceffary to rebaptize thoſe who had been bap-
tized according to the Chaldean rite
which deceives the Emiffaries, when they
treat about Affairs of Religion with the Ori-
entals, is the prejudices which they have
learned in the Schools concerning the Matter
and Form of Sacraments. When, for inftance,
they ſee that the Child is not baptized at the
fame time that the words which denote the
Action are pronounced, they take the Baptifin
to be null; without confidering that the man-
ner of adminiftring the Sacraments amongſt
the Orientals, confifts chiefly in certain Pray-
ers which they fay, and that they are not fo
great Metaphyficians as the Latins; which
makes them ignorant of a vaft number of
Difficulties, that our Divines handle with
much fubtilty; but the Belief of the Neftori-
Ans
of the Eastern Nations.
ΙΟΙ
ans is not therefore lefs pure, nor leſs Anci-
ent.
IV. The Unction which they ufe after Bap-
tifm, is with them the Sacrament of Confir-
mation, that differs much from that of the
Latins: And it was not needfull that Archbi-
fhop Menefes fhould have introduced another
Unction that was practifed in his Church, and
which at moſt was no more than a Ceremo-
ny. He ought to have known that the Nefto-
rians, according to the Ancient Practice of
the Eaſtern Church, adminifter to Children
Confirmation and the Euchariſt with Baptiſm.
It had been then fit, to have examined their
Rituals, to fee whether any abuſe might not
have crept into the Adminiftration of that Sa-
crament: whereas Menefes his chief care ſeems
to have been, to aboliſh moſt Ancient Cuſtoms,
becauſe they were not agreeable to the Practi-
ces of the Latins.
V. The Archbiſhop is miſtaken, when he
fays that the Chriftians of St. Thomas had no
Knowledge of Confirmation, nor of Extreme.
unction, and were ignorant of the very Names.
It may be, they might have been ignorant of
the Names of thefe Sacraments, especially of
Extreme Unction, which is no where known,
but in the Latin Church: for though the Ea-
ftern Church hath the Cuftome of anointing the
Sick, according to the words of St. James, yet
ſhe calls not that Ceremony Extreme Unction,
for the reaſons we mentioned before, when we
ſpoke of the Greeks: and the fame reaſons may
be alfo applied to Confirmation. The Priefs
adminifter that Sacrament amongst the Neftori-
ans, as well as amongſt the Greeks, at the fame
H 3
time
102
The Belief and Customs
time they do Baptifm, of which, according
to them, it is a perfection that ought never to
be feparated from it. As to Auricular Confef-
fion, which they had in abhorrence, it is cer-
tainly an abuſe introduced into that Church,
becauſe the ufe of Confeffion is in all the Eaft.
though most part think not themſelves obliged
to it by Divine Right.
VI. As to the Errours which the Archbishop
pretends to have found in their Books, fo
far as that they would have entirely abo-
liſhed the Office of Advent, it was eafie to
have given a good meaning to all theſe preten-
ded Errours; befides that, the Reformation
which he made in their Liturgy was impro-
per for there is nothing worfe digeſted than
the Maſs of the Noftorians, in the manner as
it hath been reformed by Menefes, and as it is
found inferted in the Bibliotheca Patrum. The
whole Order of it is changed, in endeavouring
to accommodate that Liturgy to the Opinion
which the Latin Divines have of Confecrati-
on, which they make to conſiſt in theſe words,
This is my Body, &c. whereas the Neftorians
believe, as all the Orientals do, that the Con-
fecration is not completed, till the Prieſt hath
ended the Prayer, which they call the Invoca-
tion of the Holy Ghoft. Neverthelefs Mene-
fes makes the Neftorian Priefts adore the Hoft,
fo foon as they have pronounced theſe words,
This is my Body, though they believe it not to
be as yet confecrated. About this Queſtion
the Notes on Gabriel of Philadelphia may be
confulted, where the Authour particularly
juftifies the Neftorians, and proves clearly, that
their Liturgies; even that which carries the
Name
of the Eastern Nations.
103
Name of S. Neftorius, contain nothing but
what is Orthodox: which is far from the Sen-
timent of Meneses, who calls them impious and
heretical, and who onely defends the Cor-
rection that he hath made, by theſe general
Terms, that their Liturgies were full of Blaf-
phemies. The fame Authour affirms that in
one of the Liturgies for the ufe of the Neftori-
ans, which he had from a Babylonian Prieft, the
Name of Neftorius with many other things
were blotted out, and others added that were
not of the fame hand writing, becauſe the
Neftorian Priest who made ufe of that Liturgy,
was reconciled, at leaſt in appearance, to the
Roman Church; which obliged him to reform
in his Miffal all that might difguft the Divines
of Rome. The Neftorians have alfo done the
like on another occafion, as Stroza (1) relates: (1)Petr.Stroza
for fo foon as they come to Rome, and hear de dogm.Chald.
Neftorius ſpoken of as an impious Perſon and
Heretick, they tear out the Leaves of their
Books where mention is made of him, taking
away all that they believe to be contrary to
the Theology of the Church of Rome.
VII. Their Cuftome of confecrating with
Leavened bread, mingling therein Oil and Salt,
ought not to be reckoned amongſt their Er-
rours, fince that does not alter the Nature of
Bread. The Ceremony, befides, which they
obferve to render, in fome fort, the Bread more
Holy before the Confecration, is Laudable,
nay and Ancient. They thereby diftinguiſh,
as the Greeks do, the Bread that is deſtin'd
to be made the Body of Chrift, from all com-
mon Bread, which they look upon as profane,
before they have faid over it a certain Number
of Prayers and Pfalms.
H 4
VIII. It
101
The Belief and Customs
VIII. It is no matter of wonder, that the
Chaldeans do not fay Mafs fo often as the La-
tins do, and that many Priefts are preſent at
the Biſhops Maſs, and take the Communion
from his hands. That is an ancient Practice
in the Church: whereas the Cuftome of fay-
ing fo many Maffes in the Latin Church, is
very late, and hath been chiefly introduced
by Mendicant Monks, as it is obferved by
Cardinal Bona; which Practice hath been
much fortified fince, the Introduction of the
new Law. It is alfo à very ancient Cuſtome
that they who ferve and are prefent at Mafs,
rehearſe a good part of it; and that, becauſe the
Liturgy is a Publick Action which concerns.
the People, and may be eafily proved even by
the Prayers of the Latin Mals.
IX. It is true the Neftorians and other Ori
entals, are grown remifs, in the Ancient Dif-
cipline as to what relates to Orders, and that
they obferve not the Age required by the Ca-
nons: But if that wanted to be reformed, as
well as what concerns the Marriage of Priefts,
the Reformation ſhould have been taken from
their Laws, rather than from thofe of Rome.
All Men know that in the Eaftern Church
Prieſts are allowed to marry before their Or-
dination. This, Archbishop Menefes ought to
have confidered in reforming them, and not
to have diffolved the Marriage of Priests, that
he might conform to fome Statutes made in
the Synods held at Goa by fome Latin Emiffa-
ries.
X. Menefes feems to have been miſtaken in
reckoning the Cuftome of not faying the Bre-
yiary out of the Church, amongst their Er-
rours,
of the Eastern Nations.
105
rours, becauſe that Practice is new, and that
the Breviary was not made to be faid in pri-
vate.
XI. I doubt whether the Rates that the
Neftorian Priests fet for the Adminiftration of
the Sacraments, ought to be called Symony,
becauſe that is to them inftead of a Benefice;
and what hath been faid before when we
ſpoke of the Greeks, may be applyed to
them.
XII. I think the Submiffion that the Nefto-
rians have for their Patriarch, ought not to be
reckoned an Errour neither; becauſe the Ori-
entals look upon all Patriarchates, even that
of Rome, as Powers eſtabliſhed by poſitive
Law And if it be objected to them as a re-
proach; that they have an Averfion to the
Pope, they anſwer that the Pope takes to
himſelf Rights over the Churches of the Eaſt,
which thefe Churches do not acknowledge.
As to their not having Curates nor Vicars,
but that the Eldeft Prieſt prefides in their Af-
femblies; that cannot rationally be called an
Errour: on the contrary, it is an Excellent
Difcipline; and it were to be wished, that it
were eſtabliſhed in all Churches, for a Re-
medy to many abuſes, which are at preſent
in Benefices.
XIII. In fine, moft part of that which Me-
nefes calls Corruptions amongst the Neftorians,
is not fo in effect, unless it be in the Imagina-
tion of fome Emiffaries, who meaſure Religion
according to what they have been taught in
their Schools. Can it be faid, for inftance,
that it is an Errour in theſe People, and other
Chriftians of the Eaft, to eat flesh on Saturday,
which
106
The Belief and Customs
which amongst them is a Feſtival-day agreeable
to the ancient Practice of the Church? Can it
be faid alfo, that the Neftorians err in relation
to Marriage, becauſe they take the firft Prieft
that they meet with to marry them? We
muſt know that in the Eaſtern Church the
Prieft is not barely a Witneſs of the Marriage;
but that he is the onely and true Minifter of
it, as of the other Sacraments and Ceremo
nies.
CHA P. IX.
Of the Customs and Ceremonies of the
Jacobites.
I
F under the Name of Jacobites, we compre-
hend all the Monophyfites of the Eaſt, that
is to fay, all thofe to whom that Herefie is im-
puted of acknowledging but one Nature in
Jefus Chrift; it is certain that that Sect is of a
very large extent: for it comprehends the Ar
menians, the Cophties and the Abyffines, but
they who are properly called Jacobites are
but very few in number, and they live chiefly
in Syria and Mefopotamia. They are not in
all at moſt above forty, or five and forty
thouſand Families: And theſe too are divided
about Doctrine; for fome are Latinized, and
others ſtill continue in feparation from the
Church of Rome. Nay at preſent there is
fome Diviſion among this laft fort, for they
have
of the Eastern Nations.
107
have two Patriarchs oppofite the one to the
other, one refiding at Caremit, and the other
at Derzapbaran. Befides them, there is another
Latinized Patriarch, called Andrew, who re-
fides at Aleppo, and depends on the Court of
Rome, to which he is wholly fubject. I have,
moreover, been informed by a Jacobite Prieft
who lived at Aleppo, that the Patriarch fuffers
much becauſe of the Emiffaries that were there,
and eſpecially becaufe of the Capuchins.
As to their Belief, all the Monophyfites whe
ther Jacobites, Armenians, Cophties or Abyffines,
are of the Opinion of Diofcorus, touching the
Unity of Nature and Perfon in Chrift; and
therefore they are accounted Hereticks,though
in effect they differ not from the Latin Di-
vines, but onely in the manner of expreffing
themſelves. The Learnedeft of them acknow-
ledge this at prefent, as appears (1) by the (1)P. Sacchini.
Conference that Father Chriftopher Roderigo, hift. Societ.
fent by the Pope into Egypt, had with the Part.2. lib. 6.
Cophties about the Reunion of the two Chur-
ches: for they confeffed that they onely ex-
preſſed themſelves in that manner, to diftin-
guifh them from the Neftorians; but that in
effect they differed not from the Church of
Rome, which afferts two Natures in Chrift.
They even pretend that they explain the
Myſtery of the Incarnation, faying that there
is but one Nature, becauſe there is but one
Chrift, God and Man, better than the Latins
do, who fpeak, fay they, of theſe two Na-
tures as if they were feparate, and did not
conftitute a real Compofitum. In that Senfe is
it alfo, that Diofcorus who foftened fome Terms
of Eutyches, which appeared too harſh,ſaid that
he
108
The Belief and Customs
naturis.
(2) Duas na-
taras.
he acknowledged that Chrift was compofed
(1) Ex duabus (1) of two Natures, but that he was not
(2) two Natures; which feems to be Ortho-
dox: for they will not acknowledge that there
are two Natures in Chrift, for fear of afferting
two Chriſts. Nor do I doubt, but that if fome
bold Expreffions, and the Confequences that
are commonly drawn from them, were laid
afide in the Opinion of Eutyches, it might be
eaſily reconciled with the Doctrine of the
Church of Rome. All the difference proceeds
onely from the different ufe of the words Na-
ture and Perfon; and the defire of maintaining
what once hath been afferted, as in effect, Eu-
tyches defended his Opinion with headstrong
Wilfulneſs and Obftinacy: fo that all the Terms
that he makes ufe of, are not to be taken ac-
cording to the Rigour of the Letter; but they
ought to be explained and limited according
to the Idea which he had conceived of ad-
mitting but one Chrift, and therefore but
one Nature, after that the Union of the two
Natures, to wit, the Divine and Humane, is
made in a manner which we cannot compre-
hend. For that which is attributed to Euty-
ches, that he believed that the Body of Chriſt
was a Divine Body, and of a Nature diffe-
rent from ours, is rather the Qratory of the
Preacher, who might fay that the Body of
Jefus Chrift after the Union was in a manner
made Divine, than a real and phyfical Truth.
However, there was reafon for condemning
that Sentiment, becaufe fuch ways of fpeak-
ing are to be avoided, which may be wrong
interpreted, and occafion Errours in Religi
on.
As
of the Eastern Nations.
109
As to the other Points both of the Belief
and Ceremonies of the Jacobites,what(1)Brere- (1) Brerewood
wood relates of them is not always true. For of Languag
and Relig.
inftance, they deny not Purgatory, nor the
Prayers for the Dead, as he affirms after Tho- Chap. 21.
mas à Fefu; but they have the fame Opinion,
as to that, as the Greeks and other Orientals
have. Nor is it true that they confecrate in
Unleavened bread, unlefs it be underſtood of
the Armenians, and according to Alvares, of
the Ethiopians: for the true Jacobites, of whom
we ſpeak in this Place, confecrate with
Leavened bread; and I make no doubt buc
that Gregory XIII. who had a Defign of erec-
ting a College at Rome for the Jacobites, as he
had done for the Maronites, would have per-
mitted them to confecrate in Leavened bread,
in the fame manner as it was allowed to the
Greeks. In regard of Confeffion, neither is it
true that it is not practifed amongſt them:
but feeing they believe it not to be of Divine
Right, no more than moſt of the Orientals do,
that is the reaſon why it is neglected. As to
Circumcifion, that cannot be true but of fome
Cophties and Abyffines; nay and theſe look up-
on it rather as an ancient Cuſtome, than a
Ceremony of Religion.
།
There is a great difference to be made then,
betwixt the Jacobites, when under that Name
are comprehended the Cophties, Abyffines and
Armenians, and thoſe who are properly called
Facobutes: for though they all follow the Opi-
nion of that fame James from whom they
have taken the Name, yet for all that, they
differ in fome Ceremonies. Abraham Ecchel-
lenfis alledges that the Jacobites believe afwell
as
110
The Belief and Cuſtoms
as the Latins, that the Holy Ghoſt proceeds
from the Father and the Son: but in that he
is miſtaken, aſwell as in many other things
relating to the Belief and Cuſtoms of the
Chriftians of the Levant.
CHAP. X.
Of the Belief and Customs of the Coph-
ties.
IT ar
T is probable that the Copbties or Copties have
had their Name from a Town called Coptus,
which was heretofore the Metropolis of Thebais
mentioned by Strabo and Plutarch. The Chrif
tians of Egypt carry that Name at preſent, and
they have alſo a particular Language, which
is called the Coptick Tongue, though they
ufe it not but in their Offices, Arabick being
the Language of the Countrey: And that
Language, which the Jefuit Kircher pretends
to be a Mother-tongue independent of any
other, hath been much altered by the Greeks:
for befides that it ftill retains the Characters, a
very great Number of its words are pure
Greek.
The Belief of theſe People is the fame as
that of the Facobites, for they are Moncphy-
fites, as we obferved when we fpoke of the
Jacobites; and therefore it is to no purpofe to
repeat what we faid in that Place. They
have at feveral times made feveral Reconcilia-
tions
of the Eastern Nations.
III
tions with the Church of Rome, but onely in
outward appearance. (1) The Jefuit Roderigo, (1) Sacchini in
who was fent to that Nation by the Pope hift. Societ.
in the Year 1562, upon fubmiffive and refpect-
full Letters which they had written to his Ho-
linefs, as if they owned the Church of Rome
for Chief and Miftrefs of all others, will fur-
nifh us with a pretty inftance of theſe counter-
feit Reconciliations, which, moft frequently,
have no better Foundation than mere humane
Intereft. This Jefuit having had fome Confe-
rence with two Cophties, whom the Patriarch
Gabriel bad deputed for that purpoſe, cafily
perfwaded them of the Pope's Authority:
but when the Jefuit afterwards preffed the
fame Patriarch to fend Letters of Submiffion
and Obedience to the Pope, telling him that
he ought not to fcruple at that, feeing in his
former Letters, he had called the Pope Father
of Fathers, Paftour of Paftours, and Head of
all Churches; he made anfwer, that fince the
Council of Chalcedon and the eſtabliſhment of
divers Patriarchs independent one of another,
every one of them was chief and abfolute
Mafter in his own Church; and that if even
the Patriarch of Rome fell into any Er-
rour, he ought to be judged by the other Pa-
triarchs. He farther anſwered, that as to the
Letters which he had written to the Pope, it
ought not to be taken ftrictly, what was onely
meant for Civility and Modefty; and that
though he ſpoke of Obedience and Submiſſion,
yet that was no more than Friends commonly
doe one to another. In fine, he added, that
if there was any thing in thofe Letters which
he wrote to the Pope, that was not agreeable
to
112
The Belief and Customs
(1) Sacch. in
hift. Societ.
Par. 1. 6.
to the Doctrine of his Church, it ought not
to be imputed to him but to the Carrier of
the Letters, who without doubt had corrupted
them. In this manner did the Patriarch of the
Cophties entertain the Pope's Envoys, after
that he had received from the Conful, the
Money that was fent him from Rome. This
Hiftory is more largely related by (1) the Je-
fuit Sacchini: And I wave a great many other
Reconciliations of that Church to the Church
of Rome, which have had no better Foundati-
on than this. The fame Jefuit Roderigo ob-
ferves amongſt the Errours of the Cophties,
that they put away their Wives, and Marry
others; that they circumcife their Children
before Baptifm; that they acknowledge,indeed,
ſeven Sacraments; but that befides Baptifm,
Confeffion, the Eucharift and Orders, they
reckon in the fame rank, Faith, Fafting and
Prayer, not to ſpeak of others. He fays far-
ther, that the Cophties do not believe that the
Holy Ghoſt proceeds from the Son; that they
admit but of three Councils, to wit, of Ephe-
fus, Conftantinople and Nice. But ſome of theſe
pretended Errours, are either common to all
the Eaſtern Church, or they particularly con-
cern the Jacobites,who have rejected the Coun-
cil of Chalcedon. As to their reckoning amongſt
the Sacraments, Fafting, Prayer and Faith, they
take not the word Sacrament in that ftriét
Senfe we do; and that inclines me to believe
that they call none properly Sacraments, but
the four firft; and that fome Myftical Doctors
have afterwards added the other three, to
make up the Myftical Number of Seven. In
fine, we may obferve that it is not true that
the
of the Eastern Nations.
113
the Cophties believe as the Latins do, that the
Holy Ghoft proceeds from the Father and the
Son, as (1) Brerewood after Thomas à Jefu (1) Brerew. of
does affure us; for that belief is peculiar to Languag. and
the Church of the Weft. Kircher the Jefuit Relig.chap.22.
adds to this, that they pretend that none but
their own, the Armenian and Abyſſine Chur-
ches, are true Churches; that they believe
that the Souls of the departed goe neither to
Heaven nor Hell before the Day of Judgment.
I fhall not ſpend time in refuting many Errours
of Brerewood concerning the Religions of the
Eaft: It is enough I relate matters of fact as
really they are, without giving my felf the
trouble to refute Authours who have written
on that Subject.
(2) Father Vanflebio who hath written the (2) P. Vaſle
Preſent State of the Chriftians of Egypt, Prin- Rel. della ſtato
ted at Paris in Italian, relates many other Pref. dell E-
things which chiefly concern their Ceremonies, gitto.
He obferves, that when the Prieft elevates the
Hoft in time of Mafs, they who are prefent
knock their Breafts, cafting themſelves upon
the ground, and making the fign of the Crofs;
and that they move their Cap a little; which
feems to me to be a Latin Ceremony: nor do
I think the Cophties elevate the Hoft, unless it
be after the manner of the Orientals, to wit,
a little before the Communion, which is of
no long ſtanding neither in their Church.
Poffibly Father Vanflebio might have feen that
Ceremony in fome of the Churches of the
Abylines, who might have taken it from the
Portuguese, that have had Churches in Ethiopia,
where Mafs was celebrated after the manner
of the Latins. The fame Authour remarks,
I
that
114
The Belief and Customs
that when the Prieft communicates, he breaks
the bread in form of a Crofs, and that he puts
it into the Wine; of which he eats three little
Morcels with as many Spoonfulls of the Species
of Wine; and that he communicates thereof
to him who ſerves at Mafs. He adds, that
they keep not the Holy Sacrament after Maſs;
and that they never confecrate in private Pla-
ces, but always in the Church; that they con-
fecrate with Leavened bread, which before the
Confecration they call Baraca, that is to fay
Benediction; and Corban, or Communion and
Eucharift, after it is confecrated; that they
make uſe of little Loaves about the Bigneſs of
fomewhat less than a Crown piece, whereof
they bake a great Number the Night before
the Liturgy; and that they diftribute them
at the End of Mafs to thoſe who have been
prefent.
He farther fays, that they ufe not Tavern-
wine, becauſe they think it profane,and that in
Places where no Wine is to be had, they infuſe
Rafins in water; that they never confefs and
communitate but in Lent; that the Laicks
communicate in both kinds, and that they re-
ceive the Wine in a Spoon from the Hands of
the Prieſt; that they give the Communion alfo
to Children fo foon as they are baptized; that
all reade the Holy Scripture in the Arabick
Tongue, which is the Language of the Coun-
trey; that they celebrate on Saturday as well
as Sunday; and that in one Year they have
two and thirty Teftivals of the Virgin, which
are reckoned up by the Authour: and amongſt
others, he takes notice of the Feftival of a
certain Image of the Virgin, which miracu-
loufly
of the Eastern Nations.
loufly was changed into Flefh, the Hiftory
whereof is written in an Ethiopian Book, which
treats of the Miracles of the Virgin.
