CHAP. I. Of the 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, 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 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.

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 Florence. Nay they waſh the Altars on which the Latins have celebrated, and will not ſuffer Latin Prieſts to celebrate upon their Altars, becauſe they pretend that the Sacrifice ought to be performed with leavened bread.

IX. They ſay that the Ordinary words wherein the Latins make the Conſecration to conſiſt, are not ſufficient to change the Bread and the Wine into the Body and Bloud of our Lord, if ſome Prayers and Benedictions of the Fathers be not added.

X. They affirm that the Communion under both kinds is to be given to Children, even before they can diſtinguiſh that Nouriſhment from another, becauſe that is a matter of Divine Right. And therefore they give the Communion to Children immediately after Baptiſm, and they account the Latins, who are of a contrary Judgment, Hereticks.

XI. They hold that Lay-men are by Divine Law obliged to communicate under both kinds, and call the Latins Hereticks for maintaining the contrary.

XII. They affirm that Believers when they have attained to years of diſcretion, are not to be forced to communicate every Year at Eaſter; but that they are to have liberty of Conſcience.

XIII. They ſhew no Reſpect, Worſhip, nor Veneration to the Holy Sacrament of the Euchariſt, even when their Prieſts celebrate, and they carry it to the Sick without Torch-light. Beſides, they keep it in a little Bag and Box, without other Ceremony, than faſtening it to the VVall; whereas they light Lamps before their Images.

XIV. They believe that the Hoſt conſecrated on Holy Thurſday, is much more efficacious, than thoſe which are conſecrated on ordinary Days.

XV. They deny that the Sacrament of Marriage is a Bond which cannot be broken. And therefore they accuſe the Church of Rome of Errour, for teaching that Marriage cannot be diſſolved in the Caſe of Adultery, and that it is not allowed to marry again in that Caſe. But the Greeks teach the contrary, and practiſe it daily.

XVI. They condemn fourth Marriages.

XVII. They ſolemnize not the Feſtivals of the Virgin, Apoſtles and other Saints inſtituted by the Catholick Church and the Fathers, on the ſame Days that the Weſtern Church celebrates them: and beſides that they do it after another manner, they alſo deſpiſe the Feaſts of many very ancient Saints.

XVIII. They ſay that the Canon of the Latin Maſs ought to be abrogated, as being full of Errours.

XIX. They deny that Uſury is a mortal Sin.

XX. They deny that Subdeaconſhip is at preſent a ſacred Order.

XXI. Of all the General Councils that have been celebrated in the Catholick Church by Popes at different times, they admit of none after the ſeventh General Council which is the ſecond of Nice, that was called againſt thoſe who rejected Images. The Greeks acknowledge none of the reſt, and ſubmit not to their Decrees.

XXII. They deny Auricular Confeſſion to be of Divine Right, pretending it onely to be a Poſitive and Eccleſiatical Conſtitution.

XXIII. They ſay that Lay-mens Confeſſions ought to be arbitrary. And therefore amongſt them, Laicks are not conſtrained to confeſs once a year, and they are not excommunicated for neglecting it.

XXIV. They pretend that in Confeſſion it is not neceſſary, nor of Divine Right, that men ſhould confeſs all their Sins in particular, nor yet tell all the Circumſtances that alter the nature of a Sin.

XXV. They give the Communion to Laicks, both in Health and Sickneſs, though they have not before confeſſed their Sins to a Prieſt; and that, becauſe they are perſwaded that Confeſſion is arbitrary, and that Faith is the onely and true Preparation for receiving the Euchariſt.

XXVI. They ſlight the Vigils of the Latins, before the Feſtivals of Our Lord, the Virgin and Apoſtles; aſwell as the Faſts of the Ember-weeks. Nay on theſe Days they eat Fleſh in contempt of the Latins.

XXVII. They accuſe the Latins of Hereſie, becauſe they eat fleſh that hath been ſtrangled, and other Meats that are condemned in the Old Teſtament.

XXVIII. They deny that ſimple Fornication is a mortal Sin.

XXIX. They affirm that it is lawfull to deceive an Enemy, and that it is no Sin to doe him Injury.

XXX. As to Reſtitution they are of the Opinion, that it is not neceſſary to Salvation to reſtore what one has robbed.

XXXI. In fine, they believe, that he who hath once been a Prieſt, may return again to a Lay-condition.

Theſe are the Opinions that diſtinguiſh the Greeks from the Latins, if we credit Caucus, who attributes that Belief not onely to the Greeks of Corfou, but alſo to the other Greeks who are ſeparated from the Church of Rome.

But if we liſten to Caucus Venetus Archiepiſcopus Corcyrenſis, vir nullius plane doctrinae vel Judicii . . . Libello edito de Graecorum recentiorum haereſibus, Graecos omnes non ſine evidenti calumnia diffamavit . . . an mendacio, an ſcelere, an fraude, an falaciis . . . ſummorum Pontificum gratia demerenda eſt? Leo Allat. lib. 3. de Conſenſ. cap. 10. Leo Allatius, Caucus is an Ignorant, a Slanderer and a Man without Judgment, who thought to oblige the Pope by multiplying the Errours of the Greeks, and hath attributed to all, what he learnt and ſaw in Corfou. Nevertheleſs, it is no hard matter to juſtifie Caucus in moſt part of the Opinions which he imputes to the Greeks, unleſs, perhaps, in what concerns Morality, the Corruption whereof proceeds rather from private Perſons, than an univerſal and approved Belief; and it is to be feared that it may be objected to Allatius, that he hath ſoftned a great many things in the Opinions of the Greeks, through a Deſign of Reconciliation, and to curry Favour with Pope Urban VIII. who at that time propoſed to himſelf the Reunion of the Greeks to the Church of Rome, by ſoft and mild ways. In effect, if we carefully examine the Errours which Caucus imputes to the Modern Greeks, we ſhall find that few Men have more exactly obſerved them. And, indeed, the Pope having enjoined him to doe it, there is no probability that he would have impoſed upon the Pope, in an affair of that importance. Seeing he was not learned in the Divinity of the Ancients, he hath referred all to School-Divinity, and the Deciſions of the Council of Trent, which he took to be the Rule according to which he ought to condemn as erroneous, what ever did not conform thereunto; and in that his ſincerity appears the more. For, for a long time he had informed himſelf wherein they agreed with the Church of Rome, and wherein they differed, condemning, nevertheleſs, too boldly what ſuited not with the Practice of his Church. But let us conſider more particularly, whether Caucus be ſo great a Slanderer, and whether he hath impoſed ſo much on the Greeks, as Leo Allatius would have the World believe.

In the firſt Place, as to the re-baptiſing of the Latins, it is certain that they have done it in other Places, beſides Corfou; and that becauſe of the Enmity they bear towards them, looking upon all their Ceremonies as abominable. And for the ſame reaſon they condemn the Maſs of the Latins, waſh their Altars after a Latin Prieſt hath celebrated on them, as if they had been polluted, and conſider the Unleavened bread conſecrated by the Latins as an impure thing. Proofs of this may be had not onely in Catholick Writers, but even in the Oriental Canon Law, and eſpecially inReſp. Demetrii Archiep. Bulgar. the Anſwers of the Patriarchs, where moſt caſes that concern the Ceremonies of the Latins, 〈 in non-Latin alphabet 〉 . are propoſed, and reſolved againſt thoſe who made appear ſo great an Averſion to the Ceremonies of the Latins. Whence it may be inferred, that moſt part of the Greeks rejected the Ceremonies that are obſerved in the Church of Rome, as impure and profane, and that none but ſome Learned Men amongſt them, have endeavoured to moderate that great Averſion which was generally had againſt the Ceremonies of the Latins. And we ought not to be ſurpriſed at this, ſeeing the Latins have not been more favourable to the Baptiſm and Leavened bread of the Greeks, as Appears by ſeveral Letters of the PopesEpiſt. Clement. VII. apud Allat. lib. de interſt. who have written in their favour. Beſides that ſome School Divines have doubted of the Validity of their Baptiſm, and their other Sacraments, as might eaſily be proved.

Secondly, that which hath made Caucus ſay, that the Greeks acknowledge not the Sacraments of Confirmation and Extreme Unction, is becauſe he conſidered them with relation to the Practice of the Church of Rome, wherein the former of theſe Sacraments is adminiſtred ſeparately from Baptiſm; and is at preſent one of the great Functions of Biſhops (to whom it is reſerved,) in their Viſitations. The other is never adminiſtred in the Church of Rome, but to thoſe who are at the Point of Death; from whence that Sacrament hath been called Extreme Unction. But the Greeks adminiſter that firſt Sacrament at the ſame time they do Baptiſm, and the Oriental Church hath always retained that Cuſtome, which differs from the Practice of he Weſtern. Beſides, amongſt the Greeks, as in all other Parts of the Eaſt, the Prieſt adminiſters that Sacrament, as may be ſeen in the Diſſertation which Luc. Holſten. diſſert. de ſacr. Confirm. apud Graecos. Holſtenius made on that Subject, and which was Printed at Rome by Order of Cardinal Franciſco Barbarini. That Learned Man affirms, that that Practice is ſo ancient in the Greek Church, that the Power of confirming is become common to Prieſts, as if eſtabliſhed by Law. As for Extreme Unction, the Greeks delay it not, as the Latins do, till the ſick Perſon be at the Point of Death, nor do they call that Sacrament Extreme Unction: On the contrary, the Sick goe to the Church to receive it, when they can conveniently, and it is adminiſtred to them as often as they are ſick, becauſe they think that St. James in his Epiſtle ſpeaks of thoſe that are ſick, and not of ſuch as are at the Point of Death.

In the third Place, as to Adoration which they render not to the Holy Sacrament after the Conſecration, that ought not neither to be generally underſtood, becauſe it is certain they adore that Sacrament, but onely with relation to the Adoration which the Latins pay to the Euchariſt, ſo ſoon as the Prieſt hath pronounced theſe words, This is my Body. Seeing the Greeks place not the Conſecration in theſe words, but in ſome Prayers that come after, it is not to be thought ſtrange, if Caucus, who made the Practice of his Church his Rule in judging of the Errours of the Greeks, hath ſaid that they adored not the Euchariſt: nay more, when they have conſecrated, which, in their opinion, is done after the invocation of the Holy Ghoſt, they uſe none of that Ceremonial adoration which is obſerved in the Latin Church; but they think it enough to adore Jeſus Chriſt who is preſented to them by elevating the Hoſt after their way, a little before the Communion. However Caucus is not to be excuſed in that he took all his meaſures according to the Practice of his own Church, unleſs, probably he had Orders to reform all things according to that Standard.

Fourthly, it is of Publick Notoriety, that the Orientals communicate in both kinds, and that they pretend to be warranted in that by the words of Jeſus Chriſt himſelf. In that manner the Patriarch Jeremy ſpeaks in his firſt anſwer to the Divines of Wittemberg. 〈 in non-Latin alphabet 〉 . Hierom. Patriar. Conſtant. Ye ſay that one muſt communicate in both kinds, and in that ye ſay right: which they extend even to Children, to whom they give the Communion after Baptiſm in a ſpoon. In a word, all the Oriental Church obſerves that Cuſtome; and our chief School Divines do even agree, that that Practice of communicating under both kinds was religiouſly obſerved in the Latin Churches untill theſe latter Ages, when for good reaſons it was thought fit to change it.

Fifthly, as to Confeſſion, it is not to be thought ſtrange that they believe it to be onely of Poſitive and Eccleſiaſtical right, becauſe they are perſwaded that 〈 in non-Latin alphabet 〉 . Id. Hieron. Patriarch. properly ſpeaking onely Baptiſm, and the Euchariſt have been inſtituted by our Lord, and that the reſt have been appointed by the Church; as may be ſeen in the ſecond anſwer of the Patriarch Jeremy, to the Divines of Wittemberg. Caucus then hath aſſerted nothing as to that Point, which does not agree to the real Belief of the Greeks. However it cannot be denied, but that Auricular Confeſſion is in uſe in the Greek Church, as well as in the Latin, and that the Greeks confeſs their Sins in particular, that they may receive Penance according to the Nature of their Offences, of which, by conſequent, they muſt diſcover the nature and kind to their Confeſſour. 〈 in non-Latin alphabet 〉 . It is neceſſary, ſaith the Patriarch Jeremy after St. Baſil, to declare all Sins to the Confeſſour. And this may be ſeen more at large in the Book of Chriſtopher Angelus, of the Diſcipline of his Church. There is, nevertheleſs, this difference, if we will credit Metrophanes Critopulus, that the Confeſſour informs himſelf not of the Place where the ſin hath been committed, nor of thoſe who have been concerned in it, nor yet of the manner, becauſe, according to the ſame Authour, that is both needleſs and too curious, which is ſufficient to juſtifie Caucus. For as to the Eaſtern Communion, which ought yearly to be received in the Latin Church, it is a Cuſtome peculiar to that Church.

Sixthly, Caucus attributes nothing to the Greeks in what concerns Marriage, which they do not poſitively maintain, and pretend to be agreable to the New Teſtament, the Fathers, the Oriental Canon Law, and the Ordinances of the Emperours. They ſay that there is nothing clearer than theſe words of the Goſpel, 〈 in non-Latin alphabet 〉 . Matth. 19.9 Whoſoever ſhall put away his Wife, except it be for Fornication, and ſhall marry another, committeth Adultery. It is manifeſt then, ſay they, that the Goſpel permits the diſſolving of Marriage in the Caſe alledged; and declining the Authority of St. Auguſtine, and ſome other Latin Fathers as to that Point, they affirm that the Greek Fathers never explained that Paſſage otherways, and that beſides, the whole Eaſtern Church therein agree with the Greeks. Nay, it is eaſie to prove by the Hiſtories of the Councils of Florence and F. paolo nella ſua Iſtoria del Concil. Card. Palavic. nella ſua Iſtor. del Concil. di Trent. of Trent, that it is the Practice of all the Greek Church. And therefore it was, that the Ambaſſadours of Venice addreſſed themſelves to the Council of Trent, for obtaining ſome qualification to be made in the Canon which was ready to be publiſhed againſt thoſe who ſaid, that Adultery diſſolved Marriage. And the thing that ſet the Republick of Venice upon this was, that the Greeks of Candia, Cyprus, Corfou, Zante, and ſome other Places, Subjects of the State, practiſed that which the Council was about to condemn. In effect, the Ambaſſadours had ſatisfaction, becauſe their reaſons were thought good, as Cardinal Palavicini acknowledges in his Hiſtory of the Council. It is nevertheleſs true, that the Greeks diſſolve their Marriages too eaſily, and not in the Caſe of Adultery alone; But they ſtill pretend that therein they Conform to the Canon and Civil Laws, which ought to be moderated, becauſe of the too great Liberty they have taken to themſelves. However, Caucus having onely mentioned the Caſe of Adultery, ſeems to have been too reſerved, inaſmuch as he might have told a great many other Caſes of leſs importance, wherein the Greeks make no ſcruple to divorce.

Seventhly, it is not to be thought ſtrange, that the Greeks eat no fleſh that hath been ſtifled or ſtrangled, bloud, nor other meats that are not onely forbidden in the Old Teſtament, but alſo in the New, as appears in the Acts of the Apoſtles; a thing not ſingular to the Greeks of Corfou onely; but which is generally practiſed by all the Chriſtians of the Eaſt, and not very long ſince it was wholly aboliſhed in the Weſt.

In the Eighth place, as to the Article which concerns the Supremacy of the Pope, it may be thought ſtrange, that Leo Allatius ſhould fall ſo foul on Caucus in that Point, as if he were one of the greateſt Impoſtours in the World. It is but too true, that the Greeks who are not Latiniſed, nay and all the reſt of the Eaſtern Churches, do not at preſent own that Primacy of Rome over the other patriarchs, in the manner that it is acknowledged in the Weſtern Church. Metroph. Critop. in Epit. Doctr. Eccl. Orient. Metrophanes Critopulus aſſures us, that the Eaſtern Church acknowledges no other Head but Jeſus Chriſt, who hath the Qualities of Head of the Church; that amongſt the Patriarchs there is no difference, unleſs it be of the See, 〈 in non-Latin alphabet 〉 , as he ſpeaks. The Patriarch of Conſtantinople takes the firſt place, He of Alexandria the Second, the Patriarch of Antioch the Third, and he of Jeruſalem the Fourth. Every one is Supreme within his own Juriſdiction, and if they all meet together in one place, they mutually kiſs one anothers hands. So that none of them takes the Title of Head of the Catholick Church, as the ſame Critopulus obſerves, who would thereby condemn the Pope who aſſumes theſe Titles. As to what Leo Allatius adds Leo Allat. de Conſenſ. Eccl. Occid. & Orient. that Caucus impoſes upon the Greeks, when he ſaith that they excommunicate the Pope and Latin Biſhops on Holy Thurſday, that is a thing which hath not onely been obſerved by Caucus in Corfou, but by many other Travellers alſo in ſeveral places. The Jeſuit Dandini who travelled to Mount Libanus, in Quality of Nuncio under Clement VIII. in the deſcription that he makes of the Iſle of Candy, ſpeaks of the Greeks in theſe terms. Girolamo Dandini in Miſſ. Apoſt. cap. 5. I ſhould have a great many things to ſay, if I would relate all the impurities of the Prelates, Prieſts and other Churchmen of that Nation, their ſeparation from the Latin Church, the Maledictions and Excommunications which they thunder againſt her on the moſt Holy Days, and at the ſame time when we pray to God for their Converſion.

Ninthly, we may eaſily believe, that the Greeks reckon Sub-Deaconſhip amongſt the inferiour Orders, which are not Sacred, to ſpeak in the Terms of the Latins, ſince it is not very long ſince the Latins themſelves have made it a ſacred Order.

In the tenth Place, it may be ſeen in the Books of Greek Writers, that to own but ſeven General Councils, is not a thing peculiar to the Greeks of Corfou. Nay one would think it a little too much, to oblige them to receive the Latin Councils wherein they have had no ſhare, or thoſe others wherein they ſay, they were forced to be preſent, more for the Intereſts of State, than the Concerns of Religion. They are permitted to live in this Belief, in the States of the Republick of Venice.

