fact which he relates it is not to be thought strange that Gulielmus Tyrius hath fallen into the same mistakes Eutychius says M. Nairon affirms that Maron the Monothelite lived in the time of the Emperour Mauritius and nevertheless Monothelism was not as yet known at that time But if the Authority of the Arabian Historians be rejected because of their not being exact in Chronology there is not one of them but must be wholly laid aside The Authority of Gulielmus Tyrius is not so much made use of in the matter in hand for what he relates out of the Annals of Eutychius as for his own Testimony speaking of a thing that happened in his own time under Aymeric Patriarch of Antioch who made the Maronites of that Countrey abjure their pretended Errours There is no likelyhood of truth in the story that M. Nairon alledges and which hath been already mentioned by (1) Quaresm in dilucid Terrae sanctae Quaresmius to wit that Maron went from Antioch to Rome with a Legat or Envoy of Pope Honorius who created the same Maron Patriarch of Antioch because of his Orthodox faith I pass over some other Acts of this nature which are not to be found but in Arabick Books written since the Reconciliation of the Maronites to the Church of Rome The least knowledge in Ecclesiastical History is enough to convince us that these Histories have no ground in Antiquity and that the Maronites and other Eastern People who are unskilfull Criticks in Historical Learning have referred to Ancient times what hath been onely in use amongst them for some latter Ages According to this Principle we must not easily give credit to the Authority of Johannes Maron whose (2) Joan. Maro Comm. in Liturg St. Jacobi Commentary upon the Liturgy of St. James is not so very Ancient as some would have it seeing it contains matters of fact that are Posteriour to it by many Ages After all the Maronites who pretend to have always preserved the Purity of their Faith cast the errours that are to he found in the works of their own undoubted Authours upon their Neighbours who were Hereticks that had sown these errours amongst them and who had even won over to their Sect some of the Maronites themselves And so though the Maronites pretend that they have always preserved the true Faith yet they cannot deny but that some of their Nation have entertained the Sentiments of the Jacobites (1) Petr. in Epist Arab. ad Card. Caraff Anno 1578. Peter Patriarch of the Maronites in a Letter which he wrote to Cardinal Carraffa says that the errours which occur in their Books ought to be imputed to their Neighbours but the (2) Steph. Petr. in Epist ad Faust Naw Ann. 1674. present Patriarch writing to M. Nairon affirms that they have preserved many Books that are free from all these errours and gives us hopes of a Volume of Oriental Liturgies which he pretends to reconcile with the Latin Mass That must needs be a very usefull Work and will clear to us a great many matters of Fact concerning that affair which lye as yet wrapt up in obscurity CHAP. XV. Of the Religion and Customs of the Mahometans THE Religion of the Mahometans being for most part but a medly of the Christian and Jewish Religions we have thought it pertinent to give an Abridgment thereof in this place to the end that they who travell into the Levant may lay aside a great many prejudices that they have conceived against that Religion and that they may consider that it is indebted to the Jews and Christians for all the good that is in it especially in relation to Morality Mahomet who was perswaded that all Religion ought to be founded on the word of God and not upon the Dictates of Men was obliged to take to himself the Title of God's Messenger and the more to impose upon Christians he feigned himself to be that Paraclet or Comforter promised in the Gospel 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 also to gain the Jews and of these two to make but one more perfect Religion he hath brought into his pretended Reformation a great part of Judaism and that makes the Mahometans pretend that the two Laws aswell that of Moses as that of Our Saviour are at present abolished and that so Men are obliged to embrace Mahometanism if they would be true Believers They consess that both these Laws have been grounded upon the word of God but still add that they are no longer in force since he hath empowered Mahomet to reform Religion There are even some Mahometans who affirm that neither the Jews nor Christians can have certain and infallible Principles of their Religion because their Sacred writings have been corrupted The Jews say they lost their Law and all their Holy Books during the time of the Captivity in Babylon and what they call Canonical Books are not so indeed but onely some scraps of those Ancient Books which the Jews have pieced together as well as they could after their Captivity As for the Christians they say that the Books of the New Testament have been corrupted by the different Sects that have arisen amongst the same Christians Mahomet then feigned that during the space of 23 Years God sent him by the Ministery of the Angel Gabriel a certain Number of Pieces of Writing whereof he composed 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 among the Jews besides the 24 Books of Scriture there is also the Talmud which contains their Traditions so the Mahometans have their Assonna that declares to them the Traditions which they are to follow They have likewise Expositions on those Books to which they submit and besides they distinguish aswell as we that which is of Precept from that which is onely Advice The Chief Article of their Belief is founded upon the Unity of God and therefore it is their ordinary saying There is no other God but God God is one and they call those Idolaters who acknowledge any Number in the Deity thereby condemning the Trinity of Persons which the Christians acknowledge to be in God The second Fundamental Article of their Religion consists in these words Mahomet is the Messenger of God By that they pretend to exclude all other Religions because they say that Mahomet is the most excellent and last of all the Prophets whom God was to send to Mankind And as the Jewish Religion was abrogated by the coming of Jesus Christ so in their Opinion the Christian Religion was not to subsist any longer after the appearance of their Prophet Mahomet They who introduce a new Religion ought to shew some Miracles that so their words may be the better believed And therefore the Mahometans attribute some to
Belief and Customs of the Modern Greeks SEEING all the Sects that are at present in the Eastern Countries have sprung from the Greeks and that excepting some particular Points for which they have separated from them they agree in the rest of their Belief and Ceremonies it is necessary that we treat first of the Religion of the Greeks before we come to those others that depend upon it The Greek Church subject to the Patriarch of Constantinople was not always of that vast extent to which it attained after that it pleased the Eastern Emperours to lessen other Patriarchates for greatening that of Constantinople which they could the more easily do because their Power as to things of that Nature hath been far greater than that of the Emperours of the VVest and that for erecting of new Bishopricks or granting new Rights and Jurisdictions they stood but very little on the consent of Patriarchs whereas in the Western Church the Popes by Degrees have become Supreme in these Affairs and Princes must now have their recourse to them There are several Lists of Churches which are subject to that of Constantinople but because they are ancient and do not sufficiently 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 Nilus Doxapatrius (1) See the Lists that are at the End of the Book A. and related by Leo Allatius And the other mentioned in the Letter of Mr. Smith (2) In the same Place B. concerning the Present State of the Greek Church which he assures us he had from some Greeks of Constantinople Both these Lists are in Greek and Latin subjoined to the end of this Treatise Let it now suffice us to observe here that most of the Greek Metropolitans still retain certain Dignities or Titles of Honour which distinguish them one from another so that when the Patriarch of Constantinople writes to the Archbishops nay and to some Bishops he never fails to give them their Titles even in the miserable State to which they are at present reduced The Greeks in all times have been nice in distinguishing themselves by Titles of Honour and by lofty and magnificent Names which by many is attributed to an Oriental vanity whilst they who are more sparing in Censure will attribute it to their Politeness and Civility Though the Church of Constantinople hath lost the great Splendour which it enjoyed under Christian Emperours yet the Churchmen still take to themselves Titles of Honour and Pompous Names of which they are proud Nor are the Monks and Religious free from that Ambition And that 's the reason why Modern Greek VVriters attribute commonly to themselves such kinds of Titles and prefix them to their Books as for instance Doctour of the Great Church and the like which do not always excuse 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 sad State wherein we see it at present the Latins have imposed many things upon them without cause and the Emissaries have often