The fame Father Vanflebio relates at large
the Ceremonies which they obferve in Bap-
tifm, and are performed in this manner: for
that purpoſe they celebrate a Maſs after Mid-.
night, accompanied with many Prayers; and
after they have fung for fome time, the Dea-
cons carry the Children to the Altar, who are
anointed with Holy Oil: and then they fay
that the Children are become new Spiritual
Men. This being done, they begin to fing,
and the Children are anointed a fecond time,
making upon them the fign of the Crofs feven
and thirty times; which ferves them for Ex-
orcifm Again they continue to fing, and the
Women who are prefent at the Ceremony
make a loud Noife in token of Joy. In the
mean time, water is put into the Baptifinal
Fonts, and the Priests draw near. He that
baptifes, bleffes the water, pouring in Form
of a Crofs Holy Oil into the fame: then with
one Hand he takes the Child by the Right
Arm and Left Leg, and with the other Hand,
by the left Arm, making a kind of a Croſs
with the Limbs of the Child, which they
cloath in a little white Garment; and during
all this, the Priefts ftill continue to reade and
fing, and the Women to cry, or rather to
houl. At length the Prieſt breaths three times
in the Child's face, to the end, fay they, that
he may receive the Holy Ghoft. No fooner is
the Child baptized, but the Prieft gives it the
Communion; which he doth, by dipping his
Finger into the Chalice, and putting it into the
I 2
Child's
116
The Belief and Customs
Child's Mouth. All thefe Ceremonies being
ended, they light the Tapers, and make a
Proceffion, finging in the Church. The Dea-
cons carry the Children in their Arms, and
the Priefts goe before them; after them follow
the Men and Women who have been preſent
at the Ceremony, the Women houling after
their ordinary manner.
They have, according to the fame Authour,
four great Fafts in the Year, the firft whereof
begins before Christmas,and lafts 24 days: The
fecond is Lent, which lafts 60 days: The third
is called the Faft of our Lord's Difciples, which
begins the third Holy Day of Pentecoft, and
lafts 31 days: And the fourth, which lafts
fifteen days, is the Faft of our Lady in Auguft.
Images are held in great Veneration amongſt
them, though they have no Statues; and the
moſt uſual Images are thofe of Our Lord, of
the Virgin, of St. George, of Angels, to wit,
St. Michael, St. Gabriel, St. Raphael, and ma-
ny others. They kifs thoſe Images, and burn
Lamps before them, with the Oil of which
they anoint themſelves when they are fick.
It is probable they have no other Sacrament
of Extreme Unction, but that kind of anoin-
ting; unleſs perhaps they do it with a little.
more Ceremony.
It is to be obſerved that Father Vanflebio in
his relation fpeaks of the Abylines, afwell as
of the true Cophties or Egyptians, becaufe, in
effect, they are both Cophties in Religion, and
Subject to the fame Patriarch, who commonly
refides in Catro; and becauſe there are but a
few Cophties in Alexandria, which ought to be
the Place of his Refidence. This Patriarch
takes
1
of the Eastern Nations.
117
takes the Title of Patriarch of Alexandria and
Jerufalem, and calls himſelf the Succeffour
of St. Mark. He extends his Jurifdiction over
both Egypts, over Nubia and Abyffinia. He
hath befides eleven Cophty-Bifhops depending
on him, to wit, the Bifhops of Ferufalem,
Behnefe, Atfib, Fium, Moharrak, Montfallot,
Sijut, Abutig, Girgium, Negade on Girge, and
laftly the Metropolitan of Abyffinia. After the
Bishops, the Archpriefts are next in degree,
and are very numerous amongst them; next
to them come in order, the Prieſts, Deacons,
Readers and Chanters.
As to their Office; on Saturday in the Even-
ing after Sun fet, the Prieft attended by his
Minifters goes to Church to fing Vefpers,
which laft about an Hour; and thoſe who are
preſent ſleep afterwards in the Church. They
who do not fleep, fmoke Tobacco and drink
Coffee, or otherwife difcourfe about what they
pleaſe. Two Hours after Midnight they fay
Matins, and afterwards Mafs, to which many
do refort When they enter the Church,
they take off their fhoes, and kifs the ground
near the Door of the Sanctuary; then draw-
ing near to the Archprieft, they kifs his Hand,
bowing that they may receive his Bleffing. If
the Patriarch be prefent, and do not officiate,
he fits on a Throne raiſed above the Priefts,
having a Copper Crofs in his Hand; and after
all have made the ufual Reverence before the
Sanctuary, they make it again before the Pa-
triarch, and kifs the ground near him, after-
wards they rife and kiſs the Croſs and Patri-
arch's Hand.
I 3
See-
118
The Belief and Customs
Seeing moſt of thefe Ceremonies are com
mon to all the Orientals, I fhall infiſt no lon-
ger upon them, nor upon their way of cele-
brating Mafs, which may be ſeen in the Rela-
tion of Father Vanflebio; befides, they differ
but little from the Greeks, from whom they
have borrowed a great Part of their Ceremo-
nies. That which is obferveable, and which
might be brought into practice in the Latin
Churches is, that they have a Book of Homi-
lies taken out of the Chief Fathers, of which
they reade fomewhat, after the reading of the
Goſpel; and that ferves as an Explication or
Paraphrafe upon the fame Goſpel, fo that there
is no need of Preachers to inftruct them
CHAP. XI.
Of the Belief and Customs of the Abyffines
or Ethiopians.
SEE
EEING we have treated at large of the
Religion of the Cophties, and that the Abyf
fines differ not from them therein, we ſhall not
be long on that Subject.
Ancient Ethiopia is at prefent called Abaſſia,
and the People who inhabit it Abyfines. They
have but one Biſhop to govern them, who is
fent to them by the Patriarch of Alexandria,
that refides at Cairo; fo that in all things they
follow the Religion of the Cophties, excepting
fome Ceremonics that are peculiar to them.
They
of the Eastern Nations.
119
They have alſo a particular Language which
they call Chaldaick, becauſe they think it has
been derived from Chaldea, though it be very
different from the ordinary Chaldaick, and
therefore it is called the Ethiopian Language.
They uſe that Tongue in their Liturgies, and
in other Divine Offices, though it be old, and
different from the vulgar Ethiopian. They
who underftand Hebrew, may eafily learn
that Language, becaufe there are many words
common to both: yet it hath particular Cha-
racters; and whereas in the Hebrew Language
the Points which ferve for Vowels are not joy-
ned to the Confonants,in the Ethiopian Tongue
there is no Confonant but which at the fame
time makes its Vowel.
VII.
The Abyfines have made many advances
towards a Reunion with the Church of Rome.
And there are ſeveral of their Letters written
to Popes, of which the moft confiderable is
(1) that of David, who takes the Title of Em- (1) Epiſt. Da-
perour of the greater and upper Ethiopia and vid. ad Clem.
many other Kingdoms, written to Clement VII.
to whom he made great Submiſſions, and pro-
teſted that he would obey him. But it is cer-
tain that the Ethiopians have never had re-
courſe to Rome and to the Portugueſe, but for
fetling their Affairs, when they have been in
Diſorder; and that they have flighted them ſo
foon as they were any ways fuccesfull, as
may be ſeen in the Hiftories of the Portuguje,
which need not to be mentioned in this Place.
All Men know what became of John Bermu
des, who was made Patriarch of Ethiopia, and
confecrated at Rome; at the folicitation of the
Abyffines themselves, who pretended that for
I 4
the
120
The Belief and Customs
the future they would have no Metropolitans
but fuch as fhould be fent them from Rome.
But no fooner had they maftered their Diffi-
culties, but that they rejected thofe Patriarchs,
and fent to Cairo for a Metropolitan from the
Patriarch of the Cophties, defpifing the Church
of Rome, and abuſing the Portugueſe that re-
mained in their Countrey, without any re-
fpect to the great Services which they had ren-
(1) Alex. Me- dered them. (1) Alexis Menefes, whom we
nef. Hift. Ori- mentioned before, thought himſelf obliged to
ent.
ufe his utmoſt endeavours for reconciling thofe
People to the Church of Rome, and having
taken the Title of Primate of the Indies, he
pretended to extend his Jurifdiction alfo over
Ethiopia. And therefore he fent Emiffaries
with Letters to the Portuguese living in that
Countrey, writing at the fame time to the
Metropolitan of the Abylines, whom he earneft-
ly exhorted to fubmit to the Church of Rome.
He farther urged, that he ought not to make
any difficulty of obeying that Church, fince
the Patriarch of the Cophties and his whole
Church, had lately fubmitted to it; which he
proved by the very Acts and Inftruments of
that Patriarch's Legation, which are inferted
in the End of the fifth Tome of the Annals
of Baronius, whercof he fent him a Copy,
but he knew not that the Court of Rome had
been overreached in that Point, and that Ba-
r mus had too eaſily publiſhed theſe Acts under
the Name of the true Patriarch of Alexandria,
and of the Church of the Cophties.
Moreover, it is to be obſerved, that Mene-
fes and many others are miſtaken, when they
accufe the Ethiopians of Judaizing in their Ce-
remonies,
of the Eastern Nations.
12 D
remonies, becauſe fome of them obferved Cir-
cumcifion; that befides, they celebrated Mafs
on Saturday as well as Sunday, and that they
abftained from Blood and Fleſh that had been
Strangled. The Circumcifion of the Ethiopt-
ans differs from that of the Jews, who look
upon it as an indifpenfable Precept, whereas
the former reckon it onely a Cuftome that re-
lates not at all to Religion; the Women amongſt
them being even Circumcifed. This makes
me think, that that Ancient Cuftome hath
been onely introduced amongst them for ren-
dering the Parts that are circumcifed more pro-
per for Generation. As to Saturday and
things Strangled, that is not peculiar to the
Abylines all the Oriental Church obferves the
fame practice, without being lyable for that
to the Cenfure of Judaifm; fince Saturday, ac-
cording to the Ancient Canons, is a Feſtival
day as well as Sunday. And as to their abftain-
ing from Blood, and Meat that hath been
Strangled, it is a Conftitution of the New Tef
tament, which hath ever been obferved in the
Wettern Church. From this laft remark,it may
be concluded,that the Jefuit Roderigo ought not
to have preft the Cophties fo much in the Confe-
rence that he had with them, to lay afide all
thofe Ceremonies; and befides that, the Coph-
ties did not ſpeak fincerely, when they told
him that they erred in their opinions concer-
ning the Repudiation of Wives, Circumcifion
of Children, and their abftaining from Fleſh
that was Strangled. Befides thefe remarks, we
are alſo to take notice, that many things are
imputed to the Abyfines which are remote from
their belief. For inftance, it is alledged that
they
122
The Belief and Cuſtoms
they agree with the Latins as to the Proceffion of
the Holy Ghoft; which is confirmed by the Ethi-
opian Liturgies Printed at Rome,wherein it is faid
that the Holy Ghoft proceeds from the Father
and the Son. But we are not always to rely
upon what is Printed at Rome: for it is certain
that the Abyfines differ not from the reft of the
Orientals touching the Proceffion of the Holy
Ghoft.
#
Nor are we to believe neither, all that Tho-
mas à Jefu hath written concerning the belief
(1) Thomas à of the Abyffines; Nay and the (r. Acts that he
Jefa
hath inferted in his Book, touching their belief,
are not always true, though the Confeffion of
Faith which he produces comes from Tecla an
Abyline Prieft for it faith exprefly, that the
Holy Ghoft proceeds from the Father and the
Son, which nevertheleſs is not their belief. It
is likewiſe obſerved, that the Abyssines believe
that the Tranfubftantiation of the Bread and
Wine is made, when the Pricft pronounces
the words, wherein the Latins make the Con-
fecration to confift. It is notwithſtanding cer-
tain that the Liturgy of the Ethiopians is in
that point agreeable to all the other Oriental
Liturgies, and that the Confecration is not per-
formed, according to their opinion, but when
the Priest invokes the Holy Ghoft, in a parti
cular Prayer, which is to be found in all the
Miffals of the Eaftern Nations. I wave a great
many other points, which are not altogether
well exprefs'd according to the belief of the
Abylines, efpecially thote that relate to the Sa-
craments but theſe miſtakes may eaſily be
corrected by what we have faid before, when
we ſpoke of other Oriental Nations; fo that
we
of the Eastern Nations.
748
we ſhall not infiſt any more upon that Subject;
and it will be eaſie by that Method, to recti-
fie what Brerewood hath related upon the
Credit of theſe Authours.
CHAP. XII.
Of the Belief and Customs of the Arme-
nians.
TH
>
HE Victories obtained by Scha-Abas King
of Perfia over the Armenians, within
theſe late Years when he entred Armenia,
have almoſt ruined that Church, which never-
theleſs ſtill retains the Names of fome Arch-
biſhopricks, Biſhopricks and Monafteries, but
which are, for moft Part, in great Diſorder. I
have informed my felf exactly enough of the
Prefent State of the Church of Armenia, ha-
ving had many Conferences upon that Subject
with an Armenian Biſhop,who took the Title of
Bishop of Ulcovanch,and who was at Amfterdam
in the Year 1664. for Printing an Armenian Bi-
ble,according to the Commiffion he had from his
Patriarch: For feeing the Manufcript Armeni-
an Bibles were exceſſively dear, and that that
hindered private Perfons from reading the
Scripture, the Patriarch took a refolution of
cauſing it to be Printed. From that Biſhop,
who was called Ufcam, I had the Memoirs of (1) See the
the Armenian Churches, which I have ſub- the End of the
joyned (1) at the End of this Book; and fince Book. F.
that
Collections at
The Belief and Customs
Eccl.Arm cum
Rom
that time I have converfed with him freely at
Paris; but having confulted him about feveral
Points relating to the Theology of the Arme-
nians, I found him not to be very skilfull in
thofe matters He died at Marſeilles,whither he
went by permiffion from the King to cauſe feve-
ral Armenian Books to be Printed, for the ufe of
his Countreymen. The Cardinals of the Con-
gregation de propagandà fide at Rome, were
furpriſed that a Liberty of Printing all forts
of Armenian Books had been ſo eaſily granted
in France; becaufe, perhaps, he might have
cauſed bad Books to be Printed, which might
have favoured the Armenian Sect. But his
Conduct during the time that he was in
France, was very respectfull towards the
Church of Rome.
Now concerning the Belief and Ecclefiaftical
Diſcipline of the Armenian Church, no Man
hath treated of it more amply than Galanus,
in the Book which he publiſhed at Rome con-
cerning the Reconciliation of the Armenian
(1) Galan.Cler. Church with the Roman. (1) That Book is
Reg.in Concil.
divided into two Parts, of which the firft is
but an Abſtract of the Hiftories of the Arme-
mans: but feeing the Armenians have been di-
vided amongst themſelves for feveral Ages,
and that they have had recourſe to Rome in
their Neceffities, afwell as the other Orientals,
I have found thefe Hiftories not to be always
fincere and exact. And therefore what I here
take from Galanus touching the Armenians, I
fhall accompany with fome Reflexions. The
fame Authour hath added Notes upon his
Hiſtory: but becauſe he was an Emiflary and
wrote at Rome, we muſt not, before we have
exami
of the Eastern Nations.
125
examined him, give credit to all he faith.
Nevertheleſs that Book contains a great many
Curious things concerning the State and Reli-
gion of the Armenians.
It is to be obferved then. I. That the Arme-
nian Hiftories tranflated by Galanus, mention
a certain Inftrument of Reunion betwixt the
Roman and the Armenian Churches under the
Emperour Conftantine and Tyridates King of
the Armenians, Sylvester then poffeffing the
See of Rome, and Gregory who is the great
Patriarch of the Armenians poffeffing that of
Armenia. But befides that there are many
things in that Inftrument which appear to be
fabulous, it is probable that that Piece, as to
the greateft part of it, hath been forged in the
following Ages, eſpecially in the time of In-
nocent III. when the Armenian Church fought
to be reconciled to the Church of Rome. For
there are in it ways of fpeaking concerning
the Supremacy of Popes, which were not in
ufe at that time The Armenians,
The Armenians, however,
as Galanus obferves, make uſe of that Inftru-
ment to prove the Antiquity of their Patri-
archate, which was, according to them, erec-
ten by Pope Sylvefter: And they have even
alledged it in their Difputes with the Greeks,
But that will appear to be a weak Founda-
tion to thoſe who know Ecclefiaftical Hiſtory,
and ſhall confider the great extent of Jurifdic-
tion that Pope Sylvefter takes to himſelf in
that Inftrument.
II. All Men know that the Armenians are
of the Sect of the Monophyfites, who acknow-
ledge but one Nature in Jefus Chrift. But as
we have already obferved when we treated of
the
126
The Belief and Customs
the Jacobites; that is but an imaginary Here-
fie,confifting onely in the Ambiguities of words.
And yet it occafions great Difputes at this
day amongſt the Armenians; for though they
be for the moſt part ignorant in Divinity, yet
they talk rationally of the Myftery of the Incar-
nation, and of the Council of Chalcedon which
they reject. We are to obferve, however,
that a good many Armenians are at prefent
reconciled to the Church of Rome, whofe
Sentiments they follow, and that Galanus hath
had a great hand in that Reconciliation in the
time of Pope Urban VIII.
III. It is not true that the Armenians deny
the real Prefence of Jefus Chrift in the Sacra-
(1) Brerew. of ment of the Eucharift, as (1) Brerewood from
Lang.and Rel. no good Authour does affirm: for the Arme-
Chap. 24.
nians and Orientals have not difputed fo much
about that Sacrament, as the Latins have, efpe-
cially fince the time of Berengarius; and in
reſpect the Armenians have never examined
that difficulty, they have continued in the ge-
neral Terms of the Change of the Symbols-
into the Body and Bloud of Our Lord. Ga-
lanus, who mentions ſome of their Synods, and
the Diſputes they have had with the Greeks,
takes no notice at all of that, but onely that
they mingle no Water with the Wine in cele-
brating the Liturgy, and that they confecrate
in Unleavened bread, after the Manner of the
Latins. What the fame Brerewood affirms con-
cerning Purgatory is to be underftood accor-
ding to what we have mentioned before of the
Greeks and other Orientals; and it is very pro-
bable, that what is faid in the fame place,
that they deny that the Sacraments have the
Virtue
of the Eastern Nations.
127
Virtue of conferring Grace, is the Chimera of
fome Scholaftick Doctour, who imagined that
the Orientals were acquainted with all the Ni-
ceties of the Latins. Nor do I think it true
that the Armenians refuſe to eat of all Animals
that are efteemed unclean in the Jewish Law,
which Brerewood imputes alfo to the Abyffines:
But that which hath given occafion to this
Belief is, that the Armenians and Abyſſimes
with the rest of the Eaftern Chriftians abftain
from bloud and things ftrangled; wherein
there is no Superftition.
lan.
It is to no purpoſe to enlarge upon the Be-
lief of the Armenians who are not Latinized;
fince there hath been enough ſaid of that
when we ſpoke of the Jacobutes, from whom
they differ in nothing but in fome Ceremonies,
and in what concerns Ecclefiaftical Diſcipline.
However, I think it will not be taken amiſs,
if I give here a Catalogue of the chief Errours,
which (1) a certain Latinized Armenian attri- (1) Joan. Her-
butes to them; and that will ferve for a Con- nac. apud Ga-
firmation of what we have already alledged,
and at the fame time give occafion of clearing
fome other Points. That Authour reproaches
his Countreymen who are not reconciled to
the Pope, that they follow the Errours of Eu-
tyches and Dio/corus concerning the Unity of
Nature in Chrift; that they believe that the
Holy Ghoſt proceeds only from the Father;
that the Souls of the Saints deceafed goe not
to Heaven, nor thofe of the damned to Hell,
before the laſt Day of Judgment; that there
is no place called Purgatory and Hell; and
that the Church of Rome hath no Supremacy
over other Churches. He farther adds, that
the
128
The Belief and Customs
the Armenians deteft the Memory of Pope
Leo, and of the Council of Chalcedon; that
they obferve not the Feſtivals of Our Lord
after the Manner of the Church of Rome;
nor Fafts according to the Canons of the
Church; that they acknowledge not feven
Sacraments, inasmuch as they ufe not Confir-
mation, nor Extreme Unction; and more, that
they are ignorant of the real effence of the
other Sacraments; that at Mafs they put no
water into the Chalice; that they pretend
that the Eucharift is not to be given to the
People but in both kinds. He objects to
them alfo their Cuftome of confecrating in
Wooden and Earthen Chalices; that all Priefts
indifferently give abſolution for all Sins, there
being no referved Cafes amongſt them; that
they are fubject to two Patriarchs, who feveral-
ly take the Title of Patriarch of all Armenia;
that the Curates and Bifhops fucceed to one
another, as if their Dignities were Inheritan-
ces; that the Sacraments are bought and fold
amongst them; that Divorces are given for
Money, without any reafon; that they make
no Holy Oil for Baptiſm and Extreme Uncti-
on; and that in fine, they give the Commu-
nion to Children before they attain to the ufe
of reafon.
From this whole Catalogue it appears that
the Armenian who is the Authour of all theſe
pretended errours, was Latinized; for as we
have obſerved before, moſt part of thefe Opi-
nions are common to all the Chriftians of the
Eaft, in the Manner as we have explained
them when we treated of the Greeks. The
Armenians are, indeed, to be blamed that they
are
of the Eastern Nations.
129
are too ſcrupulouſly addicted to certain Faſts
which they have in great Number, and that
they are not exactly enough inftructed in the
Myfteries of Religion. There are none in
the Eaftern Church that fet a greater Value
upon Fafts than the Armenians; and to hear
them fpeak, one would fay that their whole
Religion confifted in fafting. As to their obfti-
nate Perfeverance in celebrating the Feſtival of
Our Lord's Nativity,and the Epiphany always
on one and the fame day; they feem not to
be blameable therein; becauſe it was a Custome
long practifed in the Church; and in effect the
Epiphany or Apparition of Our Lord is pro-
perly nothing but his Birth.