Laſtly, as to what concerns Feſtival Days, Faſts, and many other Matters of Diſcipline, it is certain, the Greek Church does not agree therein with the Latin, and Caucus had reaſon to ſay, that the Greeks admitted them not, nor yet part of the Saints of the Roman Church, which they laugh at when they ſee them in Churches, as may be ſeen in the Hiſtory of the Council of Florence, written by Syropulus, where he ſaith, 〈 in non-Latin alphabet 〉 . When I enter into any Church of the Latins, I ſalute none of the Saints whom I ſee, becauſe I know none of them. Nay, I have much adoe to know Jeſus Chriſt there, whom I do not adore neither, becauſe I know not in what manner they repreſent him.

I think this may be enough to juſtifie Caucus in what he attributes to the Greeks: and if that Authour hath been pleaſed ſometimes to exaggerate their Errours, and to impoſe upon them, it may alſo be ſaid, that Leo Allatius hath not always kept within bounds in making their Defence. I confeſs the way that he hath taken to reunite the two Churches, would be more effectual for reconciling the Greeks to the Roman Communion, than the Courſe that hath been followed by the Emiſſaries who have encreaſed their Errours, and continue to doe ſo daily, inſtead of leſſening them: but for all that, we may know the true Sentiments of the Greeks, if we can but lay aſide our ordinary Prejudices, and diſtinguiſh thoſe who are Latiniſed, from thoſe that are not.

We forgot to obſerve their Belief as to Purgatory, Hell and Paradiſe. Caucus, ib. ac ſupra. Caucus with many other Writers does affirm, that the Greeks deny Purgatory, and that notwithſtanding they pray for the Dead: which is to be underſtood with relation to the Opinion of the Latins, who commonly eſtabliſh a Place of Purgatory, and a Fire which torments Souls. But 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,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, 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 enough to ſquare their Conſciences according to the Rules of Chriſtian Morality. But the Ignorance and Poverty wherein they are at preſent, are the cauſe of their Diſorders, which nevertheleſs the vertuous Men amongſt them prevent aſmuch as they can, as the Patriarch Jeremy, who openly 〈 in non-Latin alphabet 〉 . Jerom. Patr. Conſt. reproves Confeſſours who make a Traffick of Holy Things, and exact Preſents. He ſays that ſuch deſerve to be puniſhed by God, and that when he finds any amongſt his People, he chaſtiſes them, and deprives them of their Office.

As to Eccleſiaſtical Diſcipline, they conform not in all things to the Preſcript of their Canons. For inſtance, they obſerve not exactly the Age that is required for Prieſthood and Epiſcopacy; beſides, they mind but very little the Intervals, and take ſeveral Orders together at one time. The Election of their Patriarch is not always Canonical; for he that gives moſt to the Grand Signior, is commonly preferred before the reſt: And therefore there are many times ſeveral that take the Title of Patriarch. Monſieur de Nointel Ambaſſadour for the French King at the Port Monſieur Noint. Tom. 3. de la Perpet. takes notice of four Patriarchs alive in the Year 1671. The Greeks are ambitious, and therefore they take all courſes to riſe to that Dignity; which is the Cauſe of great Troubles in that Church.

Beſides the money that the Patriarch Elect gives to the Grand Signior for Letters of Confirmation, he is alſo obliged to buy the Voices of the Biſhops who elect him: and every one upon that Occaſion is willing to make the moſt of his Voice. But, on the other hand, the Patriarch knows very well how to make himſelf amends, when he makes any Biſhop: which the Biſhops alſo doe in regard of their Papas, to whom they ſell Orders and Cures as dear as poſſibly they can; and all, at length, falls upon the poor People, who pay very dear for the Adminiſtration of Sacraments; and that's the reaſon they goe but ſeldom to them.

The Patriarch and Biſhops are not married; but the Prieſts marry before their Ordination: and that Practice which is General over all the Levant is ancient. I do not here examine whether it be agreeable to the Primitive Canons of the Church, or a Deviation for the Ancient Canons. It is certain the Greeks pretend to be warranted, as to that, by the Canons called the Canons of the Apoſtles, andConcil, in Trullo. they accuſe the Latins of having contravened the Ancient Canons of the Church. If a Prieſt happen to marry after that he hath been called to be a Prieſt, he cannot afterward perform any Functions of the Prieſthood, which is according to the Council of Neocaeſarea; but the Marriage is not therefore diſſolved: whereas in the Latin Church the Marriage is null, becauſe Prieſthood is an impediment that breaks it. I believe Caucus meant of thoſe Prieſts that marry after ordination, when he ſaith, Cauc. in Hiſt. de Graec. errorib. that the Greeks believe that he who hath been once a Prieſt, may again return to the State of Lay-men. In effect, he retains nothing of Prieſthood, unleſs it be ſome Honour in the Church, where he hath a Seat ſeparate from the Place of Laicks.

Monachiſm is in great eſteem amongſt the Greeks, as appears by the Anſwer which the Jerem. Patriarch. Reſponſ. 1. & 2. Patriarch Jeremy made to the German Divines, who ſpoke of Monks as of uſeleſs Members; to which Divines he oppoſes St. Baſil, and the other Greek Fathers, who have made an Elogy of the Monaſtick Life, and have lookt upon it as a Pure and Angelical way of living: And this he confirms, beſides, by the Authority of Councils wherein many good regulations were made concerning Monks. Metrophanes Critopulus alſo praiſes Monachiſm, as a moſt ancient thing in the Church, 〈 in non-Latin alphabet 〉 . ſaying, that it is an Ornament to it. Their way of living, according to the ſame Authour, is very auſtere, becauſe they never eat Fleſh, though they be not engaged to that by any Vow, but onely by Cuſtome which they never violate. None of them ever ſleep more than four Hours, and ſome but two. They goe to Prayers in the Church thrice a day, and they who apply themſelves not to ſtudy, work with their hands; ſo that there is no Monaſtery, where all ſorts of Workmen may not be found.

Leo Allat. de Conſenſ. Eccl. Occid. & Orient. l. 3 c. 8. Leo Allatius treats more at large of the Greeks Monks that are now-a-days in the Levant, and that very exactly: which obliges me to give here an Abridgment of what he hath obſerved.

Though there be different kinds of Monks amongſt the Greeks, yet they all derive their Original from St. Baſil, who is the firſt and ſole Authour of Monaſtick Diſcipline▪ All the Monks look upon him as their Father, and it would be a Crime amongſt them to deviate in the leaſt from his Rule. There are to be ſeen all over Greeks many fair Monaſteries with well built Churches, where theſe Monks ſing day and night. However, they have not all one and the ſame way of living; for there are ſome called 〈 in non-Latin alphabet 〉 , others 〈 in non-Latin alphabet 〉 . The firſt live together in Society, eat in the ſame Refectory, have nothing ſingular amongſt them as to their Habit; and, in fine, have all the ſame Exerciſes, none being exempted. There are nevertheleſs two Orders amongſt them; for one is of 〈 in non-Latin alphabet 〉 . the Great and Angelical Habit, who are of a Degree more elevate and perfect than the reſt, and profeſs a more perfect way of living: theſe are in greateſt number. The others who are of 〈 in non-Latin alphabet 〉 . the Little Habit, otherways 〈 in non-Latin alphabet 〉 , are of an inferiour rank, and lead not ſo perfect a life. The ſecond, which are named 〈 in non-Latin alphabet 〉 , live according as they pleaſe themſelves, as their Name does import. And therefore before they take the Habit, they give ſome money for a Cell, and ſome other Neceſſaries of the Monaſtery. The Yeoman of the Cellar or Butler furniſhes them with Bread and Wine as he does the reſt: and ſo being exempted from the Duties of the Monaſtery, they mind their own buſineſs. Theſe laſt leave by Will what they poſſeſs, aſwell within as without the Monaſtery, to their Servant or Companion, whom they call Diſciple, and whom they have choſen from among the Monks to aſſiſt them in their occaſions. This Man after the Death of the other, by his management improves the goods that he hath inherited, and leaves by Will what he hath purchaſed, to him whom he hath choſen for his Companion: the reſt of the goods which he poſſeſſed, that is to ſay, what his Maſter left him when he died, falls to the Monaſtery, which afterwards ſells them to thoſe that pleaſe to purchaſe. Nevertheleſs amongſt theſe laſt Monks there are ſome ſo miſerably poor, that having nothing to purchaſe a piece of Land with, are obliged to work and labour for the Monaſtery, and to apply themſelves to the baſeſt employments. Theſe do all for the profit of the Convent, and therefore the Convent ſupplies them with Neceſſaries; and if they have any ſpare time after their work is done, they employ it in Prayers.

There is a third Order of theſe Monks, who goe by the Name of Anchorites. Theſe not being able to work, nor ſupport the other Duties of the Monaſtery, have, notwithſtanding, a mind to live in the repoſe of ſolitude. They buy a Cell out of the Monaſtery, with a little piece of Land on which they may live, and never goe to the Monaſtery but on Holy days, to aſſiſt at the Office; after which they return to their Cells, where they mind their own Affairs, having no hours appointed them for Prayers. There are, nevertheleſs, ſome of theſe Anchorites who have left their Monaſtery with the Conſent of their Abbot, that they may lead a more retired life, and apply themſelves more to Meditation and Prayer. The Monaſtery ſends them once a month Proviſions to live on, becauſe they poſſeſs neither Lands nor Vineyards: but thoſe who will not depend upon the Abbot, hire ſome Vineyard near to their Cell, of which they eat the Grapes; others live on Cherries or ſuch like Fruit. They alſo ſow Beans in the Seaſon of the year; and ſome gain their living by tranſcribing Books.

Beſides the Monks, there are Nuns alſo who live in Community, and are ſhut up in Monaſteries under the Inſtitution of St. Baſil. They are no leſs ſtrict than the Monks, as to Faſting, Praying and the other Offices of the Monaſtick Life. They chuſe one of the Ancienteſt and moſt virtuous of their Community to ſupply the place of Abbeſs; and theſe Abbeſſes are the ſame with them, as the Abbots are with the Monks. Nevertheleſs, that Monaſtery of Women depends always on an Abbot, who aſſigns them one of the oldeſt and moſt virtuous Monks to confeſs and adminiſter the Sacraments to them. This Monk lives near their Monaſtery, that he may be at hand to aſſiſt them readily in their occaſions. He ſays likewiſe Maſs for them; and orders the other Offices.

Theſe Nuns wear all the ſame Habit, and a Cloak of the ſame colour. Their Arms and Hands are covered to their Fingers ends; and their Habit is of plain Woollen Cloth. Their Heads, beſides, are ſhaven, and every one hath a Cell apart where they lodge conveniently. The richer ſort have a Maid; and ſometimes they bring up in their Houſes young Girles, whom they bring up in the Duties of Piety and Devotion. When they have performed their ordinary Duties, they work with their Needle; and the Turks who bear a reſpect towards theſe Nuns, come to their Monaſteries to buy Girdles of their making. The Abbeſſes willingly open the Doors of their Convent to the Turks who come to buy the Manufacture of theſe good Nuns, who return to their Appartment ſo ſoon as they have ſold their Wares.

I have read a Manuſcript Relation, that ſpeaks not ſo much to the advantage of theſe Nuns. The Authour of that Relation obſerves that the Nuns called Caloyeres, who live at Conſtantinople, are Widows, ſome of which have had ſeveral Husbands, and that they embrace not that Profeſſion, but when they are well ſtricken in years: Then he adds, that they make no Vows, that all their Sanctity conſiſts in wearing a Black Veil upon their Head, and declaring that they will Marry no more; that, after all, they live moſt commonly at home, where they mind their Houſe-wifery, their Children and Relations. He confeſſes, nevertheleſs, that there are ſome of them who live in Community, but that theſe are more miſerable than the former: that both go about whereſoever they pleaſe: and that, in fine, they have more Liberty under that Religious Habit, than they had before.

The Faſts of the Greeks are different enough from thoſe of the Latins: for the Faſts of the latter would be Feſtival Days, and Days of good Cheer amongſt the Orientals, in regard they not onely abſtain from Fleſh, and all that comes from it, as Butter and Cheeſe; but they eat not ſo much as Fiſh, contenting themſelves with Fruits and Pulſe, with ſome ſmall portion of Oil, and drink very little Wine. The Monks are more ſtrict in their Faſting, becauſe they never taſte Wine nor Oil, unleſs on Saturdays and Sundays. Yet the Moſcovites are allowed to eat Fiſh, becauſe they have neither Wine nor Oil. Wedneſdays and Fridays they abſtain from Fleſh, and all that comes of it; but on theſe days they are allowed to eat Fiſh. I ſhall ſay nothing of their Lent, nor private Faſts; onely muſt obſerve that the Greeks and other Eaſtern Nations exceedingly blame the Saturdays Faſt of the Latins, becauſe they ſay, that Day is a Feſtival as well as Sunday; which they prove by the Ancient Canons and the practice of the firſt Ages. In fine, as to their Ceremonies, it may be ſaid in general, that no Nation in Chriſtendom hath ſo many. Their Euchology or Ritual, with the Notes of P. Goar, may be conſulted as to that point. So exceſſive is the Worſhip they render to Images, that in a Manuſcript which I have read concerning the Errours of the Latins, they upbraid them 〈 in non-Latin alphabet 〉 . MS. Biblioth. Bodlei. Oxon. Tit. 〈 in non-Latin alphabet 〉 . with want of reſpect to Images; which cannot well be underſtood, unleſs it be that the Latins omit an infinite number of Ceremonies before their Images, which are obſerved by the Greeks. On the Feſtival day of a SaintMetroph. Critop. they place his Image in the middle of the Church, and that Image or Picture, repreſents the Hiſtory of the Feſtival that is Celebrated: for inſtance of the Nativity or Reſurrection of our Lord: Then they that are preſent kiſs the Image; which in their Language is called 〈 in non-Latin alphabet 〉 , and in Latin, Adorare. That Adoration is not performed by Kneeling, Bowing, or any other Geſture of Body, but onely by kiſſing the Image. If it be the Image of our Lord, they commonly kiſs the Feet: if an Image of the Virgin, they kiſs the Hands: and in a word, if it be the Image of ſome Saint they kiſs the Face.

Theſe and many other Ceremonies, which the Greeks obſerve in the Adoration of their Images, have been much augmented ſince the ſecond Council of Nice, where the Patrons of Images obtained a great Victory over the Iconoclaſts. And it is chiefly ſince that time that the Greeks have publiſhed the Miraculous Hiſtories of their Images, of which their Books are full: and as if they had not had enough amongſt themſelves at home, they have ſearched at Rome and other places for Miracles that have been wrought by virtue of Images.

After all, the Greeks ground moſt of their Ceremonies upon their Traditions. They take no great care to examine, whether theſe Traditions be Ancient, or 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.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 〈 in non-Latin alphabet 〉 , which ſignifies the ſame as the Latin Tranſubſtantiatio, is uſed. Theſe are the words of that Confeſſion. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 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 HomiliesSee the Collections at the end of the Book C. makes uſe indifferently of the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . Beſides he explains how it can be, that in that wonderfull change, there remains 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 . It is true, that Patriarch make uſe of the word 〈 in non-Latin alphabet 〉 , becauſe it is Greek, and 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , he means the ſame thing as 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , that on the margin oppoſite to that word, they have placed 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 , to be changed, and 〈 in non-Latin alphabet 〉 , to be tranſubſtantiated, to be ſynonymous. Jeremy wrote to them, that 〈 in non-Latin alphabet 〉 . 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. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , which the Patriarch had alſo employed. In fine, Jeremy having read the reply of the Divines of Wittemberg, returns them this Anſwer, 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 . 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. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 , 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 thatSee the Collections at the end of this Book D. Diſſertation ſubjoined to this Book in Greek, which Mr. Arnaud 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 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 〈 in non-Latin alphabet 〉 , the Salvation of Sinners. Though that Authour ſtill retains the ancient words 〈 in non-Latin alphabet 〉 , and the like, yet in formal Terms he aſſerts Tranſubſtantiation, and acknowledges that Jeſus Chriſt 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , A Diſcourſe concerning the Dignity of Prieſthood. In that Diſcourſe Cortacus compares the Prieſt with God, and amongſt other things ſays, that as 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , is the ſame as the new word 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 . 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 17th, Article, where Cyrill aſſerts, 〈 in non-Latin alphabet 〉 . that the Divine Euchariſt was no more but a pure and ſimple Figure. The Biſhops aſſembled in that Synod object againſt that, 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . an Explication of the Liturgy, Gabriel Severus, Archbiſhop of Philadelphia, whom they call 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 Conſtantinople againſt the Jeſuits and Court of Rome, was choſen Patriarch, and for the ſpace of five or ſix Months after, made nothing appear in his Actions that might give any ſign of Defection from the Religion of his fore-Fathers. But ſeeing he had the Jeſuits for Enemies, he thought himſelf obliged to declare for the Hollanders that he might be ſeconded by them; he engaged alſo in his party a conſiderable Number of Biſhops and Churchmen, who reliſhed his opinions, and were in the ſame Diſpoſition as he was, to introduce Novelties into the Greek Church. But they were not the Stronger, becauſe the Jeſuits, who have a College at Conſtantinople where they teach the Youth Gratis, eaſily gained the People, who made an Inſurrection againſt Cyrill. The Greeks held an Aſſembly in the year 1622. wherein he was depoſed from his Patriarchate, and baniſhed to the Iſle of Rhodes. Another Patriarch was choſen in his Place, who by Letters ſubmitted himſelf to the court of Rome, that had forwarded his Election. But ſeeing Cyrill ſtill entertained a Party in Conſtantinople, and that the Dutch ſupplied him with great Summs of Money, it was not long before he was reſtored to his Patriarchate. Then it was that he revenged himſelf on the Jeſuits, and thoſe who had eſpouſed the Intereſts of the Court of Rome; and that Calviniſm reigned at Conſtantinople. This brought great Diſorders into that Church, for Cyrill ſet every thing to ſale, that he might pay the Money which he had borrowed of the Dutch. The Jeſuits and Court of Rome finding that Cyrill had abſolutely got the better on't, endeavoured to gain him, by propoſing terms of accommodation, and repreſenting to him the danger of his Church, if he continued thoſe Intrigues with the Calviniſts. He ſeemed to be very willing to embrace an accommodation: but ſeeing he ſtill continued his Practices with the Dutch, the Court of Rome made a freſh attempt to turn him out of his Chair: which ſucceeded; but for a very ſhort time, becauſe the Dutch Money ſoon recalled him again to his Patriarchate. The Court of Rome doubling their efforts againſt Cyrill, ſent one to Conſtantinople in Quality of Vicar of the Patriarch, for maintaining the Orthodox Faith in that Church, which ſeemed to be upon the brink of Ruine. Cyrill's Party failed not to lay hold on that occaſion, to render the Jeſuits and their Party odious to the Turks, who were jealous of that Envoy of Rome: Inſomuch that he was very ill uſed by the Turks, and Cyrill cruelly revenged himſelf on all the Greeks, whom he thought to be his Enemies. Nevertheleſs he rendered himſelf ſo odious by his great vexations, and had ſo powerfull a Party, as the Jeſuits of Conſtantinople ſeconded by the Court of Rome, to deal with, that he at length fell, and was ſtrangled by expreſs Orders from the Grand Signior.

