what some say of that Version out of the Hebrew which they call simple for to distinguish it from the other for they falsly believe that that Translation hath been done in the time of Solomon and Hiram King of Tyre 't is an History which hath no more foundation than that of the Syriack Letters for Authors attribute these same also to Solomon Gregory Abulfarius makes mention of these two Versions and affirms that the Eastern Syrians make use of the first and the Western Syrians of both Hebed Jesu in his Catalogue of Caldee Books speaks of one Mar Aba who hath translated the Old Testament out of the Greek into Syriack but as the Syriack Church was in being long before this Mar Aba it had a Translation of the Bible into Syriack taken out of the Greek Translation of the Septuagint for the Church in the first Ages knew no other Bible but that of the Septuagint which seemed to have been alone esteemed Authentick in the Decrees of Councels and I know not why the Eastern Tyrians made use of a Version made different from the Hebrew Text since the Apostles themselves used the Septuagints and that the first Translations from the Hebrew different from that of the Seventy were rather for the use of particular Persons than any Church Moreover James of Nibise and St. Ephraim who preceded Mar Aba followed the Bible of the Septuagint besides that Version which they call simple for to distinguish it from that of the Seventy which doth not always follow the Text differs sometimes from the Hebrew for to accord with the Greek However it may be well seen that at first it was entirely conformable to the Hebrew but that with time it has been corrupted by Transcribers and particular Persons who have reformed it in some places by the Septuagint insomuch that that Version hath lost somewhat of its ancient simplicity through the different commixtures that hath been introduced thereunto There is also some appearance that the Hebrew Text from which that Syriack Translation hath been made was not altogether the same as that we have at this day as for the Syriack New Testament I do not doubt but that it may be very ancient yet the dialect wherein it is written is a sufficient proof according to my judgment for to shew that it is not an Original The Caldee that was spoken in Jerusalem in the time of our Saviour was not the Caldee Language of the New Testament and if St. Matthew writ his Gospel in that Language which they called also then the Hebrew as is very probable it cannot be said that 't is the same Syriack Gospel as we have at this day because of the difference of the Dialects Pope Gregory XIII caused a little Prayer-Book to be printed at Rome in the year 1585. for their use written in Arabick and Syriack Characters that Book contained some Prayers which bore the Title of Salutation and addressed to the Virgin Mary the Archangels Gabriel and Michael with some other things of the like nature whereunto were added the Penitential Psalms with the Litanies of the Saints But these Litanies that are in use in the Church of Rome have not been received by the Maronites of Mount Libanus unless it be very lately for that Gabriel Sionita hath left them out of his Copy which I have in my hands and 't is apparent that that fashion of Praying to Saints is not ordinary in the Eastern Churches They have also their particular Editions of Councels their Constitutions their Fathers and divers other Books nevertheless you must observe that they acknowledge but the first four General Councels that preceded their Schism I question also whether the Maronites have at any time had any particular Constitutions altho ' they procure some that bear that Name it may be that they have added that Title to a Book which they call at this day the Ecclesiastical Constitutions which a Learned Man of that Nation pretends to have been written before the Califf Omar rendered himself Master of Syria I cannot tell what foundation he has for to believe them to be so ancient if it be not that they are written in Syriack and that that Language according to his Sentiment began to grow out of use from the time of Omar They have been Translated into Arabic in 1059. by a Maronite Archbishop according to the relation of Abraham Ecchelensis and they treat of divers Matters in Theology principally of the Sacraments Proper Baptism is there distinguished from the Metaphorical or Confirmation is considered as the perfection of Baptism frequent Communion much recommended There is a long Treatise about the Ordination of Chantres Exorcists Readers Sub-deacons Deacons Priests and Bishops to whom it is prescrib'd to assemble before their Patriarch Moreover one may see there Rules for the Administration of the Temporalities of the Church for Tythes for Pious Legacies for Civil Affairs to wit for all things that regard Wills things in Trust Inheritances Donations Loans Restitutions and Purchases The same Constitutions regulate also the Services that ought to be performed towards the Dead their Burial and the Banquets they make for them therein besides are particular Statutes for Monks for the Schools and for the Books that were to be received into the Church Finally you may have Rules there for to make a distinction of Sins Murder Apostacy and Fornication are reckoned as the greatest