The Title of Mafter or Doctour is fo great
amongſt the Armenians, that they give it with
the fame Ceremonies that they confer Orders;
(1) and they fay that that Dignity imitates Concil. Ecclef.
1) Galan. in
the Title of Our Lord, who was called Rabbi, Armen. cum
or Mafter. Thefe are the Doctours who are Rom.
confulted in Points of Religion, and who de-
cide in them.. The Biſhops being lookt upon
rather as Perfons proper for adminiftring Or-
ders, than as Doctours. Thefe are alfo the
Doctours who Preach in the Churches, and
who are the Judges of Differences that hap-
pen betwixt private Perfons. In a word, they
hold the fame rank amongſt them, as the Rab-
bins did amongst the Jews.
The Monaftick Order hath been alfo in great
reputation amongst the Armenians, fince the
time that Nierfes one of their Patriarchs intro-
duced that of St. Bafil: but fince their Reuni-
on with the Church of Rome, they have whol-
ly altered their Rule, accommodating them-
felves
30
The Belief and Customs
felves to that of the Latins; and the Armenian
whom we mentioned before to have made a
Catalogue of Errours which he imputes to his
Nation, being come to Rome, made a Vow
that fo foon as he returned home into the
Eaft, he and his Companions would live ac-
cording to the Rule of St. Auſtin, and the
Conftitutions of St. Dominick. One Bartho-
lomew, a Monk of St. Dominick, was the firſt
that gave occafion to this Reformation not
onely in Religion but Monachifm. He made
great Progreffes in Armenia in the time of Pope
John XXII. having by his Preaching drawn
many Monks over to his Party, who were
uſefull to him in reuniting the two Churches.
About that time was the Order of St. Domi-
nick fetled in Armenia, and theſe Monks were
called United Friars, becauſe of the new Reuni-
on.
This Order which was onely eſtabliſhed
to deſtroy the Ancient,got in a fhort time great
Reputation; infomuch that the United Friars
built Monafteries not onely in Armenia and
Georgia, but alfo on the other fide of the Eu-
xine Sea, eſpecially at Caffa, which at that time
was fubject to the Genoefe. But fince the Turks
and Perfians are become Maſters of that Coun-
trey, the Number of the United Friars is much
decreaſed; and there remains but a few of
them at preſent who have retired into the Pro-
vince of Nafcivan in the greater Armenia,
where being at length, reduced to utmoft Ex-
tremity, they have united themſelves with the
Dominican Monks of Europe; and are at pre-
fent fubject to the General of that Order, who
fends thither a Superiour Provincial.
They
of the Eastern Nations.
They perform their Office in the Armenian
Language, which is a rough Tongue, and but
little known. Yet the Modern Armenian is dif
ferent from the Ancient, and the People have
much adoe to underſtand the Liturgy, and o-
ther Offices that are written in Armenian.
They have the whole Bible alfo Tranflated in-
to their Language,and that from the Septuagint
Greek. This Tranflation of the Bible was made
about the time of St. John Chryfoftome by fome
of their Doctours who had Learned the Greek
Language, and amongst others by one named
Mofes the Grammarian, and another called Da-
vid the Philofopher. We may obferve that the
Armenians make one Mefrop an Holy Hermite
to be the Authour of their Characters, who
invented them in the Town of Balu near Eu-
phrates,and lived in the time of St. John Chryfof-
tome.
CHA P. XIII.
Of the Belief and Customs of the Maro
nites.
TH
HE Jefuit (1) Dandini, who was fent (1) Girolamo
by Clement VII. in Quality of Nuncio to Dandini nella
the Maronites of Mount Libanus, hath written fua miffione
Apoftolica.
a Relation of his Travels in Italian, which
hath been lately Tranflated into French, with
Notes, declaring at large the Religion of thofe
People. Seeing the Authour of theſe Notes
K2
hath
132
The Belief and Customs
hath played the Critick upon the Miftakes of
that Jefuit, and of many others who have
fpoken of the Maronites, I thought I could
not doe better, than here to give an Abridge-
ment afwell of the Relation of the Jefuit Dan-
dini, as of the Critical Remarks, from whence
we may learn the Belief and Prefent State of
thofe People.
It is hard to know exactly the Original of
the Maronites. They who bear that Name
pretend they derive it from one Maron an Ab-
bot, whofe life Theodoret hath written, and who
lived about the beginning of the fifth Century.
This Opinion, which is followed by Brerewood,
(1) Sacchini in is ftrongly confirmed by the Jefuit (1) Sacchi-
bift. Societ.
ni, who pretends afwell as the Modern Marc-
nites do, that theſe People were never fepara-
ted from the Unity of the Church, and that
that which gave occafion of making them to
be thought Schifinaticks was, that the renewing
of their Reconciliation to the Catholick Church
hath been taken for a real Converfion to the
Catholick Faith, and that the Errours which
have been found amongst them, have been
inputed to them, as if they had been the Au-
thours of the fame; whereas they were onely
the Errours of Hereticks amongst whom they
lived. But though this Opinion appear at
firft Glance to have fome Probability in it, yet
there is no ground for it; and the Teftimonies.
2) Eutych. in of Eutychius (2) Patriarch of Alexandria, of
Gulielmus Tyrius, Jacobus Vitricenfis, and many
others, are evident Arguments to prove that
that Nation hath really been of the perfwa-
fion of the Monothelites: and they who look
upon Monotheliſm as an Herefie, ought alfo
Annal.
to
of the Eastern Nations.
133
to confider Maron as an Heretick, though the
Maronites honour him with the Title of Saint
in all their Offices. It is to be believed then,
as a certain truth, that thefe People having
been ſeparated from the Church about the
ſpace of five hundred Years, abjured their
Herefie, whether true or imaginary, before
Aymeric Patriarch of Antioch, who lived in
the time of Gulielmus Tyrius. Before that
time they profeffed that they acknowledged
but one Will and one Operation in Chrift,
though they confeffed there were two Natures
in him.
The Maronites have a Patriarch who refides
in the Monaſtery of Cannubin on Mount L1-
banus, and takes the Title of Patriarch of
Antioch. He meddles not at all in temporal
Affairs; but there are two Lords who take
the name of Deacons or Adminiftratours, who
govern the whole Countrey being under the
Dominion of the Turk, to whom they pay
great Tributes. The Election of that Patriarch
is made by the Clergy and the People, accor-
ding to the Ancient Difcipline of the Church:
but fince they have been entirely reconciled
to the Church of Rome, he is obliged to take
Bulls of Confirmation from the Pope. He,
and his Suffragan Bishops never Marry; and
it is to be obſerved that there are two forts of
theſe Biſhops: for fome are really Bifhops,
having a true Title and People whom they go-
vern; the others are properly no more than
Abbots of Monafteries, and have no Cure of
Souls. Theſe laſt wear not the Habit of a
Biſhop, nor any Mark of that Dignity; but
they are cloathed like other Monks, though,
K 3
they
134
The Belief and Cuſtoms
they are diſtinguiſhed from them, by the Mi-
tre and Crozier when they celebrate Mafs.
The Patriarch not being able alone to vifit all
Mount Libanus, hath always two or three
Biſhops about him; and befides the Biſhops
of Mount Libanus, there are others alfo at Da-
mafcus, Aleppo, and in the Ifle of Cyprus.
As for the other Churchmen, they may all
Marry before their Ordination; and the Pa-
triarch himſelf not long fince obliged the Prieſts
to doe fo, before he gave them Orders, unleſs
they would become Monks: for the People
who are jealous, are not pleaſed to ſee young
Prieſts without Wives. However, fince they
have had a College at Rome, where part of
their Churchmen are bred, they are allowed
to live a fingle Life, without being moleſted
for it. Before they ftudied at Rome, they
were as ignorant as the common People,
affecting no more but to learn to reade and
write: And they paffed for learned Men a-
mongſt them, who befides the Arabick, which
is the Language ſpoken in the Countrey, had
any Knowledge of the Chaldaick Tongue; be-
cauſe their Liturgies and other Books of Offi-
ces are written in that Language.
The Monaftick Life is no leſs eſteemed a-
mongst the Maronites, than it is in all other
places of the Levant. Their Monks are of
the Order of St. Anthony: And it is probable
they are a remnant of thoſe Ancient Hermites,
who inhabited the Defarts of Syria and Pa-
leftine; for they are retired into the moft hid-
den and fecret places of the Mountains, re-
mote from all Commerce. Their 'Habit is
mean and courſe, they never eat fleſh, even in
their
of the Eastern Nations.
135
their greateſt ſickneſs,and drink Wine but very
feldom. They know not what it is to make
Vows but when they are received into the
Monaftery, one of the Monks holds a Book
in his hand, and all he does is, to reade in it
fomewhat that Concerns them, and admoniſh
them of their Duty, for inftance, that they
obferve continence; which is enough to pre-
ſerve their Chaſtity without being ingaged
to it by Vows, as thofe of the Church of
Rome are. They have Goods and Money in
property, which they may difpoſe of at their
Death; and when they are weary of one Mo-
naftery, they goe to another, without asking
their Superiours leave. They can perform no
Ecclefiaftical Function, fuch as preaching and
confefling; ſo that they are wholly their own
Men, having no fpiritual Exercife in common
for the fervice of their Neighbour. They
work with their hands and cultivate the
ground according to their Inftitution. In
fine, they fignally pract'fe Hofpitality, efpe-
cially in the Monaftery of Cannubin, where
there is an open Table kept during the whole
Year. We fhall not here treat of their Beliet,
becauſe it differs not from the other Orientals,
except in that which caufed their Schifm,
wherein they are no more at prefent, being
entirely fubmitted to the Church of Rome.
They even confecrate with Unleavened bread;
but it is probable that they have taken up
that Cuftome fince their Reunion with the
Church of Rome, though the Modern Maro-
nites pretend that they never confecrated with
Leavened bread.
K 4
Their
136
The Belief and Customs
Their Mafs differed much from that of the
Latins: But their Miffal has been reformed at
Rome, and they are prohibited to make uſe of
any other Miffal but of that which is reformed.
They perform no Office without much cenſing,
eſpecially at Mafs, wherein they neither ufe
Maniple nor Stole, as the Latins do, nor fo
much as Chafables, unless fince they have been
fent them from Rome; but instead of Maniple,
they wore on each Arm a little piece of filken
or woollen ſtuff died, which is fewed to the
Albe, or even fometimes loofe. The Prieſts
fay not Maſs privately, as Latin Prieſts do,
but they fay altogether ſtanding round the
Altar,
where they affift the Celebrating
Prieſt, who gives the Communion to all, and
to the Laicks under both Kinds: but the
Emiſſaries of Rome daily introduce the Com-
munion in one kind. They made not the
Confecration to confift in thefe words, This is
my Body, &c. This is my Blood, &c. But in
more words which contained the Prayer com-
monly called the Invocation of the Holy
Ghoft. Nevertheleſs, at preſent, in that and
many other things they follow the Sentiments
of the Latin Divines, which have been taught
them at Rome. As to the other Offices, they
fay them in the Church, whither they goe at
Midnight to fing their Matins, or rather their
Nocturns. They fay their Laudes which may
be called Prime, at break of day; their Tierce
comes before Maſs, after which they fay their
Sixth; their Nones are fung after Dinner
Vefpers at Sun fet; and at laft, their Complime
after Supper, before they goe to bed. Every
Office is compofed of a Preface, of two, three,
;
and
of the Eastern Nations.
1377
and fometimes more Prayers, with a like Num-
ber of Hymns betwixt them. They have
moreover proper Offices for Holy days,
Leat, the moveable Feafts, and for other days.
The Prieſts and other Churchmen who are
in Holy Orders, think not themſelves obliged
to ſay the Office, when they cannot be pre-
fent in the Quire, unleſs it be fince the Latins
have thought fit to oblige them to it.
Their Fafts differ much from ours; they
onely obſerve Lent, and then they do not eat
till two or three Hours before Sun fet. They
faft not in the Emberweeks, nor in the Vigils of
Şaints, or of any other Feſtival; but inſtead
of that they have other abftinences which they
ftrictly obferve; for they eat no Fleſh, Eggs
nor Milk two days of the Week, to wit, Wed-
nefday and Friday, and on thefe two days they
taſte not of any thing, before Noon; but af
terwards, every one is free to eat afmuch and
as often as he pleafes. In the fame manner
they faft twenty days before Christmass, and
the Monks prolong that Faft. At the Feaft of
St. Peter and St. Paul, they all faft during a
fortnight, and as long at the Feſtival of the
Affumption of the Virgin.
Biſhops expect not the Emberweeks for con-
ferring of Orders, as they do in the Latin
Church; but they adminifter them indiffe-
rently on all Holy days: and before the late
Reformation was brought in amongſt them,
they gave in one day to one and the fame Man,
the Orders of Lector, Exorcift, Acolyte, Sub-
deacon, Deacon, Prieft, Archprieft and Bi-
fhop; and all in two or three Hours time. It
is to be obfèrved alfo, that they ufe as many
Cereme-
£38
The Belief and Cuſtoms
Ceremonies in making an Archprieft, as in
conferring other Orders; and it ſeems they
look upon it as an Order diftinct from the
reft.
They keep no Water in their Baptifmal
Fonts, that hath been bleft on Holy Saturday,
for adminiftring the Sacrament of Baptiſm; as
is done in the Latin Church: but as often as
any is prefented to be baptized, they blefs the
Water, by faying a great many Prayers; then
they dip the Perfon to be baptized three times
in the Water, or befprinkle it thrice therewith,
it being firft a little warmed. Yet they pro-
nounce but once the neceſſary words when
they name the Perfon; they make no uſe of
Salt but they anoint not onely the Head,
but alfo the Breaft with their open Hands.
They anoint alſo the Body before and behind
from head to foot; and befides that Unction
which is performed before Baptiſm, they have
another alſo after, which is properly the Con-
firmation of the Orientals: but fince their Re-
conciliation to the Church of Rome, they have
aboliſhed it, that they may adminifter the Sa-
crament of Confirmation after the Manner of
the Latins.
Heretofore they took no great care to con-
fefs before the Communion: but the Emiffa-
ries of Rome have obliged them to it at prefent.
All the Prieſts alfo were equal in Jurifdiction in
Matters relating to Penance, before their Re-
formation. There were no cafes referved to
the Patriarchs and Bifhops. Neither before.
that time, did they ufe great Reverence to-
wards the Sacrament of the Eucharift, which
they kept in their Churches without any lamp-
light,
of the Eastern Nations.
339
light, fhut up in a little box, and hid in a
hole in the wall, or in fome other place.
Nor did they then publiſh their Marriages
in Churches, before the Ceremony was cele-
brated : nay, and for that they took all forts of
Prieſts indifferently, not thinking it neceſſary
to have recourfe to the Curate. There were
befides,fome who Married before the Age of 12.
and 14. Years. And as to the Impediments of
Marriage, they differ'd much from the prefent
practice of the Church of Rome: for in coun-
ting the Degrees of Kindred, they reckoned
not onely from the Head and firft of the
Line, but thought alſo that two branches
fpringing from the ſtock, as two Brothers are,
made two Degrees; fo that imagining they
Married not but in the fixth Degree, they
married, in effect, in the third. On the con-
trary, they held that for an impediment which
was none; for they fuffered not two Brothers
to Marry two Sifters, nor the Father and the
Son to Marry the Mother and the Daugh-
ter.
They practiſe a certain Unction for the Sick,
which they call Lamp, becauſe, in reality, they
make uſe of the Lamp-oil for it, in this man-
ner. They make a little Cake fomewhat big-
ger than an Hoft, wherein they put feven Mat-
ches twiſted of little ftraws, and place all in
a Bafin with Oil, then reading a Gofpel and
an Epiftle out of St. Paul, with fome Prayers,
they light all the Matches. That being done,
they anoint with the Oil the Forehead, Breaft
and Armes of all that are prefent, and of him
who is fick, faying at every Unction, by this
Unction God pardon thy fins, ftrengthen and
cor-
140
The Belief and Customs
corroborate thy Members, as he ftrengthened
and corroborated thofe of the Paralytick.
Afterward they let the Lamp burn fo long as
the Oil lafts; and feeing that Oil hath onely
been bleſſed by a fimple Prieft, many have
believed, that that Ceremony was not the
Sacrament of Extreme Unction, fince it is ad-
miniftred to thoſe who are not dangerouſly
fick. But they who are acquainted with the
Oriental Theology, will eafily be perfwaded
that thoſe People had no other Sacrament of
Extreme Unction, before the Latins reformed
them: nor indeed is the word Extreme Unti-
on any where in ufe but amongſt the Latins,
becauſe they anoint not the fick but when
they are at the Point of Death; a thing not
obſerved amongſt the Chriftians of the Eaft.
Before I conclude this Difcourſe concerning
the Maronites, I will here fubjoin an abſtract of
(1) P. Beffon, what (1) Father Beffon the Jefuit hath obfer-
Syrie Sainte. ved in his Book entituled La Syrie Sainte,
where he chiefly ſpeaks of the Maronites who
inhabit that Part of Mount Libanus, which is
called Quefroan. This Jefuit thinks that the
Maronites derive their Name from St. Maron a
Syrian Abbot, and not from Maron the Herefi-
arch; and amongst other Arguments that he
alledges to prove this, he faith that the Ma-
rinites have been accuſtomed after that the
Clergy and People had chofen a Patriarch,
apply themfelves to the Pope for obtaining his
Confirmation. But he ought to have minded,
that they had no recourfe to the Pope before
their ftrict Conjunction with the Church of
Rome. He farther adds that Johannes Damaf
cenus could not be ignorant of the Herefie of
to
the
of the Eastern Nations.
141
the Maronites, if they had really been Here-
ticks, becauſe he was their Neighbour; and
yet in the Lift that he makes of Herefies, he
ipeaks not of them. But that was needlefs,
feeing they are comprehended under the He-
refie of the Monothelites.
The fame Authour in a few words takes
notice of what the Jefuit Dandini, and fome
others of the Society have done amongſt the
Maronites; which we have mentioned more
fully with neceffary Reflexions on it. All that
can be faid, is that that Emiffary Jefuit, feems
to me to be fillier than the reft, when he ſpeaks
of the Belief of the Maronites. And therefore
I think there is no credit to be given to a Mi-
racle which he relates as an evident Proof of
the Orthodox Faith of the Maronites. He af-
firms that three Miles from Cannubin, near to
a Village called Eden, there is a Metropolitan
Church that goes by the Name of St. Sergius,
and that above that Church there is a Chapel
dedicated to St. Abdon and St. Sennan, where
there is a Fountain of Spring-water, which
runs under the Altar during Maſs, the Day
on which the Feſtival of thoſe two Saints is
celebrated. He fays, befides, that though that
Feaft be moveable, falling always on the firſt
Sunday of May, yet there is never any change
in the courſe of that Fountain, which is always
conftant to the first Sunday of May even fince
the Calendar hath been reformed by Gregory
XIII. But I make no doubt but that this is a
made ſtory, poſſibly to authorize the Gregorian
reformation of the Calendar, which thar Peo-
ple have on many occafions refuſed to admit.
And the rather it appears to be fuppofititious,
142
The Belief and Customs
in that the Authour affures us that that Foun-
tain which runs during Mafs, fends forth
water in greater abundance, when the Prieft
elevates the Hoft; not minding that the Ele-
vation is not in ufe amongſt the Maronites, in
the manner that it is practiſed amongſt the La-
rins. However Father Beffon relates this Mi-
racle, as an evident Argument againſt the
other Eaſtern Nations, for authoriſing the De-
votion which the Maronites have towards the
Church of Rome, and at the fame time for
confirming the Reformation of the Calendar.
That Relation likewiſe affirms that the Mare-
nites are of a very foft and fweet temper, and
that they give good words at leaſt, promiſing
to doe what ever they are defired; that it is
often in their Mouth, that God is bountifull,
and that he will profper the thing that is pro-
poſed to them; and that they frequently pro-
nounce the Name of God, or fome of his At-
tributes. But as thefe People are of a good
and eafie Nature, adds the fame Authour,
fo they are alfo very inconftant. After they
have heard a good Sermon, you ſhall ſee them
fully refolved to be converted, and to make
an exact Confeffion of their Sins; but when
they are to come to performance, they appear
infenfible. Their Women, are indeed, very
modeft, but the greater they are in Quality,
the leſs they come to Church: infomuch that
to enhance the Quality of a Lady, they fay
of her, that fhe never hears Mafs but on
Eafter-day; nor does that happen yearly nei-
ther. When a Maid is Married fhe keeps at
home two years without going to Mafs, and
in the mean time the frequents the Baths and
Weddings,
of the Eastern Nations.
143
Weddings. It ſeems they are baniſhed the
Churches, as the Mahometan Women are ex-
cluded the Mofques. There is nevertheleſs a
Monaftery of Nuns of the Order of St. An-
thony, who are held in great Reputation of
Sanctity. Their whole Fabrick is hardly any
more than a Church, where thefe Nuns are
lodged, like Pigeons in their Nefts, in little
odd holes made betwixt the Arch and the
Floor. Theſe little Cells are fo low that they
cannot ftand upright in them, and hardly is
there room enough to hold their Bodies. All
their employment is to fing the Office, Me-
ditate, Pray and Work. Their Prayers be-
gin about two in the Morning; and they work
from day break, bufying themſelves in cultiva-
ting their Gardens, and the Grounds of their
Monaſtery.
In fine, Father Beffon affures us in the fe
cond Part of his Book, wherein he fhews the
great Antipathy that is betwixt the Syrians,
and the Franks, that in Syria they fay com-
monly but one Maſs a day, even on Sundays;
that they have but few Altars, and fewer
Prieſts; that all, except the Maronites, confe-
crate with Leavened bread; that the Priefts
who celebrate not, are notwithſtanding pre-
fent at Maſs, and take their places, but in an
ordinary Habit, unless they be thofe that ferve
as Deacons and Subdeacons; and laftly, that
all communicate in both kinds, except the
Maronites, whofe Priefts that communicate
without celebrating the Liturgy, receive a
little Piece dipt in the Bloud of Our Lord.
CHAP. XIV.
144
The Belief and Customs
CHAP. XIV.
A Supplement to what hath been faid cons
cerning the Maronites.