This is the Hiſtory of the Patriarch Cyrillus Lucaris, in whoſe Name the Huguenots Printed a Confeſſion of Faith, boaſting that they agreed in Opinions with the Greek Church. But with the glance of an Eye one may judge, what kind of a Confeſſion of Faith it is. It is true it was written by a Patriarch of Conſtantinople, with the Title of, The Belief of the Eaſtern Church; but it was not written in name of that Church, nor hath it any publick approbation. Cyrill gave it privately to the Dutch Ambaſſadour, whoſe aſſiſtance he needed to defend him againſt the Jeſuits of Conſtantinople. That work of Cyrill's is much like the Book that is ſaid to have been made by William Poſtel for a Nun, whom he perſwaded, that he might ſqueeze a little Money from her, that the Meſſiah came into the world onely for Men, and that ſhe Lady Jean was to be the Meſſieſs of the Women. There is as much likelyhood of truth in that Confeſſion of Cyrill's, that went under the name of the Greek Church, as there is in the Impoſtures of that famous Normand William Poſtel: and I wonder that Proteſtants ſhould ſtill dare to object to Catholicks that pretended Confeſſion. Grotius gave a better Judgment of it in a Book that he publiſhed ſome time after that Confeſſion came abroad in the word, wherein he frankly ſays,Nuper Conſtantinopoli Cyrillus ſine Patriarchis, ſine Metropolitis, ſine Epiſcopis novum nobis propinavit Symbolum. Grot. de Antichriſt. that Cyrill forged a new Symbol, without the aſſiſtance of any Patriarchs, Archbiſhops or Biſhops. Now, after all, I have related the Hiſtory of this Cyrill with all the exactneſs I could, without any regard to what the Dutch have written of him, nor to what Leo Allatius hath ſaid, who alſo exceeds the bounds of moderation. I have ſcarcely mentioned any thing but what is agreed upon by both the oppoſite Parties.

Beſides Cyrill, there are other Greeks of leſs note, who have written in favour of the Proteſtants, and amongſt others one Gergan a Biſhop, who hath publiſhed a Catechiſm, wherein he openly denies Tranſubſtantiation, but with this difference from Cyrill, that he follows not the Confeſſion of Geneva, but that of Ausbourg. If we compare the Doctrine of this Catechiſm with that of the Greek Church, we ſhall find it almoſt different in every Point, that it may be accommodated to the Sentiments of Proteſtants: as when it ſaith that Scripture alone is ſufficient, without the help of Tradition to prove the Articles of our Creed; That the Scripture is plain and clear as to the Points of Faith, and that Scripture ought to be interpreted by Scripture. In a word, Gergan is a Proteſtant, and onely a Greek in Language, and that too a baſe Vulgar Greek. Nevertheleſs he dares boaſt, that he is none of thoſe falſe Brethren 〈 in non-Latin alphabet 〉 . who have been poiſoned at Rome. But it is generally known, that the Greeks themſelves who have no Commerce with Rome, confirm neither the Confeſſion of Ausbourg, nor of Geneva in their Books. Proteſtants may alſo reckon amongſt the Greeks of their Communion Nathanael of Crete, who promiſed ſome time agoe to the Dutch, that he would tranſlate Calvin's Inſtitutions into Greek, and teach his Countrey-men Calviniſm, provided they gave him the Summ of Money which he demanded.

Mr. Claude adds to all theſe Greek Calviniſts, the Teſtimony of one Meletius Metropolitan of Epheſus, in an anſwer he made about thirty Years agoe to the Divines of Leyden, as to ſeveral Queſtions that had been put to him. Father Simon made anſwer to Mr. Claude, that he doubted not but that that was the Act of ſome Greek gained by the Dutch Divines, who anſwered their Queſtions as they themſelves would have him; and that to judge of that anſwer, it would be proper to publiſh it in the Authours Language. I procured by means of one of Mr. Claude's Friends, whom he could not deny, a Copy of that anſwer; and having read it, I found that Father Simon's conjecture, was a real truth. For Meletius, who in that Letter takes the Title of Archbiſhop of Epheſus, not onely 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 BookSee 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 〈 in non-Latin alphabet 〉 , 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. Hic efferbuit impietas, dum nomen 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 is carried about the Streets on Corpus Chriſti day.

CHAP. IV. Of the Belief of the Melchites.

HAving treated at length of the Greeks, there remains but little to be ſaid of the Melchites, who differ hardly in any thing from them, either as to Belief or Ceremonies. The name of Melchites or Royaliſts, was onely given them becauſe they followed the common Opinions of the Greeks, who ſubmitted to the Deciſions of the Council of Chalcedon, and as if they had onely done ſo to comply with the Will of the Emperour, their Enemies called them Melchites, thereby intimating that they were of the Emperour's Religion. However, at preſent we give the Name of Melchites to the Syrians, Cophties or Egyptians, and other People of the Levant, who not being true Greeks, are nevertheleſs of their Perſwaſion: And therefore Gabriel Sionita calls them indifferently Greeks or Melchites; who beſides obſerves that they are ſpread over all the Levant; Purgatorium nullum exiſtere peſſimè crediderunt, indèque illis odium inteſtinum in ſummum Pontificem, ita ut eidem veraciſſimo Chriſti in terris Vicario primatum pertinaciter abnegent. Gabr. Sion. de Rel. & Mor. Orient. that they deny Purgatory; that they are 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 ſworn Enemies to the Pope, whoſe Supremacy none of the Eaſt do ſo vigorouſly oppugn. But it is no wonder they are ſo great Enemies to the Church of Rome, ſeeing they retain all the Sentiments of the Greeks that are not Latinized. As to their Opinion concerning Purgatory, they differ not neither from the true Greeks; and though both deny that there is a particular place called Purgatory, where the Souls are puniſhed by a material and real Fire, yet they deny not the truth of a Purgatory in the manner as we have explained it, when we ſpake of the Greeks. Beſides, the Judgment of the Melchites, concerning the Primacy of the Patriarch of Rome, is alſo the ſame with that of the Greeks who have not ſubmitted to the Deciſions of the Council of Florence. In a word, if you except a few Points of ſmall Importance concerning Ceremonies and Eccleſiaſtical Diſcipline, the Melchites are in all things true Greeks; they have even rendered into Arabick the Greek Euchology or Ritual, and moſt of their other Books of Offices in which they are not ſingular, becauſe the other Sects of the Eaſt have alſo tranſlated for their own uſe the Greek Euchology and other Books of Ceremonies. But their Tranſlations are commonly faulty, and the Arabick. Canons of Councils are of no great Uſe; yet I think, the Arabick verſions of the Melchites ought to be preferred before all others, becauſe they are true Greeks, though they want not their prejudices, which ſometimes hinders them from being ſincere. In general, the Chriſtians of the Eaſt are ſo far from being exact in their Tranſlations of Greek Books, that they think it lawfull to paraphraſe, after their way, upon the Authours which they tranſlate. Every Sect defends their Opinions by all manner of ways; and I make no doubt, but that is the cauſe of the ſuppoſititious Canons, which have been publiſhed under the Name of the Canons of the Council of Nice tranſlated from the Arabick. The great Authority of the Council of Nice hath given occaſion of inventing thoſe Arabick Canons, which the ſeveral Sects have accommodated to their own Sentiments. The Melchites find enough in theſe Canons attributed to the Council of Nice, to defend them againſt the Jacobites: And the Jacobites, on the contrary, by the ſame Canons defend their Opinion concerning the Unity of Nature in our Lord. Both of them make the Council of Nice to ſpeak in their favour. The Jacobites accuſe the Melchites of having corrupted theſe Canons. The Maronites, who in the beginning were of the Sect of the Jacobites, reproach them with the ſame fault. John Baptiſta Leopard a Maronite, Archbiſhop of Eſdron Abrah. Ecchel. Not. in Can. Ar. Conc. Nic. in the Book which he intituled, The Vintage of the Sacraments, accuſes the Melchites of having added to the 55th. Canon of the Council of Nice, ſome words that favoured their Opinion concerning the Repudiation of Wives; and he upbraids them that they had taken that Cuſtome from the Mahumetans, which they afterward inſerted into that Canon. But there is no ground for that reproach, ſince it is certain that the Greeks and other Eaſtern Nations may divorce from their Wives, and marry others, eſpecially in the caſe of Adultery. The Melchites inſerted nothing into that pretended Canon of the Council of Nice, but what was agreeable to the Practice of the Greek Church.

CHAP. V. Of the Belief and Cuſtoms of the Georgians or Iberians, and of thoſe of Colchis or Mangrelia.

IN the Hiſtory Clem. Galan. in Concil. Armen. cum Rom. Edit. Rom. typ. Congreg. de propag. fide. Ann. 1650. which Galanus hath cauſed to be Printed at Rome, concerning the Reconciliation of the Armenian Church with the Roman, there are ſome Curious Pieces relating to the Preſent State of the Iberians, and other neighbouring People. Pope Urban VIII. ſent Emiſſaries to theſe People, of which Father Avitabolis a Regular Prieſt was the chief: And this Monk wrote from that Countrey a Letter to the Pope, wherein he marks the Errours of the Iberians exactly enough, which are the ſame that are attributed to the Greeks; to wit, they acknowledge, indeed, a Purgatory, but not in the manner the Latins do, becauſePurgatorium affirmant, non tamen per ignem, ſed animas cruciari in loco obſcuro & maeſtitudinis. they onely believe that the Souls are in a Place of Obſcurity and Sadneſs, without being tormented by Fire: they deny the particular Judgment of Souls, being perſwaded that when one dies, his Soul is by his Guardian Angel carried into the Preſence of Chriſt; and if it be the Soul of a juſt Man that is without Sin, it is immediately ſent into a Place of Light and Joy: if it be the Soul of a wicked Man, it is put into an obſcure Place; if that Perſon dye in the Act of Repentance, it is ſent for a time into the Place of Horrour and Obſcurity, whence it is afterwards conveyed into the Place of Joy; and all expect the day of General Judgment, becauſe they abſolutely deny that the Souls ſee God before that time. The Iberians, beſides, according to the ſame Authour, believe that Infidels are onely judged in a particular Judgment, and not at the General Judgment. They ground themſelves upon theſe words of the Goſpel,John. 3. He that believeth not is condemned already. Nor do they believeInferorum poenas non faciunt aeternas. that the Pains of the Damned are Eternal: but they ſay, that if a Chriſtian dye in Mortal Sin, without Repentance, he may be relieved out of Hell before the Univerſal Judgment, by praying to God for him. However, I think that that Belief which comes near to that of Origen, and which ſeems to have been followed by ſome new Greeks, is not the real Belief of the Iberians, who exactly conform to the Faith of the Greek Church; but that which hath given occaſion of imputing it to them, is becauſe they own but one Place after Death where they put the Souls of the Damned, and thoſe who are thought to be in Purgatory. Now ſeeing they pray indifferently for all the Souls which are ſhut up in that Place which they call Hell, that God would deliver them from the Pains of Hell, and that he would remove them from that obſcure Priſon to the Place of Light and Joy which is Paradiſe; it hath eaſily been inferred from thence, that they believed not Hell to be Everlaſting, which is to be underſtood with Limitation, and in regard of ſome Souls onely who endure their Purgatory in that Place.

The Iberians agree alſo with the Greeks, as to their Opinion of Confeſſion, and ſpeak of it after the ſame manner. They work on the moſt ſolemn Holy-days, even on Chriſtmas-day: but that is not contrary to the Practice of the firſt Ages. This is their way of baptiſing. In the firſt Place the Prieſt reads a great many Prayers over the Child; and when he comes to the words wherein we make the Form of Baptiſm to conſiſt, he does not ſtop, but reads on, without Baptiſing the Child at that time: then ſo ſoon as he hath done reading, the Child is ſtript, and is at length baptiſed by the Godfather, and not by the Prieſt; which is done without pronouncing other words, than thoſe that were pronounced ſome time before. They are not very preſſing to receive Baptiſm; and they rebaptiſe thoſe who return again to the Faith after Apoſtaſie. The Prieſt alone, amongſt them, is the true Miniſter of Baptiſm.In periculo obitûs ſi deſit ſacerdos, infans non baptizatur. So that for want of a Prieſt the Child muſt dye without Baptiſm; and ſome of their Doctours are of opinion, that in that caſe the Baptiſm of the Mother is ſufficient to ſave the Child. With Baptiſm they adminiſter to Children Confirmation, and the Euchariſt. They confeſs for the firſt time, when they marry: which they doe alſo when they are at the Point of Death; but their Confeſſion is made in three or four words. If a Prieſt fall into any uncleanneſs which he confeſſes, the Confeſſour deprives him of the Power of celebrating Maſs. And therefore the Prieſts, have a care not to confeſs thoſe Kinds of Sins.Pueris morientibus praebent Euchariſtiam. They give the Communion to Children when they are a dying, and thoſe that are come to Age receive it but ſeldom. The Prince forces the Churchmen, and even the Biſhops to goe to the Wars: and when they return home again, they celebrate Maſs without any Diſpenſation for their irregularity. They are of the Opinion, that no more than one Maſs ſhould be ſaid in one Day upon one Altar and in one Church. They conſecrate in Chalices of Wood,Euchariſtiam deferunt ad infirmos maxima cum irreverentia, ſine comitatu & luminibus. And they carry the Sacrament to the Sick with great irreverence, without light or attendance. On ſome Holydays the prieſts together aſſiſt at the Maſs of the Biſhop, who gives them the Sacrament in their hands, and they themſelves carry it to their Mouths. The Churchmen do not daily ſay their Breviary; but one or two onely ſay it, and the reſt liſten. He that recites the Office is commonly a Prieſt, and they who are preſent for moſt part do not hear. Moſt of the Iberians hardly know the Principles of Religion. If they have no Children by their Wives they divorce from them with the Permiſſion of the Prieſts, and marry others; which they doe alſo in caſe of Adultery and Quarrelling. They alledge that there are no more Miracles wrought in the Church of Rome, andSentiunt Pontificem in jure duntaxat poſitivo diſpenſare poſſe, ſed in re levi, non gravi. that the Pope can give no Diſpenſations but in matters of poſitive Right, nor in theſe neither if they be of great conſequence.

Avitab. Rel. Theatin.Father Avitabolis in the ſame Letter to Pope Urban VIII. deſcribes the Politick State of the Iberians; and amongſt other things obſerves, the great Authority of the Princes and Nobles: for the Princes without any regard to that which is called Eccleſiaſtical Liberty or Immunity, uſe Prieſts as Servants. They ſlight the Biſhops and puniſh them. They obey not the Patriarch, who takes the Title of Catholick or Univerſal; and yet it is not he who is the chief in Spiritual Affairs, but the Prince, who is Supreme both in Spirituals and Temporals. The Nobles doe the ſame within their own Lands in regard of the Biſhops and Prieſts. The Prince has his Voice with the Biſhops in the Election of the Patriarch, and all chuſe him whom he deſires. The Will of the Prince and of the ſeveral Lords within their Territories ſtands for Law, and they have no Judges for examining the Juſtice of Cauſes; neither have they any particular Statutes to walk by, not ſo much as admitting Witneſſes. The Princes diſpoſe at their Pleaſure of the Eſtates of their Subjects, as well as of their Perſons. In fine, the Patriarch of Conſtantinople ſends Caloyers often into that Countrey, to entertain them in their Enmity againſt the Pope.

That Letter was written in the Year 1631. by Father Avitabolis to Pope Urban VIII. from Goris in Georgia or Iberia; and in the ſame Book of Galanus are inſerted the Letters of the Prince of the Georgians to Pope Urban VIII. which are kept amongſt the Records of the Congregation de propaganda fide. That Prince amongſt other things affirms that the Faith hath been preſerved pure in his Dominions ſince Conſtantine the Great to his time, and he allows a Chapel to the Miſſionaries of Rome, that they may pray to God for him. This Letter is dated in the Year 1629. Pope Urban wrote back to that Prince, and ſent a Letter alſo to the Metropolitan named Zachary.

What the Prince of the Georgians wrote to Pope Urban concerning the Faith which he pretends to have been in his Dominions ſince the time of the Emperour Conſtantine, is conſonant Socrat. lib. 1. cap. 6. to the Hiſtory of Socrates. Balſam. Annot. in Can. 2. Conc. 2. General. And Balſamon reckons the Churches of Iberia amongſt thoſe Churches which were abſolute, and owned no Head on which they depended. he obſerves that that was done in the time of Peter, Patriarch of Antioch, by a Synodal Statute: and that at that time that Church depended on the Church of Antioch. And for that reaſon the Metropolitan of Georgia took the Title of Patriarch.

Galanus joyns to the Iberians thoſe of Colchis or Mengrelia, ſaying, that as they are Neighbours, ſo they have the ſame Belief, onely with this difference, that the Mengrelians living on the Mountains, and in the Woods, are a wickeder ſort of People than the Georgians; that they are ſo ignorant in Religion, that they know not ſo much as the words neceſſary for Baptiſm, which they adminiſter after the manner of the Georgians, and to render it the more ſolemn, they ſometimes Baptiſe with Wine without Water; but we have ſaid enough of the Georgians. The expoſition that hath been made of their Faith, confirms the Belief of the Greeks: And it would not be difficult to prove it to be very Ancient, and that the manner alſo of their adminiſtring Baptiſm, Marriage and other Sacraments is lawfull; though it differ from the Practice of the Church of Rome. What we at preſent call Matter and Form of Sacraments amongſt us, ought not to be a Rule to other Chriſtian Nations who are ignorant of theſe Names. It is certain the Orientals acknowledge no other Form of theſe Sacraments, but the Prayers which they make in adminiſtring them. I ſhall ſay nothing in this Place of the Religion of the Muſcovites, becauſe in all things they follow the Belief of the Greeks, of whom we have treated at large.

CHAP. VI. A Supplement concerning the Belief and Cuſtoms of the Georgians and Mengrelians.