The Author pretends in this Chapter that 't is a great happiness to the Christians of the Levant that they have not the use of printing because that prevents the errors of so many Sects to be commix'd with the Orthodox one may say as much of the impressions of Europe which have their commodities and incommodities for that ought to facilitate great changes both in Church and State If the Levantines lay aside the use of printing for these Reasons they are wiser than we in following that Maxim of Policy Non prosit potius siquid Obesse potest However the Turks permit the Jews to print at Constantinople Salonica and elsewhere but 't is upon condition that they print none but their own Books which is of no consequence He adds moreover that Manuscripts are more subject to changes than printed Books in effect that happens but too often and without having occasion to search elsewhere for examples the Maronites alone furnish us with enough for one can almost see no Manuscript-Books amongst them for Divine Service that are altogether alike and conformable to those printed at Rome for their use but some are larger other again contain less 'T is also worthy of observation that Morin who believed he had given us the Ordinations of the Maronites entirely hath printed but the lesser part which regards the Ministry of the Bishops for they are used to have two distinct Books one of which serves the Bishop who Ordains and the other the Minister who Answers him The first is properly the Book of Ordinations the other is
I understood very well that they had been falsly charged with them however having read in one of their Books I know not what concerning one Will and one Operation in Jesus Christ and some other impure things I resolved to put all these Articles separately into writing and to propose each in particular to the Synod when it should be assembled before it came to the reformation of Abuses CHAP. XV. Of the assembling of a Synod and of the Profession of Faith that was made there AFter I had informed my self of all things as well as possibly I could I applied all my cares to give notice forthwith of the Synod for which I had such a desire to the Bishops two Deacons and to the most understanding Clergy They assembled the 28th of December which is the 18th according to the supputation of the Maronites who have not received the reformation of the Calendar of Gregory XIII The Patriarch then and those which were summoned finding themselves together read publickly the Pope's Brief which contained my Mission and the Authority I had from his Holiness and as every one remained silent I exposed unto them at large the Reasons that had moved me to convocate this Assembly I represented unto them the importance of it entertained them at the same time with the great care and affection his Holiness had towards them then I spoke a few words to the Bishops in particular touching their Duty and the Charge they had of the Church I divided the Matters to be treated of into three Heads the first whereof regarded to their Belief the second to the young Maronites that were to be sent from that Country to Rome and thirdly To those that would be sent back again from Rome unto them As I was ready to open the Synod with the Matters that regarded the Belief and Conformity of their Religion to the Church of Rome I was interrupted by the Patriarch who testified his having received much displeasure about a Synod that had been held some years ago from Rome protesting that neither he nor his Predecessor had done nor approved of what was transacted whereupon he detested and anathamiz'd the Errors which had been imposed upon them and the Nation He anathamiz'd all those that held them or had ever held them assuring us That he had always followed and would still for the future the Church of Rome to which words the prime Deacon being transported with zeal added these Yes we will follow and never separate in any part from it whatever misery may befall us Indeed I conceived much joy to see that the beginning was accompanied with so firm a resolution and such great stedfastness of spirit so that it incouraged me in such a manner that I believed I had no further search to make for to render me certain of my Enquiries However for to be more assured and also to justifie them I applied my self to examine all the Errors one after another and that every one in particular should declare his Belief all with one consent agreed without any dispute or controversie and made Profession together of the following Articles I. That there is in Jesus Christ but one Person which is Divine with two Natures two Wills two Operations one of which is Divine the other Humane It was a great comfort to me to see in all their Books very ample testimonies of this truth I found also particular Works composed upon this subject which was well handled and filled with a great number of Authorities drawn from the Old and New Testament as well as from the Latin anâ— Greek Fathers II. That the Holy Ghost proceeded from the Father and Son as from the only Principle that which is read not only by them in divers places of their Books but also such as is rehearsed by them in the Creed Qui est patre filio procedit III. That the Son alone was Incarnated and not the whole Trinity as also