called them Hereticks without any ground But at length some Learned Men at Rome under Pope Urban VIII perceived the ignorance of the Latin Divines that condemned for Heresie what ever they had not learnt in their Schools This hath been already observed by an Authour who published his Travels to Mount Libanus with some pretty large Remarks wherein he explains the Theology of the Eastern Churches That Authour alledges that the Latins often accuse the Greeks of Innovation without any reason and that if Theology were traced to its source it would be found that the Greeks have stuck closer to Antiquity than the Latins have done We have of late some learned VVorks on that Subject which seem to have been composed by an Authour that hath solidly refuted what the ablest Protestants of France alledged in that matter However I think the Authour of the Notes upon Gabriel of Philadelphia hath come nearest the Truth by keeping a mean betwixt both Parties and distinguishing 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 confesses that the former agree more with the Latins than the other at least as to the manner of Expression The Authour of the Remarks on the Voyage to Mount Libanus hath gone farther for the 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 besides that their minds being raised but little above Popular traditions they take no pains to search for Divinity in its Original Nay he adds that the VVorks of Gabriel Archbishop of Philadelphia though he be in the Number of those 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 method and expressions P. Morin was also of that opinion when in his VVorks of Penance and Ordinations he speaks of the Archbishop of Philadelphia If we follow that Principle which is very well grounded in these 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 inserting the Catalogue which Caucus Archbishop of Corfou hath made of the Errours which he imputes to them and by adding at the same time some necessary Reflexions for distinguishing what is true from what is false in that matter which hath been variously treated by different Authours (1) Caucus in Hist de Graec. recentiorum Haeresibus Caucus a Noble Venetian and Archbishop of Corfou in the Book that he wrote concerning the Errours of the New Greeks dedicated to Pope Gregory XIII observes the following Errours I. They re-baptise all the Latins that embrace their Communion II. They delay the Baptism of Children untill the third fourth fifth sixth tenth and eighteenth Year of their Age. III. Of the seven Sacraments of the Roman Church they admit not Confirmation nor Extreme Unction IV. They deny Purgatory though they pray for the Dead V. They acknowledge not absolutely the Primacy of the Pope VI. They deny that the Church of Rome is the true Catholick Church and that she is Mistress of all other Churches They even prefer their own Church before the Latin Church and on Holy Thursday excommunicate the Pope and all the Latin Bishops as Hereticks and Schismaticks VII They deny that the Holy Ghost proceeds from the Father and the Son VIII They refuse to adore the Holy Sacrament in the Mass of Latin Priests who consecrate in unleavened bread according to the ancient Custome of the Roman Church confirmed by the Council of
well the change of the Bread and Wine into the Body and Bloud of Christ and that it suited every way with their Belief And which is most 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 some Divines of the Church of Rome who unjustly accused them of Idolatry It is moreover objected that since Gabriel of Philadelphia the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs not in the books of other Greek Writers nor yet in the two Synods of Constantinople held against Cyrillus Lucaris but that Objection seems to have less ground than the former In the year 1635. there was Printed at Venice under the Name of a Greek Monk and Priest called Gregory a small Abridgment of the Divinity of the Greeks by way of a Catechism where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely to be found but the manner also how Transubstantiation is made is therein declared at length The Authour shewing the difference betwixt the Eucharist and the other Sacraments says that the other Sacraments contain onely Grace whereas (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. in Synopsi Dogmat. Ecclesiae the Eucharist contains Jesus Christ present and that it is for that reason that the change which is made in that Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transubstantiatio This Greek takes the Title of Protosyncelle of the great Church and resided in a Monastery of the Isle Chios In his Preface he acknowledges himself indebted for the best part of his Work to George Coressius whom he calls one of the Learnedst Divines of his Church and who in effect takes the Title of Divine of the great Church being besides a Physician by Profession This Coressius who bitterly wrote of the Errours of the Latins prefixt his approbation to that Book affirming (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it contains nothing but true and Orthodox Doctrine Besides this Work there was a far more considerable Book written in the year 1638. by Meletius Syrigus against the Confession of Faith attributed to Cyrillus Lucaris Patriarch of Constantinople which was Printed in Greek and Latin at Geneva The Title of that Book which was not Printed runs in these Terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authour vigorously refutes that pretended Confession of the Eastern Church by a great many Arguments taken from the Fathers and other Ecclesiastical writers down to our times and makes it evidently appear that the Confession of Cyril hath been taken out of the Works of Calvin then towards the End of his Book he adds a particular Dissertation about the word (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transubstantiation and by many instances shews that though that word was not anciently used yet there was reason for making use of it or some such at present because of Hereticks And for the better Explication of the change that is made in the Sacrament of the Eucharist you may consult that (3) See the Collections at the end of this Book D. Dissertation subjoined to this Book in Greek which Mr. Arnaud hath inserted in French in his last Tome of the Perpetuity We have besides two Editions of the Book of Agapius a Greek Monk of Mount Athos the first Printed in the Year 1641 and the second in 1664. both at Venice with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation of Sinners Though that Authour still retains the ancient words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like yet in formal Terms he asserts Transubstantiation and acknowledges that Jesus Christ (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agap Monach. Graecus hath hid as under a Veil the Divine Substance under the Accidents of Bread and Wine I omit the many Miracles that the same Agapius mentions to prove the Truth of Transubstantiation because these Miracles whether they be true or false make nothing to our purpose To the Monk Agapius we may join Michael Cortacius of Crete in the Sermon which he preached and dedicated to the Patriarch of Alexandria That Sermon was Printed at Venice in the Year 1642. with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Discourse concerning the Dignity of Priesthood In that Discourse Cortacus compares the Priest with God and amongst other things says that as (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mich. Cortac Serm. de ign Sacerd God hath changed the Water into Wine so the Priest changes or to use his word transubstantiats the Wine into the Bloud of Christ Besides he declames against those that believe not the truth of that Mystery and the better to distinguish them he calls (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luther a wicked and abominable Heresiarch and Apostate who by his Doctrine had seduced an infinite Number of People After all we ought not to be surprised to see a Greek inveigh so bitterly against Protestants nor infer from thence that that Sermon hath been suggested to him by some Latin Monk an Enemy of theirs They who know what happened at Constantinople under the Patriarchate of Cyrill a great Favourer of Protestants and who engaged a great many Bishops in that Party will not at all be astonished 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation of Gabriel of Philadelphia It may be said with better reason that there are but very few that have not made use of it since that time And had I been so 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 Constantinople against Cyrillus Lucaris make no mention says Mr. Smith of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he infers that they purposely forbore it that they might not countenance a Novelty there cannot be a worse grounded Objection The business of these two Synods was to condemn some Propositions published by Cyrill in name of the Eastern Church And so these Synods thought it enough to mention the Propositions of Cyrill in his own Terms and to Anathematise them If Cyrill in his pretended Confession of Faith had made use of the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishops of these two Councils would not have failed to have made use of it These are the Terms of the first Synod held under Cyrill of Borrhea in the Year 1638. (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anathema to Cyrill who teaches and believes that the Bread and the Wine which are upon the Altar of Proposition are not changed into the real Bloud and Body of Christ by the Benediction of the Priest and the Descent of the Holy Ghost That alone is a convincing argument that among the Greeks the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same as the new word 〈◊〉