I Have lately read aBreve compendio nel quale ſi rachiude tutto cio che à ſacri riti e al divino cultoſ' aſpetta della natione de Colchi detti Mengreli e Georgiani. Manuſcipt Relation, attributed to Father Zampi, a Theatin, wherein are deſcribed at large the Ignorance and Errours of theſe people, and eſpecially of the Mengrelians, moſt of whoſe Prieſts, if we will credit that Authour, cannot be certain that they have really received Prieſthood, becauſe it many times happens, that they who ordain them have not been baptiſed. The Biſhops who are commonly more ignorant than the Prieſts, never examine their Capacity, but onely if they have Money to pay for their Ordination; which amounts to the Price of a Horſe. Theſe Prieſts may not onely marry, according to the Cuſtome of the Greek Church, before they are ordained, but they may alſo marry a ſecond time, by procuring a Diſpenſation from their Biſhop which coſts a Piſtol. Neither does the Patriarch ordain a Biſhop, without he pay him the Summ of 500 Crowns. When any Man falls ſick he preſently ſends for a Prieſt, to aſſiſt him rather as a Phyſician, than as a Ghoſtly Father, who never ſpeaks to his Patient of Confeſſion; but by turning over the Leaves of a Book very attentively, he ſeems to ſearch for the true Cauſe of the Diſtemper, which he imputes to the Anger of ſome of their Images; for theſe People have a Belief, that their Images are ſometimes angry with them. And therefore the Prieſt orders the Patient to make an Offering to appeaſe the Wrath of the Image, that Offering conſiſts in Cattle or Money, and all the Profit comes to the Prieſt alone.

It is farther obſerved in that Relation, that ſo ſoon as a Child is born into the World, the Prieſt does not more but anoint it with Oil, making the ſign of the Croſs on its Forehead, and that Baptiſm is deferred untill the Child be about two years old. Then they baptiſe it dipping it in hot-water, and anointing it all over; at length they give it Bread that hath been bleſſed to eat, and Wine to drink: which appears to be the Ancient way of Baptiſm, when they adminiſtred at the ſame time Baptiſm, Confirmation and the Euchariſt. Theſe People believe that Baptiſm, conſiſts chiefly in the anointing with the Oil that hath been conſecrated by the Patriarch: which does not diſagree with the Doctrine of the Orientals, who call that Unction the Perfection of Baptiſm.

Father Zampi who was no leſs full with the prejudices of the Theology of the Latins, than the other Emiſſaries we mentioned before, put many queſtions to them relating to that Theology. Amongſt other things he asked them, whether when they adminiſtred any Sacrament, they had a real intention to adminiſter it? AndCircal intentione, non ſanno che ſia, ſolo per uſanza celebrano e per l' Elemoſina, per cio ſe ſia valida la conſecratione mi rimetto a' dottori. thereupon he doubts, whether they truely conſecrate the Bread and the Wine, becauſe they know not what that intention means. He asked them beſides, wherein they made the Form of Conſecration to conſiſt? And having put that Queſtion to many of them, there was but one who gave him any ſatisfaction, and who in effect rehearſed the words of Conſecration. But it is eaſie to judge, that the Mengrelian who thereupon ſatisfied Father Zampi, ſpeaks rather in the Senſe of the Father, than according to the Sentiment of thoſe of his Nation. What is ſtrangeſt of all, and which ſome will hardly believe, a Mengrelian Prieſt being by the ſame Father asked the Queſtion,Interrogai uno di queſti Reverendi, ſe fatta la conſecratione del pane e vino con le ſodette parole veramente dopo que pane e vino foſſe il corpo e ſangue di Chriſto? Queſto ſoridendo, come ſe gli haveſſi detta una facetia, diſſe, chi porta Chriſto nel pane, e come puo venirvi e come puo ſtare in coſi poco pane, e perche ſi vol partire dal cilo per venir in terra, ne mai ſi è viſta ſimil coſa. whether after the Conſecration of the Bread and the Wine, the ſame Bread and Wine were really changed into the Body and Bloud of Jeſus Chriſt! the Mengrelian ſmiling made anſwer, that one could not conceive how Jeſus Chriſt could leave Heaven to come down upon Earth, and that he could be lodged in ſo ſmall a Morſel of Bread. But this does not at all agree with the Teſtimony, that Father Zampi gives in another Place of the Belief of that People concerning the Euchariſt. And ſeeing ſuch kind of Queſtions are impertinently made by the Emiſſaries to the People of the Eaſt, who are not at all acquainted with our Diſputes about that Sacrament, we are not to wonder at their Anſwers, if they ſuit not always with our Principles. The Mengrelian Papas on that occaſion conſulted onely his Senſes, and made an anſwer much like to that which the Capernaites made to our Lord, How can this Man give us his Fleſh? Father Zampi added another Queſtion as impertinent as the reſt. He asked the ſame Papas, whether in Caſe the Prieſt ſhould forget the words of Conſecration, would the Maſe be good? to which he anſwered, why not? The Prieſt, indeed would ſin; but the Maſs would ſtill be good. It is ſtrange an Emiſſary ſhould put ſuch Queſtions to People whom he knows to be in profound ignorance, and who are ſo far from underſtanding the Queſtions that have for ſome Ages onely been handled in the Schools, that they have but a ſlight Tincture of the Principles of Chriſtian Religion.

But that which ſcandalized Father Zampi the moſt, was the little Reſpect that the Papas of Mengrelia have for the Sacrament of the Euchariſt, which they keep not, as the Latins do, in precious Veſſels, but in a little bag of Leather or Cloath, which they always tye to their Girdle, carrying it about with them whereſoever they goe, to be made uſe of upon occaſions, when they are to give the Viaticum to the ſick. Nor doe they make any Difficulty to give it to be carried by others, whether it be Man or Woman: and ſeeing the Conſecrated Bread is hard, they break it into little Pieces to be moiſtened, without much regard to the ſmall Crums of that Conſecrated Bread that fall upon the ground, or that ſick to their Hands.[*] [*] I confeſs theſe People pay not Veneration enough to that Auguſt Sacrament: but, on the other hand, it is not reaſonable, to exact from them all the External Worſhip that is rendered to it in the Weſtern Church, ſeeing they have not the ſame reaſons to doe it, having no Berengarians amongſt them, that might oblige them to give thoſe Exteriour Marks of their Belief. We can expect no more from them, than what was practiſed in the firſt Ages of the Church: And it is not peculiar to the Mengrelians alone to keep in a leathern Bag the Sacrament which is to ſerve for a Viaticum; the ſame is alſo obſerved in ſome Greek Churches, who in that manner keep it faſtened to the Wall in their Churches.

CHAP. VII Of the Belief and Cuſtoms of the Neſtorians.

THere are many Sects of Chriſtians in the Eaſt, who bear the Name of Chaldeans or Syrians; but the moſt conſiderable of theſe Chaldeans, are thoſe whom we call Neſtorians, who, in effect, reverence Neſtorius as their Patriarch, and invocate him in their Prayers. That Nation, aſwell as the other Orientals, have ſeveral times deſired to be reunited to the Church of Rome: which happened under the Pontificate of Julius III. to whom theEp. Neſtor. ad Jul. III. ex Syro in Latin. converſa per Andr. Maſ. Neſtorians wrote, demanding of him the Confirmation of the Election which they had then made of a Patriarch; and praying him at the ſame time to protect him againſt a Family which for a long time had kept Poſſeſſion of the Patriarchate. This is to be obſerved, becauſe the Orientals commonly have no recourſe to the Pope, unleſs for ſome particular Intereſt; which is alſo the reaſon that theſe kinds of Unions are not very laſting.

The Reunion of the ſame Chaldean Neſtorians with the Church of Rome, under the Pontificate of Paul V. is more conſiderable than the former, and ſeeing the Acts of theſe Reunions have been Printed at Rome, we ſhall here extract out of them what may conduce to the Diſcovery of the Belief of thoſe People, and add ſome Reflexions thereupon.

Pet. Stroza de Dogm. Chald. Edit. Roma. 1617. Stroza who hath cauſed theſe Acts to be Printed, affirms that the Sect of the Neſtorians is ſo great, that their Patriarch has Juriſdiction over more than three hundred thouſand Families, moſt of which have ſubmitted themſelves to the Pope by means of the Jeſuits. Pope Clement VIII. gave them a Jeſuit to govern them in Quality of Metropolitan. Untill the time of Julius III. the Neſtorians acknowledged but one Patriarch, who took the Title of Patriarch of Babylon: but Diviſion happening amongſt them, becauſe they could not endure that the Patriarch ſhould always continue in one Family, as it had for the ſpace of above an hundred years, which appears by the LettersEpiſt. Neſtor. ad Jul. III. they wrote to Julius III. for having Confirmation of their new Election; the Patriarchate was alſo divided, for the Pope gave them for Patriarch Simon Jubacha a Monk of the Order of St. Pachome, who held his Reſidence at Caremit in Meſopotamia, where, in that Quality he ordained ſeveral Biſhops and Archbiſhops. After the Death of Simon Jubacha, Abdjeſu or Hebedjeſu, to pronounce it after the manner of the Chaldeans, was made Patriarch in his Place. Abraham Ecchellenſis, Abrah. Ecchel. who hath publiſhed a little Syriack Treatiſe of Abdjeſu, gives him the Title of Metropolitan of Soba, in the Preface which he preſixes to that Book. He takes notice of ſeveral Books compoſed by the ſame Hebedjeſu, in favour of the Religion of the Neſtorians: but that being come to Rome under Julius III. he made an Abjuration of Neſtorianiſm. It is of him that mention is made in the Life of Pius IV. In whoſe Pontificate he made a ſecond Voyage to Rome, for obtaining the Confirmation of his Patriarchſhip; and was preſent at the Council of Trent. Being a Man of Parts, he had ſo much Addreſs as to draw over many Neſtorians to the Church of Rome. But they who ſucceeded him could not retain them, having neither his Parts nor Addreſs.

Abathalla, who was alſo a Monk of St. Pachome, ſucceeded to Hebedjeſu, and having lived but a very ſhort time, Denha Simon was his Succeſſour, who before was Archbiſhop of Gelu: but he was forced to leave Caremit and to retire to the Province of Zeinalbech in the utmoſt Bounds of Perſia, having been obliged to yield to the Power of the Patriarch of Babylon. His Succeſſour whoſe Name alſo was Simon, reſided in the ſame place: which leſſenned much the Authority of that ſecond Patriarch. And this was the State of the Affairs of the Neſtorians from the time of Julius III. untill Paul V. in whoſe Pontificate, Elias Patriarch of Babylon made a ſolemn Reconciliation with the Church of Rome.

Stroza in proleg.This Elias having received Preſents from Paul V. and a Formulary of Faith, ſent ſome in his Name, to thank his Holineſs, and to ſubmit himſelf wholly to him, acknowledging the Church of Rome as the Chief of all other Churches. He made a Profeſſion of Faith in theEp. Patriarch. Babyl. ad Paul. V. Letter which he wrote to the Pope, wherein he Anathematiſes even thoſe who believe not that the Church of Rome is the Mother of all Churches. Then he adds, that his Church of Babylon differs from other Churches of Hereticks, which have multiplied Patriarchs, without any Title, and without the Participation of the Church of Rome: whereas the Patriarchate of Babylon hath been eſtabliſhed by the Authority of the See of Rome, as is to be found in their Annals, where it is mentioned that the Patriarchs of the Eaſtern Church were ordained at Rome, whither they ſent afterwards for obtaining the Confirmation of their Election. But ſeeing it happened often, that thoſe who were ſent were killed by the way, it was at length after a long time, concluded by the Pope in Council, that he would ordain them a Patriarch, and give them Liberty of Election for the future. And this, ſays the Patriarch Elias, is the Original of the Patriarchal See of Babylon, which we have not uſurped, having received that Dignity from the Church of Rome.

It is eaſie to perceive that all this Hiſtory concerning the Original of the Patriarchate of the Neſtorians, hath been made on purpoſe by the Patriarch Elias who ſtood in need of the Aſſiſtance of Rome. The ſame Judgment we are to make of the Letters which the Neſtorians aſſembled at Moſul for the Election of a new Patriarch, wrote to Pope Julius III. wherein they give him the Title of Head of all Biſhops, in the ſame manner as St. Peter was of all the other Diſciples. That is not the ordinary Language of the Orientals in regard of the Biſhop of Rome, whom they do, indeed, acknowledge to be the chief of Patriarchs, but that, according to them, is onely a Primacy of Honour, and not of Juriſdiction and Power over the reſt.

The ſame patriarch Elias annexed to his Letter the Confeſſion of Faith of his Church, where amongſt other Articles, it is ſaid, that the Holy Ghoſt proceeds from the Father; that the Son hath taken a Body of the Holy Virgin; that he is perfect both in Soul and in Mind, and in all that belongs to a Man; that the Word having deſcended into a Virgin, was united to the Man, and became one thing with that Man, in the ſame manner as the Fire and the Iron are united together; that that Unity is without either Mixture or Confuſion; and therefore it is, that the Properties of each Nature cannot be deſtroyed after the Union; that they believe that Jeſus Chriſt who is begotten of his Father from all Eternity, as to his Divinity, was born of a Virgin in the fulneſs of time, and united with the Nature of his Humanity. As to what is objected to them, that they call not the Virgin, the Mother of God, but Mother of Jeſus Chriſt: he anſwers, that they ſpeak in that manner, to condemn the Apollinarians, who pretend that the Divinity is without the Humanity; and to confound Themiſtius, who affirmed that Chriſt was onely Humanity without Divinity. He farthermore adds, that that is the Belief of the Church of Rome, and that he receives all which that Church teaches; that he acknowledges the Pope to be Head of all Churches, and that out of the ſame Church of Rome there is no Salvation.

Now ſeeing Elias Patriarch of Babylon, otherwiſe of the Neſtorians, could not come to Rome himſelf, He diſpatched to the Pope ſome of the ableſt and moſt prudent Men about him, to make the Reconciliation of the two Churches. They together framed an Explanation of the Articles of their Religion, where they laid down, at length, the manner of reconciling their Belief with that of the Church of Rome. Abbot Adam, who was one of the Deputies, was charged with that Commentary or Explanation; and the Patriarch accompanied him with a Letter to the PopeEpiſt. El. Patr. ad Paul. V. wherein he treats of that Reconciliation of Belief, and makes it appear that the two Churches differ onely in Ceremonies; but that as to the Doctrine of Faith all the Diſputes with the Church of Rome, are but nominal. He reduces thoſe Points of Belief, wherein he pretends to differ onely in Name from Rome, to five Heads, to wit, in that the Neſtorians call not the Virgin the Mother of God, but Mother of Chriſt; in that they aſſign to J. C. but one Power and one Will; in that they acknowledge in J. C. but one Perſon; in that they ſay barely, that the Holy Ghoſt proceeds from the Father; and, in fine, in that they believe that the Light which is made on Holy Saturday at the Sepulchre of our Lord is a Light truly miraculous. The Patriarch Elias, having taken the Advice of the moſt knowing Men about him, pretends that in all theſe Points, they underſtand not one another aright. And, in effect, Abbot Adam endeavours to juſtify himſelf in a long Diſcourſe, of which we ſhall onely here relate a Summary, without ſpeaking of the two laſt Articles which are common to all the Orientals; the three firſt onely, relating particularly to the Neſtorians; and I find that that Abbot evidently proves that the Modern Neſtorianiſm, is but a Hereſie in Name, and that it hath onely been condemned, becauſe not underſtood.

In the firſt place, the Abbot makes appear, that it is eaſie to reconcile the Roman Church which calls the Virgin Mother of God, with the Neſtorian, which calls her Mother of Jeſus Chriſt; becauſe it is a Principle received by both Churches, that the Divinity neither generates, nor is generated, ſo that the Virgin hath engendered Jeſus Chriſt, who is God and Man both together; but that it is not therefore to be believed, that there are two Sons, but one onely true Son: inſomuch that there is in Jeſus Chriſt but one Filiation, and one onely viſible Perſon, which the Neſtorians call Parſopa. In fine, he concludes, that they deny not but that the Virgin may be called Mother of God, becauſe Jeſus Chriſt is really God, and that that Doctrine is agreeable to the words of St. John in his Goſpel, of St. Paul, and St. Gregory Nazianzene: wherefore, ſays he, according to theſe Principles, the Church of Rome acknowledges really that the Virgin is the Mother of God, and the Orientals, with good reaſon, ſay alſo, that ſhe is Mother of Chriſt; and yet for all that differ not in Judgment.

In the ſecond place, he examines the difference that ſeems to be betwixt the Roman and Neſtorian Churches, touching the Natures and Perſons in Jeſus Chriſt. It is certain the Latins acknowledge two Natures and one onely Perſon in Chriſt: whereas the Neſtorians ſay that there are two Perſons in him, and one Parſopa or viſible Perſon; and beſides that there is but one Power and Virtue in him. He reconciles thoſe two Opinions that ſeem at firſt ſo different, by the explication which he gives of that Myſtery. The Orientals or Neſtorians, ſays he, according to the two Natures that are in Chriſt, diſtinguiſh in their Mind two Perſons; but with their Eyes they ſee but one Chriſt, who is onely the Parſopa or Appearance of one Filiation. And it is in that Senſe alſo, that the Neſtorians acknowledge but one Power or Virtue in Chriſt, becauſe they look upon him but as one Parſopa or viſible Perſon; and ſo, by reaſon of that real and perfect Union which makes but one Compoſitum of two Natures, the Divine and Humane, they diſtinguiſh not a double Power or Virtue, making the Terms to reſt on the Unity of Filiation. Whereas in the Church of Rome, theſe Powers or Virtues are diſtinguiſhed into Divine and Humane, becauſe they are conſidered with relation to the Natures, and it may eaſily be concluded from thence, that this Diverſity of Judgment is onely apparent, ſince, in effect, the Neſtorians confeſs with the Latins, that there are two Natures in Chriſt, and that each Nature hath its Power and its Virtue: and beſides, both Churches acknowledge, that there is no Mixture nor Confuſion of thoſe two Natures, each retaining the Attributes which are proper to them. In fine, for a greater Illuſtration of his Opinion he adds theſe words: As the Fathers of the Church of Rome, acknowledge one Perſon becauſe of one Filiation; ſo they of the Eaſt acknowledge one Virtue or Power becauſe of one Filiation.