who was born died who rose again and who ascended into Heaven and for that reason they took the word Trisagion two manner of ways applying it sometimes to the whole Trinity sometimes to the second Person only but when they took it for the first they added it not at all but when for the second they added it by coherence to the Incarnation Birth Death and other the like things which truly agreed with Jesus Christ IV. That it might be judged by their Actions that they acknowledged a place of Purgatory and Original Sin that the first was sufficiently set forth by their Alms and Prayers V. That the second proved it self plainly by the Baptism they gave to little Infants to the end that being washed and cleansed of their sins they might obtain eternal Life altho' they had committed no Actual Sin that required their being washed and cleansed by that Sacrament knowing that St. Augustin made often use of that argument to prove that same truth against the Pelagians of his time VI. That Souls generally speaking when they depart from the Body go straight to Heaven for to enjoy Blessedness or to Hell for to be there eternally punished or for a time to Purgatory VII That 't is never Lawful for to deny ones Faith in words as Jesus Christ himself manifestly declared He that denies me before men him will I also deny before my father which is in heaven VIII Finally That in Marriage they permitted sometimes a Separation of Living but that nothing but Death was able to dissolve the Bond of Matrimony in such a manner as that it was lawful for the Husband to Espouse another conformable to those words of Jesus Christ which are so express Whosoever puts away his Wife and marries another commits Adultery I failed not to object and lay before them those Books wherein I found some Errors They made answer That they were not their true Books but that they had been maliciously contrived by the Jacobins and dispersed amongst their Nation that as to the rest their Books were very different and that the Pope had received false information of them which satisfied me so much the more because in their Actions I discovered that it was so in effect I saw in their Books which they acknowledged for true nothing but what was Catholick and as others have not made that distinction with exactness enough one ought not to be astonished if they returned to Rome with such contrary Informations Wherefore having received by what is here demonstrated and by many other Enquiries and Circumstances transacted in this Synod plenary satisfaction of the firmness of their Belief we made several Canons for to reform the Abuses amongst them and to confirm the Profession they made here of their Faith and added what other things we thought necessary for to oblige them to a firm constancy therein CHAP. XVI Of the Maronites that were to be sent to Rome and of those that should return from thence into their own Country I Had yet said nothing of two
cannot imagine what hinders the publication of that Work since it hath been finish'd three Years ago I know that divers Latin Authors whose Testimonies it were useless to rehearse pretend that the Maronites derive really their Original from that Abbot Maron of whom we have spoken but we may say that they too easily follow the Opinion of the Maronites without being willing to take pains to examine the thing in it self 'T is long since the Maronites have promis'd us the History of the pretended St. Maron whose Memory they so much celebrate it were to be wished that some learned Person amongst them would plainly exhibit that History whereof we have but little knowledge for perhaps they have added to the number of Saints the Heretical Saint Maron as the Nestorians and most part of other Sects honour to this day their Patriarchs The Nestorians honour Nestorius with the Title of Saint in their Prayers and Liturgies and make Imprecations against the Memory of Saint Cyril whom they consider as an Heretick The Jacobites do also the same thing in respect to divers of their Sectaries There is some appearance that it will not be long before we have the Works which the Maronites of Mount Libanus promise to publish in one of their Attestations which is printed at the end of the third Tome of the Perpetuity I wish nevertheless that before they write of their Liturgies that they first divest themselves of an Infinity of false Prejudices wherewith they are cumber'd and which hinder them to treat of that matter with exactness enough Moreover 't is to be observed that he that hath printed that Attestation of the Maronites hath done it under the name of the Maronites of Antioch altho' it hath been writ by them who inhabit Mount Libanus That which deceiv'd him was that the Patriarch which resides in the Monastery of Cannubin in Mount Libanus takes upon him the Quality of Patriarch of Antioch but he does not live at Antioch and I believe also that there is not at this time in that City any Church of Maronites Remarks upon the Twelfth Chapter 'T IS no extraordinary wonder to see that most part of the Maronite Priests can but only read and write there are but a very few knowing Persons in all the Levant for they have not the conveniency of Colleges as we have yet there are some of them skill'd in the Italian Besides the Jesuits have