TH
Hough what hath been mentioned before
relating to the Maronites, feems to be
built upon good grounds, yet a Learned Ma-
ronite Profeffour of the Arabick Language in
the College Della Sapienza at Rome, hath uſed
all his endeavours to prove that his Countrey
was never guilty of the Herefie that it is accu-
fed of, and that Maron was really Orthodox
and a Saint, and not an Heretick. Gabriel
Sionita, and fince him Abraham Ecchellenfis,
formed alfo a defign of making an Apology
for thoſe of their Nation, and for their pre-
tended St. Maron; but thefe Apologies have
not appeared abroad in the World. Fauftus
Nairon, the Kinfman and Succeffour of Abra-
ham, hath lately undertaken to make that Apo-
(1) Differt. de logy in a (1) Differtation Printed at Rome,
origine, nom. wherein, according to the common Opinion
ac relig. Ma- of the Maronites, he proves by the Teftimo-
Fanflo Nairo- nies of Theodoret, St. John Chryfoftome and
e.Edit. Rom. fome other Authours, that Maron from whom
Anno 1679. the Maronites take their Name, is the fame who
ron. Autore
lived about the year 400. and who is mentio-
ned in the Menology of the Greeks. He adds
that the Diſciples of that Abbot Maron ſpread
themſelves over all Syria, where they built feve-
ral Monafteries, and amongſt others a very
famous one called by the Name of Maron near
the
of the Eastern Nations.
145
the River Orontes. This Authour farther
pretends, that all thofe Syrians who were not
infected with Herefie, fheltered themfelves
with the Diſciples of Abbot Maron, whom the
Hereticks of thofe times called Maronites for
that reafon. It were to be wifhed that M,
Nairon, had brought Arguments of lefs diftance
from thofe times to prove that Opinion; and I
think we ought not abfolutely to give credit to
the Authority of Thomas Archbishop of Kfartab,
who lived, as it is pretended, towards the
Eleventh age, though he was of the Set of
the Monothelites: For if thefe Authours be
carefully examined, they will not be found
very exact in matters of Hiftory, and moft fre-
quently they relate for Matters of Antiquity,
what happened in their own time, and which
they have even drawn out of the Books of the
Maronites, fince their Reconciliation with
Rome.
That which hath greateft appearance of
truth in the Apology of M. Nairon for thofe of
his Countrey, is the Argument he uſes againſt
the Teftimony of Gulielmus Tyrius, who is an
Authour exact enough,and who hath ſpoken of
the Herefie of the Maronites, as an ocular wit-
nefs. He affirms that Gulielmus Tyrius took
moſt part of his Hiftory, out of the Annals of
Said Ebn Batrik, otherwife called Eutychius of
Alexandria; and feeing Eutychius is not very
exact in a great many matters of fact which
he relates, it is not to be thought ſtrange that
Gulielmus Tyrius hath fallen into the farne
miftakes. Eutychius, fays M. Nairon, affirms
that Maron the Monothelite lived in the time of
the Emperour Mauritius; and neverthelefs A10-
F...
nothelifin
146
The Belief and Customs
nothelifm was not as yet known at that time.
But if the Authority of the Arabian Hiftori-
ans be rejected, becauſe of their not being
exact in Chronology, there is not one of them
but must be wholly laid afide. The Autho-
rity of Gulielmus Tyrius is not ſo much made
uſe of in the matter in hand, for what he re-
lates out of the Annals of Eutychius; as for
his own Teftimony, fpeaking of a thing that
happened in his own time, under Aymeric Pa-
triarch of Antioch, who made the Maronites
of that Countrey abjure their pretended Er-
rours,
There is no likelyhood of truth in the ſtory
that M. Nairon alledges, and which hath
(1) Quarefm. been already mentioned by (1) Quaresmius,
in dilucid.
to wit, that Maron went from Antioch to Rome
Terra ſancta. with a Legat or Envoy of Pope Honorius, who
created the fame Maron Patriarch of Antioch,
becauſe of his Orthodox faith. I pafs over fome
other Acts of this nature, which are not to be
found but in Arabick Books written fince the
Reconciliation of the Maronites to the Church
of Rome. The leaſt knowledge in Ecclefiaftical
Hiſtory is enough to convince us that thefe Hif
tories have no ground in Antiquity, and that
the Maronites and other Eaftern People who
are unskilfull Criticks in Hiftorical Learning,
have referred to Ancient times, what hath
been onely in ufe amongſt them for fome latter
Ages. According to this Principle, we muft
not eaſily give credit to the Authority of Fo
(2) Joan.Maro. bannes Maron,whoſe (2)Commentary upon the
Comm. in Li- Liturgy of St. James, is not fo very Ancient
turg.St.Jacobi.
as fome would have it, feeing it contains mat-
ters of fact that are Pofteriour to it by many
Ages.
of the Eastern Nations.
147
Ages. After all, the Maronites, who pretend
to have always preferved the Purity of their
Faith, caft the errours that are to he found
in the works of their own undoubted Authours,
upon their Neighbours who were Hereticks,
that had fown thefe errours amongst them, and
who had even won over to their Sect ſome of
the Maronites themfelves: And fo, though
the Maronites pretend that they have always
preſerved the true Faith, yet they cannot de-
ny but that fome of their Nation, have enter-
tained the Sentiments of the Jacobites, (1) Pe-(1) Peir in
ter Patriarch of the Maronites, in a Letter Epist. Arab.
which he wrote to Cardinal Carraffa, fays raff. Anno,
that the errours which occur in their Books, 1578.
ought to be imputed to their Neighbours: but
the (2) prefent Patriarch writing to M. Nai- (2) Steph Petr.
ron, affirms that they have preferved many in Epift. ad
Books that are free from all theſe errours; and Fault. Naw,
gives us hopes of a Volume of Oriental Liturgies
which he pretends to reconcile with the Latin
Mafs. That muft needs be a very uſefull
Work, and will clear to us a great many mat-
ters of Fact concerning that affair, which lye
as yet wrapt up in obſcurity.
ad Card. Ca-
Ann. 1674.
B?
A
CHAP. XV.
148
The Belief and Customs
CHAP. XV.
Of the Religion and Customs of the Maho-
metans.
THE of the day
HE Religion of the Mahometans being for
moft part but a medly of the Chriſtian
and Jewiſh Religions, we have thought it per-
tinent to give an Abridgment thereof in this
place, to the end that they who travel into
the Levant, may lay afide a great many pre-
judices that they have conceived againſt that
Religion, and that they may confider that it
is indebted to the Jews and Chriftians for all
the good that is in it, eſpecially in relation to
Morality. Mahomet, who was perfwaded that
all Religion ought to be founded on the word
of God, and not upon the Dictates of Men,
was obliged to take to himfelf the Title of
God's Meffenger; and the more to impofe up-
on Chriſtians, he feigned himſelf to be that
Paraclet or Comforter promifed in the Gofpel.
Nay he hath borrowed part of their Maximes,
and acknowledg'd Our Lord to be a great
Prophet inſpired by the Spirit of God. On
the other hand, being willing alfo to gain the
Jews, and of theſe two to make but one more
perfect Religion, he hath brought into his pre-
tended Reformation a great part of Judaiſm:
and that makes the Mahometans pretend, that
the two Laws, afwell that of Mofes as that of
Our Saviour, are at preſent aboliſhed, and that
fo, Men are obliged to embrace Mahometanifm,
if
of the Eastern Nations.
149
if they would be true Believers. They confefs
that both thefe Laws have been grounded upon
the word of God; but ftill add, that they
are no longer in force, fince he hath empower-
ed Mahomet to reform Religion. There are
even fome Mahometans who affirm, that nei
ther the Jews nor Chriftians can have certain
and infallible Principles of their Religion, be-
cauſe their Sacred writings have been corrup-
ted. The Jews, fay they, loft their Law and
all their Holy Books during the time of the
Captivity in Babylon,and what they call Cano-
nical Books, are not fo indeed, but onely fome
fcraps of thofe Ancient Books which the Jews
have pieced together, as well as they could
after their Captivity. As for the Chriftians,
they fay that the Books of the New Teftament
have been corrupted by the different Sects,
that have ariſen amongſt the fame Chri-
ftians.
Mahomet then feigned, that during the ſpace
of 23 Years, God fent him by the Miniftery of
the Angel Gabriel, a certain Number of Pieces
of Writing, whereof he' compofed the Book
which is called the Alcoran; and that Book
is to them the Holy Scripture, being the chief
ground-work of their Religion. But as a-
mong the Jews, befides the 24 Books of Scri-
ture, there is alſo the Talmud which contains
their Traditions; fo the Mahometans have
their Affonna, that declares to them the Tra-
ditions which they are to follow. They
have likewife Expofitions on thoſe Books, to
which they fubmit; and befides, they diftin-
guifh, afwell as we, that which is of Precept,
from that which is onely Advice.
L 3
The
150
The Belief and Cuſtoms
The Chief Article of their Belief is foun-
ded upon the Unity of God; and therefore
it is their ordinary faying; There is no other
God but God; God is one; and they call thofe
Idolaters, who acknowledge any Number in
the Deity, thereby, condemning the Trinity
of Perfons which the Chriftians acknowledge
to be in God.
The fecond Fundamental Article of their
Religion confifts in thefe words, Mahomet is
the Mellinger of God. By that they pretend
to exclude all other Religions, becauſe they
fay that Mahomet is the moft excellent, and
laft of all the Prophets whom God was to
fend to Mankind: And as the Jewish Reli-
gion was abrogated by the coming of Jefus
Chrift, fo, in their Opinion, the Chriftian
Religion was not to fubfift any longer, after
the appearance of their Prophet Maho-
met.
They who introduce a new Religion, ought
to fhew fome Miracles, that fo their words
may be the better believed. And therefore
the Mahometans attribute fome to their Le-
giflatour. They affirm that he made water
flow out of his Fingers, and that pointing
to the Moon with his Finger he clave it
afunder. They fay alfo, that Stones, Trees
and Beafts acknowledged him to be the true
Prophet of God, and that they faluted him
in these Terms, You are the true Meffenger
of God. They farther affirm, that Mahomet
went in one Night, from Mecha to Jerufa
lem, from whence he afcended up into Hea-
ven, where he faw Paradife and Hell; that
he talked with God, though that be an Ho-
nour
of the Eastern Nations.
151
f
nour referved to the Bleffed after their death;
and that, in fine, he came down from Hea-
ven the fame Night, and was again in Mecha
before Day.
Befides the Miracles of Mahomet, the Ma-
hometans afcribe fome alfo to their Saints, but
with this difference, that they are not to be
compared to thofe of their Prophet. They
ſpeak very well of God and his Perfections,
removing from him every thing that can mark
the leaft imperfection. They acknowledge
Angels who execute the Commands of God,
and affirm that there is no diftinction of Sex a-
mongst them. They farther add, that theſe
Angels differ in Dignity, and that they are
appointed for certain Offices afwell in Heaven
as on Earth; and that, in fine, they write
down the Actions of Men. They attribute
extraordinary Power to the Angel Gabriel;
to wit, that he can in the fpace of an Hour
come down from Heaven to Earth, and over-
throw a Mountain with one Feather of his
wing. The Angel Afrael is appointed to take
care of the Souls of thofe that dye and ano-
ther named Efraphil holds a great Trumpet al-
ways at his Mouth, ready to found to the
Day of Judgment. It would be needlefs and
tedious to mention the Employments of the
other Angels. They believe the General
Reſurrection of the Dead, and reckon up all
the Signs that are to precede it: For then
they pretend an Anti-Mahomet fhall come, that
Jefus Chrift fhall defcend from Heaven to kill
him, and eſtabliſh the Mahometan Religion;
to which they add a great many more Extra-
vagances concerning Gog and Magog, and the
L 4
Beaft
152
The Belief and Customs
Beaſt that is to come out of Mecha. They
affirm befides, that at that time all living
Creatures fhall die, that the Mountains fhall
fly in the Air like Birds, and that, at length
the Heavens fhall melt and drop upon the
Earth. Nevertheleſs they fay that fome time
after, God fhall renew the Earth, and then he
fhall raife the Dead, who fhall appear ftark
naked from Head to Foot; but that the Pro-
phets, Saints, Doctours and Juſt Men ſhall be
cloathed with Garments, and carried by An-
gels and Cherubims to the Empyrean Heaven ;
that for the reft, they fhall fuffer Hunger,
Thirſt, and Nakednefs, and that the Sun com-
ing within a Mile over their Heads, they fhall
fweat in a ſtrange manner, and endure many
other Torments which we mention not. I
fhall onely obſerve, that they extend not the
Pains which all are to fuffer with Proportion
to their Sins, beyond fifty thouſand Years.
Farthermore it is not onely amongst us
that St. Michael is to be feen holding a
Balance in his hand to weigh the good
and bad Actions of Men, the Mahometans af-
firm alfo, that at the Day of Judgment there
will be a Balance, wherein good and evil are
to be weighed; that they whofe good Deeds
fhall weigh more than their bad, fhall goe in-
to Paradife; and that, on the contrary, they
whofe Sins are more heavy than their good
Actions, fhall goe into Hell, unless the Pro-
phets and Saints intercede for them.
This Belief of the Mahometans concerning
Paradife and Hell, comes pretty near that of
the Jews and Chriftians, efpecially of the Ori-.
entals. 'Tis farther to be obferv'd, that they
acknow
of the Eastern Nations.
153
acknowledge a kind of Purgatory; for they
hold that they who dye in the Faith, whofe
Sins nevertheleſs have been heavier than their
good Actions, and who have not been affifted
by the Interceffions of the Juft; they hold, I
fay, that theſe ſhall fuffer in Hell in Proportion
to their Sins, and that afterward, they fhall
goe into Paradife. And much after the fame
manner the Eaftern Church acknowledges alfo
a Purgatory, without admitting any other
place befides Hell.
Beſides that General Judgment wherein the
Mahometans believe that God himfelf in Per-
fon, fhall make all Men give account of their
Actions, they acknowledge alfo a particular
Judgment, which they call the Torment of
the Grave; and that Judgment, in their Opi-
nion, is performed in this manner. So foon as
any one is dead and buried, two of the grea-
teſt Angels, of which the one is called Munzir,
and the other Nekir, come and interrogate the
dead Perfon, asking what Belief he has con-
cerning God and the Prophet, and concerning
the Law and the Kiblé, that is to fay, to what
fide one is to turn in Praying to God. The
Juft are then to anfwer, Our God is he that
hath created all things: our Faith is the Muf-
fulman and Orthodox Faith: and the true di-
Tection of our Prayers is the Kiabé. Unbelie-
vers on the contrary not knowing what to
anfwer, are condemned to fuffer great Pains.
1
In the General Refurrection, they pretend
that thoſe who are deftin'd for Paradife, fhall,
before they enter into it, drink of the water
of certain Fountains appointed for that pur-
pofe, and that every Prophet thall have his
Four-
154
The Belief and Cuſtoms
Fountain or particular Source, where he and
his followers fhall drink. The Fountain
where Mahomet and all of his Sect are to drink,
fhall be much larger than that of all other
Prophets, and fhall contain in length afmuch
extent of ground as one can travell in a Month.
there fhall be, fay they, on the brinks of that
Fountain, more Lavers than there are Stars
in the Firmament, and its water fhall be fwee-
ter than Honey, and whiter than Milk. They
who once drink of it fhall never thirst a-
gain.
It is very probable that all theſe things are
rather Parables than true Relations: And
therefore we are not always to take literally
what we find in the Books of Mahometan
Dolours and other Orientals; in which fenfe
we ought to underfiand a great part of that
which they fay of Paradife and Hell. For in-
ftance, in the Deſcription they make of Para-
dife, they affirm that it is all full of Musk ; that
its Buildings are of Bricks of Gold and Silver ;
that they who have once entered into it, ne-
ver come out again; that their Cloaths never
wear out; that all forts of delicious meats are
there; and that whatever one defires to have,
comes ready dreft to their hand; that none
are fubject to fleep in that place, nor to the
other Neceflities of the Body; that there are
Divine and Celeftial Women and Virgins there,
who are free from all incommodities. And in
this manner they defcribe their Paradife.
for Hell, they fay that Unbelievers fhall there
remain Eternally with the Devils; that they
fhall be tormented by Serpents bigger than
Camels, and Scorpions greater than Mules,
As
afwell
of the Eastern Nations.
155
afwell as by Fire and Scalding water; that be-
ing burnt and turned into a Coal, God fhall
raife them again for freſh Sufferings, and that
fo their Torments fhall never have an end.
They commonly believe Predeſtination, and
fay that good and evil onely happen becauſe
God hath fo ordained. He hath, fay they,
from all Eternity written on a Table, the
things that are, and are to be, and it is im-
poffible that they can be otherwife. The un-
belief and wickedness of the Infidel are af
much according to his Knowledge and Defire,
as the Obedience and Faith of the Believer.
They farther fay, that if it be asked why
God hath created the wicked and unbelievers,
we are to anſwer, that it does not become us
to inquire too curiouſly into the Secrets of God;
that he does what he pleafes, and no man
ought to ask the reaſon of what he does. And
therefore a true follower of Mahomet ought to
fay, I believe in God, in his Angels, in his
Books and in the Day of Judgment. I far-
ther believe that good and evil happen accor-
ding as he hath ordained, and that, in fine,
it is he that hath created both.
As to Believers who dye without repentance,
they maintain that they continue in fufpence at-
ter their death, and that God difpofes of them
according to his good Will and Pleature that
fome he pardons, and condemns chers to
fuffer the Puniſhment which they deſerve be-
caufe of their Sins, being ftill affured to goe
into Paradife after the Expiation of their
Crimes. They are, in fine, perfwaded that
God pardons all forts of Sins, except Atheifin
and Idolatry and that is the reafon why in
the
>
156
The Belief and Customs
-
the Prayers they make for the dead, they pray
for the wicked afwell as for the good. They
have a great eſteem for Prayers, Charity, and
other pious Actions that are performed for the
dead, becauſe that contributes to the Comfort
and repofe of Souls. They have a kind of
Office appointed for that purpoſe, where are
fet down the Prayers to be faid at Buryings,
and the Surrates or Chapters of the Alcoran
that are to be read at the Grave of the de-
ceaſed; which reading being done, they who
have been employed in that Office, fay with a
loud voice, With all our heart we give to this
Perfon deceaſed, the Merit of all our reading. It
is not out of Vanity that they erect Tomb-
ftones over their Graves, but that Paffengers
may remember to pray to God for the reft of
their Souls.
The Mahometans not onely perform the in-
ternal Acts of Faith, but alſo accuſe them-
felves of all their Sins, which they confefs in
the Prefence of God, and to him alone, Pe-
nance, fay they, is but Repentance for the
Sins which we have committed, with a firm
refolution not to fall into the like again.
Their Morality confifts in doing good, and
efchewing Evil: which is the reaſon why they
examine very carefully the Nature of Virtues
and Vices; and their Cafuifts are no lefs fub-
tile than ours are. I ſhall here mention fome
of their Principles, whence we may the more
eafily judge of their Morality. They are fo
perfwaded that all Actions which are not ac-
companied with Faith, are Sins, that they
maintain that he who denies it, lofes the Merit
of all his good Works; that as often as he lies
with
of the Eastern Nations.
157
with his Wife,he commits fo many Adulteries;
in a word, that all he does during that time
cannot be acceptable to God, untill he hath
repented of his Sin; and that then he becom-
eth a Musulman or Believer anew, and muft
marry again a fecond time and if he hath
made the Journey to Mecha, he muſt make it
over again, becaufe all his good Actions have
been blotted out by that denial; and Repen-
tance cannot again revive them.
When they demand any thing of God in
Prayer, they are to refign themfelves wholly
to his Will, and fay to him, O my God, I beg
of thee, not to grant what I ask, if it be not
for my good. And when they have obtai
ned of God the favour they defired, they
ought to thank him, confeffing themſelves un-
worthy of the Mercies they have received,
and that of themfelves they are able to doe
nothing.
They recommend nothing fo much, as truft
and confidence in God, whom they acknow-
ledge to be their onely ſupport; and they par-
ticularly praiſe Humility, which, according to
them confifts, in efteeming others more than
themſelves.
They give excellent Precepts for bridling the
Paffions, and fhunning Vice. If thou woul-
deft, fay they, have Hell fhut its feven Gates,
take heed thou fin not with thy feven Mem-
bers, which are the Eyes, the Ears, the Tongue,
the Hand, the Foot, the Belly and the Privi-
ties which they dare not name: and they rec-
kon up all the particulars from which every
one of theſe Parts ought to abftain. Slander
and Backbiting is one of the Vices againſt which
they
158
The Belief and Customs
they moſt declame; and there is nothing they
fo much condemn as the Cenfurings of other
People, even when they are true. Upon that
Principle they ground this Maxime, that we
ought not to ſpeak of things that are hidden
from us. For inftance, they forbid to ſay,
fuch a Man is dead, or fhall dye in the Faith,
becauſe it belongs not to us to judge of things
which God hath concealed: that, fay they,
can be done onely, when the Prophet hath
ſpoken of them; and fo it may be affirmed,
that Abubekir, Homer, Ofman and IIaly deferve
Paradife. For the fame reafon alſo, they fay,
that it is not lawfull to fay that fuch a Perfon
is dead in Unbelief, or that he deferves Hell
unleſs they ſpeak of thoſe who are exprefly
mentioned by the Prophet, as the Devil, Abu
faheb and Abugebel.
I wave the reſt of their Morals, in reſpect
that what I have alledged is fufficient to fhew
the Nature of it; and I dare affirm it is not
fo remifs as that of fome Cafuifts of our Age.
Onely let me add, that they have a great many
good Precepts concerning the Duties of Pri-
vate Perfons towards their Neighbour, where-
in they alſo preſcribe Rules of Civility. They
have alſo written of the Duty of Subjects to-
wards their Prince; and one of their Maximes
is, that it is never lawfull to kill him, nay nor
to ſpeak ill of him under Pretext that he is a
Tyrant.
The Devotion of the Mahometans extends
even to Holy Names: as when they pronounce
the Name of God, they muſt bow, and add
thereunto, moft High, moft Bleſſed, moft
Mighty, moft Excellent, or the like. If one
has
;
of the Eastern Nations.