In the third place, he reconciles the Opinion of the Neſtorians, who aſſign but one Will and one Operation in Chriſt, with that of the Latins who acknowledge two VVills and two Operations in him. For compaſſing that, he inſiſts upon the ſame Principle of one Filiation, which making but one Jeſus Chriſt; the Neſtorians ſay with relation thereunto, that there is but one VVill and one Operation in him, becauſe he is really one and not two. This, nevertheleſs, hinders them not from acknowledging two VVills and two Operations, with relation to the two Natures, as the Latins doe: but they do not expreſs themſelves after their manner, becauſe theſe two Natures making but one Compoſitum, which is Jeſus Chriſt, they alſo ſay that he hath but one VVill and one Operation; which excludes not the two VVills and Operations that the Latins attribute to Chriſt, becauſe the Neſtorians own him to be perfect Man. But ſeeing theſe two Natures are united together, and that the one VVill is never ſeparated from the other, they make both together but one and the ſame thing: and in that Senſe they aſſert this Unity of VVill; in which manner Chriſt alſo ſpeaks, when he ſaith, I am not come to doe my own Will, but the Will of him that ſent me. Then he concludes with theſe words: Are there two contrary Wills in Jeſus Chriſt? Not at all: but without any repugnance made by the Will of his Humanity, he wills that which the Will of his Divinity wills, to which it is ſubmitted, not by conſtraint; and therefore he ſaith to his Father, not my Will be done, but thine.

In this manner the Neſtorians juſtified to Paul V. the Belief of their Churches, and that Juſtification or Reconciliation was not the VVork of one Man, but of the ableſt Men of the Nation whom the Patriarch Elias conſulted. The truth is, there is flattery in the Articles which relate to the Sovereign Power of the Pope, and the Chriſtians of the Levant are not ſo ſubmitted to the Court of Rome, as the Neſtorians in theſe Acts do teſtifie: but that is pardonable in poor VVretches that ſolicite the Protection of that Court, becauſe there was no other means of approaching it, without giving the Pope that Supreme Power and Juriſdiction over all the Churches in the VVorld. As to the other Propoſitions which are peculiar to the Neſtorians, it will be found that Modern Neſtorianiſm is but an imaginary Hereſie, and that the Diverſity of Sentiments conſiſts only in Ambiguities, inaſmuch as the Neſtorians take the word Perſon in another acceptation than the Latins do. However, ſeeing Councils had condemned the Hereſie of Neſtorius, it was, it ſeems, neceſſary that Neſtorianiſm ſhould appear at Rome to be a real Hereſie, ſince it had been condemned in the Church by a General Council. That Courſe Stroza hath taken in the Collection he hath made of theſe Acts; for he heaps together all that hath been ſaid by the Fathers and Councils againſt the Opinion of Neſtorius: Nevertheleſs, that he may not altogether thwart the Patriarch of the Neſtorians, who affirmed that all the difference that was betwixt the Church of Rome and his own, in relation to their Belief, conſiſted onely in Ambiguities; he frankly confeſſes, that it is probable enough that the Errour of the Modern Neſtorians, is more in the Underſtanding than Will, that is to ſay, that they are not Hereticks, as not being obſtinate; but onely ignorant of true Theology, which makes them erroneous; as if it were an Errour not to know the Terms which have not been in uſe but in ſome latter Ages amongſt the Divines of the Weſt.

I do not think it needfull to produce in this Place all that Stroza alledges for condemning the Propoſitions of the Neſtorians, becauſe he ſays nothing but what may be found in the Acts of Councils. I ſhall onely obſerve, that from the ſame Acts ſome might infer, that Neſtorianiſm is onely a Hereſie in Name, and that if Neſtorius and St. Cyrill had underſtood one another, they might have reconciled their Opinions, and thereby hindered a great Scandal in the Church. But the Greeks have been always great Diſputants; and therefore we find that moſt of the firſt Hereſies had their Original amongſt them; and that moſt commonly their Diſputes were onely metaphyſical, and about Ambiguities, from which afterwards, according to their Cuſtome, they drew Conſequences, and, at length, came to reproaches; whereby matters became irreconcileable: whereas if the parties had modeſtly explained their thoughts, there had not been, for moſt part, the leaſt appearance of Hereſie in them. It ſeems to them that Neſtorius hath always acknowledged two Natures in Chriſt, which united together, made but one Compoſitum; and that he called a Perſon in Greek 〈 in non-Latin alphabet 〉 , whence the Chaldeans have taken their Parſopa. Now it is certain, the Term 〈 in non-Latin alphabet 〉 , in the Ancient Greek Fathers, ſignifies that which we call Perſon and Hypoſtaſis. For as to the two Perſons which Neſtorius aſſigned to be in Chriſt, it was onely to explain that there were really two Natures in him, and that both remained entire without Mixture or Confuſion. In effect, beſides thoſe two Metaphyſical Perſons which were not diſtinguiſhed in Nature, he admitted another real viſible Perſon, in the manner as it is defined by the Ancient Fathers. Nay it will appear, that the Sentiment of Neſtorius, if we bar the Conſequences that St. Cyrill draws from it, is leſs perplexed with Difficulties, becauſe it is more ſimple, and always regards Jeſus Chriſt in himſelf and as Son; whereas the other Opinion, moſt frequently conſiders him onely by parts, that is to ſay, ſometime as God, and ſometime as Man. Nor was the Opinion of Theodore of Mopſueſtia, the Maſter of Neſtorius, condemned in the Beginning, and it was never thought on, untill the Neſtorians made uſe of his Authority. It is, nevertheleſs, certain, That this Theodore, from whom Neſtorius had learnt the Opinion, acknowledged two Natures and one Perſon in Jeſus Chriſt, as appears by his words mentioned in the fifth General Council: And if he denied that the Virgin was the Mother of God, it was onely to refute the Hereſie of Apollinarius, and in that Senſe onely, that the Virgin could not conceive the Divinity, though otherways he whom ſhe brought forth was very God. Let us now proceed to the other Articles of the Belief of the Neſtorians.

Seeing the Sect of the Neſtorians hath been rent from the Greek Church, it hath the ſame Opinions as ſhe hath, except that which is peculiar to it, and which was the Cauſe of the Separation. It may be, however, the Neſtorians are greater Libertines as to ſome Points of Morality and Diſcipline, than the Greeks are; and without doubt it is in that Senſe that we ought to underſtand Brerew. of Lang, and Religions, Chap. 19. what Brerewood relates concerning Confeſſion, which he denies to be amongſt them. It is true they neglect it very much, and the Archbiſhop Joſeph, a Neſtorian, who ſome years ſince was reconciled to the Church of Rome, had much adoe to reeſtabliſh it in Diarbequer, becauſe the Neſtorians, though moſt of them Latinized, would not ſubmit to it, as I have learned from another Chaldean Archbiſhop, a great Friend of Joſeph's, who hath ſuffered much for maintaining the Intereſts of Rome. We muſt then explain all the other Points of the Religion of the Neſtorians, with relation to the Sentiments of the Greek Church, which is the ſource of all the Chriſtianity in the Eaſt.

It is not to be denied, but that the Neſtorians conſecrate in Leavened bread. They moreover, put into their Bread Salt and Oil, as may be ſeen in the Notes upon the Works of Gabriel of Philadelphia, where the way of making and preparing that Bread, to make it proper for Conſecration, is related. They have, for that end, a great many Prayers which they ſay; however they obſerve fewer Ceremonies than the Greeks, who to the Ancient have added an infinite Number of new ones.

CHAP. VIII. Of the Indians, or Chriſtians of St. Thomas.

THE Indians or Chriſtians of St. Thomas, and the Neſtorians may be comprehended under one Head, becauſe it is certain they make but one Sect, and have but one Patriarch, whoſe Juriſdiction extends as far as India: and the Chaldeans who live at Goa, Cochim, Angamala, and other Places of thoſe Quarters, are really of the Neſtorian Sect. The Popes have often ſent Emiſſaries into thoſe Countries, eſpecially ſince the Portugueſe ſetled there. But he that laboured moſt in reconciling theſe Chriſtians of St. Thomas to the Roman Church, was Alexis de Meneſes of the Order of St. Auſtin, who was made Archbiſhop of Goa, and took the Title of Primate of the Eaſt. Seeing there hath been a Hiſtory made out of his Memoires, the relation of thoſe who accompanied him into that Countrey, and of ſome Jeſuits who have been in the ſame Places, we ſhall relate the State and Religion of thoſe People at the time of that Famous Miſſion, which happened in the Year 1599. Many before Meneſes had attempted the Reunion of the Chriſtians of St. Thomas with the Church of Rome. Don John Albuquerque, Hiſt. Orient. des progrés d'Alex. Men. en la reduct des Creſtiens de St. Thomas. Imprimée à Bruſſeles en. 1609. of the Order of St Francis, was the firſt Archbiſhop of Goa; and under him, in the Year 1546. there was a College erected at Cangranor for inſtructing Children in the Ceremonies of the Latins. But the Jeſuits who were more ſagacious, ſoon perceived, that the Young Chaldeans bred after the manner of the Latins, were uſeleſs, and that it was in vain to think of converting the Chriſtians of that Countrey without the Knowledge of the Chaldaick or Syrian Language. They therefore erected another College about a League from Cangranor in the Year 1587. where they taught Children the Chaldaick Tongue, to the end that being grown up, they might be received into the Miniſtery as real Chaldeans. But neither did this do any great Service, becauſe it was not enough to be inſtructed in the Language of the Religion, there muſt be, beſides, an agreement in Sentiments with the Prelates, to have the Liberty of Preaching in their Churches; whereas being taught by the Jeſuits, their Doctrine and way of ſpeaking were very different from what was commonly received in the Countrey. And therefore it was impoſſible for the Jeſuits to make them forſake their ancient Cuſtoms, and to withdraw them from the Submiſſion which they rendered to the Patriarch of Babylon, who was not in the Pope's Communion, no more than the Biſhops that were under his Juriſdiction.

The Remedy therefore that was found for that, was to ſeize the Perſon of a certain Biſhop called Mar Joſeph, who had been ſent by the Patriarch of Babylon, to the end that by that means the People having no Paſtour, the Deſign might the more eaſily be brought about. But that Biſhop Mar Joſeph ordered that Maſs ſhould be celebrated according to the Cuſtome of Rome with Ornaments after the Latin Faſhion, and that they ſhould even make uſe of the Wine and Wafers of the Latins. Nevertheleſs he ſtill perſiſted in Neſtorianiſm, and taught the Portugueſe who ſerved him, to ſay, Holy Mary Mother of Chriſt, and not Mother of God: which obliged the Archbiſhop and Viceroy to arreſt him, in order to his being carried to Rome. But arriving in Portugal, he ſo well managed his Affairs, that he obtained Letters again to be received into his Biſhoprick of Serra. In the mean time, there was another Biſhop already put in his Place, called Mar Abraham, who to maintain himſelf in his Biſhoprick, went afterwards to Rome to ſubmit to the Pope, where having made an abjuration of his Hereſies, he was re-ordained. He had all the Orders given him anew, from the Tonſure to Prieſthood; then he was conſecrated Biſhop, and the Pope empowred him by Bulls for governing the Church of Serra, adding thereunto Letters of Recommendation to the Viceroy, which ſtood him but in little ſtead: for he was no ſooner arrived, but that the Archbiſhop of Goa cauſed his Bulls to be examined; and finding that the Pope had been miſinformed by Mar Abraham, and that his Holineſs had been impoſed upon, he was ſhut up in a Monaſtery, in expectation of an Anſwer from Rome. But he eſcaped and retired into the Churches of his Biſhoprick, where he was very well received by the Neſtorians, who hoped no more for any Biſhop from their Patriarch. In the mean time, Mar Abraham who ſtill diſtruſted the Portugueſe, retreated far up into the Countrey; and to ſhew that he was ſincerely in the Pope's Communion, he ordained anew all thoſe whom he had already ordained, that he might conform to the Roman Rite, and did all he could both with the Viceroy and the Archbiſhop, that he might appear to be really in the Judgment of the Latin Church. But he ſtill preached Neſtorianiſm in his Church of Serra, and would not ſuffer the Pope to be called Head of the Church, as owning no other Patriarch, but the Patriarch of Babylon. On the other hand, the Ancient Biſhop of Serra Mar Joſeph was accuſed of teaching the Hereſies of Neſtorius, and being thereupon queſtioned, he anſwered freely, that he had had a Revelation from God, aſſuring him that the Religion which he had received from his Anceſtours was the true Religion. So he was immediately made Priſoner, and ſent to Rome where he died.

From this Hiſtory it may be gathered that the Portugueſe have uſed great Violence towards the Neſtorians about Matters of Religion; that the Emiſſaries, being Men unacquainted with the Theology of the Eaſt, have diſturbed and moleſted them for Ceremonies of little or no Importance, and that they have thereby occaſioned the temporiſing of the Neſtorian Biſhops, by introducing Novelties into their Churches, to which they were conſtrained by Violence. And therefore it was that the ſame Mar Abraham having been obliged by the Pope's Brief, and more by the fear that he had of the Vice-roy, who gave him a Paſs-port, to repair to a Council, he there again abjured all theſe Errours, and made Profeſſion of the Roman Catholick Faith. But no ſooner was he come back to his Church, but that he taught Neſtorianiſm as before; and even wrote to his Patriarch of Babylon, that the Portugueſe had forced him to be preſent at the Synod of Goa. The ſequel of that Hiſtory diſcovers more plainly the Violences uſed by the Portugueſe towards the Neſtorians, to bring them to an Union with the Church of Rome, and to oblige them to ſubſcribe to the Confeſſion of Faith of Pius IV. which happened in the time of Alexis de Meneſes Arch-Biſhop of Goa, who went into the Indies with a Brief of Clement VIII. to inform againſt Mar Abraham. In that whole Relation there appears great Zeal in the Neſtorian Chriſtians of that Countrey, for the Defence of their Faith, which they pretended to retain as being once delivered unto them by St. Thomas: In ſo much that they put their hands before their Eyes at the Maſs of the Latins, when the Prieſt elevated the Hoſt to be adored by thoſe that were preſent. Above all, they ſhew'd themſelves zealous for their Patriarch of Babylon; and when they were asked whether the Pope was not Head of the Church, they made anſwer that he was Head of the Church of Rome, which is a particular Church, otherwiſe called the Church of St. Peter, and not of the Church of St. Thomas, as being independent one of another, which they obſtinately maintained. They, moreover, reſolutely withſtood the Sacrament of Confirmation which Archbiſhop Meneſes would have adminiſtred unto them; and they accuſed him of Envy and Ambition, alledging that he endeavoured to overturn the Religion of St. Thomas, to make them embrace that of Rome, to the end that by that Artifice, he might remain abſolute Maſter of all the Churches of the Indies. And therefore, ſay they, that Archbiſhop calumniated the Patriarchs of Babylon; proteſting, however, that they would perſevere in Submiſſion and Obedience to their patriarch, and that they would never forſake their Religion to embrace that of Rome.

Notwithſtanding all theſe oppoſitions on the Part of the Neſtorians, Archbiſhop Meneſes ſtill perſiſted to inculcate to them that their Patriarch was an Heretick and Excommunicated; and that therefore they could not pray for him. This he did ſo vigorouſly, ſparing neither Pains nor Money, that at length he ſoftened them. Sometimes he uſed Violence, and was therefore often in danger of his Life. For under Pretext that he had full Power from the Pope, he exerciſed his Juriſdiction in all Places, without minding the Ordinaries of the Places, even before they had acknowledged his Character. And in this manner that Envoy of the Pope planted the Roman Religion in that Countrey, and ſpared no means to accompliſh his Deſign. He gave Orders in ſpight of the Dioceſan Biſhops, and made thoſe whom he Ordained firſt abjure the Errours of the Neſtorians. Beſides the Confeſſion of Faith, they who entered into Orders were obliged to ſwear Obedience to the Pope, and to acknowledge no other Biſhops, but ſuch as were ſent from him. But let us now come to the Errours of which Meneſes accuſes the Chriſtians of St. Thomas.

I.Hiſt. Orient. des progr. d' Alexis Meneſes, Chap. 20. They obſtinately maintained the Errours of Neſtorius, and beſides that, they received no Images, admitting onely the Croſs which they much honoured. Nevertheleſs, there were Images of ſome Saints in Churches adjacent to the Portugueſe.

II. They affirmed that the Souls of the Saints did not ſee God before the Day of Judgment.

III. They acknowledged but three Sacraments, to wit, Baptiſm, Orders, and the Euchariſt: and in the Form of Baptiſm there was ſo great an abuſe amongſt them, that in one and the ſame Church, different Forms of Baptiſm were in uſe; and by reaſon of that, it happened often that the Baptiſm was null: So that Archbiſhop Meneſes ſecretly rebaptized moſt Part of that People. There were alſo a great many, eſpecially the Poor, who lived in the woods, who had never been Baptiſed, becauſe Baptiſm coſt Money: And nevertheleſs though they had never been baptiſed, yet they went to Church, and received the Sacrament. Beſides, they often enough delayed Baptiſm for ſeveral Months, nay and for ſeveral Years.

IV. They made no uſe of Holy Oil in the Adminiſtration of Baptiſm; unleſs that finding in their Rituals that there was mention made of anointing after Baptiſm, they anointed Children with an Unguent made of Indian Nuts, without any Benediction; and they eſteemed that Unction Holy.

V. They had no Knowledge of Confirmation nor Extreme Unction; nay not ſo much as the Names of them.

VI. They abominated Auricular Confeſſion, except a few that were Neighbours to the Portugueſe: And as to the Euchariſt, they communicated on Holy Thurſday and many other Feſtival-days, without other Preparation, than coming to the Sacrament faſting.

VII. Their Books were full of conſiderable Errours, and in their Maſs there were a great many Additions inſerted by the Neſtorians.

VIII. They conſecrated with little Cakes made with Oil and Salt, which the Deacons and other Churchmen, who were but in inferiour Orders, baked in a Copper Veſſel, having for that purpoſe a ſeparated Place in the Form of a little Tower; and whilſt the Cake was a baking, they ſung ſeveral Pſalms and Hymns: and when they were ready to conſecrate, through a Hole that was in the Floor of that little Tower, they let the Cake in a little Basket made of Leaves ſlide down upon the Altar. Moreover, they made uſe of Wine made of Water, in which ſome dry Grapes had onely been infuſed.

IX. They ſaid Maſs but very ſeldom, and he that ſerved at it, wore a kind of a Stole over his ordinary Cloaths, though he was not a Deacon. He had always the Cenſer in his Hand, and ſaid almoſt as many Prayers as he that celebrated, adding thereto many unknown and impious Ceremonies.