Schools in the Levant and particularly at Constantinople where they instruct Youth Cyrilli Lucar in a Letter which he writ from Constantinople to Witemberg pretends that that Ignorance is advantageous to the Levantines for says he they retain always their ancient Belief without Innovation Nevertheless the same Author in another Letter hugely reproves the Ignorance of the Priests and Bishops of the Eastern Churches out of a fear he testifies to have least the Establishment of the Jesuits at Constantinople introduce some Novelty in the East but however it be the Church of Rome is obliged to these Jesuits herein for that they have by that means prevented Calvinism to over spread the Levant Before that the Maâ—onites had a College at 〈◊〉 they were much more ignorant than they are at this juncture we have seen of them since that time three very knowing Persons at Paris who came out of this Seminary Altho' they have at this time amongst them divers Persons capable to Instruct the People yet they fail not to send them still Religious Missionaries to entertain them more in their Duty but the Ecclesiasticks of the Country bear them envy and often quarrel with them believing themselves to be more capable to preach and exercise other Functions than those sent unto them In effect it were to be wished there were no other that preached but the Natives for that 't is very difficult for the Europeans to speak and pronounce the Arabick Tongue well which is the reason that the People cannot forbear laughing when they hear these Preachers speak so far are they from giving them Audience And I have heard not long since that a Deacon of Nount Libanus should say That these Missionaries did them much harm for that they accused them at their return of divers Errors whereof they had no foundation and that only for to be continued in their Mission As to the Caldean Tongue 't is true that 't is the same amongst them at this day as the Latin is amongst us Since Omar rendered himself Master of Syria at the beginning of the seventh Century the Arabick Language introduced it self by little and little into the Country and as the Arabs commanded and held the principal Offices there they obliged the People to conform themselves to their Language However the Caldee hath always been conserved in the Church and the most knowing writ still in that Language after Omar for a long time nevertheless you must observe that the Language which the Ancients calls Caldee is ordinarily called Syriack which most part of Grammarians distinguish from the Arabick Caldee as two different Dialects but the Maronites whom our Author has followed call sometimes their Language the Caldee In effect that which we call Syriack differs not almost from the Caldee but the Characters 't is true that it hath many Dialects but all these Dialects make but one Language 'T is very ancient and some pretend that it was the Language of our first Parents That which might support this Opinion is That there is no other Language that appears so simple in its expressions nevertheless there is greater appearance that 't is a corruption of the Hebrew as the Italian is of the Latin and that in process of time it appropriated to it self divers Greek words and the words also of other Languages It has a particular Character which is but a corruption of the Hebrew Character wherefore 't is needless to search as many have done who it was that first invented the Syriack Letters They differ also from one another in their Characters as the French vary from the Italians in the manner of writing their Letters The Jacobites and the Maronites have the same Letters and they are such as we see in their printed Books The Nestorian Caldeans which are dispersed in many places of the Levant have different Characters from those of the Maronites and 't is by that we may easily know the Manuscripts of the different Caldean Sects altho' these Characters differ no more one from another than the writing of a French Man and an Italian We have no room here to speak of all the Books which are written in Caldee we will observe only such as are in use at this day amongst the Maronites that we may not digress too far from the design of our Author They have in the first place two sorts of Syriack Translations of the Old Testament one of which is done out of the Hebrew and the other out of the Greek of the Septuagint however we must not give credit to
Temporalities and it seems the Patriarchs of the Maronites would imitate the Apostles when they said to their Disciples 'T is not good to leave the Word of God to serve at Tables wherefore they discharged themselves of all Temporal Affairs and left them to the management of the Deacons they chose for that purpose This was the occasion of the establishment of the Deacons and the Maronites seem to have retained this Apostolic Discipline for their Patriarch applys himself solely to Spiritual things They give to these two Deacons the Quality of Lords for to distinguish them from the ordinary Deacons that officiate at the Altars and we ought rather to call the former Governors or Administrators of the Temporalities than Deacons I believe the Author has made use of the word Deacon for that the Syriack and Arabick words which the Maronites make use of to express the