THE Critical History OF THE RELIGIONS AND CUSTOMS OF THE EASTERN NATIONS Written in French by the Learned Father SIMON And now done into English by A. LOVELL A. M. LONDON Printed by J. Heptinstall for Henry Faithorne and John Kersey at the Rose in St. Paul's Church-Yard MDCLXXXV THE TRANSLATOUR TO THE READER IF at anytime a Book of this nature hath been usefull it seems now to be necessary when most men think themselves obliged to make a bustle for proselyting 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 disguise of Conformity And therefore to prevent the mistakes and disappointments that those who labour about so good a Work as the Vniting of Christians under one and the same Belief may meet with from Prejudice Interest 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 complemented out of their Perswasions nor look upon them as Friends who would impose upon them for friendship sake what is inconsistent with their Principles It were to be wished indeed that all men were of one mind if Providence which governs the World thought it convenient it should be so but since it hath been foretold that Offences must come it were to be desired at least that all knew the minds one of another that so they might rightly understand how to rectifie mistakes or confirm the truth amongst men In order to that usefull discovery probably none of those many who have laboriously sifted the truth by their Criticks deserve the Title of Candid and Impartial Judges better than Father Simon the Learned Authour of this Treatise who through the whole Book has employed his great Talent with so much Integrity and Disengagedness that one may say of him Amicus Papa Amici Graeci Amici Latini sed magis 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 English especially seeing the whole design of it is to clear matter of fact from mistakes and aspersions and the Belief and Practice of the Eastern Christians from the Erroneous Notions that at this distance may be given us of them by the Travellers and Writers of all sorts And though the Authour discourses largely of Transubstantiation as being the belief of the Greek Church the Reader will easily perceive that he never meant to enter into the merits of the cause and to dispute the truth of the Doctrine which peradventure may seem in the Author's Opinion very difficult to be attempted by Humane Reason but barely to assert and relate matter of fact which it is fit all should 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 opprest People seeing Protestants that weigh things are not startled or moved by the same belief which they know to be maintained and professed in the Church of Rome a Church far more conspicuous both for Freedom Wealth and Learning than that of the forlorn Greeks The truth is the Learned Authour of a Discourse lately published against Transubstantiation manages the Controversie much better and reasons more closely to the point when amongst his other Arguments he assigns the time that that Doctrine came to be established in the Church to be when Image-Worship was enjoyned 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 Superstitious in Image-Worship have ever since entertained that belief seeing no attempt was ever used before the Reformation to convince them of the contrary Since then the onely design of this Book is to relate matter of Fact and to clear the truth from mistakes I Question not but that it will be so well taken that even those Ingenious Persons who have asserted in Print some 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 since they or their Friends want not Learning to defend the truth they cannot be suspected to want Modesty and Sincerity if convinc'd to acknowledge a mistake A. LOVELL A Table of the Chapters of this Book and of the Pieces subjoyned to it CHap. I. Of the Belief and Customs of the Modern Greeks Page 1. Chap. II. Of Transubstantiation Whether it be acknowledged by the Greeks who are commonly called Schismaticks p. 33. Chap. III. Of the Adoration of the Sacrament of the Eucharist Whether it be in use amongst the Greeks p. 57. Chap. IV. Of the Belief of the Melchites p. 61. Chap. V. Of the Belief and Customs of the Georgians or Iberians and of those 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 Nestorians p. 74. Chap. VIII Of the Indians or Christians 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 Cophties p. 110. Chap. XI Of the Belief and Customs of the Abyssins or Ethiopians p. 118. Chap. XII Of the Belief and Customs of the Armenians p. 123. Chap. XIII Of the Belief and Customs of the Maronites p. 131. Chap. XIV A Supplement to what has been said concerning the Maronites p. 144. Chap. XV. Of the Religion and Customs of the Mahometans p. 148. A List of the Churches depending on the Patriarchate of Constantinople Composed by Nilus Doxopatrius and related by Leo Allatius Lib. 1. de Cons Eccl. Occid Orien c. 24. p. 165 Another List of the Churches depending on the Patriarchate of Constantinople Published by Mr. Smith in his Discourse of the Present State of the Greek Church p. 171. The Testimony of Gennadius concerning Transubstantiation taken out of a manuscript Book of Meletius Syrigus against the Confession of Faith Published under the name of Cyrillus Lucaris Patriarch of Constantinople p. 174. An Extract from a Manuscript Book whereof the Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 176. An Extract of M. Claude's Copy of a Manuscript Letter attributed to Meletius Archbishop of Ephesus and pretended to have been written to some Divines of Leyden p. 183. A List of the Churches depending on the Patriarch of Armenia residing at Egmiathin which was dictated by Uscan Bishop of Uscavanch Proctor General to the Patriarch p. 184. THE Critical History OF THE Belief and Customs OF THE EASTERN NATIONS CHAP. I. Of the
not It is enough that they are in practice to make them pass for Apostolical And seeing there are but few able Men amongst them they are incapable of Judging whether or no their Traditions be really founded on Antiquity One of the Ceremonies which hath most astonished the Latins is that which they observe with great Pomp in respect of the Mysteries when they are upon the little Altar which they call the Altar of Proposition and that before the Consecration For which is surprizing they render Extraordinary Honours to the Bread and Wine before they are consecrated and onely barely blessed Amongst their Ceremonies which are onely grounded on Tradition but Apostolical may be reckoned most part of their Sacraments because as we have observed before they do not believe that Jesus Christ was the immediate Authour of them All these Sacraments are accompanied with a great many Ceremonies because they are perswaded that too much external respect cannot be given to Holy things And therefore they Celebrate their Liturgy and other Offices with far greater Pomp than the Church of Rome doth They have besides a great many Books of their Offices but no Breviaries for the use of private Persons as the Latins have because say they the Office ought to be said publickly in the Church and not privately in a Chamber (1) Jan. Nic. Erythr in Pinacoth Francis Arcudius having thought fit to make a kind of Breviary for the use of the Greeks which he compiled out of their Books of Offices met not with the Satisfaction that he proposed to himself for the Greeks despise that Breviary and there are none but the Monks of St. Basil of the Monastery of Crypta Ferrata Fifteen Miles from Rome who use it in their Travels We shall not insist longer on the Ceremonies of the Greeks for it requires a whole Volume to describe them fully Most part of these Ceremonies have a Mystical Sense if we will Credit some of their Doctors who have written on that Subject But all Men know that there is nothing worse grounded than that Mystical and Allegorical Divinity I could rather have wished that I could have represented here in Abridgement the Singing and Musick of the great Church of Constantinople but besides that that would be too tedious there would be need also of a great many Figures I shall onely add by way of Supplement a Discourse concerning belief of Transubstantiation which is at present no less known to most of the Greeks than it is to those of the Church of Rome CHAP. II. Of Transubstantiation Whether it be acknowledged by the Greeks who are commonly called Schismaticks * THough this Question hath been largely handled by Mr. Arnaud in his Books against Mr. Claude yet it still lies under great difficulties Nay there are a great many especially amongst the Protestants who do not altogether credit the great number of Attestations produced by that Doctour in his Book of the Perpetuity because say they he gives onely a Vulgar Translation of all these Attestations without publishing the Originals and it may be they have been ill Translated besides that say the same Protestants some things are to be