X. They had ſo great a Veneration for Orders, that there was not a Family where ſome Body was not in Orders: and the reaſon of that was, becauſe as Orders made them not incapable of other Employments, ſo they had every where the Precedence.

Beſides, they obſerved not the Age requiſite for Prieſthood, and the other Orders; for they made Prieſts at the Age of 17, 18. and 20. Years: and when they were Prieſts, they married, even with Widows, and paſt to ſecond or third Marriages. The Prieſts Wives had ſome Place before others, aſwell in the Churches as elſewhere, and they were to be known by a Croſs which they carried about their Neck, or ſome other. thing that diſtinguiſhed them.

XI. They went daily to Church to reade the Liturgy aloud in the Chaldaick Tongue: but they did not think themſelves obliged to repeat it elſewhere; neither had they any Breviaries for ſaying it in Private.

XII. They committed Symony in the Adminiſtration of Baptiſm and the Euchariſt, ſetting rates of the Price they were to receive for them. For their Marriages, they made uſe of the firſt Prieſt that they found, eſpecially thoſe who lived in the Countrey.

XIII. They had an extraordinary reſpect for their Patriarch of Babylon, a Schiſmatick, and Head of the Neſtorian Sect: on the contrary they could not endure that the Pope ſhould be named in their Churches, where moſt commonly they had neither Curate nor Vicar, but the ancienteſt preſided in them.

XIV. Though on Sundays they went to Maſs, yet they did not think themſelves obliged to it in Conſcience; ſo that they were at Liberty not to goe, nay there were ſome Places where Maſs was ſaid but once a Year, and others where none was ſaid in 6, 7. and 10. Years.

XV. The Prieſts diſcharged Secular Employments. The Biſhops were Babylonians ſent by their Patriarch, and lived onely by ſordid Gain, and Symony, ſelling Publickly Holy things, as the Collation of Orders, and the Adminiſtration of other Sacraments.

XVI. They are fleſh on Saturdays; and were in this Errour in regard of the Faſts of Lent and the Advent, that if they had failed to Faſt one day, they faſted no more, thinking themſelves not obliged to it, becauſe they had already broken their Faſt.

Theſe are the greateſt Part of the Errours which Archbiſhop Meneſes pretends to have found amongſt the Chriſtians of St. Thomas, and which the Compiler of that Hiſtory exaggerates, to ſhew that extraordinary Labour was needfull for gaining theſe People. But if that Archbiſhop and other Emiſſaries into the Eaſt, had been well acquainted with the Ancient Theology, they would not have ſo multiplied Errours. In effect, ſeeing they meaſured all things by the Rule of the Theology which is taught in the Schools of Europe, it is not to be thought ſtrange, that they would needs reform the Oriental nations according to that Standard. I confeſs, there were abuſes there that needed amendment; but they ought not to have been rectified according to our Cuſtoms. The Courſe that was to have been taken on theſe Occaſions was to have turned back unto their Ancient Books, and to have reformed them according to the Contents thereof; and that might have been eaſily done, as will appear in the Sequel of this Diſcourſe. But we muſt firſt relate the reſt of that Hiſtory, that we may be able to make the better Judgment on the Conduct of Meneſes, and of the pretended Errours of the Neſtorians.

Archbiſhop Meneſes called a Synod the 20th. of June 1599. where the Deputies of the Neſtorians were preſent, to deliberate jointly with the Archbiſhop about Matters of Religion. And that it might appear that the Neſtorians had all the Liberty that is neceſſary upon ſuch Occaſions, and that on the other Hand, they might give their Conſent to all that ſhould be decreed there, the Archbiſhop gained Eight of the moſt Famous Churchmen, and fully informed them of his Deſign, and of the ways that were to be taken for ſucceeding in it, giving them the particulars of all the Decrees that were to be made there, and asking their Opinion upon every diſtinct Point, as if nothing had as yet been reſolved upon; to the end that being preſent in the Synod, they might doe the ſame, and thereby oblige the reſt to follow their Example. He took many other meaſures for ſucceeding in his Deſigns, which, it would be to no purpoſe, to relate; and all that hath been hitherto alledged, is onely to ſhew the manner how the Roman Religion hath been eſtabliſhed in the Eaſt, and that it is not to be thought ſtrange, that all the Reconciliations that have been made with thoſe People whom we call Schiſmaticks, have been of no long Duration.

It was then decreed in that Synod, that the Prieſts, Deacons, Subdeacons, and beſides all the Deputies of Towns that were preſent ſhould ſign the Confeſſion of Faith, that the Archbiſhop had privately made by himſelf; which was done, and all ſolemnly ſwore obedience to be Pope, whom they acknowledged to be Head of the Church, ſwearing alſo that they would entertain no more Commerce with the Patriarch of Babylon. Moreover they Anathematized the Perſon of Neſtorius and all his Errours, owning Cyrill Patriarch of Alexandria for a Saint. Beſides, a great many particular Statutes were made in that Synod, for reforming the Errours that Archbiſhop Meneſes pretended to be in the Adminiſtration of their Sacraments, and in their Books. And therefore he cauſed their Liturgies and other Offices to be rectified. He regulated the matter of Marriage, according to the Decrees of the Council of Trent. The Sacraments of Penance, Confirmation and Extreme Unction were likewiſe reformed, according to the Practice of the Church of Rome. Prieſts were for the future prohibited to marry, and regulations were made for thoſe who were already married. In a word, the Archbiſhop introduced the Religion of the Latins amongſt the Chaldeans, as well in that synod, as in the Viſitations which he made of ſeveral Churches. But let us now conſider, if he had reaſon to introduce ſo many Novelties amongſt the Chriſtians of St. Thomas; which will ſerve to diſcover the Religion of thoſe People.

I. As to what concerns the Errours which Archbiſhop Meneſes imputes to them; we have in the foregoing Chapter reconciled the Sentiments of the Neſtorians, with thoſe of the Church of Rome; and that was the way that the Archbiſhop ſhould have proceeded with them, if he intended to have eſtabliſhed a laſting Reformation: for he ought to have heard them, before he condemned them for being called Neſtorians. When it had been made clear to them, that all the Diſputes which they had with the Church of Rome, conſiſted onely in the Ambiguity of Terms, they would have become a great deal more tractable and docile.

II. As to Images, the Chaldeans reverence them not ſo much as the Greeks do, becauſe that great Veneration of Images was not ſo firmly eſtabliſhed in the Greek Church, but ſince the ſecond Council of Nice, which was poſteriour to all the Sects of the Chaldeans, who commonly are ſatisfied with a Croſs in their Hand; and that Croſs wherewith the Prieſt bleſſeth the People, is of plain Metal without any figure. The Archbiſhop might very well have let the Chriſtians of St. Thomas alone in that Ancient ſimplicity, becauſe all that hath been ſince that time decreed concerning Images, is but barely matter of Diſcipline.

III. It is very true they adminiſter not Baptiſm after the manner of the Latins; but it is not therefore to be thought, that the form of their Baptiſm is invalid; and it was far leſs neceſſary to rebaptize thoſe who had been baptized according to the Chaldean rite. That which deceives the Emiſſaries, when they treat about Affairs of Religion with the Orientals, is the prejudices which they have learned in the Schools concerning the Matter and Form of Sacraments. When, for inſtance, they ſee that the Child is not baptized at the ſame time that the words which denote the Action are pronounced, they take the Baptiſm to be null; without conſidering that the manner of adminiſtring the Sacraments amongſt the Orientals, conſiſts chiefly in certain Prayers which they ſay, and that they are not ſo great Metaphyſicians as the Latins; which makes them ignorant of a vaſt number of Difficulties, that our Divines handle with much ſubtilty; but the Belief of the Neſtorians is not therefore leſs pure, nor leſs Ancient.

IV. The Unction which they uſe after Baptiſm, is with them the Sacrament of Confirmation, that differs much from that of the Latins: And it was not needfull that Archbiſhop Meneſes ſhould have introduced another Unction that was practiſed in his Church, and which at moſt was no more than a Ceremony. He ought to have known that the Neſtorians, according to the Ancient Practice of the Eaſtern Church, adminiſter to Children Confirmation and the Euchariſt with Baptiſm. It had been then fit, to have examined their Rituals, to ſee whether any abuſe might not have crept into the Adminiſtration of that Sacrament: whereas Meneſes his chief care ſeems to have been, to aboliſh moſt Ancient Cuſtoms, becauſe they were not agreeable to the Practices of the Latins.

V. The Archbiſhop is miſtaken, when he ſays that the Chriſtians of St. Thomas had no Knowledge of Confirmation, nor of Extreme Unction, and were ignorant of the very Names. It may be, they might have been ignorant of the Names of theſe Sacraments, eſpecially of Extreme Unction, which is no where known, but in the Latin Church: for though the Eaſtern Church hath the Cuſtome of anointing the Sick, according to the words of St. James, yet ſhe calls not that Ceremony Extreme Unction, for the reaſons we mentioned before, when we ſpoke of the Greeks: and the ſame reaſons may be alſo applied to Confirmation. The Prieſts adminiſter that Sacrament amongſt the Neſtorians, as well as amongſt the Greeks, at the ſame time they do Baptiſm, of which, according to them, it is a perfection that ought never to be ſeparated from it. As to Auricular Confeſſion, which they had in abhorrence, it is certainly an abuſe introduced into that Church, becauſe the uſe of Confeſſion is in all the Eaſt, though moſt part think not themſelves obliged to it by Divine Right.

VI. As to the Errours which the Archbiſhop pretends to have found in their Books, ſo far as that they would have entirely aboliſhed the Office of Advent, it was eaſie to have given a good meaning to all theſe pretended Errours; beſides that, the Reformation which he made in their Liturgy was improper: for there is nothing worſe digeſted than the Maſs of the Noſtorians, in the manner as it hath been reformed by Meneſes, and as it is found inſerted in the Bibliotheca Patrum. The whole Order of it is changed, in endeavouring to accommodate that Liturgy to the Opinion which the Latin Divines have of Conſecration, which they make to conſiſt in theſe words, This is my Body, &c. whereas the Neſtorians believe, as all the Orientals do, that the Conſecration is not completed, till the Prieſt hath ended the Prayer, which they call the Invocation of the Holy Ghoſt. Nevertheleſs Meneſes makes the Neſtorian Prieſts adore the Hoſt, ſo ſoon as they have pronounced theſe words, This is my Body, though they believe it not to be as yet conſecrated. About this Queſtion the Notes on Gabriel of Philadelphia may be conſulted, where the Authour particularly juſtifies the Neſtorians, and proves clearly, that their Liturgies, even that which carries the Name of S. Neſtorius, contain nothing but what is Orthodox: which is far from the Sentiment of Meneſes, who calls them impious and heretical, and who onely defends the Correction that he hath made, by theſe general Terms, that their Liturgies were full of Blaſphemies. The ſame Authour affirms that in one of the Liturgies for the uſe of the Neſtorians, which he had from a Babylonian Prieſt, the Name of Neſtorius with many other things were blotted out, and others added that were not of the ſame hand writing, becauſe the Neſtorian Prieſt who made uſe of that Liturgy, was reconciled, at leaſt in appearance, to the Roman Church; which obliged him to reform in his Miſſal all that might diſguſt the Divines of Rome. The Neſtorians have alſo done the like on another occaſion, as Stroza Petr. Stroza de dogm. Chald. relates: for ſo ſoon as they come to Rome, and hear Neſtorius ſpoken of as an impious Perſon and Heretick, they tear out the Leaves of their Books where mention is made of him, taking away all that they believe to be contrary to the Theology of the Church of Rome.

VII. Their Cuſtome of conſecrating with Leavened bread, mingling therein Oil and Salt, ought not to be reckoned amongſt their Errours, ſince that does not alter the Nature of Bread. The Ceremony, beſides, which they obſerve to render, in ſome ſort, the Bread more Holy before the Conſecration, is Laudable, nay and Ancient. They thereby diſtinguiſh, as the Greeks do, the Bread that is deſtin'd to be made the Body of Chriſt, from all common Bread, which they look upon as profane, before they have ſaid over it a certain Number of Prayers and Pſalms.

VIII. It is no matter of wonder, that the Chaldeans do not ſay Maſs ſo often as the Latins do, and that many Prieſts are preſent at the Biſhops Maſs, and take the Communion from his hands. That is an ancient Practice in the Church: whereas the Cuſtome of ſaying ſo many Maſſes in the Latin Church, is very late, and hath been chiefly introduced by Mendicant Monks, as it is obſerved by Cardinal Bona; which Practice hath been much fortified ſince the Introduction of the new Law. It is alſo a very ancient Cuſtome that they who ſerve and are preſent at Maſs, rehearſe a good part of it; and that, becauſe the Liturgy is a Publick Action which concerns the People, and may be eaſily proved even by the Prayers of the Latin Maſs.

IX. It is true the Neſtorians and other Orientals, are grown remiſs, in the Ancient Diſcipline as to what relates to Orders, and that they obſerve not the Age required by the Canons: But if that wanted to be reformed, as well as what concerns the Marriage of Prieſts, the Reformation ſhould have been taken from their Laws, rather than from thoſe of Rome. All Men know that in the Eaſtern Church Prieſts are allowed to marry before their Ordination. This, Archbiſhop Meneſes ought to have conſidered in reforming them, and not to have diſſolved the Marriage of Prieſts, that he might conform to ſome Statutes made in the Synods held at Goa by ſome Latin Emiſſaries.

X. Meneſes ſeems to have been miſtaken in reckoning the Cuſtome of not ſaying the Breviary out of the Church, amongſt their Errours, becauſe that Practice is new, and that the Breviary was not made to be ſaid in private.

XI. I doubt whether the Rates that the Neſtorian Prieſts ſet for the Adminiſtration of the Sacraments, ought to be called Symony, becauſe that is to them inſtead of a Benefice; and what hath been ſaid before when we ſpoke of the Greeks, may be applyed to them.

XII. I think the Submiſſion that the Neſtorians have for their Patriarch, ought not to be reckoned an Errour neither; becauſe the Orientals look upon all Patriarchates, even that of Rome, as Powers eſtabliſhed by poſitive Law: And if it be objected to them as a reproach, that they have an Averſion to the Pope, they anſwer that the Pope takes to himſelf Rights over the Churches of the Eaſt, which theſe Churches do not acknowledge. As to their not having Curates nor Vicars, but that the Eldeſt Prieſt preſides in their Aſſemblies; that cannot rationally be called an Errour: on the contrary, it is an Excellent Diſcipline; and it were to be wiſhed, that it were eſtabliſhed in all Churches, for a Remedy to many abuſes, which are at preſent in Benefices.

XIII. In fine, moſt part of that which Meneſes calls Corruptions amongſt the Neſtorians, is not ſo in effect, unleſs it be in the Imagination of ſome Emiſſaries, who meaſure Religion according to what they have been taught in their Schools. Can it be ſaid, for inſtance, that it is an Errour in theſe People, and other Chriſtians of the Eaſt, to eat fleſh on Saturday, which amongſt them is a Feſtival-day agreeable to the ancient Practice of the Church? Can it be ſaid alſo, that the Neſtorians err in relation to Marriage, becauſe they take the firſt Prieſt that they meet with to marry them? We muſt know that in the Eaſtern Church the Prieſt is not barely a Witneſs of the Marriage; but that he is the onely and true Miniſter of it, as of the other Sacraments and Ceremonies.

CHAP. IX. Of the Cuſtoms and Ceremonies of the Jacobites.

IF under the Name of Jacobites, we comprehend all the Monophyſites of the Eaſt, that is to ſay, all thoſe to whom that Hereſie is imputed of acknowledging but one Nature in Jeſus Chriſt; it is certain that that Sect is of a very large extent: for it comprehends the Armenians, the Cophties and the Abyſſines, but they who are properly called Jacobites are but very few in number, and they live chiefly in Syria and Meſopotamia. They are not in all at moſt above forty, or five and forty thouſand Families: And theſe too are divided about Doctrine; for ſome are Latinized, and others ſitll continue in ſeparation from the Church of Rome. Nay at preſent there is ſome Diviſion among this laſt ſort, for they have two Patriarchs oppoſite the one to the other, one reſiding at Caremit, and the other at Derzapharan. Beſides them, there is another Latinized Patriarch, called Andrew, who reſides at Aleppo, and depends on the Court of Rome, to which he is wholly ſubject. I have, moreover, been informed by a Jacobite Prieſt who lived at Aleppo, that the Patriarch ſuffers much becauſe of the Emiſſaries that were there, and eſpecially becauſe of the Capuchins.

As to their Belief, all the Monophyſites whether Jacobites, Armenians, Cophties or Abyſſines, are of the Opinion of Dioſcorus, touching the Unity of Nature and Perſon in Chriſt; and therefore they are accounted Hereticks, though in effect they differ not from the Latin Divines, but onely in the manner of expreſſing themſelves. The Learnedeſt of them acknowledge this at preſent, as appears P. Sacchini. hiſt. Societ. Part. 2. lib. 6. by the Conference that Father Chriſtopher Roderigo, ſent by the Pope into Egypt, had with the Cophties about the Reunion of the two Churches: for they confeſſed that they onely expreſſed themſelves in that manner, to diſtinguiſh them from the Neſtorians; but that in effect they differed not from the Church of Rome, which aſſerts two Natures in Chriſt. They even pretend that they explain the Myſtery of the Incarnation, ſaying that there is but one Nature, becauſe there is but one Chriſt, God and Man, better than the Latins do, who ſpeak, ſay they, of theſe two Natures as if they were ſeparate, and did not conſtitute a real Compoſitum. In that Senſe is it alſo, that Dioſcorus who ſoftened ſome Terms of Eutyches, which appeared too harſh, ſaid that he acknowledged that Chriſt was compoſedEx duabus naturis. of two Natures, but that he was notDuas naturas. two Natures; which ſeems to be Orthodox: for they will not acknowledge that there are two Natures in Chriſt, for fear of aſſerting two Chriſts. Nor do I doubt, but that if ſome bold Expreſſions, and the Conſequences that are commonly drawn from them, were laid aſide in the Opinion of Eutyches, it might be eaſily reconciled with the Doctrine of the Church of Rome. All the difference proceeds onely from the different uſe of the words Nature and Perſon; and the deſire of maintaining what once hath been aſſerted, as in effect, Eutyches defended his Opinion with headſtrong Wilfulneſs and Obſtinacy: ſo that all the Terms that he makes uſe of, are not to be taken according to the Rigour of the Letter; but they ought to be explained and limited according to the Idea which he had conceived of admitting but one Chriſt, and therefore but one Nature, after that the Union of the two Natures, to wit, the Divine and Humane, is made in a manner which we cannot comprehend. For that which is attributed to Eutyches, that he believed that the Body of Chriſt was a Divine Body, and of a Nature different from ours, is rather the Oratory of the Preacher, who might ſay that the Body of Jeſus Chriſt after the Union was in a manner made Divine, than a real and phyſical Truth. However, there was reaſon for condemning that Sentiment, becauſe ſuch ways of ſpeaking are to be avoided, which may be wrong interpreted, and occaſion Errours in Religion.