159
has pronounced the Name of Mahomet, he
muft add, may God augment his Graces: to
the Names of other Meffengers, they add,
that God is fatisfied with them. And, laftly,
to the Names of other Doctours, they add,
may the Mercy of God reft upon them.
There are no Monachal Conftitutions that
fo much oblige Monks to obey their Superiour,
as the Precepts of the Mahometan Doctours
oblige Difciples to refpect their Mafters, whom
they ought to obey in all things, without gain-
faying, and in whofe Prefence they are not to
ſpeak too loud.
As they diftinguish that which is of Divine
obligation from what is onely of Humane Con-
ſtitution, and that which is of Precept from
that which is onely of Council; fo there are
to be found amongſt them Devout People that
obey Councils as punctually as Commands, as
for inftance, to goe to Prayers at Nine in the
Morning, which is not of obligation, to pro-
ſtrate themſelves there twice at leaft, or eight
times at moft. In fine, the Mahometans be
fides their Belief and Morality, have alfo their
Ceremonies, which they ftrictly enough ob-
ferve. To diftinguish them from the Jews,
who are obliged to goe to Prayers but three
times a day, Mahomet obliges his Followers
to pray five times a day, as a Mark of greater
Sanctity. They have a great many Traditions.
about the manner of praying, which would be
tedious to relate.
They have fome Prayers that are neceflary
upon Divine obligation, and others onely of
Counſel and Decency. There are fome Con-
ditions which being neglected, render the
Prayer
160
The Belief and Customs
Prayer invalid. For inftance, in the Noon.
and Afternoon Prayers, which are of Divine
obligation, they must reade them with a low
Voice, but in that which is faid in the Morning,
and at Night before they go to bed, it is to be
read aloud,if there be an Imam,that is to ſay, a
Prieſt preſent. But if one pray alone, it is a
Matter indifferent. Moreover, the Men ought
at firſt to lift up their Hands to the Tip of
their Ears, and the Women onely to their
Jaws. When one ftandeth having the Right
Hand upon the Left, if he be a Man, he
ought to place his Hands below his Navel;
and if ſhe be a Woman, fhe is to put them up-
on her Bofom. To pray with Order, they
muft accompany the Imam with a low Voice,
and imitate all he doeth. I fhould be too te
dious if I would reckon up the particular Po-
ftures they have in praying, efpecially when
they proftrate themfelves,and touch the ground
with their Forehead and Nofe: that is better
underſtood by feeing them when they them-
felves are at Prayers.
Their Modeſty at Prayers is ſo much the
greater, that they are obliged to obferve a
"great many things, if they expect to be heard:
for their Prayers are eſteemed ineffectual, if
they talk or laugh in time of Prayer to as they
may be heard; it is the fame, if they weep too
loud, by reaſon of any Misfortune that hath
befallen them, or for other Caufes, unless it
be becauſe mention hath been made of Para-
dife or Hell, for then the Prayer is neverthe-
lefs good. There are alfo a great many other
Cafes which render ther Prayers null, as to
fcratch three times in one Place, to pafs be-
fore
of the Eastern Nations.
161
fore the Imam during a Proftration, to advance
or goe the space of two ranks, to turn their
Face from the Kiblé, to begin a Prayer, when
they hear the Imam begin another, to commit
any miſtake in reading, to falute any one vo-
luntarily; for if it happen by inadvertency,
the fault is expiated, by making a Proftration,
which is the ufual Penance in that cafe.
They are moreover prohibited to pray to
God in a habit, wherein they commonly
work at home, and in which they would not
pay a visit to Perfons of Quality. Nor can
they pray to God before the fire, though they
are not hindred from doing it by a Candle or
Lamp. But we fhould never make an end, if
we mentioned exactly all that they are prohi
bited to do during the time of Prayer. Let us
now fay fomewhat of their Wafhings. Amongst
the Mahometans it is of Divine Obligation, to
waſh the Mouth, the Face, and then the whole
Body: and the Tradition of Mahomet enjoyns,
that this Ablution be made with intention of
doing fo; that for better cleanſing the Body,
Water is to be poured three times upon it, be-
ginning from the right Shoulder to the left,
then upon the Head, and afterwards upon all
the parts of the Body. If one break wind
during the Abdeft, or Ablution, all that hath
been done is good for nothing; for then the
Ablution is null.
They reckon amongst the Commands of God,
the wathing of the Face once and the Arms up
to the Elbow, to wash the fourth part of the
Head and the Feet once: and the tradition of
Mahomet ordains the Hands to be waſhed three
times, the Teeth to be cleanfed with a certain
M
kind
162
The Belief and Customs
kind of Wood, and the Mouth after that to be
wafhed three times, and the Nofe as often,
without interruption after one hath once be-
gun; then the Ears are to be waſhed with the
reft of the Water that was uſed for the Head.
They are always to begin their waſhings by
the right fide: and when they wash their Hands
or Feet, they are obliged to begin with the
Fingers and Toes. There are many things al-
fo that render thefe Ablutions null: but we
have infifted but too long upon thefe Ceremo-
nies.
What I have hitherto faid of the Religion of
the Mahometans, is extracted out of a Book of
Mahometan Divinity written by one of their
Doctours who lived in the laft age. That
Doctour profeffes to follow the Doctrine moſt
generally received at Conftantinople, and the
moft approved by good Men. This is worth
the obferving, becauſe the Mahometans are di-
vided into a great many Sects, not to fpeak of
the Perfians, who differ much from the Turks.
And that we may have fome knowledge of
theſe Sects, I fhall relate what that Mahome-
tan Divine hath judiciouſly faid of them, and
which deferves to be taken notice of.
He affirms that the matters which concern
their Religion are indeed, written in their fa-
cred Books; but that there are part of them
which are obfcure and hard to be understood,
and that none but the Learned can dive in-
to them which has been the will of God, to
the end that the Learned fhould bufie them-
felves in the ſtudy of thefe Books, and teach
his mind to others. Seeing thefe Books are ob-
fcure, the Interpreters happen many times to
:
miſtake;
of the Eastern Nations.
163
miſtake; but their Errours are not Sins, and it
is even the will of God that they who have not
applied themſelves to ftudy, fhould follow the
judgement of Doctours, without examining too
fcrupulouſly, whether or not they tell the
truth, becauſe it is their part to fubmit; and
if they be deceived, they are not therefore
guilty of Sin.
A
Thoſe who came after Mahomet,though they
have written many things for the Confirmation
and Explication of the Law, yet they could
not write all; beſides that, there was no great
Neceflity for it in thoſe times, when there were
not fo many Novelties, and fo many Cafes of
Conſcience, as have happened fince. But af
ter that the number of Believers encreaſed,
they began to be divided in opinions, and it
was Neceffary that fome fhould apply them-
felves to the ſtudy of the Law, that they might
digeft into writing the Precepts which they
drew out of Divine Books. And that gave oc-
cafion to the different Sets of Doctours: for
every one explained the Law according to their
Capacities and Talents, and gave their Inter-
pretations to the People. So that, in a ſhort
time the People were divided into Factions:
fome followed Abuhanifé; others Chafibié; fome
Maliké; others Ahmed; others again Dudzabimé ;
In a word,the number of theſe Doctours wasve-
ry great, and hath continued fo to this preſent.
After all, thefe Sects have all the fame be-
lief as to the Fundamentals of the Faith, but
they differ much one from another as to Mo-
rals and Ceremonies: which diverfity, fay they,
has undoubtedly come to pafs by the permiffi-
on of God; ſo that there is no danger to their
followers,
ร
164
The Belief and Cuſtoms, &c.
followers, for there is no Sect wherein one may
not be faved. However, the Sect of Abuhanifé
is to be preferred before all others, becauſe he,
being the moſt Ancient and beft inftructed, hath
explained the difficulties the beft of any and
he ought to be followed eſpecially in what con-
cerns Morals; and therefore it is more merito-
rious to follow his Sentiments,than thoſe of the
other Doctours that came after him. In that
fenſe theſe words are to be understood, I am of
the Sect of Abuhanifé in what relates to Actions,
the Worship of God and the Ceremonies. Ireceive all
that he hath drawn from the Word of God and
Traditions. I have chofen his Opinions for regula-
ting my Actions. Thus ye have in a few words.
the Sentiment of our Mahometan Doctour con-
cerning the Sects which are very numerous in
his Religion, and which occafion no Schifm nor
Diviſion that can be prejudicial to the State: For
the Fundamental Articles of Mahometanifme
confift onely in Profeffing that there is but one
God, and that Mahomet is his Meffenger, in be-
ing exact in Prayers and Almfdeeds, in perfor-
ming the Pilgrimage to Mecha, and in obſerving
the Faft of Ramazan. Thefe five Principal
Articles contain others of lefs importance: for
that of Prayer ought always to be attended
with whatever can render the Prayer pure,
fuch as are Ablutions; and Circumcifion alfo
Felongeth to that External Purity which ought
to be the Sign of the Internal. I might enlarge
more on this Subject: But I think what I have
already mentioned will be fufficient to make
known the Religion of the Mahometans.
FINI S
165
A Lift of the Churches depending on the
Patriarchate of Conftantinople, compo-
fed by Nilus Doxapatrius, and related
by Leo Allatius. lib. I. de Conf. Eccl.
Occid. & Orient. cap. 24.
1. Ἡ Καισάρεια - Καπ
·
παδοκίας έχεσα
Επισκοπάς
2. Η Εφεσος Ασίας -
Ἡ
χεσα Επισκοπής
3. Η Ηράκλεια Το Θράκης
† ἐν Εὐρώπη, ἔχεσα Ε.
πισκοπάς
15
η
4. Η Αγκυρα το Γαλατίας
ἔχεια Επισκοπες
5. Ἡ ΚύζικΘ τῇ Ελ-
λεσπίνης ἔχεσα Επισκο-
Ιβ'
πας
6. Ἡ Σάρδεις Ασίας -
"χεσα Επισκοπος κέ
7. Η Νικομήδεια η Βιθυ-
νίας έχεσα Επισκοπής
ιβ
8. Ἡ Νικαία τ αὐτῆς Βι-
θυνίας έχεσα Επισκοπάς
9. Ἡ Χαλκηδών ή αὐτῆς
Επαρχίας άνευ υποκει
από τον
10. Η Σίδη
Παμφυλίας
ἔχεσα Επισκοπάς
11. Η Σεβάσεια f δευτέρας
- Αρμίας, έχεσα Επι-
σκοπής
I.
C
Æfarea Cappadociæ
habens Epifcopatus
୪
2. Ephelus Afiæ habens E-
pifcopatus
34
3. Heraclea Thraciæ in Eu
ropa, habens Epifcopa-
tus
15
8
4. Ancyra Galatiæ habens
Epifcopatus
5. Cyzicus Hellefponti ha-
bens Epifcopatus
12
6.
Sardes Afiæ habens E.
piſcopatus
25
7.
Nicomedia Bithyniæ ha-
bens Epifcopatus
12
8. Nicæa ejufdem Bithyniz
habens Epifcopatus
9.
Chalcedon ejufdem Pra-
vinciæ fine fubditis.
16
τo. Side Pamphyliæ habens
Epifcopatus
11. Sebaftia fecundz Are
meniz, habens Epifco-
patus
ζι
M 3
7
12. Η
Α.
Ρ. 2.
166
A Lift of Churches.
12. Ἡ Αμάσεια Ελενο πόν-
Το έχεσα Επισκοπάς ζ'
ῆς Ἐπισκοπὴ ἦν καὶ αὐτῇ ἡ
Ἰβηρία.
13. Ἡ Μελιτηνή Αρμε-
νίας ἔχεσα Επισκοπάς, θ'
ἐξ ὧν ὅτι καὶ ἡ Ἐπισκοπ
Κακεσός, ἐν ᾗ ἐξωρίπη
χρυσᾶς τὴν γλῶτων Ιω
άννης.
ε
C
14. Τα Τύανα η δευτέρας
Καππαδοκίας ἔχεσα Ε-
πισκοπάς
15. Ἡ Γάγρα ? Παφλαγο-
νίας έχεσα Επισκοπής
12. Amalea Helenoponti ha-
bens Epifcopatus 7. cu-
jus Epifcopatus erat &
ipla Iberia.
13. Melirene Armenia ha-
bens Epifcopatus 9. ex
quibus eft & Epifcopatus
Cucufus, quò in exilium
miffus eft aurea lingua
Joannes.
14. Tyana fecundz Cappa-
dociæ habens Epiſcopa-
tus
15. Gangra Paphlagoniz
habens Epifcopatus
3
3
Θεσ
16. Theffalonica Theffalia
habens Epifcopatus
8
ή
16. Ἡ Θεσσαλονίκη
σαλίας έχεσα Επισκο
πας
έ
رع
17. Η Κλαυδίόπολις Ο
νότι ο ἔχκτα Επισκο
πάς
18. Η Νεοκαισάρεια Πόντε
Πολεμονιακό έχεσα Ε-
πισκοπάς
19. Ἡ Πισινές ε δευτέρας
Γαλαί Ἐπαρχίας έχει
σα Επισκοπάς
20. Τα Μύρα + Λικίας
χεσα Ἐπισκοπος
21. Ἡ Σταυρόπολις Καρίας
χεσα Επισκοπες
22. Η Λαοδίκεια η Φρυγίας
Καπαπιανῆς ἔχεσα Ἐπι-
σκοπος
και
Τα
Αγ
κς
23. Τὰ Σύνοδο Φρυγίας
Σαλοτέρας έχεσα Επι-
σκοπος
Ἡ
Κ
24. Τὸ Ικόνιον στο Λυκαονί.
ας ἔχεσα Επισκοπος με
25. Η Αντιόχια Πισιδίας
ἔχεσα Επισκοπος
26. Η Πέργη, ὅτι τὸ Σύ-
λαιον ο Παμφυλίας, ἔ-
και
17. Claudiopolis Honoria-
dis habens Epifcopatus 5
18. Neoczfarea Ponti Por
lemoniaci habens Epifco-
patus
7
του Pifinus fecundz Gala-
19.
tiæ habens Epifcopatus 7
2o. Myra Liciæ habens E-
pifcopatus
21.
33
Stauropolis Cariæ
habens Epifcopatus 26
22. Laodicka Phrygiæ Cas
patianæ habens Epifco-
patus.
23. Synada Phrygia falu-
taris habens Epifcopatus
21
20
24. Iconium Lycaoniæ ha-
bens Epifcopatus 15
25. Antiochia Pildiz ha-
bens Epifcopatus
26. Perge, five Sylæum
Pamphilic, habens Ep-
४
χασε
A Lift of Churches:
167
χεσα Ἐπισκοπάς
ιζι
27. Η Κόρινθο Πελοπον-
μέσα ἔχεσα Επισκοπὰς
3. ά. Η πω Δαμο
λῶν. β'. Ἡ τὸ Ἄργος.
γ'. Ἡ Μονεμβασίας, δ
Η Κεφαληνίας. έ. Ἡ
Ζακίνθο. ς'. Ἡ Ζημε
νας. ζ'. Ἡ Μαίνης,
28. Αἱ ᾿Αθῆναι ἡ Ἑλλάδος
ἔχεσα Ἐπισκοπάς κάν
“Ων ά. Ὁ ΕὐρυπΘ. β'.
Ἡ Δαυλίας. γ'. Ἡ Κο-
ρωνίας. δ'. Ὁ "Ανδρο.
ε. Ἡ Ὡραίο. ς'. Ἡ
Σκύρο. ζ'. Ἡ Καρύστο
ή. Η Πορθμό. θ' Ἡ
Αὐλῶν Θ. Ι. Ἡ Σύρας
κι Σερίφο. ιά. Ἡ Κέως
καὶ Θερμιῶν.
29. Ἡ Μωκυσός ~ Καππα-
δονίας έχεσα Επισκο
πάς
50. Ἡ Κρήτη έχεσα Ἐπι-
σκοπάς
-
ona
í
31. Τὸ Ρήγιον § Καλαβρίας
ἔχεσα Ἐπισκοπάς
32. Αἱ Πάτραι Πελοπον-
δ
νησε ἔχασα Επισκοπάς
έ. Ων ά. Ἡ Λακεδαί
μονΘ. σ'. Ἡ Μεθώνης.
γ'. Ο Κορώνης. δ'. Ὁ
Βολαΐνης. έ. Ὁ Ἕλους.
33. Ἡ Τραπεζες + Λαζικῆς
ἔχεσα Ἐπισκοπὰς
34. Η Λάρισα η Ἑλλάδος
ἔχεσα Ἐπισκοπάς ιζι
35. Ἡ Ναύπακ]
πόλεως ἔχεσα Ἐπισκο-
πας
Νικο-
A'
36. Ἡ Φιλιππόπολις της
Θράκης έχεσα Ἐπισκο
πάς
17
fcopatus
27. Corinthus Peloponnefi
habens Epifcopatus 7.
1. Damalorum. 2. Argi.
3. Monembafix, five Te-
narufiz. 4. Cephaloniz.
5. Zacinthi. 6. Zeme-
nes. 7. Mainz.
28. Athenæ Græciæ habens
Epifcopatus II.
1. Eu.
rypi. 2. Dauliæ. 3. Co-
ronize. 4. Andri.
5. 0-
rai. 6. Scyri. 7. Ca-
rifti. 8. Porthmi. 9.
Aulona. 10. Syræ &
Seriphi. 11. Cei & Ther-
miorum.
29. Mocyfus Cappadociz
habens Epifcopatus
4
30. Crete habens Epifcopa-
tus
IO
31. Rhegium Calabriæ ha-
bens Epifcopatus 13
32. Patræ Peloponnefi ha-
bens Epifcopatus 5. I.
Lacedamonis. 2. Me-
thonæ. 3. Corona.
Bolena. 5. Olenæ.
15
33. Trapezus Lazicz 12-
bens Epifcopatus
34. Lariffa Grecia habens
Epifcopatus
35. Naupactus Nicopolis
habens Epifcopatus
17
9
36. Philippopolis Thraciz
habens Epifcopatus
IO
37. Η Τεριανόπολις Ρο- 37. Trajanopolis Rhodopes
}
MA
δύσης
1
168
A Lift of Churches.
δόπης ἔχεσα Ἐπισκοπάς,
38. Ἡ Ῥόδου Κυκλά-
δων νήσων έχεσα Επισ-
κοπάς
ιβ
39. Ἡ Φιλίππων Μακεδο-
νίας ἔχεσα Επισκοπάς
ζ'
40. Ἡ Αδριανάπολις Αι-
μιμόνια ἔχεσα Επισκο-
ιά
πώς
I'
δ'
41. Ἡ Ἱεράπολις Φρυγίας
Καπαπανής έχεσα Επιτ
σκοπάς
42. Τὸ Ῥοδόςολον, ἤτοι ἡ
Δίςρα, ἡ τ Αἱμιμονίας,
ἔχεσα Επισκοπάς
43. Τὸ Δυρράχιον ἔχεσα
Ἐπισκοπος
44;, Ἡ Σμύρνα - Ασίας
Επισκοπος
Έχασα
45. Η Συράκεσα η Σικη-
λίας ἔχεσα Επισκοπὰς
κα. Ων ά. Ἡ Κατάνη.
β'. Ἡ Ταυρομένη. γ.
Μεσήνα. δ'. Τὸ Κεφα
λάδι. ε. Τὰ Θερμά. ς'.
Πάνορμον. ζ'. Λιλύβαιον.
ή. Τρίκαλα. θ'. Ακρά
γας. ί. Τυνδάριον. τά.
Καρίνη. 16. Λεοντίνη. ιγ'.
Αλεσις. ιδ'. Γαύδο
νησΘ. ιέ. Μελίτη νη-
σα, ἡ λεγομβύη Μάλτα.
15. Λίπαρις νήσΘ. Κ.
ΒάρκαπΘ. ιή. Δίδυμο.
ท
. Ούνω, κ'. Ταί
ναρΘ. κά. Τὸ Βασι-
λέξη.
46. Ἡ Κατάνη Επισκοπή
όσα Συρακέσης τιμή
πείσα ο δια ἢ ἅγιον
Λέοντα.
habens Epifcopatus 7
38. Rhodos Cycladum In-
fularum habens Epifco-
12
patus
39. Philippi Macedoniæ ha-
bens Epifcopatus
7
40. Adrianopolis Hami
monti habens Epiſcopa-
tus.
II
41. Hierapolis Phrygiz Ca-
patianæ habens Epifco-
patus
9
5
4
Ef
5
42. Rhodofolum feu Diftra
Hæmimonti, habens E-
piſcopatus
43. Dyrrhachium habens
Epifcopatus
44. Smyrna Afiæ habens E-
pifcopatus
45. Syracufa Sicilia habens
Epifcopatus 21. I. Ca-
taniæ. 2. Taurominæ.
3. Mellenæ. 4. Cepha-
ludii. 5. Thermorum.
6. Panormi. 7. Lilybæi.
8. Trochalorum. 9. A-
cragantis. 10. Tyndarii.
II. Carines. 12. Leon-
tines. 13. Alert. 14.
Gaudi infulae. 15. Meli-
tæ infulæ, quæ dicitur
Malta. 16. Liparis ine
fulæ. 17. Vulcam. 18.
Didymi. 19. Ulfting.
20. Tenari. 21. Bafilu-
dii. -
46. Catania, quæ cum Sy-
racufani effet Epifcopatus,
propter Sanctum Leonem
in Archiepifcopatus dig-
nitatem provecta eft.
47. To
A List of Churches.
169
5
47. Τὸ Αμμώνιον τ Φρυγίας 47. Ammorium Phrygiz
έ
8
habens Epifcopatus
Camachus Armeniz
habens Epifcopatus
49. Cotyaium Phrygiæ ha-
bens Epifcopatus 13
50. Sancta Severina Cala-
briæ habens Epifcopa-
5
ἡ ἔχεσα Επισκοπάς
48. Ἡ Κάμακ Θ τ' Αρμενί- 48.