found in these Testimonies which are no ways the Belief of the Greeks and which by consequent give occasion to doubt of the Sincerity of these Records Wherefore some Jesuits have had a design of publishing more Authentick Attestations and in the same Languages they have been made in which will certainly be of great use However till that be done I shall here produce some Proofs of the Belief of the Greeks concerning Transubstantiation which in my Opinion ought to be preferred before all the Attestations that can be brought from the Levant because the Jesuits will not onely be suspected by Protestants but they will not fail also to say that these Attestations have been gain'd by artifice and that the modern Greeks may be made to doe any thing for Money whereas Testimonies taken out of Books that have been composed by Greeks before these Disputes are Proofs that cannot be excepted against Mr. Arnaud who saw the Force of such Proofs objected to Mr. Claude the Authority of Gabriel Archbishop of Philadelphia who in formal Termes asserts Transubstantiation in the same manner as the Latins do But seeing he had not the Book of that Authour he took it altogether upon the Testimony of Cardinal Perron who cited it in his Book of the Eucharist from whence Mr. Claude hath taken occasion to reject that Authority as being suspect in as much as the Cardinal who mentions commonly the Greek words of the Authours whom he cites related onely in French the Testimony of that Archbishop Monsieur Claude eluded also the Testimonies of the same Gabriel cited in Greek by Arcudius pretending that he had not Translated the words of that Greek Authour but that he had enlarged them by paraphrasing them after his way In this manner did that Minister elude many other Proofs of Fact by mere Subtilties untill Father Simon caused the Works of Gabriel of Philadelphia to be printed in Greek and Latin with many other Pieces taken out of Good Originals which cannot be called in Question * Since that Mr. Smith a Protestant of the Church of England who travelled into Greece hath published a Letter concerning the Present State of the Greek Church wherein he freely acknowledges that Transubstantiation is owned by the Greeks and that in a Confession of Faith not long since published in the Name of all the Greek Church the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same as the Latin Transubstantiatio is used These are the words of that Confession (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest hath no sooner said the Prayer called the Invocation of the Holy Ghost but that the Transubstantiation is made and the Bread changed into the real body of Jesus Christ And the Wine into his real Bloud nothing more remaining but the bare Species or appearances These are as plain and formal words as any can be and contained in a Book that is generally approved all over Greece Nevertheless Mr. Smith is so far from submitting to so Authentick and Publick a Confession that though he could not accuse the Authours of Falshood as Mr. Claude not very judiciously hath done yet he hath his recourse to other Niceties which have some shew of reason and to which it is necessary to give an answer that the Faith of the Greeks may be clearly and undoubtedly known He pretends that the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been lately invented for authorising a new opinion that Gabriel of Philadelphia is the first at least one of the first that hath made use of it that that Archbishop having lived a long time at Venice and having filled his head with School Divinity nay and being won by the Arts and Tamperings of those of the Church of Rome had asserted that by a new word which Jeremy Patriarch of Constantinople by whom he
was consecrated Bishop was wholly ignorant of He farther adds that since Gabriel of Philadelphia the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been but little used by the Greek Writers that the Synods held against Cyrillus Lucaris have forborn it that it is a word unknown to the Ancient Fathers that it is neither to be found in their Liturgies nor Confessions that in fine Transubstantiation is so far from being believed amongst the Greeks that the contrary is evidently to be proved from their Liturgy where the Symbols even after they have been consecrated and called the Body and Bloud of Christ are nevertheless at the same time (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the Antitypes of the Body and Bloud of Christ And these are the strongest Arguments that the Protestants have to object against the Modern Greeks who acknowledge Transubstantiation whereby they think to confute all the large Volumes composed by Mr. Arnaud upon that Subject This hath obliged me to examine these answers particularly and to shew the weakness of the same In the first Place it is not true that Gabriel of Philadelphia is the first Authour of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks Gennadius who lived above an Hundred years before that Archbishop and who is thought to have been the first Patriarch of Constantinople after the taking of that City by the Turks in one of his Homilies (2) See the Collections at the end of the Book C. makes use indifferently of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides he explains how it can be that in that wonderfull change there remains (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more but the Accidents of Bread without any thing of the Substance of the same Bread and that the real Substance of the Body of Jesus Christ is hid under the same Accidents I shall not here examine the particular Qualities of Gennadius and whether or not he was one of the Latinized Greeks It is sufficient that I make appear that Gabriel of Philadelphia is not the first Authour of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since it is to be found in Greek Books written above an hundred Years before him At least it cannot be said that Gabriel who makes use of it hath been corrupted by the Latins as Mr. Smith affirms without any Proof That is so far from being true that Gabriel of Philadelphia wrote a Book against the Council of Florence having openly declared himself for the Party of Mark of Ephesus against those of his Church who had adhered to that Council and besides he was linked in intimate Friendship and Interest with one Miletius a great Enemy of the Church of Rome I confess he followed his Studies at Padua where he learnt School-Divinity of which he uses the Terms in his Books But Cyrillus Lucaris who wrote a Confession of Faith in favour of the Calvinists and which he hath taken almost verbatim out of the Works of Calvin studied also at Padua and was more learned in Divinity than Gabriel who onely made use of the Terms of the Latin Divines because he thought they explained his Belief more clearly and not for authorising a Novelty That affectation of the Language of the Schoolmen which appears in all the Writings of Gabriel concerns onely the Method and Expressions and not the Substance of the Matter and so he ought not to be blamed for having introduced new Terms into his Church and instead of concluding with Mr. Smith that he hath at the same time introduced Novelties it ought on the contrary to be inferred that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeks which signifies onely a change and which is to be found in Ancient Authours is the same with the Term transubstantiatio invented by the Latins seeing a Greek learned in the Expressions both of the Greeks and Latins makes use indifferently of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same as transubstantiatio for expressing the Change of the Symbols into the Body and Bloud of Jesus Christ But Jeremy Patriarch of Constantinople who consecrated Gabriel of Philadelphia and made Learned Answers to the Divines of Wittemberg upon that Subject say they never made use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is true that Patriarch make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is Greek and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the same thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the transubstantiatio of the Latins The Divines of Wittemberg who caused his Answers to be Printed and who have no less Aversion to Transubstantiation than the Protestants of England and France have were so strongly perswaded that the Patriarch meant the Transubstantiation of the Church of Rome by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the margin opposite to that word they have placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying the same thing in the thought of Jeremy and on the margin of the Latin Translation they have placed opposite to Mutari the Term transubstantiatio The same Divines in their answer to the Patriarch shew clearly that in the question that was betwixt them they reckoned the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be changed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be transubstantiated to be synonymous Jeremy wrote to them that (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Belief of the Catholick Church the Bread and the Wine after the Consecration were by the Holy Ghost changed into the Body and Bloud of Christ To which those of Wittemberg answered (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they believed that the Body and Bloud of Christ were really in the Eucharist but that they do not believe for all that that the Bread was changed into the Body of Christ They make use of no other Terms in their Answer to express the Transubstantiation of the Latins than the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Patriarch had also employed In fine Jeremy having read the reply of the Divines of Wittemberg returns them this Answer (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Bread becomes the Body of Christ and the Wine and the Water his Bloud by means of the Holy Ghost that changeth them and that that change is above the reason of Man From whence it is easie to gather that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other such like which the Greeks commonly make use of to denote the change of the Symbols signifie the same thing as the barbarous word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath been made according to that of transubstantiatio by the latter Greeks who had read the Books of the Latins and studied in their Schools The new Greeks onely adopted that word because they thought it expressed very
〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Latin transubstantiari seeing Cyrillus Lucaris makes use of it to deny the Transubstantiation of the Church of Rome Moreover the Bishops of that Synod plainly shew what their Belief is concerning that Mystery when in the same place they Anathematize these words of Cyrill taken out of the 17th Article of his Confession (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is seen with the Eyes and received in the Sacrament is not the Body of our Lord. Can there be a clearer Argument to probe Transubstantiation than that Anathema The second Council held at Constantinople in the Year 1642. under Parthenius confirmed the Belief of the Latin Church with the same evidence as the former They do no more but relate the words of the Confession of Cyrill and condemn them as Heretical These words are taken out of the 17 th Article where Cyrill asserts (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Divine Eucharist was no more but a pure and simple Figure The Bishops assembled in that Synod object against that (4) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Jesus Christ said not this is the Figure of my Body but this is my Body to wit that which is seen received broken and which hath been already sanctified and Blessed To these two Synods I might add a third held at Jerusalem in the year 1672 printed at Paris in 1676. with a Latin Translation done by a Benedictine Monk who hardly could read the Greek so full of faults is that Translation but seeing that Synod was called on purpose against Mr. Claude who in the Preface is called (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minister of the Calvinists of Charenton the Protestants I fear will hold it for suspected though nothing past in it but according to the Ordinary course These Bishops were at that time at Jerusalem for the Dedication of a Church and they were entreated to pronounce their Judgment upon Articles that were presented to them wherein the Protestants of France attributed their own Errours to the Greek Church They seem to have been very well informed of the matters in Question Judiciously making use of the Authority of several Books written by those of their Communion wherein these Errours were condemned 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 Constantinople which contains (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Explication of the Liturgy Gabriel Severus Archbishop of Philadelphia whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archbishop of their Brethren who reside at Venice which the Translatour hath render'd Archbishop of our Brethren of Crete They cite besides the Orthodox Confession of the Eastern Church which was published six or seven Years before since Corrected and Explained by Meletius Syrigus by order of a Synod of Moldavia and afterward printed by the care of Signor Panagioti From all these Acts they conclude that it is rather impudence than ignorance in the Protestants of France to impose upon the Simple People by attributing their Errours to the Eastern Church In fine the same Bishops endeavour to justifie the Memory of Cyrillus Lucaris by opposing other Works of his to his pretended Confession which shew him to be of a contrary Judgment There are many other things in the same Synod for Authorising Transubstantiation especially the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not left out but seeeing there is a second and more Correct Edition come forth I shall insist no longer on that Synod Onely I must subjoin somewhat by way of a Character of Cyrill who hath been so variously talked of according to the different interests that Men have defended which will not a little serve to prove the belief of Transubstantiation in the Greek Church Cyrillus Lucaris who is become so famous amongst the Greeks and Latins was born in Crete and entred very young into the service of Meletius Patriarch of Alexandria who was also of Crete and who having found him to be a Man of Parts and Studious ordained him Priest After that he went to Padua to prosecute his Studies from whence returning to Alexandria Meletius made him Head of a Monastery and sent him into Walachia which gave him occasion in passing through Germany to have Conferences with the Protestants of that Countrey understanding the Latin Tongue and School Divinity excellently well Being come back from his Commission he made use of the Money that he had gathered for the Necessary occasions of the Patriarch to get himself chosen Patriarch and being raised to that Dignity he entertained his Correspondence with the Protestants employing for that purpose Metrophanes Critopulus who has writton 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 Protestants whereof he made a report to Cyrill whom he found at Constantinople where he was casting about how he might get into the Patriarchate of that Church This made him contract a Friendship with the Ambassadours of England and Holland then at the Port especially 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 Constantinople in Quality of Envoy from the States General renewed his Ancient Acquaintance with Cyrill who at that time was Patriarch of Alexandria and who entreated him to send for some Books of the Protestant Divines professing to have some liking of their Opinions This being a desire which the Heer Haga could not refuse gave advice of it to his Masters who failed not presently to send as many Books to Constantinople as were sufficient to have corrupted all Greece had they been written in the Language of the Countrey It was impossible but that the affairs of Cyrill must make a Noise especially having the Jesuits of Constantinople for Enemies who in every thing opposed his designs publishing aloud that he was a Heretick and gave advice of it to the Jesuits of Paris that the King might be informed of the same The matter was represented to the Ambassador of the States at Paris who wrote about it to Constantinople From that time forward Cyrill observed no such measures with the Jesuits as he had done before He made no Scruple to give the Heer Haga a Confession of Faith written in Latin with his own Hand which some time after he turned into Greek It is the same Confession which was Printed at Geneva in Greek and Latin and which made the French Protestants say that the Greek Church agreed with them in the chief points of their belief especially as to the matter of the Eucharist Cyrill in the mean time who had a strong Party in
denies Transubstantiation but also 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 I shall subjoin at the End of this Book (1) See the Acts at the End of the Book E. the abstract which I had of Mr. Claude written by the Hand of one of his Friends It is sufficient to refer Protestants to the Confession 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 Confession 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 still objected against the Belief of Transubstantiation in the Greek Church that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Consecration which seems wholly to exclude Transubstantiation [*] 1 Quid vetat quo minùs quae captui nostro perplexa in Scripturis impedità que sunt ea verbis planioribus explicemus Calv. lib. 1. Inst cap. 3. 