As to the other Points both of the Belief and Ceremonies of the Jacobites, what Brerewood of Languag. and Relig. Chap. 21. Brerewood relates of them is not always true. For inſtance, they deny not Purgatory, nor the Prayers for the Dead, as he affirms after Thomas à Jeſu; but they have the ſame Opinion, as to that, as the Greeks and other Orientals have. Nor is it true that they conſecrate in Unleavened bread, unleſs it be underſtood of the Armenians, and according to Alvares, of the Ethiopians: for the true Jacobites, of whom we ſpeak in this Place, conſecrate with Leavened bread; and I make no doubt but that Gregory XIII. who had a Deſign of erecting a College at Rome for the Jacobites, as he had done for the Maronites, would have permitted them to conſecrate in Leavened bread, in the ſame manner as it was allowed to the Greeks. In regard of Confeſſion, neither is it true that it is not practiſed amongſt them: but ſeeing they believe it not to be of Divine Right, no more than moſt of the Orientals do, that is the reaſon why it is neglected. As to Circumciſion, that cannot be true but of ſome Cophties and Abyſſines; nay and theſe look upon it rather as an ancient Cuſtome, than a Ceremony of Religion.

There is a great difference to be made then, betwixt the Jacobites, when under that Name are comprehended the Cophties, Abyſſines and Armenians, and thoſe who are properly called Jacobites: for though they all follow the Opinion of that ſame James from whom they have taken the Name, yet for all that, they differ in ſome Ceremonies. Abraham Ecchellenſis alledges that the Jacobites believe aſwell as the Latins, that the Holy Ghoſt proceeds from the Father and the Son: but in that he is miſtaken, aſwell as in many other things relating to the Belief and Cuſtoms of the Chriſtians of the Levant.

CHAP. X. Of the Belief and Cuſtoms of the Cophties.

IT is probable that the Cophties or Copties have had their Name from a Town called Coptus, which was heretofore the Metropolis of Thebais mentioned by Strabo and Plutarch. The Chriſtians of Egypt carry that Name at preſent, and they have alſo a particular Language, which is called the Coptick Tongue, though they uſe it not but in their Offices, Arabick being the Language of the Countrey: And that Language, which the Jeſuit Kircher pretends to be a Mother-tongue independent of any other, hath been much altered by the Greeks: for beſides that it ſtill retains the Characters, a very great Number of its words are pure Greek.

The Belief of theſe People is the ſame as that of the Jacobites, for they are Monophyſites, as we obſerved when we ſpoke of the Jacobites; and therefore it is to no purpoſe to repeat what we ſaid in that Place. They have at ſeveral times made ſeveral Reconciliations with the Church of Rome, but onely in outward appearance. Sacchini in hiſt. Societ. The Jeſuit Roderigo, who was ſent to that Nation by the Pope in the Year 1562, upon ſubmiſſive and reſpectfull Letters which they had written to his Holineſs, as if they owned the Church of Rome for Chief and Miſtreſs of all others, will furniſh us with a pretty inſtance of theſe counterfeit Reconciliations, which, moſt frequently, have no better Foundation than mere humane Intereſt. This Jeſuit having had ſome Conference with two Cophties, whom the Patriarch Gabriel had deputed for that purpoſe, eaſily perſwaded them of the Pope's Authority: but when the Jeſuit afterwards preſſed the ſame Patriarch to ſend Letters of Submiſſion and Obedience to the Pope, telling him that he ought not to ſcruple at that, ſeeing in his former Letters, he had called the Pope Father of Fathers, Paſtour of Paſtours, and Head of all Churches; he made anſwer, that ſince the Council of Chalcedon and the eſtabliſhment of divers Patriarchs independent one of another, every one of them was chief and abſolute Maſter in his own Church; and that if even the Patriarch of Rome fell into any Errour, he ought to be judged by the other Patriarchs. He farther anſwered, that as to the Letters which he had written to the Pope, it ought not to be taken ſtrictly, what was onely meant for Civility and Modeſty; and that though he ſpoke of Obedience and Submiſſion, yet that was no more than Friends commonly doe one to another. In fine, he added, that if there was any thing in thoſe Letters which he wrote to the Pope, that was not agreeable to the Doctrine of his Church, it ought not to be imputed to him but to the Carrier of the Letters, who without doubt had corrupted them. In this manner did the Patriarch of the Cophties entertain the Pope's Envoys, after that he had received from the Conful, the Money that was ſent him from Rome. This Hiſtory is more largely related by Sacch. in hiſt. Societ. Par. l. 6. the Jeſuit Sacchini: And I wave a great many other Reconciliations of that Church to the Church of Rome, which have had no better Foundation than this. The ſame Jeſuit Roderigo obſerves amongſt the Errours of the Cophties, that they put away their Wives, and Marry others; that they circumciſe their Children before Baptiſm; that they acknowledge, indeed, ſeven Sacraments; but that beſides Baptiſm, Confeſſion, the Euchariſt and Orders, they reckon in the ſame rank, Faith, Faſting and Prayer, not to ſpeak of others. He ſays farther, that the Cophties do not believe that the Holy Ghoſt proceeds from the Son; that they admit but of three Councils, to wit, of Epheſus, Conſtantinople and Nice. But ſome of theſe pretended Errours, are either common to all the Eaſtern Church, or they particularly concern the Jacobites, who have rejected the Council of Chalcedon. As to their reckoning amongſt the Sacraments, Faſting, Prayer and Faith, they take not the word Sacrament in that ſtrict Senſe we do; and that inclines me to believe that they call none properly Sacraments, but the four firſt; and that ſome Myſtical Doctors have afterwards added the other three, to make up the Myſtical Number of Seven. In fine, we may obſerve that it is not true that the Cophties believe as the Latins do, that the Holy Ghoſt proceeds from the Father and the Son, as Brerew. of Languag. and Relig. chap. 22. Brerewood after Thomas à Jeſu does aſſure us; for that belief is peculiar to the Church of the Weſt. Kircher the Jeſuit adds to this, that they pretend that none but their own, the Armenian and Abyſſine Churches, are true Churches; that they believe that the Souls of the departed goe neither to Heaven nor Hell before the Day of Judgment. I ſhall not ſpend time in refuting many Errours of Brerewood concerning the Religions of the Eaſt: It is enough I relate matters of fact as really they are, without giving my ſelf the trouble to refute Authours who have written on that Subject.

P. Vaſle Rel. della ſtato Preſ. dell Egitto.Father Vanſlebio who hath written the Preſent State of the Chriſtians of Egypt, Printed at Paris in Italian, relates many other things which chiefly concern their Ceremonies. He obſerves, that when the Prieſt elevates the Hoſt in time of Maſs, they who are preſent knock their Breaſts, caſting themſelves upon the ground, and making the ſign of the Croſs; and that they move their Cap a little; which ſeems to me to be a Latin Ceremony: nor do I think the Cophties elevate the Hoſt, unleſs it be after the manner of the Orientals, to wit, a little before the Communion, which is of no long ſtanding neither in their Church. Poſſibly Father Vanſlebio might have ſeen that Ceremony in ſome of the Churches of the Abyſſines, who might have taken it from the Portugueſe, that have had Churches in Ethiopia, where Maſs was celebrated after the manner of the Latins. The ſame Authour remarks, that when the Prieſt communicates, he breaks the bread in form of a Croſs, and that he puts it into the Wine; of which he eats three little Morcels with as many Spoonfulls of the Species of Wine; ad that he communicates thereof to him who ſerves at Maſs. He adds, that they keep not the Holy Sacrament after Maſs; and that they never conſecrate in private Places, but always in the Church; that they conſecrate with Leavened bread, which before the Conſecration they all Baraca, that is to ſay Benediction; and Corban, or Communion and Euchariſt, after it is conſecrated; that they make uſe of little Loaves about the Bigneſs of ſomewhat leſs than a Crown piece, whereof they bake a great Number the Night before the Liturgy; and that they diſtribute them at the End of Maſs to thoſe who have been preſent.

He farther ſays, that they uſe not Tavernwine, becauſe they think it profane, and that in Places where no Wine is to be had, they infuſe Raſins in water; that they never confeſs and communicate but in Lent; that the Laicks communicate in both kinds, and that they receive the Wine in a Spoon from the Hands of the Prieſt; that they give the Communion alſo to Children ſo ſoon as they are baptized; that all reade the Holy Scripture in the Arabick Tongue, which is the Language of the Countrey; that they celebrate on Saturday as well as Sunday; and that in one Year they have two and thirty Feſtivals of the Virgin, which are reckoned up by the Authour: and amongſt others, he takes notice of the Feſtival of a certain Image of the Virgin, which miraculouſly was changed into Fleſh, the Hiſtory whereof is written in an Ethiopian Book, which treats of the Miracles of the Virgin.

The ſame Father Vanſlebio relates at large the Ceremonies which they obſerve in Baptiſm, and are performed in this manner: for that purpoſe they celebrate a Maſs after Midnight, accompanied with many Prayers; and after they have ſung for ſome time, the Deacons carry the Children to the Altar, who are anointed with Holy Oil: and then they ſay that the Children are become new Spiritual Men. This being done, they begin to ſing, and the Children are anointed a ſecond time, making upon them the ſign of the Croſs ſeven and thirty times; which ſerves them for Exorciſm. Again they continue to ſing, and the Women who are preſent at the Ceremony make a loud Noiſe in token of Joy. In the mean time, water is put into the Baptiſmal Fonts, and the Prieſts draw near. He that baptiſes, bleſſes the water, pouring in Form of a Croſs Holy Oil into the ſame: then with one Hand he takes the Child by the Right Arm and Left Leg, and with the other Hand, by the left Arm, making a kind of a Croſs with the Limbs of the Child, which they cloath in a little white Garment; and during all this, the Prieſts ſtill continue to reade and ſing, and the Women to cry, or rather to houl. At length the Prieſt breaths three times in the Child's face, to the end, ſay they, that he may receive the Holy Ghoſt. No ſooner is the Child baptized, but the Prieſt gives it the Communion; which he doth, by dipping his Finger into the Chalice, and putting it into the Child's Mouth. All theſe Ceremonies being ended, they light the Tapers, and make a Proceſſion, ſinging in the Church. The Deacons carry the Children in their Arms, and the Prieſts goe before them; after them follow the Men and Women who have been preſent at the Ceremony, the Women houling after their ordinary manner.

They have, according to the ſame Authour, four great Faſts in the Year, the firſt whereof begins before Chriſtmas, and laſts 24 days: The ſecond is Lent, which laſts 60 days: The third is called the Faſt of our Lord's Diſciples, which begins the third Holy Day of Pentecoſt, and laſts 31 days: And the fourth, which laſts fifteen days, is the Faſt of our Lady in Auguſt.

Images are held in great Veneration amongſt them, though they have no Statues; and the moſt uſual Images are thoſe of Our Lord, of the Virgin, of St. George, of Angels, to wit, St. Michael, St. Gabriel, St. Raphael, and many others. They kiſs thoſe Images, and burn Lamps before them, with the Oil of which they anoint themſelves when they are ſick. It is probable they have no other Sacrament of Extreme Unction, but that kind of anointing; unleſs perhaps they do it with a little more Ceremony.

It is to be obſerved that Father Vanſlebio in his relation ſpeaks of the Abyſſines, aſwell as of the true Cophties or Egyptians, becauſe, in effect, they are both Cophties in Religion, and Subject to the ſame Patriarch, who commonly reſides in Cairo; and becauſe there are but a few Cophties in Alexandria, which ought to be the Place of his Reſidence. This Patriarch takes the Title of Patriarch of Alexandria and Jeruſalem, and calls himſelf the Succeſſour of St. Mark. He extends his Juriſdiction over both Egypts, over Nubia and Abyſſinia. He hath beſides eleven Cophty-Biſhops depending on him, to wit, the Biſhops of Jeruſalem, Behneſe, Atfih, Fiur, Moharrak, Montfallot, Sÿut, Abutig, Girgium, Negade on Girge, and laſtly the Metropolitan of Abyſſinia. After the Biſhops, the Archprieſts are next in degree, and are very numerous amongſt them; next to them come in order, the Prieſts, Deacons, Readers and Chanters.

As to their Office; on Saturday in the Evening after Sun ſet, the Prieſt attended by his Miniſters goes to Church to ſing Veſpers which laſt about an Hour; and thoſe who are preſent ſleep afterwards in the Church. They who do not ſleep, ſmoke Tobacco and drink Coffee, or otherwiſe diſcourſe about what they pleaſe. Two Hours after Midnight they ſay matins, and afterwards Maſs, to which many do reſort. When they enter the Church, they take off their ſhoes, and kiſs the ground near the Door of the Sanctuary; then drawing near to the Archprieſt, they kiſs his Hand, bowing that they may receive his Bleſſing. If the Patriarch be preſent, and do not officiate, he ſits on a Throne raiſed above the Prieſts, having a Copper Croſs in his Hand; and after all have made the uſual Reverence before the Sanctuary, they make it again before the Patriarch, and kiſs the ground near him, afterwards they riſe and kiſs the Croſs and Patriarch's Hand.

Seeing moſt of theſe Ceremonies are common to all the Orientals, I ſhall inſiſt no longer upon them, nor upon their way of celebrating Maſs, which may be ſeen in the Relation of Father Vanſlebio; beſides, they differ but little from the Greeks, from whom they have borrowed a great Part of their Ceremonies. That which is obſerveable, and which might be brought into practice in the Latin Churches is, that they have a Book of Homilies taken out of the Chief Fathers, of which they reade ſomewhat, after the reading of the Goſpel; and that ſerves as an Explication or Paraphraſe upon the ſame Goſpel, ſo that there is no need of Preachers to inſtruct them.

CHAP. XI. Of the Belief and Cuſtoms of the Abyſſines or Ethiopians.

SEEING we have treated at large of the Religion of the Cophties, and that the Abyſſines differ not from them therein, we ſhall not be long on that Subject.

Ancient Ethiopia is at preſent called Abaſſia, and the People who inhabit it Abyſſines. They have but one Biſhop to govern them, who is ſent to them by the Patriarch of Alexandria, that reſides at Cairo; ſo that in all things they follow the Religion of the Cophties, excepting ſome Ceremonies that are peculiar to them. They have alſo a particular Language which they call Chaldaick, becauſe they think it has been derived from Chaldea, though it be very different from the ordinary Chaldaick, and therefore it is called the Ethiopian Language. They uſe that Tongue in their Liturgies, and in other Divine Offices, though it be old, and different from the vulgar Ethiopian. They who underſtand Hebrew, may eaſily learn that Language, becauſe there are many words common to both: yet it hath particular Characters; and whereas in the Hebrew Language the Points which ſerve for Vowels are not joyned to the Conſonants, in the Ethiopian Tongue there is no Conſonant but which at the ſame time makes its Vowel.

The Abyſſines have made many advances towards a Reunion with the Church of Rome. And there are ſeveral of their Letters written to Popes, of which the moſt conſiderable isEpiſt. David. ad Clem. VII. that of David, who takes the Title of Emperour of the greater and upper Ethiopia and many other Kingdoms, written to Clement VII. to whom he made great Submiſſions, and proteſted that he would obey him. But it is certain that the Ethiopians have never had recourſe to Rome and to the Portugueſe, but for ſetling their Affairs, when they have been in Diſorder; and that they have ſlighted them ſo ſoon as they were any ways ſuccesfull, as may be ſeen in the Hiſtories of the Portuguſe, which need not to be mentioned in this Place. All Men know what became of John Bermudes, who was made Patriarch of Ethiopia, and conſecrated at Rome; at the ſolicitation of the Abyſſines themſelves, who pretended that for the future they would have no metropolitans but ſuch as ſhould be ſent them from Rome. But no ſooner had they maſtered their Difficulties, but that they rejected thoſe Patriarchs, and ſent to Cairo for a Metropolitan from the Patriarch of the Cophties, deſpiſing the Church of Rome, and abuſing the Portugueſe that remained in their Countrey, without any reſpect to the great Services which they had rendered them. Alex. Meneſ. Hiſt. Orient. Alexis Meneſes, whom we mentioned before, thought himſelf obliged to uſe his utmoſt endeavours for reconciling thoſe People to the Church of Rome, and having taken the Title of Primate of the Indies, he pretended to extend his Juriſdiction alſo over Ethiopia. And therefore he ſent Emiſſaries with Letters to the Portugueſe living in that Countrey, writing at the ſame time to the Metropolitan of the Abyſſines, whom he earneſtly exhorted to ſubmit to the Church of Rome. He farther urged, that he ought not to make any difficulty of obeying that Church, ſince the Patriarch of the Cophties and his whole Church, had lately ſubmitted to it; which he proved by the very Acts and Inſtruments of that Patriarch's Legation, which are inſerted in the End of the fifth Tome of the Annals of Baronius, whereof he ſent him a Copy, but he knew not that the Court of Rome had been overreached in that Point, and that Baronius had too eaſily publiſhed theſe Acts under the Name of the true Patriarch of Alexandria, and of the Church of the Cophties.

