Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	bishop_n	church_n	universal_a	1,734	5	9.1282	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60240	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 ...; Histoire critique de la creance et de coutumes des nations du Levant. English	Simon, Richard, 1638-1712.; Lovell, Archibald.	1685 (1685)	Wing S3797; ESTC R39548	108,968	236

〈◊〉 〈◊〉 〈◊〉 〈◊〉 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

Place of Purgatory and a Fire which torments Souls But the Greeks deny both though they acknowledge a certain State of Purgatory and therefore they pray to God for the Dead It is certain that Prayers for the Dead have been appointed in the Church in the very first ages as appears by Tertullian and the Ancientest of the Fathers aswell as by the most Ancient Liturgies Perhaps the Church took that Ceremony from the Jews who likewise pray to God for the Dead which was a Custome practised in the Synagogues long before the Birth of Christianity and is to be found practised at that time when the Jews were under the Dominion of the Grecians There is this difference nevertheless betwixt the Greeks and the Latins as to their praying for the Dead that the latter have explained themselves more fully whereas the former and all the other Orientals have continued in more General Terms The Latins however in their Prayers for the Dead at Mass retain the Ancient form which agrees pretty well with what the Greeks believe of Hell Purgatory and Paradise This is the manner of praying for the Dead in the Mass of the Latins Domine Jesu Christe libera animas omnium fidelium defunctorum de poenis inferni de profundo lacu libera eas de ore I eonis ne absorbeat eas Tartarus ne cadant in obscurum c. These words seem to confirm the Opinion of the Greeks and other Christians of the East for they suppose but one Place which is Hell where the Souls are detained as in a dark Prison and they pray that the Souls may pass from that obscure Place to a Place of Light and Rest which is Paradise and this exactly agrees with the Prayer that the Priest says at the Mass which is called in die obitus As to what concerns Hell we shall not speak here of the Opinion of Origen who hath nevertheless been followed by some Greek Doctours we shall onely mention what is most generally approved by them When they pray that God would deliver Souls out of Hell that is to be understood of the State of Purgatory I mean that in that obscure Prison which they call Hell there are two sorts of Souls one sort whose Sins are not so enormous as to be condemned for them to Eternal Punishment there and another who are really condemned to Hell there to abide for ever Of these last it may be said that in inferno nulla est redemptio whereas in respect of the first sort of Souls it may be said that in inferno est redemptio This may serve to explain the Liturgies and Books of the New Greeks which seem to suppose that the Souls shall not remain in Hell for ever and that so the Punishment of the damned is not Eternal If we take this Rule along with us we may have an easie explication of all the Prayers that are said for the Dead in the Greek Church As to Paradise the Greeks and other Orientals are in this perswasion that Souls enjoy not Eternal Bliss and that they are not punished with the Pains of Hell before they receive Sentence from God at the last day of Universal Judgment And therefore according to the Sentiment of the Greeks we must distinguish two Paradises The first is that Place of Light and Rest mentioned in their Prayers and Liturgy where the Souls of the Blessed repose expecting the last Judgment That Place is called in the publick Office that is said for the Dead Paradise Light Life Blessedness Abraham's Bosome the Land of the Living c. The second Paradise is that Eternal Bliss which they shall enjoy in heaven after the Universal Judgment and they think that Opinion to be more agreeable to the Texts of Holy Scripture than that of the Latins for it shall not be say they but at that day that Jesus Christ who will come in quality of Judge shall say to the Elect (1) Matth. 25. Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the World c. They pretend that the Opinion of the Latins concerning Paradise and Hell before the last day of Judgment is not founded on Antiquity Besides we may observe that the Greeks have not subtilized so much upon the Light of the Glory of the Blessed as most of the Latine Divines have done who have spoken of it with extraordinary nicety Nay there are some who affirm that the Greeks Fathers deny that the Angels and Blessed see the Essence of God in Heaven relying upon these words of Theodoret (2) Theod. Dial. immut The Angels see not the Divine Essence which comprehends all things and cannot be comprehended nor known but they see a certain species which is proportionate to their Nature And this they confirm also by the Testimony of many Fathers There remains somewhat to be said of the Morals Discipline and Ceremonies of the Greeks As to their Morality seeing they have the same Principles as the Latius have it cannot be much different from theirs unless it be that wanting the use of School Divinity they are not so great Metaphysicians as the Latins wherein they are not to be blamed when they mingle no Logick nor Metaphysicks in their Books of Morality if you except some Greeks who have studied in the Schools of Italy or have read the Books of the Latins It may be notwithstanding that the Greeks and other Christians of the East do not walk up to the strictness of the Rules of Morality because of the sad condition to which they are at present reduced Their Church-men are accused of Simony because the Bishops sell Orders and the Priests the Administration of Sacraments but if matters be throughly examined perhaps they are not so blameable as people think There is a necessity that they live by their Calling and seeing they have no Benefices as they are at present established in the Church of Rome why are they not to be allowed to take money for the Administration of Sacraments There is no fault found with the Custome that is introduced into the West of taking money for Masses Confessions and many other things and shall a poor Papas be accused of Simony for being paid for an Absolution that he giveth and for having rated it according to the nature of the Sin Nor do we think it strange neither that certain Sins are rated at Rome because we are accustomed to the practice Will the new distinction of Divine Right and Ecclesiastical Right that some Divines and Canonists have invented in these last Ages put the Pope without the reach of Simony and shall not that extreme necessity to which the Patriarch and Greeks Bishops are reduced render them at all excusable before God and Man in that they take money for Ordinations It is not that I would excuse the Greeks in all things for it is certain they many times take too much Liberty to themselves and that they are not carefull