Name of that Charge signifie Deacons and Administrators However it be certain it is that these Deacons have had formerly the administration of the Temporalities and that that Charge render'd them very considerable but they grew insolent so that the Church was obliged to make Canons to moderate them There is no such thing to be seen in the Deacons of Mount Libanus although they have more Authority than the Deacons of the Church formerly had Remarks upon the Eleventh Chapter I Have somewhat to say concerning the Original of the Maronites which the Abbot would have to be derived from the Abbot Maron he follows in that the common Opinion of the Maronites for in the Preface they have prefix'd to their Caldeck Mass printed at Rome they pretend they have had their Name from St. Maron whose Life Theodoret has written and for to confirm it they cite an Epistle of St. Chrysostom to the same Maron which he wrote unto him during his Exile and they add that the Monastery which bore afterwards the Name of St. Maron was very considerable at the beginning of the Sixth Century since Alexander Abbot of St. Maron was the first that subscribed the Letter which the Archimandrites or Abbots of Syria wrote to Pope Hormisdas Gabriel Sconita and John Hestonita Maronites in a little Treatise they composed touching the Manners and Religion of the Levantines are also of the same Opinion yet without rejecting the Sentiments of them who believe that the Name of Maronite came of a certain Country in Mount Libanus called Maronia but they cannot endure to be made descended from the heretical Maron and do maintain that there was never any such of that Name I will add to their Sentiments that which Abraham Ecchelensis saith to wit that St. Maron gave first the Name to all the Monks of the second Syria and that after the Council of Calcedon all the Syrians who defended the Decrees of that Council against the Eutichians Dioscorians and Aciphales were called Maronites but this hinders not F. Morin to whom he writ to follow a contrary Opinion which is supported with the Testimony of William de Syr who reports but what he hath seen himself and what passed in his time The Maronites then according to that History extract their Original from a certain Heretick named Maron After they had been separated from the Roman Church about Five hundred Years they made an Abjuration of their Heresie in the hands of Aimeriek Patriarch of Antioch who lived in the time of William de Syr and was the third Latin Patriarch of that Church They were before Monothelites and acknowledg'd but one Will and one Operation in Jesus Christ James de Vitris Bishop of Accon in Syria and Marin Sanat are also of the same opinion touching the Maronites We may add to these Proofs the Authority of Eutychius Patriarch of Alexandria who spoke in his Annals of a certain Monk called Maron who lived in the time of the Emperor Maurice and who admitted in Jesus Christ but one Will and one Operation altho' he acknowledg'd in him two Natures Then he said that this Monk infected many persons with his Heresie and that those who followed his Opinion were called Maronites The same Author speaks often afterwards hereof in his Annals and makes mention of those who followed that Sect He affirms that the Emperor Heraclius was a Maronite and that he did many Kindnesses to those of that Belief He attributes moreover the Heresie of the Maronites to many Patriarchs of Constantinople Antioch and Alexandria and also to Pope Honorius Philip Mazerius in the Life he hath writ of Peter Thomas the Apostolic Nuncio in the Levant who died at Famagusta in 1366 treats of the Schisms of the Maronites of that Country the Author takes the Quality of Chancellor of the Kingdom of Cyprus upon him and he lived at the same time as he whose Life he wrote having accompanied him in part of his Travels Those Maronites of Cyprus persisted in the Errors of the Monothelites even to the Popedom of Eugenius the Fourth in 1445. Their Biship named Elie made Abjuration of them together with all the Nation between the Hands of Andrew Bishop of Coloss and sent a Person also to Rome who did the same in his name as F. Raynald reports at large in his Annals It remains now that we distinguish the Heresie of the Maronites from that of the Jacobites for that as an Italian Author observes they are a Sprout of the Jacobites In effect there is much appearance that the Monk Maron quitted the part of the Jacobites or Eutichaus for to render himself Chief of a Sect for we see that the Jacobites and Maronites have some Books common to both which however hinders not but that the Maronites having separated from the Jacobites have written diverse Books against them for to prove that there are two Natures in Jesus Christ 'T is no good Proof to say that the Maronites have not been Hereticks for that John Maron and others of their Writers have compos'd Books against the Jacobites Menophysites Acephales and Severians for they might have been Monothelites and condemn those Heresies whereof we have spoken Besides they have added many things to their Books since they have been totally united to the Church of Rome and it may be they have not only inserted therein the Condemnation of the Eutichyans but that also of the Monothelites and that conformable to the Orders of the Pope's Envoys to Mount Libanus who establish'd Persons to review the Books of the Maronites and to retrench in them all that might come near unto Heresie Notwithstanding all these Proofs I will willingly suspend my Judgment upon this Subject until I shall see in what manner Monsieur Fauste Nairon a learned Maronite Nephew to Abraham Ecchelensis and his Successor in the College of Sapience at Rome hath defended his Nation from the Heresies whereof they have been accused This learned Maronite hath composed a Book in Italian wherein he hath treated of the Original of the Maronites and related all that might contain their History I