2 Hujusmodi autem verborum novitas tum potissimum usu venit dum adversus calumniatores asserenda est veritas qui tergiversando ipsam eludunt Ibid. But that is a very frivolous negative Argument which from a single word concludes a positive thing If it were put to Protestants to stick to their Principle which is the Scripture alone and even to the Ancient Symbols they would find themselves much perplexed But that I may more plainly shew the fallacy of that way of reasoning I shall oppugn it by no other Authour than John Calvin in his Institutions where he judiciously refutes the Heresie of Servetus concerning the Trinity of the Persons in God He lays down this for a Maxime 1 that it is lawfull to invent new words to explain things more clearly 2 especially when we have to doe with Cavillers who by the help of words perplex things In that manner adds he the Church hath been obliged to invent the Names of Trinity and Persons We should have a care saith that Authour lest by rejecting Names which have not been rashly invented we be accused of Pride and Temerity Quando temerè non inventa sunt nomina cavendum esse ne ea repudiando superbae temeritatis arguamur (1) Hic efferbuit impietas dum nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pessimè odisse execrari Ariani coeperunt Ibid. Impiety immediately broke out says Calvin still when the Arians began to hate and abhor the word Consubstantial These Principles of Calvin may be easily applied to the matter in hand Both the Eastern and the Western Churches had no need of inventing new Terms in regard of the Eucharist so long as no body doubted the truth of that Mystery The Western Church was the first that made use of such nay and the onely Church for many Ages because she had the Berengarians to deal with There was no necessity then that the Greek Church should make use of that term because she had no occasion for it or any other of the like nature But since the new Berengarians became known to some of them and that they perceived that the word transubstantiatio invented by the Latins as happily expressed the change that is made in the Eucharist as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained the Consubstantiality 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 since the great Bustle they had with Cyrillus Lucaris their Patriarch And this I take to be the plain and natural reason of the omission of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Ancient Greek Books To which we may add that if the Argument of Mr. Smith were consequential it would in the same manner prove that the Latins believe not Transubstantiation because that word 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 Consecration 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 Theology of the Greeks since he says generally that they call the Symbols Antitypes even after the Consecration There is not a Greek at present nor hath there been for these nine Hundred Years any of that opinion It is certain all the Modern Greeks pretend that the Consecration is not performed till after the Prayer which they call the Invocation of the Holy Ghost which Prayer in the Liturgy follows the words that call the Sacred Symbols Antitypes Mark of Ephesus 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 Consecration consists not in these words This is my Body but in the Prayer or Benediction of the Priest made afterward by invocating the Holy Ghost That zealous Champion for the Faith of the Greeks grounds his assertion chiefly on this that St. Basil in his Liturgy calls the Symbols (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antitypes after the Priest hath said these words This is my Body whence he concludes that they are not as yet consecrated seeing they still retain the Name of Antitypes or Figures The Patriarch Jeremy speaks of Antitypes also in the same manner and he affirms (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they who have called the Bread and Wine Antitypes have onely given them that Appellation before the Consecration In that they agree with the Opinion of all the Greek Authours since the Eighth Century when that Question was handled in the second Council of Nice The Deacon Epiphanes declared in name of all the Bishops in that Council that the Terms (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antitypes could not otherways be understood in the Liturgy of St. Basil that for the Gifts before the Consecration and that after the Consecration they were called the real Body and Bloud of Jesus Christ St. John Damascene Nicephorus Patriarch of Constantinople and in a word all the Defenders of Image-worship are of that Judgment and object it to the Iconoclasts as a strong Argument to authorise the Honour paid to Images since Honours say they are rendered to the Holy Gifts whilst they are as yet but Antitypes or Images before the Consecration Since that time all the Greeks speak the same Language They however who have any knowledge of the Greek Fathers are obliged to confess that the Bishops of the Council of Nice were mistaken in matter of fact and
that the Ancient Fathers gave the Name of Antitypes to the Symbols even after their Consecration not thinking that that word signified any thing contrary to the real presence of Jesus Christ in the Eucharist It appears manifestly by the Dispute that was betwixt the Iconoclasts and the Patrons of Images that there was no Difficulty betwixt them concerning the Body of Jesus Christ which both Parties acknowledged to be in the Eucharist after the Consecration They differed onely in this to wit whether after the Consecration the Bread ought still to be called an Antitype The Iconoclasts affirmed it and had Antiquity on their side the Defenders of Images denied it and fell into a mistake of a matter of fact which did not the least prejudice the Affair in Question So that what way soever the word Antitype be interpreted Protestants can draw no consequence from it against the Belief of Transubstantiation CHAP. III. Of the Adoration of the Sacrament of the Eucharist whether it be in use amongst the Greeks THough this Adoration be a necessary Consequent of Transubstantiation yet there are some Protestants who freely confess that the Greeks are much of the same Judgment with the Latins as to the Matter of Transubstantiation but they deny that they adore Jesus Christ in the Consecrated Symbols pretending that their Worship terminates on Jesus 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 Consecration as the Latin Church doth But we are not always to pass a Judgment on things by the External Worship and in that many Emissaries have been mistaken aswell as Protestants when they would measure the Orientals by the Practice and Custome of their own Church It is certain we shew greater Respect and Veneration to Jesus Christ in the Eucharist than we did before the time of the Berengarians nay and before the time of the Protestants too at least in what concerns the exteriour It is chiefly but since the Birth of Nestorianism that greatest Respect has been shewn to the Virgin Besides the Greek Church never rendered such excessive Honours to Images but since the Iconoclasts were so incensed against them * * It must not therefore be said that before that time no Honour was rendered neither to the Virgin nor Images The case is the same with the Greeks and other Eastern Christians who have continued in their Ancient simplicity because they have not had the same reasons as the Latins had to come out of it and if they be accused that they adore not the symbols the Ancients are likewise to be accused for not having adored them because there is nothing to be found neither in their Books nor Liturgies that comes near the External Worship of our times In this manner we are to understand the words of Caucus when he affirms that no Nation under the Sun renders less Honour to the Sacrament of the Eucharist than the Greeks do and it is not to be denied but that he goes too far in what he relates comparing them to some Reformers of the West But after all we cannot make a better Judgment of the Practice of the Greeks than by the Books the have written on that Subject Gabriel Archbishop of Philadelphia whom we have mentioned before asserts so vigorously that Adoration in a Book that he wrote on purpose against the Latins that it is impossible to doubt of it That Archbishop established two sorts of Honour or Adoration which are rendered to the Symbols of Bread and Wine The first is but a bare respect paid to them whilst they are as yet but Blessed and Antitypes But the second wherewith they are honoured after Consecration (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gabr. Philad in Apol Orat. Lat. is not a simple Veneration saith Gabriel but a Worship of Latria or real Adoration This he explains more at large after Cabasilas Simeon of Thessalonica and many others who also assert those two sorts of Honour rendered to the Holy Gifts both before and after the Consecration Nay he remarks the time when the last and real Adoration is performed to wit when the Symbols have been consecrated and when the Priest standing at the door of the Sanctuary cries with a loud Voice let all draw near with Faith Reverence and Love Then they do not say continues the same Gabriel as they do when they honour the Antitypes Lord Remember me in thy Kingdom but (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believe Lord that thou art Jesus Christ the Son of the Living God which words are directed to Jesus Christ under the Symbols of the Bread and Wine that are presented to the People And at that time saith Gabriel the Priest (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. gives them notice to adore with a Worship of Latria We are to expound the thought of Cabasilas with relation to the same time and to the words of the Liturgy when he speaks of those that draw near to the Holy Mysteries (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who says he as an Expression of their Piety and Faith adore bless and praise Jesus Christ as God whom they acknowledge to be in the Consecrated Symbols Simeon of Thessalonica whom Gabriel of Philadelphia follows in all his Works distinguishes as well as he two Honours rendered to the Symbols in one of his answers related by Allatius where he says that (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they