ας ἔχισα Επισκοπάς ή
42. Τὸ Κοτυάειον τ Φρυγίας
ἔχεσα Ἐπισκοπάς
50. Ἡ Ἁγία Σεβερίνη Κα-
λαβρίας έχεσα. Επισκο
πώς
έ
51. Ἡ Μιτυλήνη Λέσβο νή-
σε έχεσα. Επισκοπάς ς
52. Αἱ Νέα Πάτρας ν Ἑλ.
λάδι έχεσα Ἐπισκο
πας
τζι
53. Αἱ Θῆβαι ~ ἙλλάδΘ
ἔχεσα Επισκοπος
54. Αἱ Σέῤῥαι ἡ Θεαταλίας
ἔχεσα Επισκοπείς
55. Ἡ ΑἰῶνΘ.
56. Τὰ Κόρκυρα
57. Η Μεσημβρία.
58. Ἡ Αμασεις Πόντο.
59. Αἱ Κῶναι Φρυγίας.
60. Πομπηϊπολις.
61. Ἡ Απάλεια αποστα
πείσα Συλαίο.
62. Ἡ Παροναξία αποσπα-
πεῖσα Ρόδο.
63. Ἡ Λακεδαιμονία απο
σπαθεια Παρών ο Πε
λοποννήσο.
-
64. Τὰ Μάουλα αποσπα-
θεῖσα Ηρακλείας.
65. Ἡ Αβυδο αποσπα-
θεῖσα Κυζίκο.
Καὶ αἱ ᾿Αρχιεπισκοπαὶ αἱ ὑ
που είναι το θρόνῳ Κομ-
σαντινεπόλεως, και μηδενὶ
Μετροπολίτῃ ὑποκείμεναι,
μήτε ἔχεσαι ὑφ' ἑαυτὰς
Ἐπισκοπές, αἱ πᾶσαι
αί
ἀριθμόν εἰσιν αὗται.
Ἡ Βιζύη. β'. Η Λεον
τόπολις. γ'. Τὸ Πάριον.
α
d.
tus.
51. Mitylena Lesbi infulæ
habens Epifcopatus 6
52. Novz Patræ Græciz
habens Epifcopatus
4
3
53. Thebæ Græciæ habens
Epifcopatus
54. Serre Theffaliæ habens
Epifcopatus
55. Aonis.
56. Corcyra.
57. Me fembria.
58. Amaftris Ponti.
59. Conæ Phrygiz.
60. Pompeiopolis.
57
61. Atralia a Sylvo avulla.
a-
62. Paronaxia à Rhodo -
vulfa.
63. Lacedemonia à Patris
Peloponnenfi avulfa.
64. Madyta ab Heraclea a-
vulfa.
65. Αbydus à Cyzico avul-
fa.
Archiepifcopatus item qui
Throno Conftantinopoli-
tallo fubjacent, nulli ta-
men Metropolitanorum
obnoxii, neque fub fe ha-
benres Epifcopatus, om-
nes funt 1. Bizya. 2.
Leontopolis. 3. Parium.
δ' Ἡ
170
A List of Churches.
δ'. Ἡ ΠροκόνησΘ. έ.
Ἡ κίΘ. ς. Ἡ Ασ-
πρΘ. γ'. Τὰ Κύψελα.
ή. Ἡ Ψίκη. 9'. Ἡ Νε-
άπολις. ί. Ἡ Σέλα
ιά. Ἡ Χερσών 46'. Ἡ
Μήσω. ιγ'. Ἡ Γαρέλα. δ'.
Ἡ Βρύσις.ι.ἩΔέρκος.ις.
Ἡ Καραβύζη. ιζ'. Ἡ Δήμ
νΘ. ιή. Ἡ Λευκώς. ιθ'. Ἡ
Μίθεια. κ'. Ἡ Πιδαχ
θύη. κά. Ἡ Πέρμη. κα'.
Ἡ ΚόσπορΘ. κγ' Ἡ
Κλειδία και. Αἱ Κόσ
δραι. κέ. Ἡ ΚάρπαθΘ.
κς. Ἡ Κοτρώ. κζ'. Τὸ
Ῥύζειν. κή. Ἡ Γοξία.
κι'. Η Σογδια. λ'. Αἱ
Φυλλοι. λά. Ἡ Αἴγινα.
λβ'. Τὰ Φάρσαλα. λγ'.
Ἡ ΑγχίαλΘ. λ. Τ
Ἡρακλέος. Αἱ πᾶσαι
Ai
αἱ πόλεις καὶ Ἐπαρχία το
Θρόνο Κονσαντινοπόλεως.
4. Proconefus. 5. Cius,
6. Aſpros. 7. Cypfela.
8. Pfice. 9. Neapolis.
Io. Selga. II. Cherfo.
12. Mefenæ. 13. Gare-
la.
14. Bryfis. 15. Der-
cus. 16. Carabyza. 17.
Lemnus. 18. Leucas.
19. Mifthia. 20. Pe-
dachtoë. 21. Perme.
22. Korporus. 23. Co-
tradia. 24. Codræ. 25.
Car pathus. 26. Cotro.
27. Rhizeum. 28. Go-
thia. 29. Sugdia. 30.
Phulli. 3r. Ægina. 32.
Pharfala. 33. Anchia-
lus. 34. Heraclei. Hæ
omnes civitates & Pro-
vinciæ Throno Conftan-
tinopolitano annumeran-
tur.
Another
Another Lift of the Churches depending on
the Patriarchate of Conftantinople, pub-
lifhed by Mr. Smith, in his Difcourfe
concerning the Prefent State of the Greek
Church.
Κατάλογος των Επαρχιῶν, ἤτοι Μητροπόλεων και Επισκοπῶν
ὑποκειμθρων ταῦν ὑπὸ ἢ Θρόνον τ Κονσαντινεπόλεως.
Catalogus Provinciarum, feu Metropolium & Epifcopatu-
um Throno Conftantinopolitano hodie fubjacentium.
H
Καισάρεια, cuius Metropolita dicitur Υπέρτιμο
τω δράκων, καὶ Ἔξαρχο ε πάσης Ανατολῆς.
'H'Eger, Ephefus.
H 'Hexλea, Heraclea, penes cujus Archiepifcopum con-
fecrandi Patriarcham jus ufque manet, Dicitur Пless-
δρα δήμων, καὶ Ἔξαρχο- πάσης Θράκης και Μα
κεδονίας. Habet fub te quinque Epifcopos, * Καλλισπέ
asos, Calliopoleos, Paidis, Rhodofti, Tueixóns, Ty-
riloes, Mérger, Metrorum, Mvelopúre, Myriophyti
Η Αγκυρα, Ancyra.
'H Kux, Cizycus.
Ἡ Φιλαδελφία, Philadelphia.
“O ☺er © Nixound, Nicomedia.
Ἡ Νίκαια, Nicza.
'H Xaarndar, Chalcedon.
Ἡ Θεασαλονική, Theffalonica, cujus Metropolita ὁ πάσης
Ofanías dictus, habet fub fe novem Epifcopatus, Ki-
7985, Citros, olim Gydria, Espleier, Serviorum,
Kauravías, Campania, Пrgas, Petre, 'Agdavsels,
Ardemerii, Iegw558) "Azix "Oges, 'Acave, Hi-
erifi & Sancti Montis, five Athonis, Tarracov☺,
Plantamonis, Toxariens, Polianıng.
Ai 'Asval, Athenæ, fub quibus continentur Epifcopatus
quaruor, Taλavis, Talantii, Exifix, Scirri, Ebne-
v, Solonis, Mavdivírus, Mindinitze.
Η Πρέτα, Prufi.
'H Teams, Trapefus.
Ἡ Φιλιππόπολις, Philippopolis,
Φιλίππων κ
"O DIXIT TOV & Acduas, Philiporum & Drame.
Ai Ongar, Theba.
B.
171
P. 2.
N 2
172
A List of Churches.
"H MИuuva, Methymna.
A
Η Λακεδαιμονία, Lacedamonia habet fub fe Epifcopatus
Kaenλews, Cariopoleos, 'Auuxλav, Amyclarum,
Bgesévns, Breftene.
'H Adewa, Lariffa, cujus Epifcopatus funt Anunleia-
JO, Demetriadis, Znleris, Zetunii, Σragav, Sta-
gonis, Oaupan, Thaumaci, Tapi, Cardicii,
Θαυμακό
Padoßiods, Radobifdii, End, Schiathi, Aodbenis,
Loidoricii, Antas y 'Ayeggar, Letzæ & Agrapho-
rum.
'H'Adelavors, Adrianopolis, cui folus fubjacet Epif
copatus Aja óλews, Agathopoleos.
Η Σμύρνη, Smyrna.
Η Μιτυλήνη, Μitylene.
Αἱ Σέρρας, Serra.
"H XelsiαVÉTORIS, 'Agrada, Chriftianopolis, quæ &
Arcadia.
Η Αμάσεια, Amafia.
'H Neonaιodged, Neocæfarea.
Ixóviov, Iconium.
'H Koe, Corinthus, fub qua folus Epifcopus Aa-
parar, Damalonis.
μαλώνΘ,
'H Pós, Rhodus.
Αἱ Νέα, Πάτραι, Nova Patrz.
Aivo, Anus.
'H Açúsey, Dryftra.
Tógvo, Tornobus, cujus Metropolita dicitur "Ep05
Beλjaeias, habet fub fe Epifcopatus Aop, Lo-
phitzi, Tegvóße, Tfernobi, Пesorλáßns, Prefilabæ.
Ο Ιωαννίνων ἔχει Επισκόπες, Joanninorum Metropolita
habet Epifcopos Bode, Bothronti, Beλas,
Η Βελλᾶς
Bella, * Χειμάρρας, Chimarra, * Δρυνοπόλεως, Dry-
nopoleos.
'O Evel, Euripi.
*O*Agms, Artæ.
ન
Ο Μονεμβασίας ἔχει Επισκόπες, Metropolita Monem-
bafiæ habet Epifcopos "Exss, Eleos, Macvns,
Maiinæ, Por, Rheontis, 'Ardgsons, An-
drufæ.
O NavTais, Nauplii.
•O Daragis » Neoxwpis 'Asxemionow, Phanarii & Ne-
ochorii Archiepifcopus.
Ο Σοφίας Μητροπολίτης, Sophia Metropolita.
*OXís, Chii.
Ο Πα
A Lift of Churches.
173
Ο Παροναξίας, Paronaxix.
"O Tías, Tziæ.
Ο Σίφνο, Siphni.
Ο Σάμο, Sami.
Ο Καρπάθος, Carpathi.
"O" Avde, Andri.
"O Baguns, Barnæ.
'OK, Cous.
'O Asunád, Leucadis.
Ο παλαιῶν Πατρῶν ἔχει Ἐπισκόπος, Veterum Patra-
rum Metropolita habet Epifcopos
Mearns, Methonæ,
Ο Προικοννήση, Proconnef.
"O Táve, Gani.
'Oxévns, Olenæ,
Kogarns, Coronæ.
Εἰσὶν ἔτι Ἐπίσκοποι και Μητροπολῖται.
Sunt adhuc Epifcopi & Metropolitæ.
'O Mndeias, Mediæ.
Ο Σωζοπόλεως, Sozopoleos.
Ο Προλάβο, Prolabi.
'O Kaga, Caphæ.
"O Torleias, Gotthiæ.
O Bvdavas, Bindanæ.
Ο Διδυμοτείχο, Didymotichi.
'O ATTns, Lititzæ.
O Bugins, Buziæ.
“O Zexvμlgias, Selymbriæ.
O Zuxvv, Zychnarum.
'O Nevexóπ, Neurocopi.
Ο Μελενίκο, Melenici.
"O Beppoías, Berrhœx.
'OПanas, Pogogianæ.
'O Xandaías, Chaldææ.
‘O Пadas, Pifidiæ.
Ο Ιμβρο, Imbri.
'O Mugέwy, Myræ.
Ο Σαντορίνης, Santoring.
'O Aizívns, Æginæ.
10 Ovy face Grazias, Ungarovalachix.
In Moldavia quatuor tantum Epifcopi regimini Chriftiano-
rum Ecclefiaftico præfunt. Metropolità Cretenfis cum
tribus ipfi fubjectis Epifcopis Sedem Conftantinopolita
nam agnovit.
N 3
Tic
174
C.
P. 36.
The Teftimony of Gennadius concerning
Tranfubftantiation, taken out of a Manu-
Script Book of Meletius Syrigus against
the Confeffion of Faith published under the
name of Cyrillus Lucaris Patriarch of
Conftantinople.
Isvvadi's wests Maleap-
χο Κονσαντινοπόλεως με
τὴν ἅλωσιν ζήσαντο και
τὸ συνγ' ἔτθ
as.
σωτηρί
ἕν πάντων
Ev to
Gennadii primi Patriarchæ
Conftantinopolitani poft-
quam à Turcis capta eft,
qui vixit circa annum
Jalutis 1453.
Aximum itaque om-
ME' so uld er æder Manium Dei miraculo-
ων η
το Θεό θαυμασί
<<
TOTO 6 TO MUsherov.
Aid by Torna's, as wegeino-
μου, εντάσεις προς τότο κι
νεσιν ἔνθεν μὺ ἄπιςοι, ἔνθεν
jaisennoi, évdev jid,
αἱρετικοί, ἔνθεν ἰδιῶται,
ἐκ ἔχοντες συνορων λόγον
Το μυτηρίο' ἃς ἐντάσεις ἐν ἐ-
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τότε. Οἱ μου κατω απο
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ON TWS
ng μSTaCanela i sola o
και μεταβάλλεται ἐσία
άρτε καὶ οἵνα εἰς τὴν ἐσίαν τῇ
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δυνατόν σας το
Súvatív 627, & 8das al
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τὸ μῆκος αὐτό, τὸ βάρος
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४
,
rum eft hocce myfterium.
Idcirco multa, uti jam dic-
tum eft, contra illud ob
jectant ex una quidem parte
infideles, ex alia hæretici,
& ex alia idiotæ, qui rati-
onem myfterii illius neque-
unt intelligere: quas objec
tiones in hoc fermone mo-
do folvimus. Alii fiquidem
dubitant, quomodo in mo-
mento temporis panis & vi--
ni fubftantia convertaturin
corporis fubftantiam. Alii
verò dubitant, quâ ratione
fieri poffit, ut fubftantia
panis in corporis fubftanti-
am tranfmutata, remaneant
panis accidentia, illius vide-
licet longitudo, gravitas
j
TO
The Teftimony of Gennadius.
175
ΟΥ.
ΠΟ
e
στ
τὸ πλάτος, τὸ χρῶμα, την
ὀσμὴν, καὶ τῶν ἐν τῇ γεύσει
ποιότη]α, ὥςε εν τὰ συμβεβη-
κότα τὸ ἄρτε χωρίς οσίας
το άλλο, καὶ τὰ ἀληθινω
dan
σαν το σώμαλος κρύπτεται
ἐν συμβεβηκόσιν ἄλλες ἐσ-
ας. Ετεροι απορᾶσι, πῶς
δυνατὸν ὅλον ἢ Χest
μικρᾷ τὸ φαινομβρο ποσό
ΤΗΤΙ. Άλλοι πάλιν διam
ςὅσιν, ὅπως τὸ τῇ Χeις 8 μυ-
εικον σῶμα, καὶ τεμνόμονον,
ἀκέραιον διαμένει, κτμ -
μάτων έκαςον αὐτὸ ὅλον
ότι το Χεις σώμα και τέλει-
᾿Αποβᾶσιν έτεροι, ὁ κ.
μεγίςην ἔχει τὴν ἀπιείαν, πως
τὸ αὐτὸ εἰς ἓν το Χεις
μα όξιν καὶ ἐν ἐρανῷ, καὶ ἐν
πλείςοις θυσιαςηρίοις ἐν γῇ.
Ἀλλὰ ταύτας μοὺ τὰς ἀπο
ρίας και λελύκαρι τότε, καὶ
δυνάμεθα λύν τῇ Χeις φω-
ήίσαντος ἡμᾶς χάρλι. Μάλ-
λον ἢ οἱ πάνσοφοι σε Εκκλη-
σίας διδάσκαλοι λύεσιν, οἱ
καθηγεμόνες τὸν ὑμῖν χάρι-
τις καὶ σπουδῆς Ὑμᾶς ὃ -
φείλετε πιςεύον ἀναμφιβό
λως, και πάντες Χριστιανοί
ὅτω πιςεύον ὀφείλομον, ὅτι ἐν
πολ
το μυςικῷ τέτῳ σώματι αύ-
τός όξιν ἀληθῶς ὁ Κύριος ή-
μῶν Ἰησᾶς, ὁ ἐν Μαρίας
η
παρθένε φωνηθείς, ὁ ότι
σαυρέ, ὁ ἐν ὀρανῷ νῦν αὐτ
τὸς ἐκεῖνος ὁλόκληρος, και
τοῖς συμβεβηκόσι το sls
συγκαλυπτόμπρος, και κατ' ἐ-
σαν τὶν ἐν τω μυσηρίῳ,
και χάειν ή δύναμιν ἐδὲ
ἐπὶ
latitudo,color, odor, & quæ
in guftu eft qualitas; ita ut
fint panis accidentia, abfque
ejufdem panis fubftantia, &
vera corporis fubftantia la-
teat fub alterius fubftantize
accidentibus. Alii dubitant,
quomodo fieri poffit, Chri-
tum extare in parva rei quæ
apparet extenfione. Alii rur
fus dubitant, quomodo my-
fticum Chrifti corpus, etiam
in partes divifum, remaneat
integrum, & partium quæ.
libet fit totum Chrifti cor-
pus, idemque perfectum.
Dubitant alii, & hæc dubi
tandi ratio videtur maxima,
quomodo idem Chrifti cor-
pus unum fit in coelo & in
multis fimul altaribus fuper
terram. Verum iftas dubi-
tandi rationes jam folvimus,
poffumúfque folvere, gratia
Chrifti nos illuftrante.In pri-
mis autem fapientiflimi
Ecclefiæ Doctores, gratiæ
quæ in vobis eft ac ftudii
duces, eafdem folvunt. Vo-
bis autem incumbit credere
abfque ulla haefitatione, fi-
militer & Chriftiani omnes
credere debemus, myfticum
illud corpus effe ipfummet
Dominum noftrum Jefum,
Maria Virginis Filium, qui
crucifixus eft, quique nunc
eft in caelo, ille omnino i-
dem eft, qui fub panis acci-
dentibus delitefcit. Extat
autem fecundùm fubftanti-
am in Sacramento, non vero
fecundùm gratiam & eff
caciam tantùm; neque mỹ-
τύπος
176
The Testimony of Gennadius.
D.
P. 41.
ท
τύπος ἐξὶν τὸ μυςικόν το
Χεις σώμα το αληθώς σώμα-
τος, ἀλλὰ ἡ ἀλήθεα εκείνη
το σώματός δεν ετύποις
ταν
ἐδὲ σκιαῖς νῦν, ὡς ἐν τῇ παρ
λαιῷ, ἀλλὰ πράγμασι κ α -
ληθείαις λατρεύομαι. Εἰ δέ
τις 5 ἁγίων ἀντίτυπον λέ-
και των θυσίαν ταύτίω το
δεσποτικό δείπνε εκείνο, δι-
λόν όξιν, ὅτι ἡ θυσία μου αὕτη
τύπο τις ουσίας εκείνης,
ὥσπερ καὶ οἱ νῦν θύοντες τύπου
εἰσὶ τὸ τότε θύσαντος Ιησέ,
τὸ ἢ ἀποτέλεσμα της θυ
σίας, τὸ αὐτό ὅτι καὶ τότε καὶ
νῦν, ἡ μελεσίωσις λονότι.
fticum Chrifti corpus veri
corporis figura eft, fed pu-
rum putum illius corpus:
nunc enim figuris & umbris,
ficut olim, minimè fervimus,
fed ipfifmet rebus. Si quis
autem Sanctorum facrifici-
um iftud Dominicæ illius
coena vocet antitypum, in-
de fit quod iftud facrificium
illius fit figura, ficut & ho-
dierni facrificuli figura funr
Jefu Chrifti, qui tunc fecir
facrificium : utriufque au-
tem facrificii eadem eft per-
feftio, nimirum tranfub
ftantiatio.
An Extract from a Manuſcript Book,
whereof the TITLE is,
Μελετίν Συρία Ἱερομονάχο
αντίρρησις πρὸς τὰ ἐκ
δοθείσαν ὁμολογίαν Χρι-
σπανικής πίςεως, ὑπὸ τῆ
Κονσαντινοπόλεως Κυρίλ
λο, επιγραφεί σαν εν τ
νόματι ή Χεισανῶν ἁ-
πάντων τῆς Ἀνατολικῆς
Εκκλησίας.
Meletii Syrigi Monachi re-
futatio Confeffionis Fidei
Chriftianæ, quæ expofita
eft à Cyrillo Patriarcha
Conftantinopolitano, in-
fcriptæ nomine Chriftia-
norum totius Ecclefiæ
Orientalis.
Περὶ τῇ ὀνόματΘ ε μελα- De nomine ( μελεσιώσεως)
σιώσεως.
Tranfubftantiationis.
Onis IN confeffo quidem eft a-
τι πῖς
αρχαίοις Θεολό pud nos, ipfanı ( με κα
γων, ἡ τοιαύτη λέξις μέλεσι - σιώσεως) tranfubftantiatio.
ώσεως ἐχ ευρίσκεται,κὶ ἡμεῖς nis vocem non extare apud
συνομολογόμως μήπω γάρ prifcos Theologos : nor
Ts
τινος αἱρέσεως περὶ τὸ μυ- dum enim ulla barefi circa
σήριον τοτο ἀναφαινομένης myfterium illud exorta, fi
ἰδίᾳ,
EXTRACT S.