of Mount Athos hath inserted in a Book of his called The Salvation of Sinners a particular Chapter touching the St. Laura of Mount Athos for 't is so he calls his Monastery They had therefore nothing at those beginnings of particular places to live upon in Community Eutychius reports That the Religious that inhabited Mount Sinai were dispersed here and there in the Mountains and Valleys about the Bush where God spake unto Moses until that the Emperor Justinian caused a Monastery to be built for to shelter them against the Incursions of the Arabs Those by whom they were governed took the Names of Abbots or Archimandrites upon them and I believe that these two terms came originally from the Syriac As to the first which is that of Abbot which signifies Father there is no doubt of it and for the seconâ— there is much likelihood that the Word Mandra which in the Greek signifies a Stable or place to put up Beasts hath been taken from the word Dour which the Chaldeans use to set forth the Habitation that Travellers have in pitiful Hutts and very often in Stables In effect the Syrians use the word Dairo for to signifie these sort of Mansions and a Monastery The Arabs have also imitated in that the Syrians insomuch that a Mandrite is no other thing than a solitary retirement into a small Mansion or Cell which our Author compares to the Caverns of Beasts He that was the Chief and as it were the Dean of all these Solitaries took upon him the Name of Archimandrite that is Head and Master of the Solitaries Moreover these sort of People who retired from the Towns to lead a private Life in Solitude could not subsist without some Rules wherefore they enacted certain Laws unto which they would submit and altho' we do not know whether they made then Vows of Poverty Chastity and Obedience they fail'd not to practise them all for as to that of Poverty they saw it was set forth in the Gospel as a state of Perfection in regard to Obedience 't is supposed they could not live in a body without Superiors whom they were obliged to obey finally as they had entirely quitted the Commerce of the World it seems their Condition engaged them to live separated from Women Thus when they receiv'd any one into their Society it was sufficient to represent unto him once without any worship what manner they lived if after that he embraced their sort of living he was obliged to conform himself to the rest without having occasion to make any Vows And our Author observes that altho' the Religious Maronites made none yet they lived in perfect Continence and that they went alone up and down and absented themselves many days from their Monastery without having the least ill spoken of them Their Habit also was very mean and conformable to their Profession for they clad themselves after the manner of Peasants and Labourers The Author attributes to the Religious Maronites only a Bonnet and a pitiful Coat that descends down only to the Girdle but it is supposed that they wear besides that a Drawers according to the Aâ—abic Fashion which cover also their Legs he explains himself well when he saith those Monks have not a long Vest like unto that of the Religious Europeans In effect these long Habits would be incommodious for these People to labour in One may consult what Cassien and others have writ touching the Habits of the Ancient Monks As it hath always been the Custom in the Levant for to learn some Trade and that Persons of Quality also are not exempted hereof so ought not we to be astonish'd that these Solitaries who had no Employs in the Towns labourâ—d with their Hands for to get their Livelihood but I cannot approve that a Man who might be profitable to the Publick in some considerable matter should remain all day shut up in Solitude for to make Lanthorns and Sabots In the mean time altho' Hand labour hath not been so in use amongst the Monks of Europe because the greatest part of their Monasteries have been endow'd with Yearly Revenues yet they have not totally neglected it for to give them their due some have imploy'd themselves in a Labour much more profitable to wit to write Books and make several Transcriptions of them so that we are beholden to them for a great part of those we have extant amongst us Remarks upon the Seventeenth Chapter WE shall make no further Observations than to explain that which regards the Election of the Patriarch of the Maronites to wit if it depends really upon the People and how 'T is certain that the Election of Bishops and also Priests was done formerly by the People but as there happen'd sometimes great Disorders at these sorts of Elections they were