honour the Holy Gifts whilst they are but Antitypes or Images by stronger reason they ought to honour them after their Consecration when they are become the real Body and Bloud of Jesus Christ To these Authours may be added Metrophanes Critopulus whose Testimony is the more considerable that he hath done all he could in his Book to disguise the Belief of his Church in favour of the Protestants of Germany He acknowledges the change of the Bread and Wine into the Body and Bloud of Jesus Christ and saith (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the manner how that change is wrought is unknown to us and inscrutable then he onely blames the Latin Church in that they carry the Body of Jesus Christ with Pomp about the Streets acknowledging nevertheless that it is carried to the Sick to be given them as a viaticum and in the same Place (4) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he proves that the Symbols never lose their Consecration if they have been once consecrated for that end alledging the Example of Wool which being once died never loseth its Tincture Whence it may be clearly gathered that that Authour acknowledges the Body of Jesus Christ in the Symbols when they are not applied to use and by consequent that they ought to be adored not condemning the Adoration and Honour that those of the Church of Rome render in-general to Jesus Christ in that Sacrament but onely that great Pomp and Ostentation when it
ruined that Church which nevertheless still retains the Names of some Archbishopricks Bishopricks and Monasteries but which are for most Part in great Disorder I have informed my self exactly enough of the Present State of the Church of Armenia having had many Conferences upon that Subject with an Armenian Bishop who took the Title of Bishop of Uscovanch and who was at Amsterdam in the Year 1662. for Printing an Armenian Bible according to the Commission he had from his Patriarch For seeing the Manuscript Armenian Bibles were excessively dear and that that hindered private Persons from reading the Scripture the Patriarch took a resolution of causing it to be Printed From that Bishop who was called Uscam I had the Memoirs of the Armenian Churches which I have subjoyned (1 See the Collections at the End of the Book F. at the End of this Book and since that time I have conversed with him freely at Paris but having consulted him about several Points relating to the Theology of the Armenians I found him not to be very skilfull in those matters He died at Marseilles whither he went by permission from the King to cause several Armenian Books to be Printed for the use of his Countreymen The Cardinals of the Congregation de propagandâ fide at Rome were surprised that a Liberty of Printing all sorts of Armenian Books had been so easily granted in France because 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 Ecclesiastical Discipline of the Armenian Church no Man hath treated of it more amply than Galanus in the Book which he published at Rome concerning the Reconciliation of the Armenian Church with the Roman (1) Galan Cler. Reg. in Concil Eccl. Arm. cum Rom. That Book is divided into two Parts of which the first is but an Abstract of the Histories of the Armenians but seeing the Armenians have been divided amongst themselves for several Ages and that they have had recourse to Rome in their Necessities aswell as the other Orientals I have found these Histories not to be always sincere and exact And therefore what I here take from Galanus touching the Armenians I shall accompany with some Reflexions The same Authour hath added Notes upon his History but because he was an Emissary and wrote at Rome we must not before we have examined him give credit to all he saith Nevertheless that Book contains a great many Curious things concerning the State and Religion of the Armenians It is to be observed then I. That the Armenian Histories translated by Galanus mention a certain Instrument of Reunion betwixt the Roman and the Armenian Churches under the Emperour Constantine and Tyridates King of the Armenians Sylvester then possessing the See of Rome and Gregory who is the great Patriarch of the Armenians possessing that of Armenia But besides that there are many things in that Instrument which appear to be fabulous it is probable that that Piece as to the greatest part of it hath been forged in the following Ages especially in the time of Innocent III. when the Armenian Church sought to be reconciled to the Church of Rome For there are in it ways of speaking concerning the Supremacy of Popes which were not in use at that time The Armenians however as Galanus observes make use of that Instrument to prove the Antiquity of their Patriarchate which was according to them erecten by Pope Sylvester And they have even alledged it in their Disputes with the Greeks But that will appear to be a weak Foundation to those who know Ecclesiastical History and shall consider the great extent of Jurisdiction that Pope Sylvester takes to himself in that Instrument II. All Men know that the Armenians are of the Sect of the Monophysites who acknowledge but one Nature in Jesus Christ But as we have already observed when we treated of the Jacobites that is but an imaginary Heresie consisting onely in the Ambiguities of words And yet it occasions great Disputes at this day amongst the Armenians for though they be for the most part ignorant in Divinity yet they talk rationally of the Mystery of the Incarnation and of the Council of Chalcedon which they reject We are to observe however that a good many Armenians are at present reconciled to the Church of Rome whose 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 Presence of Jesus Christ in the Sacrament of the Eucharist as (1) Brerew of Lang. and Rel. Chap. 24. Brerewood from no good Authour does affirm for the Armenians and Orientals have not disputed so much about that Sacrament as the Latins have especially since the time of Berengarius and in respect the Armenians have never examined that difficulty they have continued in the general Terms of the Change of the Symbols into the Body and Bloud of Our Lord. Galanus 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 celebrating the Liturgy and that they consecrate in Unleavened bread after the Manner of the Latins What the same Brerewood affirms concerning Purgatory is to be understood according to what we have mentioned before of the Greeks and other Orientals and it is very probable that what is said in the same place that they deny that the Sacraments have the Virtue of conferring Grace is the Chimera of some Scholastick Doctour who imagined that the Orientals were acquainted with all the Niceties of the Latins Nor do I think it true that the Armenians refuse to eat of all Animals that are esteemed unclean in the Jewish Law which Brerewood imputes also to the Abyssines But that which hath given occasion to this Belief is that the Armenians and Abyssines with the rest of the Eastern Christians abstain from bloud and things strangled wherein there is no Superstition It is to no purpose to enlarge upon the Belief of the Armenians who are not Latinized since there hath been enough said of that when we spoke of the Jacobites from whom they differ in nothing but in some Ceremonies and in what concerns Ecclesiastical Discipline However I think it will not be taken amiss if I give here a Catalogue of the chief Errours which (1) Joan. Hernac apud Galan a certain Latinized Armenian attributes to them and that will serve for a Confirmation of what we have already alledged and at the same time give occasion of clearing some other Points That Authour reproaches his Countreymen who are not reconciled to the Pope that they follow the Errours of Eutyches and Dioscorus concerning the Unity of Nature in Christ that they believe that the
these People were never separated from the Unity of the Church and that that which gave occasion of making them to be thought Schismaticks was that the renewing of their Reconciliation to the Catholick Church hath been taken for a real Conversion to the Catholick Faith and that the Errours which have been found amongst them have been imputed to them as if they had been the Authours of the same whereas they were onely the Errours of Hereticks amongst whom they lived But though this Opinion appear at first Glance to have some probability in it yet there is no ground for it and the Testimonies of Eutychius (2) Eutych in Annal. patriarch of Alexandria of Gulielmus Tyrius Jacobus Vitricensis and many others are evident Arguments to prove that that Nation hath really been of the perswasion of the Monothelites and they who look upon Monothelism as an Heresie ought also to consider 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 these People having been separated from the Church about the space of five hundred Years abjured their Heresie whether true or imaginary before Aymeric Patriarch of Antioch who lived in the time of Gulielmus Tyrius Before that time they professed that they acknowledged but one Will and one Operation in Christ though they confessed there were two Natures in him The Maronites have a Patriarch who resides in the Monastery of Cannubin on Mount Libanus 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 Administratours 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 according to the Ancient Discipline