177
ὅτε τὸν
ἰδέα, εἰ μὴ ἄρα ηνωμλύως
ώρα τοῖς ἀρνομλίοις τὴν ἀ-
ληθῆ τὸ Λίγο ἐν σαρκὶ πα
ρεσίαν, ἐδὲ τοῖς τηνικά ἢ
αγίοις Πατράσι καινῶν ἔ-
μελεν ονομάτων. αλλ' &
περὶ ἡ φωνῆς ἡμῖν ἡ διάςα-
σις,
ἐγεν ρήμασι μᾶλλον
τὴν ἢ εὐσεβείας δύναμιν, ἢ
αν πράγμασι τιθέαμν. Εἰ
μὴ ἐν ὥρα τῆς Θεολόγοις
τὸ ἢ μελεσιώσεως ευρήσωμου
σημαινόμρον, τί τὸ κώλυον
ἢ αὐτὴν ἐκφωνεῖν τὴν λέξιν,
ἢ ἑτέραν τινα ἶσα δυναμά
την ἐκείνη ἡ ἔτε γ * Πα-
τέρα ἄναρχον, καὶ ἀθάνατον,
ἢ αγύνητον ευρο μλύ πιο πα
ρα τη Γραφή, ότι όν
ὁμόσιον ἐκείνῳ ὅτε το
Πνεῦμα Θεὸν αὐτολέξει
με μαθείναμ. 'Αλλ' δὲν
τὸ κώλυον, μᾶλλον ἢ κλι-
αν ἔξὶν εὐσεβὲς καὶ ἐπίνακες
διὰ τὰς επιφυομένας αἱρέ-
σεις εξ άλλων τινῶν τὸ αὐτ
τὸ συναγόντων συνθείναι
ταῦτα πρὸς σαφεστέρων το
νουμένο κατάληψιν και άλ-
ταλ
πως δοκματιζόντων καθαί-
ρεσιν. Ποία γ' ὅλως προς
Θεὸν ζημία τοῖς εὐσέβεσι
γυνήσαται ἐν λέξεσι διαφό-
ροις τὴν αὐτὴν ἔννοιαν δεύ
σεβείας διδάσκεσαι, εγώ
μαὺ ἐκ ὁρῶ. Οπἢ ὁμο-
φώνως οἱ Θεόλογοι κηρύτ-
Ἴσσι τ ακαπέντα ἄρλον εις
τὰ ἐσίαν της δεσποτικῆς
σαρκὸς κυρίως μελαβεβηκές
ναι, ὅ όξιν ἡ μελεσίωσης, ἐξ
εξ
ὧν παραγάγωμεν μαρτυριών
δεδηλωται. Ὁ μὲν 28 Ig-
38
είνα είρηκε, καθ' ι τ
OF TO-
eos excipias, qui veram Vers
bi Incarnationem negabant,
nova formare nomina Sanctis
Patribus non curæ fuit. Ve-
rum de voce nobis non eft
difputatio : non enim in ver-
bis, potius quam in rebus,
pietatis vim fitam eife volu-
mus. Itaque, fi apud The-
ologos invenerimus quod no-
mine tranfubftantiationis fig-
nificatur, quid vetat quo-
minus ifta dictione, vel alia
huc fimili utamur ? Quippe
Patrem abfque principio, &
immortalem & ingenitum,
nufquam in fcriptura inveni-
mus; fimiliter nec Filium e-
jufdem cum illo fubftantiz,
nec Spiritum Deum effe ex-
prelo verbo deprehendimus.
Sed nihil vetat, imo pietatis
eft ac neceffitatis, ob hære-
fes quæ nafcuntur ex aliis qui
bufdam quæ eodem tendunt,
voces iftas formare, ut res
quæ intelligitur meliùs per-
cipiatur, & ii, qui aliud fen-
tiunt, refellantur. Quid e-
nin unquam detrimenti pof-
fit iis accidere, qui pietate
erga Deum affe&ti funt, fi
vocibus diverfis eundem
conceptum religiofum exprim
mant, minimè video. Una-
nimi autem confenfu Theo-
logos profiteri panem fanéti-
ficatum in fubftantiam carnis
Dominica verd tran/mutari,
quod idem eft ac tranfub
ftantiatio, jam allata tefti-
monia manifefte profefte
probant. Juftinus enim di
sit, cum qua ratione potuit
Ο
του
178
EXTRACTS.
22
που η δυνήθη σαρκωθῆναι
Tov ndurnen oagnavau,
και τ' αὐτὸν καὶ ὶ ἄρτον στο
ka auro mondai derma.
0 Kuπelavos, Oag,
ov ò Kúel éxosńnge is
Αποςόλοις, μεταβληθείς
Tus aider, anna quoe, T
παντοδυνάμῳ λόγῳ, σαρξ
Eggelo. O Isecond-
wv Kuena, Tò dwg
ποτὲ εἰς οἶνον μεταβέβλη-
κεν ἐν Κανᾷ τ Γαλιλαίας
oineiw veúμalı, xj ¿ ¿§.ó-
τις έξιν, οἶνον μεταβα-
λavels aiμa. Kai qu-
vous as in de
Osiv, el x) Th Kúoes alon-
τῇ γεύσει
ris, anna owμa Xers,
é pouvons dirix of
φαινόμω θ ἐκ
10 Bìv, ei ×ỳ ý juos ro
βέλεται, ἀλλὰ αίμα Xer-
58. “O ÿ iegs 'Aube
10 as 10 ITO
053
او
àọ
87
او
e
μυσηρίων
5
Mal-
carnem affumere, eâdem e-
tiam potuiffe panem in fuum
corpus convertere. Secun-
dùm autem Cyprianum, Pa-
nis quem Dominus miniftra-
bar Apoftolis, mutatus non
fpecie, fed naturâ, omnipo-
tente verbo factus eft caro.
Cyrillus Hierofolymitanus di-
xit, Cùm aquam fuàpte vo-
luntate in vinum mutaverit
in Cana Galilææ, a fide non
videtur alienum, illum vi-
num convertiffein fanguinem.
Iterum, panis qui videtur pa-
nis, non eft, quamvis id
guftus præmonftret, fed
Chrifti corpus: ità quod vi-
detur vinum, non eft vinum,
etfi illud guftus monftret,
fed eft Chrifti fanguis. S.
Ambrofius ait, Panis ille an-
te verba quibus Sacramenta
peraguntur, panis eft; fed
poftquam fanctificatus fuir,
μεν τ λόγων
ä§ ¸ìν, àا ɔ̃ am
o anaouds, π äglive-pane fit caro Chrifti. Gre-
ἁγιασμός, γίνε
Τα σάρξ Χεις. Ο ; Νύσα
ons Tengéer, Kan@s
καὶ νῦν τὸ τω λόγῳ τὸ Θε8
ἡγιασμένον ἄλλον εἰς σῶμα
το Θεό Λόγκ μεταποιείσαι
TISEVONIU. "05 Xevooso-
μὲ Ἰωάνν. ἐν τῇ κή. Ο
unia is TO X
Daïov, Huas ng
TÚ EI ETTEXONI, • Daya
των αὐτοὶ, καὶ μετασκευάζων
αυτός όξιν. Ο δ' ἐκ Δαμα-
one Iw. "O & wes
de10, à divos TE x
Swe, dia & omna horas
φοιτήσεως το άγιο Πνεύμα
10 τα φυῶς μελατίνα
εἰς τὸ σῶμα το Χεις να τὸ
gorius Nyffenus ait, Re
igitur credimus, panem qui
Dei verbo fanctificatus fuit,
in corpus Dei Verbi converti.
Joannes etiam Chryfoftomus
Homilia 28 in Matth. Nos.
vices miniftrorum gerimus :
ille autem eft qui ea fancti-
ficat & efficit. Joannes Da-
mafcenus, Panis propofitus,
vinumque cum aqua per in-
vocationem & illaplum San-
cti Spiritus divinitùs con-
vertuntur in Chrifti cor-
pus & fanguinem. Theo-
aqua.
EXTRACTS.
179
τοις
αἷμα. Ο ϋ Βελγαρίας
Θεοφύλακ]Θ. Τὸ μὲν εἶ-
δε άρα και δινε φυλάξει
ὁ φιλάνθρωπΘ Ιησές, εἰς
δύναμιν ἢ σαρκὸς καὶ αἷμα-
10 μεταποιχειοι. Καθ'
Lἢ ἔννοιαν οἱ ς Ἐκκλη-
σίας ἀρχαῖοι διδάσκαλοι
λαμβάνεσι την χρεσιν,
ποίησιν, ἢ μεταβολω, ἢ
μεταποίησιν, ἢ ὕπαρξιν,
καὶ μελαςοιχείωσιν, εἶτ τοι
ἔτο, καὶ τὰ αὐτω ἢ οἱ
τω καὶ
νῦν Θεολογέντες την μελε-
σωσιν ἐννουσι. Κἀκεῖνοι
η δια των πιάτων κυρίως
καὶ ἀληθῶς ἢ ἄρτον λέγο-
σιν εἰς σώμα χεις μετα-
τρέπεπαι, καὶ ὅτι ὁμοίως
τὸ αὐτὸ νοῦσιν ἀπαράλ-
λακ Θ διὰ μελεσιώσεως,
καινὸν ὄνομα ἐπὶ κανοτομία
αἱρέσεως εὑρηκότες. B-
φεγγαρι γάρ τινΘ
μάθησης αυτό αποφαινομέ
των “ ἄλλον λαμβάνειν μεν
τινα χάειν το δεσποτικό στο
μαλα και συμβεβηκός ἐκ
Θεῖ, καὶ κ μεταβάλλεθαι
ἢ ἐσιωδῶς εἰς σῶμα Kes,
ἀλλὰ μένειν ἀμετάβληπν,
διθ ι κὶ πρὸ τῆς ἁγασ-
με, τῳ ἐκείνο καθαρόν
Πες μανίαν οἱ ἀρτίως Θεολο-
Γέντες με εσιέθαι ἔφησαν
ἄρτον, κι εκ εἰς συμβεβηκός
τι το σώμα το Xess,
καὶ ἀλλοίωσίν τινα μετα
τραπῆναι, ἀλλ᾽ ὅσιωδώς *
ἄρτον σώμα Χρις γεγονέναι.
Ὥσπερ γδ πρὸ μὲν τ' Αρει-
ανικῆς μανίας τὸ ὁμούσιον,
ἴτε ἐγγράφως, ὅτι ἀγες
α
>
*
aut
phylactus Bulgaria, Jerus
erga homines benevolus, fpe-
ciem quidem panis & vini
fervat, fed in virtutem carnis
& fanguinis tranfmurat. CR-
rerum, qua ratione pricci
Ecclefiæ Doctores fumpfe-
runt productionem,aut tranf
mutationem, aut converfio-
nem, aut exiftentiam, aut
tranfelementationem,
quid fimile, eadem nuperi
Theologi tranfubftantiatio-
nem intelligunt. Sicut enim
illi per illas voces panem pro-
prie ac vere in corpus Chri-
fti converti affirmant, ita hi
eidem omnino ratione idem
intelligunt per vocem tran-
fubftantiationis, novo inven-
το vocabulo, ob hærefeos
novitatem. Cum enim qui-
dam Berengarius & illius Dif-
cipuli afferuiffent, panem ac-
cipere quidem gratiam ali
quam corporis Dominici fe-
cundùm accidens à Deo, non
vero fubftantialiter converti
in Chrifti corpus, fed mane-
re non mutatum, & qualis
erat ante confecrationem,,
qui tunc faniores erant The-
ologi, ut infanam illius
doctrinam everterent, dixe-
runt panem tranſubſtantiari
in corpus Chrifti, non verd
in aliquod corporis Chrifti
accidens per quamdam alte-
rationem mutari, fed panem
fubftantialiter fieri Chrifti
corpus. Nam ficut ante infam
nam Arii hærefim, nomen
(ὁμούσιον) confubftantiale,
neque in fcripto, nec extra
Ο 2
φως
180
EXTRACT
ε
α
φως εξηκόειο, με ὃ τὴν ἐ-
κείνο γλωσσαλγίαν διαιρο-
σαν * Τὸν δ το Παλιές
εσίας, ανεκηρύχθη τὸ τοι-
στον ὄνομα ὑπὸ τα της
Συνόδι Πατέρων καθομο-
λογησάντων * Τὸν ὁμού
στον καὶ ταυτούσιον καὶ συνεσι -
ω μένον των Παρί, προς -
ȧ-
νατροπών δ πικρών διαιρε-
τῶν ἢ Θεότησ. Οὕτω
κὶ καὶ πᾶσαν γυεάν, οἱ τὴν
Εκκλησίαν ὀρθῶς ποιμαί-
νοντες, καινῶν ὀνομάτων
ἐφευρεταὶ γίνονται ἐπὶ νεω
τερισμοῖς ἀναφανείσιν, ὃ κ
ἐν τῷ παρόντι pusheῳ δο
και γεγονέναι. Προχτές -
δόμης Συνόδο, ἁπλῶς περ
εἱ αὐτὸ πάνες χεδόν -
λησαν, με ἢ πλακόσια έτη
ἀπὸ τ Χεις επιδημίας, -
το
πειδὶ οἱ ἢ σεπλαῖς εἰκόσι
πολεμᾶνες ἔν παι Συνόδῳ
αὐτό ἐκ Κονσανήνει συνα-
προσθήση, τ αὐτὶ ἑβ-
μια ψευδωνύμως ἀπεκάλον,
ἀναιδώς εξεφώνησαν, μίαν
μόνω εἰκόνα ), Xess *
αραδοθέντα ἐν τῇ Εὐχαρι-
εία ἄξιον, ἐντεῦθεν λοιπὸν
ήρξαντο οἱ ἐπὶ γεγονότες
Πατέρες, ραινεῖν ἐν τοῖς
οἰκείοις συγγράμμασι, μη
τύπον ἐν ἢ ἡλασωμον αρ-
που το σώμα στο Xess,
ἀλλ᾽ ἀλήθειαν, ὡς ἔξεσιν
ἰδεῖν ἐν τῇ ἑβδόμη Συνό-
δῳ, καὶ τὸ ἐκ Δαμασκό
Ιωανν. καὶ τὶς ἐφεξῆς Πα-
τράσι. Τῆς αἱρέσεως ἢ τὸ
Βερεγκαρία, καὶ εἰς τὰ καθ᾽
ἡμᾶς διαδιδομένης κλίμα
τα, μή σολομβία πις είναι
>
ρ
;
fcriptum audiebatur; ubi
autem impudenter Filium a
Patris fubftantia ille fepara-
vit, publicatum eft nomen il-
lud a prini Concilii Patribus,
à
qui confetti funt Filium con-
fubftantialem effe Patri, e-
jufdémque ac unius fubftan-
riz, ut illos everterent qui
amarulenter divinitatem fe-
parabant. Ita & in omnix-
tare, qui recte Ecclefiam gu-
bernant, novorum autores
funt vocabulorum propter
novitates obortas, quod &
in praefenti Sacramento fac-
tum videtur : nam ante fep-
timam Synodum fere omnes
de eo fimpliciter locuti funt
poft feptingentos autem a
Chrifto annos, ubi qui vene-
randas imagines impugna-
bant in quadam Synodo
Conftant. congregata, quam
falfo feptimam appellabant,
impudenter publicaffent, uni-
cam effe imaginem Chrifti,
panem fcilicet, qui datur in
Euchariftia, ex eo tempore
qui poftea fuerunt Patres coe-
perunt in fcriptis fuis declam
rare, panem confecratum non
effe figuram corporis Chrifti,
fed veritatem, uti videre eft
in feptima Synodo, & apud
Joannem Damafcenum &
qui eum fecuti funt Patres.
Poftquam autem Berengari
hærenis, qui negat Chrifti
corpus & fanguinem effe
fub..
ἐσιω
EXTRACTS.
181
νοιαν,
η
>
uni
ἐσιωδῶς τὸ σῶμα τ8 Κυρία fubftantialiter in divinis fyn-
καὶ τὸ αἷμα αὐτὸ ἐν τοῖς θείε bolis, pervenit in noftras
οις μυςηρίοις, ἡ μελεσίωσις Provincias, vox (μέσίωσις)
επινενόηται, μηδὲν διαφέ- tranfubftantiatio inventa eft,
βόσα καὶ τὴν ἔννοιαν με- quæ nullatenus difert quoad
ταβολῆς, ἡ τροπής, ἢ με fenfum a tranfmutatione, aut
η
à
ταςοιχειώσεως, ἣν οἱ πρὸ converfione aut tranfele-
ἡμῶν Πατέρες εξεφώνησαν, mentatione, quam prifci
ὡς εἴρηται. Εἰ κι ἂν μὴ Patres adhibuerunt, uti jam
εν
φίλον τινι τὰ τω ἀρχαίων dictum fuit. Si cui igitur
τα
πρασαλεύειν ῥήματα οἰο- Religio fit antiqua mutare
μένῳ, δῆθεν ἄρνησιν εὐσε- vocabula, quafi alienum fic
βείας, τὸ τὰς ἐκείνων με- à pietate illorum voces mu-
ταποιεῖν φωνὰς εἰς ἑτέρας, tare in alias, quæ ejufdem
* αὐτὸν ὅλως φυλαγόρας omnino fint fignificatis,
νῖν, καίτοι γελιόνι ποιον- quamvis illud fit ridiculum,
τι δεχομένῳ, μέντοι τὰς φω- modo tamen has voces eà
νὰς ἐκείνας και curatione fufcipiat, qua f
ř vyer
φωνησάντων Πατέρων ἔν- funt Patres, non erit cur nos
ἐδεπῖν αὐτῷ ἀν- ei opponamus; fed illum uti
πιφθεγξόμεθα, ἀλλὰ καὶ ὡς nobifcum confcientem reci-
σύμφρονα ἡμῖν προσλαμ - pimus, illius quidem pieta-
βάνομῳ, ἐπαινοντες με tem laudantes, at fimplicita-
αὐτὸ τὴν εὐλάβειαν, συγ- ti ejus nos accommodantes.
κατιόντες ἢ τῇ ἁπλότηι. Verum illum non exiftimo
Αλλ᾽ ἐδ᾽ αὐτὸν διμαι χρή debere ab iis alienum effe,
αποςέφεθαι, τὲς τὴν αὐ- quirem eamdem exprimunt
τὴν ἔννοιαν κηρύποντας ἐν verbis quæ majoris videntur
ἑτέραις λέξεσιν, εμφατι- effe fignificatus, minufque
κωτέραις δοκέσαις, και φευ - accedunt ad Hæreticorum
χέσεις της π αἱρετικῶν fermonis ambiguitatem, aut
διπλίας, ἢ τω Πατε- quæ Patrum mentem clarius
*
ρων ἑρμηνέσαις ἐπίνοιαν explicent: quippe nihil eo
σαφέσερον ἐδὲν γδ τότε - contenfiofus eft, quam dif-
ειςικώτερον, ὡς τὸ περὶ - ferre nominibus, cum res
νομάτων διαφέρεθαι, ipfa eft in confeflo. Si verò
σίας ὁμολογημένης το tranfubftantiationem inficie-
πράγματΘ. Εἰ ἢ την tur ob vocis illius virtutem,
τὴν
μετασίωσιν ἀρνεῖται διὰ τ
- φωνῆς δύναμιν, ὅτι δη- & vinum mutari in Chrifti
quia fcilicet non putat panem
λαδι εκ οίεται μεταποιείται
* ἄρτον καὶ δινον εἰς σώμα κ illum ut alienum à noftra Eco
corpus & fanguinem, tunc
αίμα Χρις 8, τότε αὐτὶν
ὡς ἀπάδοιξα τῇ καθ' ἡμᾶς
03
Ἐκε
182
EXTRACTS.
>
καὶ ὡς ἀλλότριον ἢ ἡμετέ-
ρας πίσεως αποκηρύξομαμ
κενοφωνίας λαλένα, και τα
αὐτά ευρήματα. Παρα,
γω θεοφόρων Πατέρων
ἡμεῖς ἄλλως πῶς παρελά-
βομ, κοινωνών δηλαδή
το τι Κυρία ἡμῶν σώματι,
αἰθητῶς τοῖς ὀφθαλμοῖς
αὐτὸ ἐνορῶντας, και
λαμβάνοντας, καὶ τῷ σίματι
προσάγοντας και επίοντας,
κι ὅτω συστώμες των Χρις ῷ
ρέπει να πω σαρκῶν αὐ-
των ὀρέων αὐτό μυ.
Ἐκκλησία αραιέμεθα, clefia & Fide refpuimus, at-
que uti novatorem damna-
mus, ac illius novitates. A.
liud fiquidem à Divinis Patri
bus accepimus, nos fcilicet
effe participes corporis Do-
mini noftri, modo fenfili il-
lud oculis afpicientes, fumen-
téfque manibus, & illud ad
os allatum manducantes, fic-
que ejufdem cum Chrifto
corporis feri, illius carne &
offibus myfticè nutritos.
Cum enim modo corporali
participes fimus fenfilis panis
qui in Chrifti corpus fubftan-
Ttialiter converfus eft per om-
nipotentem Verbi Divinita-
tem, ad illud accedere didi-
cimus modo quidem fenfili,
quatenus illud fpectar panem
& vinum, fpiritualiter au-
tem & myftice, quod non
confpiciatur corpus huma-
num carnem habens & offa,
neque modo corporali & ea-
dem ratione qua reliqui ubi
corporales eorum qui illum
fumunt corda reficiar, fed
fpiritualiter ob Divinitatem
quæ ineft, uti jam dictum
fuit. Sed de his fatis : jam
enim præter modum differere
nos coegit quæ nunc in no-
ftras Ecclefias inferre cona
τικώς τρεφομθύος.
αἰπητε ἄλλο, τῇ εἰς ἐκεῖνο
τὸ σῶμα ἐσιωδῶς μεταποι-
ηθέντα, τῇ παντοδυνάμῳ
το λόγο θεότηι, σωματι
κῶς μεταλαμβάνοντες αὐτὸ
εκείνο προσίεται εδιδάχ-
θηκών, αίθητος μου, το χ
ἐπὶ ἄρτον καὶ δινον ἀνῆ
κον, πνευματικώς, ἢ καὶ μυ-
εχώς το μή δράσαι σώμα
теблен
ἀνθρώπινον συρια ἔχον και
όταν μήτε ςηρίζειν της F
μετεχόντων καρδίας σωμα-
τικῶς τότ᾽ ὅτι καὶ Η τρόπον
* λοιπῶν σωματικῶν βρω.