oblig'd to change that Discipline the Thirtieth Canon of the Council of Laodicea forbids them but if good heed be given to the Words of the Canon it seems that that Prohibition regards but the inferiour sort In effect the People have assisted still at this Election long after the Ordinance of that Council As to the Election of the Patriarch of the Maronites the People have a great share therein for it depends upon the Body of the Republick who ought to acknowledge him that hath been elected otherwise the Election were null But as the Ecclesiasticks hold the first rank in the State so they contribute much to the Election their manner is thus Twelve of the principal Priests who in some fashion represent the sacred College of the Apostles assemble in the Monastery of Cannubin where they proceed to the Election of a new Patriarch by way of Scrutiny and when they are all agreed then the Republick which is assembled that is the Ecclesiasticks and the People give their Consent to that Election This sort of Election is much like unto that which was sometimes observed at the Election of the Patriarch of Alexandria which is spoken of in the Annals of Eutychius nevertheless as 't is impossible all the Voices should concurr together in the Scrutiny they have a second manner of proceeding which is a kind of Compromise that is that these dozen Priests chose three by Lot and that these three make a Patriarch which is also elected by two Voices and afterwards the People confirm that Election by their Consent But besides this since the Maronites have been united to the Church of Rome the Patriarch is obliged to receive the Pope's Bulls of Confirmation conformable to the Rules of the New Right of that Church FINIS BOOKS printed for Abel Roper at the Black Boy in Fleet-street THE ancient and present state of Muscovy containing a Geographical Historical and Political account of all those Nations and Territories under the Jurisdiction of the present Czar with Sculptures and a new Map by J. C. M. D. Fellow of the Royal Society and a Member of the College of Physicians The History of Poland in several Letters to Persons of Quality giving an account of the ancient and present state of that Kingdom Historical Geographical Physical Political and Ecclesiastical viz. it 's origin and extent with a description of its Towns and Provinces c. Religion Learning Language Customs Habits Manners Riches Trade and Military affairs c. Vol. I. By Bern. Connor M. D. Fellow of the Royal Society and Member of the College of Physicians who in his Travels in that Country collected these Memoirs from the best Authors and his own Observations Publish'd by the care and assistance of Mr. Savage A true History of the several Designs and Conspiracies against his Majesty's sacred Person and Government as they were continually carried on from 1688 to 1697 containing matters extracted from original Papers on depositions of Witnesses c. By R. K. Marriage-Ceremonies or the Ceremonies used in Marriages in all parts of the world Very diverting especially to the Ladies By Seignior Gaya Translated from the Italian The second Edition to which is added some Remarks upon Marriage written by Mr. Tho. Brown Books printed for R. Basset at the Mitre within Temple-bar in Fleet-street THe Life of the learned Sir Thomas Smith Doctor of the Civil Laws principal Secretary of State to King Edward the Sixth and Queen Elizabeth wherein are discover'd many singular matters relating to the state of Learning the Reformation of Religion and the Transactions of the Kingdom during his time in all which he had a great and happy influence The Innocent Mistress a Comedy as it is now acted at the new Theatre in Little Lincolns-Inn-Fields The Deceiver deceiv'd a Comedy as it is acted by His Majesty's Servants at the New Theatre Both written by Mrs. Pix Love's Reward or the Unnatural Mother a Tragi-Comedy acted at the Theatre in Lincolns-Inn-Fields written by Madam
Apparel serves for a second Proof They wear but a pitiful unvaluable ill-shaped Coat wherein they wrap themselves with a black Cowl upon their heads and this Vestment descends only from the shoulders to the girdle without any thing to cover their shoulders withal neither is there any other Habit cut according to the fashion of these that are used amongst all the Community of their Religious Their manner of Living furnisheth us with a third Proof They live only upon that which the Earth it self produceth and never eat any Flesh tho' they be sick and in danger of death As for Wine they very rarely drink any They have no particular Rules nor written Constitutions for to be observed by every one as may be seen in all other Religious Houses who are established to live in Community They make no express Profession of the three Vows of Religion to wit Poverty Chastity and Obedience but when they are received into the Monastery where they make Profession one holds a Book in his Hand and reads only something that belongs to them advertising them That they ought to live in Continence and adds many the like things These Advertisements are sufficient to make them keep a perfect Chastity You shall never hear any scaâ—dalous or ill report of them altho' they contâ—â—ually go alone up and down and stay oftentimes many days togâ—ther out