of the Church but since 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 sorts of these Bishops for some are really Bishops having a true Title and People whom they govern the others are properly no more than Abbots of Monasteries 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 they are distinguished from them by the Mitre and Crozier when they celebrate Mass The Patriarch not being able alone to visit all Mount Libanus hath always two or three Bishops about him and besides the Bishops of Mount Libanus there are others also at Damascus Aleppo and in the Isle of Cyprus As for the other Churchmen they may all Marry before their Ordination and the Patriarch himself not long since obliged the Priests to doe so 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 since they have had a College at Rome where part of their Churchmen are bred they are allowed to live a single Life without being molested for it Before they studied at Rome they were as ignorant as the common People affecting no more but to learn to reade and write And they passed for learned Men amongst them who besides the Arabick which is the Language spoken in the Countrey had any Knowledge of the Chaldaick Tongue because their Liturgies and other Books of Offices are written in that Language The Monastick Life is no less esteemed amongst 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 Desarts of Syria and Palestine for they are retired into the most hidden and secret places of the Mountains remote from all Commerce Their Habit is mean and course they never eat flesh even in their greatest sickness and drink Wine but very seldom They know not what it is to make Vows but when they are received into the Monastery one of the Monks holds a Book in his hand and all he does is to reade in it somewhat that Concerns them and admonish them of their Duty for instance that they observe continence which is enough to preserve their Chastity without being ingaged to it by Vows as those of the Church of Rome are They have Goods and Money in property which they may dispose of at their Death and when they are weary of one Monastery they goe to another without asking their Superiours leave They can perform no Ecclesiastical Function such as preaching and confessing so that they are wholly their own Men having no spiritual Exercise in common for the service of their Neighbour They work with their hands and cultivate the ground according to their Institution In fine they signally practise Hospitality especially in the Monastery of Cannubin where there is an open Table kept during the whole Year We shall not here treat of their Belief because it differs not from the other Orientals except in that which caused their Schism wherein they are no more at present being entirely submitted to the Church of Rome They even consecrate with Unleavened bread but it is probable that they have taken up that Custome since their Reunion with the Church of Rome though the Modern Maronites pretend that they never consecrated with Leavened bread Their Mass differed much from that of the Latins But their Missal has been reformed at Rome and they are prohibited to make use of any other Missal but of that which is reformed They perform no Office without much censing especially at Mass wherein they neither use Maniple nor Stole as the Latins do nor so much as Chasables unless since they have been sent them from Rome but instead of Maniple they wore on each Arm a little piece of silken or woollen stuff died which is sewed to the Albe or even sometimes loose The Priests say not Mass privately as Latin Priests do but they say altogether standing round the Altar where they assist the Celebrating Priest who gives the Communion to all and to the Laicks under both Kinds but the Emissaries of Rome daily introduce the Communion in one kind They made not the Consecration to consist in these words This is my Body c. This is my Blood c. But in more words which contained the Prayer commonly called the Invocation of the Holy Ghost 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 say them in the Church whither they goe at Midnight to sing their Matins or rather their Nocturns They say their Laudes which may be called Prime at break of day their Tierce comes before Mass after which they say their Sixth their Nones are
which is of Precept from that which is onely of Council so there are to be found amongst them Devout People that obey Councils as punctually as Commands as for instance to goe to Prayers at Nine in the Morning which is not of obligation to prostrate themselves there twice at least or eight times at most In fine the Mahometans besides their Belief and Morality have also their Ceremonies which they strictly enough observe To distinguish 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 some Prayers that are necessary upon Divine obligation and others onely or Counsel and Decency There are some Conditions which being neglected render the Prayer invalid For instance in the Noon and Afternoon Prayers which are of Divine obligation they must reade them with a low Voice but in that which is said 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 standeth 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 she is to put them upon her Bosom To pray with Order they must accompany the Imam with a low voice and imitate all he doeth I should be too tedious if I would reckon up the particular Postures they have in praying especially when they prostrate themselves and touch the ground with their Forehead and Nose that is better understood by seeing them when they themselves a are at Prayers Their Modesty at Prayers is so much the greater that they are obliged to observe 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 so as they may be heard it is the same if they weep too loud by reason of any Misfortune that hath befallen them or for other Causes unless it be because mention hath been made of Paradise or Hell for then the Prayer is nevertheless good There are also a great many other Cases which render then Prayers null as to scratch three times in one Place to pass before the Imam during a Prostration 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 salute any one voluntarily for if it happen by inadvertency the fault is expiated by making a Prostration which is the usual Penance in that case 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 Persons 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 should never make an end if we mentioned exactly all that they are prohibited to do during the time of Prayer Let us now say somewhat of their Washings 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 so that for better cleansing the Body Water is to be poured three times upon it beginning 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 Abdest 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 washing 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 cleansed with a certain kind of Wood and the Mouth after that to be washed three times and the Nose as often without interruption after one hath once begun then the Ears are to be washed with the rest of the Water that was used for the Head They are always to begin their washings by the right side and when they wash their Hands or Feet they are obliged to begin with the Fingers and Toes There are many things also that render these Ablutions null but we have insisted but too long upon these Ceremonies What I have hitherto said 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 last age That Doctour professes to follow the Doctrine most generally received at Constantinople and the most approved by good Men. This is worth the observing because the Mahometans are divided into a great many Sects not to speak of the Persians who differ much from the Turks And that we may have some knowledge of these Sects I shall relate what that Mahometan Divine hath judiciously said of them and which deserves to be taken notice of He affirms that the matters which concern their Religion are indeed written in their sacred Books but that there are part of them which are obscure and hard to be understood and that none but the Learned can dive into them which has been the will of God to the end that the Learned should busie themselves in the study of these Books and teach his mind to others Seeing these Books are obscure the Interpreters happen many times to mistake but their Errours are not Sins and it is even the will of God that they who have not applied themselves to study should follow the judgement of Doctours without examining too scrupulously whether or not they tell the truth because it is their part to submit and if they be deceived they are not therefore guilty of Sin 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 Necessity for it in those times when there were not so many Novelties and so many Cases of Conscience as have happened since But after that the number of Believers encreased they began to be divided in opinions and it was Necessary that some should apply themselves to the study of the Law that they might digest into writing the Precepts which they drew out of Divine Books And that gave occasion to the different Sects of Doctours for every one explained the Law according to their Capacities and Talents and gave their Interpretations to the People So that in a short time the People were divided into Factions some followed