μάτων, ἀλλὰ πνευματι-
κῶς τῇ ἐνοικίση Θεότητι,
ὡς εἴρηται. ᾿Αλλὰ περὶ μου
τέτων ἅλις· ἤδη κ
28
αρα το μελείς διαλεχθή
ναι ἡμᾶς κατηνάγκασεν ἡ
νῦν ᾧ Ἐκκλησίαις ἡμῶν
εἰσφέρεσαι αγωνιζομένη
Καλονῶν αίρεσις.
tur
εις
•
Calvinianorum hære-
Ex
183
An Extract from M. Claude's Copy of a
Manuſcript Letter afcribd to Meletius
Archbishop of Epheſus, and pretended to
have been written to fome Divines of
Leyden.
ΜελίλιΘ ἘφέσιΘ.
TOTs 3 Saroy, I utrum neceffe fit Religio-
기
​Οἷς πυνθανομένοις Llis vero qui rogant me,
με καὶ ἐπερωτῶσιν, εἰ
δεν προσφέρειν εὐχὰς πρὸς
τιμων θρησκείας τῇ μακα-
βίᾳ παρθένῳ, ἢ τοῖς ἀγγέ-
λοις } TO 'IWdvvn To
Ἰωάννη τ
Βαλλισῇ, ἡ τοῖς λοιποῖς 7
δ
ἁγίων, καὶ εἰ χρὴ πιτεύειν
ἐν τῇ Εὐχαρισίᾳ, τἶτ᾽ ὅ,
ἐν τῷ κυριακῷ δείπνω γί-
νεθαι μετασίωσιν ἐν τῷ ἀρ
τῷ, ἢ νομίζειν τὸ ἔλαιον
εξορκισμα τε καὶ ἐκφυσήσεις
Εξελαύνειν δαιμόνια, ἢ
προσκυνεῖν εἰκόνας ἁγίων
γεγραμμένας ἢ γεγλυμέ-
νας. Αποφαίνομαι λέγων,
ὅτι ἐδὲν υ τοιςτων κατέ-
χειν προσήκει, έτε μὲν δόρ-
μαζα έξεςι δοξάζειν ἀνθρώ-
πινα, πλίω δρα το Κυρία
eg
κω Μαη Αποςόλων
το κι πνευματοφόρων ἡμῖν
αραδιδομένα, ταῦτα της
ρεῖν ἐν εὐσεβείᾳ, καὶ αὐτὰ
μόνον φυλάξειν απροσά
λέντα.
nis cultu preces offerre Beatz
Virgini, vel Angelis, vel Jo-
anni Baptiftæ cæterifque
Sanctis; fique oporteat cre-
dere in Euchariftia, hoc eft
in coena Domini fieri tran-
fubftantiationem in pane,
aut putare oleum, exorcif
ma & exfufflationes expel-
lere Damones, aut adorare
imagines Sanctorum, tam
pictas quam fculptas. Re-
fpondeo ac dico, nihil hom
rum obfervandum effe, quan-
doquidem non licet opinio-
nes humanas profiteri, fed
ea folum placita, quæ à Do-
mino & ab illius Difcipulis
atque Apoftolis Spiritu Sanc-
to afatis nobis tradita funt,
cum pietate & inviolabiliter
obfervare debemus.
४
A Lift
Ε.
P. 52.
184
F.
P. 123.
A Lift of the Churches depending on the
Patriarch of Armenia Refiding at Egmi-
athin, which was Dictated by USCAN
Biſhop of Ufcavanch, and Proctor Ge-
neral to the Patriarch.
'Gmiathin, fedes Patriarchæ Armenorum. Epifcopa-
tus immediatè fubjecti Patriarchæ.
Algufgvanch vel Akufvanch, Epifcopatus parvus.
Aring, Epifcopatus parvus propè Ervan Archiepifco-
patum: ibi etiam eft Conventus, unde vocatur etiam A-
ringſhuſvanch.
Bitlis apud Turcas, vel Baleſch apud Armenos, in Pro-
vincia Varaſpuracan Epifcopatus: ibi funt tres Conventus
Monachorum S. Bafilii.
Elevard Epifcopatus anteà, fed à 30. annis extinctus:
Ecclefiæ tamen inferviunt Sacerdotes feculares. Eft in
Provincia Ararath.
Gefargel, Epiſcopatus magnus in Provincia Ararath
prope Aring, qui eft propè Egmiathin.
Gofcavanch, Epifcopatus prope Egmiathin Provinciæ
Ararath.
Hoi, feu Coy, Epifcopatus prope Salmaft & Lacum
magnum.
Johanavanch, id eft, S. Johannes, Epifcopatus magnus in
Provincia Ararath: diftat quatuor leucis ab Egmiathin.
Karenus, Epifcopatus & Monafterium: diftat 6. leucis
ab Egmiathin.
Kiekart, Epifcopatus deletus prope Egmiathin. Kie-
kart, id eft, lancea Chrifti, quæ erat in hac Ecclefia.
Mueni, Epifcopatus novus à 90. annis : diſtat 4. leucis ab
Egmiathin verfus Septentrionem.
Macharavanch, Epifcopatus deletus Provinciæ Altſteu:
diftat ab Erevan 15. leucis verfus Septentrionem.
Salmafavanch, Epifcopatus prope Mueni: diftat 5. leu-
cis ab Egmiathin. In hac Ecclefia olim erat perpetua pfal-
modia..
A Lift of Churches.
185
modia. Salmes Armeniacè eft Pfalmus, unde dictum eſt
Salmafavanch.
Tieceravanch, vel Tiecheravanch, Epiſcopatus: 3. leu-
cis diftat ab Egmiathin.
Tiplis, feu Teflis, Epifcopatus.
Dominatur ibi Prin-
ceps Georgianorum, in quem tamen Perfæ & Turcæ ha-
bent aliquod Dominium.
Varthehair, Epifcopatus deletus Provinciæ Cafvan fub
Turcis prope Van civitatem.
Virap, Epifcopatus; fed vocatur Archiepifcopatus,
quia habet fub fe tres Conventus nempe, 1. Vanſtan. 2. Ur-
Zavanch. 3. Mufahbiuruvanch. Diftat ab Egmiathin 12.
leucis verfus Meridiem Orientalem, non longè à monte
Ararath.
Oufcohvanch, Epifcopatus, cujus Epifcopus Dominus
Ufcan Anno 1670. qui hæc mihi dictavit.
Præter hos 17. vel 18. Epifcopatus Suffraganeos Patri-
archatûs Egmiathin, fequentes Abbatiæ aut Monafteria
Ordinis S. Bafilii.
Surb-Aftuafafin, id eft, Sancta Dei Genitrix in Provin-
cia Ararath, alio nomine vocatur Niggara, quod eft nomen
villæ, in qua erat Monafterium, & Surb-Aſtuafafin nomen
eft Ecclefiæ.
Surb-Aftuafincal, Monafterium etiam deletum, 2. leucis,
diftans à Niggara.
Præterea tres funt Conventus, Monialium S. Bafilii in Ar-
menia.
Armenaperkhich dicitur Archiepifcopatus, quia habet
fub fe multa Monafteria: fed verè eft tantùm Epifcopatus
fub Egmiathin. Monafteria illa funt Hogevanch, Mafetos
Vardapiet, & alia deftructa:
Agulii Archiepifcopatus in Provincia Golthan prope
Naxuvan, à quo diftat 15. leucis versùs Orientem Meridi-
onalem. Nullos habet fub fe Epifcopatus, quia funt de-
ftructi, fed tantùm hos 5. Conventus S. Bafilii, 1. Hamaf
ravanch, Ecclefia eft Surb-Mefrop. 2. Beftuvanch, Ecle-
fia eft Surb-Ufcan. 3. Eft Pharracuvanch, Ecclefia elt
Surb-Stephanus & Surb-Jacob. 4. Tfenuvanch, Ecclelia
elt Surb-Stephanus. 5. Eft Surb-Joannes.
Acthamar, feu Altamar, Archiepifcopatus in infula La-
cûs magni Varaſpunacani. Habetur Archiepifcopus Schil-
maticus à Patriarcha Egmiathin & Ecclefià Armenà, quia
ab annis 500. & ampliùs dicit fe Patriarcham contra decre-
tum Ecclefiæ Armene. Habet fub fe 8. vel 9. Epifco-
p
patus,
186
A List of Churches.
patus, ferè omnes circa Lacum Varaſpuracani & Van,
nempe Safan, Gaſgi, Bafti & alios, nec non aliquos Con-
ventus. Ecclefiæ verò paulatim collapfæ ruinis non reæ-
dificantur fub Tutcis
Bafti Epifcopatus, Gafgi Epifcopatus, Safan Epifcopa-
tus. N. N. N.
Amenaphreic, vel Ameniaperkhik Archiepifcopatus, id
eft, omnium redemptor, eft Monafterium in quo Archi-
epifcopatûs fedes in Provincia Ararath, juxta civitatem
Garni 10. leucis diftat ab Egmiathin versùs Orientem.
Gubernat civitatem Erevan, quæ eft circiter quatuor mille
domorum, à qua diftat 5. leucis. Dicitur Archiepifco-
patus, quia habet ſub ſe multos Conventus, Chogevanch,
Mafctos, Vardapiet & alios deletos: fed verè eft tantùm
Epifcopatus fub Egmiathin.
Bardulimeos, Archiepifcopatus, id eft, S. Bartholoma-
us in Provincia Hacbac: habebat olim Epifcopatus ſub ſe,
qui nunc funt deſtructi: nunc autem eft Suffraganeus Ar-
chiepifcopatus maximi Van.
Betchnu, vel Bgnu, Archiepifcopatus in Provincia
Salcunus-Stuer, antea magna civitas, nunc deſtructa à
Perfis, octo leucis diftans ab Erevan versùs Septentrionem:
habet fub fe Epifcopatus fequentes.
1. Hair-Johan, vel Hairuvanch, Epifcopatus in Pro-
vincia Gelarchuni.
2. Kietcharvaſvanch, Epifcopatus in villà Provinciæ
Salcunus-Stuer.
3. Schalvachuvanch Epifcopatus: deleta civitas & Epif
copatus: nullus Monachus fupereft in Conventu.
Sevan, Epifcopatus in Provincia Salcunus-Stuer.
Karienufvanch Monafterium S. Bafilii fub Archiepifco-
patu Beſenu.
Cæfarea, Archiepifcopatus Provinciæ Cappadociæ: ha-
bet tantùm duos Suffraganeos.
1. Surb-Aſtuaſaſin, Sta. Dei Genitrix, Epifcopatus 3.
leucis diftans à Cæfarea versùs Meridiem.
2. Hifia Epifcopatus, 6. leucis versùs Septentrionem
diftat à Cæfarea : ibi etiam eft Monafterium Ordinis S. Ba-
filii, quod dicitur Surb-Sargis, S. Sergius.
Surb-Carapet, Archiepifcopatus, vel Karapiet, id eft,
præcurfor S. Joannes, in provincia Taron, Vulgò Muſe
propè Bitlis. Habet fubfe
1. Matnavanchmfcu, Epifcopatus in eadem Provincia.
2. Bitlis, Epifcopatus in eadem Provincia.
Cpar,
A List of Churches.
187
Cpar, antè Archiepifcopatus, nunc deletus, & Pro-
vincia propè civitatem Ranni & Provinciam Sciracvam
Armeniæ magnæ.
Derganavanch, Archiepifcopatus in Provincia Dergan
inter Arzerum & Arfingam: ſubjecta Turcis eft illa regio.
Fahrapat, vel Ferah-bat, vel Ferawavu, Archiepifco-
patus, vel potiùs Epifcopatus in Provincia Manfanderam.
Surb-Grigor, id eft, S. Gregorius, Archiepifcopatus, idem
qui vocatur Lufavaric, & idem Monafterium in Provincia
Čarin vel Arzerum. Vocatur quoque Archiepifcopatus
rzerum, nam Monafterium Lufavarich diftat tantùm
leucâ versùs Orientem ab Arzerum.
Ar
1. Surb-Aftuafafin S. Dei Genitrix, Epifcopatus in Pro-
vincia Karin: diftat autem 4. leucis versus Orientem Sep-
tentrionalem ab Arzerum.
2. Ginifuvanch, Epifcopatus fub Turcis: diftat 8. leu-
cis versùs Occidentem ab Arzerum.
3. Mamruanavanch, Epifcopatus in Provincia Mamru-
am prope civitatem Ohtic.
Hacbat, Archiepifcopatus magnus in Provincia Arme-
niæ Faſcir, vulgò Lorri: diftat Hacbat 20. leucis circiter
versùs Meridiem Orientalem à Tiplis. Habet Suffraga-
neos.
1. Goruvanch, Epifcopatus in Provincia Gori prope
civitatem Gori in regione Georgianorum.
2. Hacartinwanch, Epifcopatus deletus.
3. Macaravanch, Epifcopatus deletus.
Hamith, Archiepifcopatus, feu Caracmit, fed Syri
Chaldæi & Armeni vocant tantùm Hamith. Car, linguà
vulgari fignificat nigrum; & quia fita eft ad radicem mon-
tis in quo funt multæ partes nigræ, ideo dicitur Car-Ha-
mith. Armeni volunt effe antiquam Tigranatenfem. Ibi
fedet quoque Patriarcha Syrorum Jacobitarum ab anno
1662. qui fedebat ante in Orfa. Sedet quoque ibi Suffra-
ganeus Epifcopus Patriarchæ Neftorianorum, qui nunc
feder in Elchong, 8. leucis diftante versùs Septentrionem
à Mozul feu Ninive antiqua, ut fert illorum Traditio. Ha-
bet Suffragancos Epifcopos
1. Ael, vel Agel, diftat unâ leucâ ab Hamith.
2. Arcni, diftat 2. diebus ab Hamith.
3. Balu Epifcopatus, diftat ab Hamith 3. diebus.
4. Edefia Epifcopatus, diftat 4. diebus ab Hamith
versùs Meridiem Occidentalem.
5. Germuc Epifcopatus, 3. diebus diftat ab Hamith.
6. Merdin
188
A Lift of Churches.
6. Merdin Epifcopatus, Orientis Meridionalis refpectu
Hamith.
7. Senchufe, Epifcopatus diftans ab Hamith 4. diebus.
8. Thulguran Epifcopatus, diftat ab Hamith 2. diebus.
Harberdu, vel Harberd Archiepifcopatus in Provincial
Harberd, Ecclefia aut Monafterium eft Surb-Aftuafafin
prope Hamith ipfi Occidentalem: habet fub fe 4. Epifco-
patus & 3. Conventus, quorum nomina ignorabat D. Ar-
chiepifcopus uskan.
Hifpahan, vulgò Armenis Sphuhun, Archiepifcopatus,
regia civitas Perfarum à tempore tantùm Scha-Abas, qui
Armenos plurimos collegit in parte civitatis, aut ſuburbio
quod dicitur Gulfa, aliis Ciolfa, in quo funt Armenorum
Ecclefiæ 20. 1. Surb-Aftuafafin. 2. Surb-Nicolaus.
3. Surb-Jacub. 4. Surb-Amenaphreic, id eft, omnium
redemptor, & eft Monafterium S. Bafilii. 5 Surb-Grigor.
6. Surb-Johan. 7. Amirrafthenefi. 8. Karametichens.
9. Portuens. Ic. Norafcencim. II. Karachein.
S. Jacub. 13. Anapatinn. 14. Erevanefeos magnus. 15. Ere-
vanefeos minor. 16. Gazge. 17. Schfapanin. 18. Ckocin.
19. Eft Conventus Monialium. 20. Chogia Abedik.
12.
In Gulfa vel Ciolfa & Erevan, villa vicina Hifpahan,
funt circiter octo mille Armeni ferè omnes mercatores.
Haber Suffraganeos.
1. Pharia, Epifcopatus versùs Occidentem: diftat ab
Hifpahan tribus circiter diebus.
2.
Karmiuvanch Archiepifcopatus, id eft, ruber Conven-
tus, quia lapides funt rubri, eft in Provincia Ecegazor:
diftat ab Erevan & Naxuvan 2. diebus. Habet Suffraga-
neos.
1 Capifvanch, Epifcopatus & Monafterium S. Bafilii
propè civitatem Capis, quæ nunc eft deſerta.
Caputufvanch, id eft, cærulei coloris Monafterium aut
atri in Provincia Ecegazor: nunc non eft Epiſcoparus, fed
tantùm Monafterium: olim erat Epifcopatus.
2. Derbavanch, Epifcopatus Provinciæ Ecegazor.
3. Hermonivanch, Epifcopatus Provinciæ Ecegazor.
4. Azpter, Epifcopatus Provincia Sabhuniffor: diftat ab
Erevan versus Orientem circiter 20. leucis.
Machienufvanch, Archiepifcopatus propè villam Ma-
chienus in Provincia Gelarchuni: diftat versùs Orientem
15. leucis
A Lift of Churches.
189
15. leucis circiter ab Erevan: nullos habet fub fe Epif-
copatus, quia funt deftructi & Monafteria.
Macu, Archiepifcopatus magnus in Provincia Artaz:
in Cathedrali Ecclefia eft Corpus S. Thaddæi. Habet
fub fe
1. Auhar, Epifcopatus: diftat versùs Meridiem Orien-
talem à Macu 5. diebus.
2. Hoi, Epifcopatus: diftat versùs Meridiem à Macu
2. diebus.
3. Jormi, Epifcopatus: diftat unà die à Tabris, tribus
verò versùs Orientem Meridionalem à Macu.
4. Maratha, Epifcopatus ad Occidentem Tabris. Ibi
fedebat Epifcopus Italicus à 300. annis, & vertit multos
libros Armenicè, & fecit multos Vardapiet.
5. Salmaft, Epifcopatus propè Maraga.
Surb-Narcavea, id eft, S. primus Martyr Stephanus,
Archiepifcopatus versùs Meridiem Occidentalem: diftat
12. leucis à Naxuvan: Suffraganeos habebat olim multos
& Monafteria; fed præter Aftapat omnia funt deſtructa.
Olim Gulfa d'Hifpahan erat fub ditione Archiepifcopi,
1. Aftapat, vel Surb-Stephan, cui Ecclefia eft dicata.
2. Nachiovan.
Surb-Ufcan, id eft, fignum Sta. Crucis, quia ibi eft
pars Sanctæ Crucis: eft idem Archiepifcopatus quàm Se-
bafte fub Turcis. Habet fub fe
1. Azptiruvanch, Epifcopatus Provinciæ Afcharu.
2. Andreafic, Epifcopatus Provinciæ Acfcan: Ecclefia
eft Surb-Aftuafafın.
3. Surb-Hrefctacaper, id eft, S. Archangelus, Epifco-
patus in Sebaftia.
Sanachim, Archiepifcopatus in Provincia Tafcir, vel
Lorri, versus Tiplis: qui erant fub illo Epifcopatus &
Conventus, funt deftructi.
Scammachi, vel Acuanis, Archiepifcopatns propè mare
Cafpium: quierant fub eo Epifcoparus & Conventus,
funt deftructi.
Tathevanch, Archiepifcopatus, magnus in provincia
Kapan. Habet fub tè
1. Mecri Epifcopatum.
2.3.4. Sunt ali Epifcopatus, quorum non recordatur
D. Uskan. Habet etiam Archiepifcopus Tathevanch fub
fe Monafteria.
P 3
1. Surb
190
A List of Churches.
1. Surb-Carapiet.
2. Tanzapharac.
3. Vagathevanch.
4. Anapat, in quo funt plufquam centum Eremitæ in
deferto.
5. 6. Duo Conventus Monialium, unus Schriher, alius
Zanzaparach.
Thivatavanch, id eft, S. Anna, Archiepifcopatus pro-
pè civitatem Thucat vicinam Amafiæ, olim Eudochia
versùs Occidentem Septentrionalem, diſtat ab Egmiathin
150. leucis circiter. Habet fub ſe
1. Nazianzenum, Epifcopatus fub Turcis.
2. Marzuanavanch, Epifcopatus provinciæ Marzuan
fub Turcis.
3. Neucæfaria, Epifcopatus fub Turcis.
Van, Archiepifcopatus magnus, idem qui & Varach,
eft Conventus in quo fedet Archiepifcopus, & Van eft ci-
vitas vicina juxta Lacum magnum Varaſpuracani. Haber
fub fe Suffraganeos
1. Arces, vel Arcifcuvanch, Epifcopatus, feu Argens
prope Lacum magnum.
2. Clath, Epifcopatus, feu Chelath juxta Lacum..
3. Ctufuvanch, vel Ctus, juxta Lacum versùs Occiden-
tem: ibi funt tres Conventus Monachorum & Eremita-
rum, quibus præeft Epifcopus.
4. Lim in ipfo Lacu versus Occidentem, Epifcopatus.
5. Uftan, Epifcopatus versùs Septentrionem laci Va-
rafpuracani.
6. Hufanus Epifcopatus.
S. Ephannivanch, Monafterium tantùm prope Van.
Virap, id eft, caverna vel abyffus, in qua S. Grigor
latuit & vixit 13. annis: ibi celebratur Miffa: eft tantùm
Epifcopatus fub Egmiathin, à quo versùs Meridiem Ori-
entalem circa Ararath diftat 12. leucis; fed dicitur Ar-
chiepifcopatus, quia fub fe habet tres hos Conventus.
Vanftan.
1.
2. Uzavanch.
3. Muſcacbiurvuanch.
Subfcripfi Ufcanus Epifcopus Ufchavanch & Var-
dapiet ac Vicarius generalis in Armenia, figil-
lumque appofui.
A Cas
A Catalogue of Books Printed for Henry
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TH
HE Cafe of the Church of England, Briefly and
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the Church, by Divine Right. III. The Inftitution of
Epifcopal Superiority, by Divine Right. By Samuel Par-
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The Song of Songs; being a Paraphrafe upon the moſt
Excellent Canticles of Solomon, in a Pindarick Poem. By
John Lloyd. A. M. Late of Wadham College in Oxon.
To which is annext another Pindarick Ode, being an
Hymn on the Works of the Six Days, by the fame Au-
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Authour's Impartial thoughts of each of them. And his
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Rule of Faith to confift. The fecond Edition enlarged
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A Catalogue of Books.
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