of their Monastery They have Goods and Money of their own and can dispose thereof at their death If they have no longer a Mind to stay in the Monastery they go into another without the leave of their Superiours In the fourth place They are never permitted to Exercise any Ecclesiastical Function they have no Spiritual Exercise in common for the good of their Neighbour and have no Power either to Preach or Confess so that they are only for themselves In the fifth place They give to their Superiours and Chiefs the Name of Abbot as the Hermits did of Old Finally I shall take for the sixth and last Proof the name they bear of the Monks of St. Anthorâ—y and 't is this that ought to make some impressions upon the spirits of those who would search out the cause why these Religious are so called Has this good Man ever founded any Religious House for to live in Community Did he not live a Solitary and Hermitical Life in the Desarts of Aegypt exercising the Function of Abbot in regard to those that lead the same Life of himself There is therefore reason to believe that this was the true Original of the Monks which are at this day in Mount Libanus and which are called the Monks of St. Anthony Many have imagined that they were reduced to that poverty they live in through the continual Oppression of the Turks who obliged them to Labour and Cultivate the Earth but I do not doubt but that was the end of their Constitution for so much as the holy Hermits and Servants of God for to shun Idleness and gain their Living by the Industry of their own hands accustomed themselves to Labour for a good part of the day these same had many Persons under them whom they employed to the hardest Labours and they contented themselves to carry on the same and render it less painful As to their Hospitality the use whereof perhaps they have preserved since their Foundation they highly exercise it especially in the Monastery of Cannubin where there is kept an open Table for all the Year round admittance being never forbid not only to the Maronites and other Christians but also to the Turks and all Comers who are welcome to eat what they please which is the cause of vast expence unto them for as 't is the ordinary Residence of the Patriarch 't is incredible what multitudes are drawn thither daily either through Necessity Curiosity Business or some other Matter CHAP. XIV Of the Errors that have been imposed upon them I Discovered with much evidence the Abuses whereof I am about to speak and some others of the same nature which made me open my eyes and apply my self with all Industry to every thing that might regard their Belief not only because these matters were of very great importance being the foundation of all Religion but also because I had learn'd that some years past they had been attributed unto them amongst other Errors 1. That there was in Jesus Christ but one Nature to wit The Divine 2. That the Holy Ghost proceeded only from the Father 3. That all the Trinity was Incarnated died on the Cross and rose again And those that attributed these errors unto them said That that was the reason why they added to the Trisagion which is Sung by the Angels Qui natus es pro nobis qui Crucifixus es pro nobis qui surrexisti ascendisti in coelum pro nobis miserere nobis as if they retained the ancient Errors condemned in the fifth Council of Constantinople 4. That an Husband might put away his Wife and take another if she committed Adultery or far other reasons 5. That there is no Original Sin 6. That the Souls that departed from their Bodies saw not Heaven for to be there rewarded nor Hell for to be there punished but that they attended for that till the Universal Judgment And that in the mean time they remained in a place where there was neither grief nor joy 7. That 't is Lawful to deny ones Belief outwardly and also by Words provided it be treasured up in the heart 8. That the Sacrament of Confirmation was not distinct from Baptism 9. That they gave the Eucharist to young Children Altho' I used all my own Industry to be informed of these Errors and imploy'd others for that purpose yet I could never discover but two of them to wit The repudiation of their Wifes and the Communion which they gave to Children I am very well satisfy'd that the first is not an error whereof the whole Nation ought to be accused as if it approved of this Divorcement but an accident that happened two or three times which had been fomented through the violence and tyranny of the Turks who favoured the designs of some Profligates who had put away their Wifes for to marry others of whom they were enamoured Those sort of People being not able to obtain the consent of the Patriarch for to marry them had recourse to the Emir who gave them for their Money permission to do it giving them his Letters to the Patriarch for to excuse them who dissembled his resentments thereof upon just considerations 'T is certain that the like case happening at the time of my being there the Patriarch would no ways consent thereto but not being able to remedy it he was obliged to pass it by In regard to the second Error 't is common to all neither can it be esteemed for an Error nor Heresie since the Church hath heretofore practised the same thing for a long time As for the other Errors