Moreover, it is to be obſerved, that Meneſes and many others are miſtaken, when they accuſe the Ethiopians of Judaizing in their Ceremonies, becauſe ſome of them obſerved Circumciſion; that beſides, they celebrated Maſs on Saturday as well as Sunday, and that they abſtained from Blood and Fleſh that had been Strangled. The Circumciſion of the Ethiopians differs from that of the Jews, who look upon it as an indiſpenſable Precept, whereas the former reckon it onely a Cuſtome that relates not at all to Religion; the Women amongſt them being even Circumciſed. This makes me think, that that Ancient Cuſtome hath been onely introduced amongſt them for rendering the Parts that are circumciſed more proper for Generation. As to Saturday and things Strangled, that is not peculiar to the Abyſſines: all the Oriental Church obſerves the ſame practice, without being dyable for that to the Cenſure of Judaiſm; ſince Saturday, according to the Ancient Canons, is a Feſtival day as well as Sunday. And as to their abſtaining from Blood, and Meat that hath been Strangled, it is a Conſtitution of the New Teſtament, which hath ever been obſerved in the Weſtern Church. From this laſt remark, it may be concluded, that the Jeſuit Roderigo ought not to have preſt the Cophties ſo much in the Conference that he had with them, to lay aſide all thoſe Ceremonies; and beſides that, the Cophties did not ſpeak ſincerely, when they told him that they erred in their opinions concerning the Repudiation of Wives, Circumciſion of Children, and their abſtaining from Fleſh that was Strangled. Beſides theſe remarks, we are alſo to take notice, that many things are imputed to the Abyſſines which are remote from their belief. For inſtance, it is alledged that they agree with the Latins as to the Proceſſion of the Holy Ghoſt; which is confirmed by the Ethiopian Liturgies Printed at Rome, wherein it is ſaid that the Holy Ghoſt proceeds from the Father and the Son. But we are not always to rely upon what is Printed at Rome: for it is certain that the Abyſſines differ not from the reſt of the Orientals touching the Proceſſion of the Holy Ghoſt.

Nor are we to believe neither, all that Thomas à Jeſu hath written concerning the belief of the Abyſſines; Nay and theThomas à Jeſu. Acts that he hath inſerted in his Book, touching their belief, are not always true, though the Confeſſion of Faith which he produces comes from Tecla an Abyſſine Prieſt: for it ſaith expreſly, that the Holy Ghoſt proceeds from the Father and the Son, which nevertheleſs is not their belief. It is likewiſe obſerved, that the Abyſſines believe that the Tranſubſtantiation of the Bread and Wine is made, when the Prieſt pronounces the words, wherein the Latins make the Conſecration to conſiſt. It is notwithſtanding certain that the Liturgy of the Ethiopians is in that point agreeable to all the other Oriental Liturgies, and that the Conſecration is not performed, according to their opinion, but when the Prieſt invokes the Holy Ghoſt, in a particular Prayer, which is to be found in all the Miſſals of the Eaſtern Nations. I wave a great many other points, which are not altogether well expreſs'd according to the belief of the Abyſſines, eſpecially thoſe that relate to the Sacraments: but theſe miſtakes may eaſily be corrected by what we have ſaid before, when we ſpoke of other Oriental Nations; ſo that we ſhall not inſiſt any more upon that Subject; and it will be eaſie by that Method, to rectifie what Brerewood hath related upon the Credit of theſe Authours.

CHAP. XII. Of the Belief and Cuſtoms of the Armenians.

THE Victories obtained by Scha-Abas King of Perſia over the Armenians, within theſe late Years when he entred Armenia, have almoſt 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 ſubjoynedSee 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. 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 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, whichJoan. 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 Holy Ghoſt proceeds only from the Father; that the Souls of the Saints deceaſed goe not to Heaven, nor thoſe of the damned to Hell, before the laſt Day of Judgment; that there is no place called Purgatory and Hell, and that the Church of Rome hath no Supremacy over other Churches. He farther adds, that 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 the Armenians deteſt the Memory of Pope Leo, and of the Council of Chalcedon; that they obſerve not the Feſtivals of Our Lord after the Manner of the Church of Rome; nor Faſts according to the Canons of the Church; that they acknowledge not ſeven Sacraments, inaſmuch as they uſe not Confirmation, nor Extreme Unction; and more, that they are ignorant of the real eſſece of the other Sacraments; that at Maſs they put no water into the Chalice; that they pretend that the Euchariſt is not to be given to the People but in both kinds. He objects to them alſo their Cuſtome of conſecrating in Wooden and Earthen Chalices; that all Prieſts indifferently give abſolution for all Sins, there being no reſerved Caſes amongſt them; that they are ſubject to two Patriarchs, who ſeverally take the Title of Patriarch of all Armenia; that the Curates and Biſhops ſucceed to one another, as if their Dignities were Inheritances; that the Sacraments are bought and ſold amongſt them; that Divorces are given for Money, without any reaſon; that they make no Holy Oil for Baptiſm and Extreme Unction; and that in fine, they give the Communion to Children before they attain to the uſe of reaſon.

From this whole Catalogue it appears that the Armenian who is the Authour of all theſe pretended errours, was Latinized; for as we have obſerved before, moſt part of theſe Opinions are common to all the Chriſtians of the Eaſt, in the Manner as we have explained them when we treated of the Greeks. The Armenians are, indeed, to be blamed that they are too ſcrupulouſly addicted to certain Faſts which they have in great Number, and that they are not exactly enough inſtructed in the Myſteries of Religion. There are none in the Eaſtern Church that ſet a greater Value upon Faſts than the Armenians; and to hear them ſpeak, one would ſay that their whole Religion conſiſted in faſting. As to their obſtinate Perſeverance in celebrating the Feſtival of Our Lord's Nativity, and the Epiphany always on one and the ſame day; they ſeem not to be blameable therein; becauſe it was a Cuſtome long practiſed in the Church; and in effect the Epiphany or Apparition of Our Lord is properly nothing but his Birth.

The Title of Maſter or Doctour is ſo great amongſt the Armenians, that they give it with the ſame Ceremonies that they confer Orders; Galan. in Concil. Eccleſ. Armen. cum Rom. and they ſay that that Dignity imitates the Title of Our Lord; who was called Rabbi, or Maſter. Theſe are the Doctours who are conſulted in Points of Religion, and who decide in them. The Biſhops being lookt upon rather as Perſons proper for adminiſtring Orders, than as Doctours. Theſe are alſo the Doctours who Preach in the Churches, and who are the Judges of Differences that happen betwixt private Perſons. In a word, they hold the ſame rank amongſt them, as the Rabbins did amongſt the Jews.

The Monaſtick Order hath been alſo in great reputation amongſt the Armenians, ſince the time that Nierſes one of their Patriarchs introduced that of St. Baſil: but ſince their Reunion with the Church of Rome, they have wholly altered their Rule, accommodating themſelves to that of the Latins; and the Armenian whom we mentioned before to have made a Catalogue of Errours which he imputes to his Nation, being come to Rome, made a Vow that ſo ſoon as he returned home into the Eaſt, he and his Companions would live according to the Rule of St. Auſtin, and the Conſtitutions of St. Dominick. One Bartholomew, a Monk of St. Dominick, was the firſt that gave occaſion to this Reformation not onely in Religion but Monachiſm. He made great Progreſſes in Armenia in the time of Pope John XXII. having by his Preaching drawn many Monks over to his Party, who were uſefull to him in reuniting the two Churches. About that time was the Order of St. Dominick ſetled in Armenia, and theſe Monks were called United Friars, becauſe of the new Reunion. This Order which was onely eſtabliſhed to deſtroy the Ancient, got in a ſhort time great Reputation; inſomuch that the United Friars built Monaſteries not onely in Armenia and Georgia, but alſo on the other ſide of the Euxine Sea, eſpecially at Caffa, which at that time was ſubject to the Genoeſe. But ſince the Turks and Perſians are become Maſters of that Countrey, the Number of the United Friars is much decreaſed; and there remains but a few of them at preſent who have retired into the Province of Naſcivan in the greater Armenia, where being at length, reduced to utmoſt Extremity, they have united themſelves with the Dominican Monks of Europe; and are at preſent ſubject to the General of that Order, who ſends thither a Superiour Provincial.

They perform their Office in the Armenian Language, which is a rough Tongue, and but little known. Yet the Modern Armenian is different from the Ancient, and the People have much adoe to underſtand the Liturgy, and other Offices that are written in Armenian. They have the whole Bible alſo Tranſlated into their Language, and that from the Septuagint Greek. This Tranſlation of the Bible was made about the time of St. John Chryſoſtome by ſome of their Doctours who had Learned the Greek Language, and amongſt others by one named Moſes the Grammarian, and another called David the Philoſopher. We may obſerve that the Armenians make one Meſrop and Holy Hermite to be the Authour of their Characters, who invented them in the Town of Balu near Euphrates, and lived in the time of St. John Chryſoſtome.

CHAP. XIII. Of the Belief and Cuſtoms of the Maronites.

THE Jeſuit Girolamo Dandini nella ſua miſſione Apoſtolica. Dandini, who was ſent by Clement VII. in Quality of Nuncio to the Maronites of Mount Libanus, hath written a Relation of his Travels in Italian, which hath been lately Tranſlated into French, with Notes, declaring at large the Religion of thoſe People. Seeing the Authour of theſe Notes hath played the Critick upon the Miſtakes of that Jeſuit, and of many others who have ſpoken of the Maronites, I thought I could not doe better, than here to give an Abridgement aſwell of the Relation of the Jeſuit Dandini, as of the Critical Remarks, from whence we may learn the Belief and Preſent State of thoſe People.

It is hard to know exactly the Original of the Maronites. They who bear that Name pretend they derive it from one Maron an Abbot, whoſe life Theodoret hath written, and who lived about the beginning of the fifth Century. This Opinion, which is followed by Brerewood, is ſtrongly confirmed by the Jeſuit Sacchini in hiſt. Societ. Sacchini, who pretends aſwell as the Modern Marcnites do, that 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 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 ſung after Dinner; Veſpers at Sun ſet; and at laſt, their Compline after Supper, before they goe to bed. Every Office is compoſed of a Preface, of two, three, and ſometimes more Prayers, with a like Number of Hymns betwixt them. They have moreover proper Offices for Holy days, Lent, the moveable Feaſts, and for other days. The Prieſts and other Churchmen who are in Holy Orders, think not themſelves obliged to ſay the Office, when they cannot be preſent in the Quire, unleſs it be ſince the Latins have thought fit to oblige them to it.

Their Faſts differ much from ours; they onely obſerve Lent, and then they do not eat till two or three Hours before Sun ſet. They faſt not in the Emberweeks, nor in the Vigils of Saints, or of any other Feſtival; but inſtead of that they have other abſtinences which they ſtrictly obſerve; for they eat no Fleſh, Eggs nor Milk two days of the Week, to wit, Wedneſday and Friday, and on theſe two days they taſte not of any thing, before Noon; but afterwards, every one is free to eat aſmuch and as often as he pleaſes. In the ſame manner they faſt twenty days before Chriſtmaſs, and the Monks prolong that Faſt. At the Feaſt of St. Peter and St. Paul, they all faſt during a fortnight, and as long at the Feſtival of the Aſſumption of the Virgin.

Biſhops expect not the Emberweeks for conferring of Orders, as they do in the Latin Church; but they adminiſter them indifferently on all Holy days: and before the late Reformation was brought in amongſt them, they gave in one day to one and the ſame Man, the Orders of Lector, Exorciſt, Acolyte, Subdeacon, Deacon, Prieſt, Archprieſt and Biſhop; and all in two or three Hours time. It is to be obſerved alſo, that they uſe as many Ceremonies in making an Archprieſt, as in conferring other Orders; and it ſeems they look upon it as an Order diſtinct from the reſt.

They keep no Water in their Baptiſinal Fonts, that hath been bleſt on Holy Saturday, for adminiſtring the Sacrament of Baptiſm; as is done in the Latin Church: but as often as any is preſented to be baptized, they bleſs the Water, by ſaying a great many Prayers; then they dip the Perſon to be baptized three times in the Water, or beſprinkle it thrice therewith, it being firſt a little warmed. Yet they pronounce but once the neceſſary words when they name the Perſon; they make no uſe of Salt: but they anoint not onely the Head, but alſo the Breaſt with their open Hands. They anoint alſo the Body before and behind from head to foot; and beſides that Unction which is performed before Baptiſm, they have another alſo after, which is properly the Confirmation of the Orientals: but ſince their Reconciliation to the Church of Rome, they have aboliſhed it, that they may adminiſter the Sacrament of Confirmation after the Manner of the Latins.

Heretofore they took no great care to conſeſs before the Communion: but the Emiſſaries of Rome have obliged them to it at preſent. All the Prieſts alſo were equal in Juriſdiction in Matters relating to Penance, before their Reformation. There were no caſes reſerved to the Patriarchs and Biſhops. Neither before that time, did they uſe great Reverence towards the Sacrament of the Euchariſt, which they kept in their Churches without any lamplight, ſhut up in a little box, and hid in a hole in the wall, or in ſome other place.

Nor did they then publiſh their Marriages in Churches, before the Ceremony was celebrated: nay, and for that they took all ſorts of Prieſts indifferently, not thinking it neceſſary to have recourſe to the Curate. There were beſides, ſome who Married before the Age of 12. and 14. Years. And as to the Impediments of Marriage, they differ'd much from the preſent practice of the Church of Rome: for in counting the Degrees of Kindred, they reckoned not onely from the Head and firſt of the Line, but thought alſo that two branches ſpringing from the ſtock, as two Brothers are, made two Degrees; ſo that imagining they Married not but in the ſixth Degree, they married, in effect, in the third. On the contrary, they held that for an impediment which was none; for they ſuffered not two Brothers to Marry two Siſters, nor the Father and the Son to Marry the Mother and the Daughter.

They practiſe a certain Unction for the Sick, which they call Lamp, becauſe, in reality, they make uſe of the Lamp-oil for it, in this manner. They make a little Cake ſomewhat bigger than an Hoſt, wherein they put ſeven Matches twiſted of little ſtraws, and place all in a Baſin with Oil, then reading a Goſpel and an Epiſtle out of St. Paul, with ſome Prayers, they light all the Matches. That being done, they anoint with the Oil the Forehead, Breaſt and Armes of all that are preſent, and of him who is ſick, ſaying at every Unction, by this Unction God pardon thy ſins, ſtrengthen and corroborate thy Members, as he ſtrengthened and corroborated thoſe of the Paralytick. Afterward they let the Lamp burn ſo long as the Oil laſts; and ſeeing that Oil hath onely been bleſſed by a ſimple Prieſt, many have believed, that that Ceremony was not the Sacrament of Extreme Unction, ſince it is adminiſtred to thoſe who are not dangerouſly ſick. But they who are acquainted with the Oriental Theology, will eaſily be perſwaded that thoſe People had no other Sacrament of Extreme Unction, before the Latins reformed them: nor indeed is the word Extreme Unction any where in uſe but amongſt the Latins, becauſe they anoint not the ſick but when they are at the Point of Death; a thing not obſerved amongſt the Chriſtians of the Eaſt.

Before I conclude this Diſcourſe concerning the Maronites, I will here ſubjoin an abſtract of whatP. Beſſon, Syrie Sainte. Father Beſſon the Jeſuit hath obſerved in his Book entituled La Syrie Sainte, where he chiefly ſpeaks of the Maronites who inhabit that Part of Mount Libanus, which is called Queſroan. This Jeſuit thinks that the Maronites derive their name from St. Maron a Syrian Abbot, and not from Maron the Hereſiarch; and amongſt other Arguments that he alledges to prove this, he ſaith that the Maronites have been accuſtomed after that the Clergy and People had choſen a Patriarch, to apply themſelves to the Pope for obtaining his Confirmation. But he ought to have minded, that they had no recourſe to the Pope before their ſtrict Conjunction with the Church of Rome. He farther adds that Johannes Damaſcenus could not be ignorant of the Hereſie of the Maronites, if they had really been Hereticks, becauſe he was their Neighbour; and yet in the Liſt that he makes of Hereſies, he ſpeaks not of them. But that was needleſs, ſeeing they are comprehended under the Hereſie of the Monothelites.

The ſame Authour in a few words takes notice of what the Jeſuit Dandini, and ſome others of the Society have done amongſt the Maronites; which we have mentioned more fully with neceſſary Reflexions on it. All that can be ſaid, is that that Emiſſary Jeſuit, ſeems to me to be ſillier than the reſt, when he ſpeaks of the Belief of the Maronites. And therefore I think there is no credit to be given to a Miracle which he relates as an evident Proof of the Orthodox Faith of the Maronites. He affirms that three Miles from Cannubin, near to a Village called Eden, there is a Metropolitan Church that goes by the Name of St. Sergius, and that above that Church there is a Chapel dedicated to St. Abdon and St. Sennan, where there is a Fountain of Spring-water, which runs under the Altar during Maſs, the Day on which the Feſtival of thoſe two Saints is celebrated. He ſays, beſides, that though that Feaſt be moveable, falling always on the firſt. Sunday of May, yet there is never any change in the courſe of that Fountain, which is always conſtant to the firſt Sunday of May even ſince the Calendar hath been reformed by Gregory XIII. But I make no doubt but that this is a made ſtory, poſſibly to authorize the Gregorian reformation of the Calendar, which that People have on many occaſions refuſed to admit. And the rather it appears to be ſuppoſitions, in that the Authour aſſures us that that Fountain which runs during Maſs, ſends forth water in greater abundance, when the Prieſt elevates the Hoſt; not minding that the Elevation is not in uſe amongſt the Maronites, in the manner that it is practiſed amongſt the Latins. However Father Beſſon relates this Miracle, as an evident Argument againſt the other Eaſtern Nations, for authoriſing the Devotion which the Maronites have towards the Church of Rome, and at the ſame time for confirming the Reformation of the Calendar. That Relation likewiſe affirms that the Maronites are of a very ſoft and ſweet temper, and that they give good words at leaſt, promiſing to doe what ever they are deſired; that it is often in their Mouth, that God is bountifull, and that he will proſper the thing that is propoſed to them; and that they frequently pronounce the Name of God, or ſome of his Attributes. But as theſe People are of a good and eaſie Nature, adds the ſame Authour, ſo they are alſo very inconſtant. After they have heard a good Sermon, you ſhall ſee them fully reſolved to be converted, and to make an exact Confeſſion of their Sins; but when they are to come to performance; they appear inſenſible. Their Women, are indeed, very modeſt, but the greater they are in Quality, the leſs they come to Church: inſomuch that to enhance the Quality of a Lady, they ſay of her, that ſhe never hears Maſs but on Eaſter-day; nor does that happen yearly neither. When a Maid is Married ſhe keeps at home two years without going to Maſs, and in the mean time ſhe frequents the Baths and Weddings. It ſeems they are baniſhed the Churches, as the Mahometan Women are excluded the Moſques. There is nevertheleſs a Monaſtery of Nuns of the Order of St. Anthony, who are held in great Reputation of Sanctity. Their whole Fabrick is hardly any more than a Church, where theſe Nuns are lodged, like Pigeons in their Neſts, in little odd holes made betwixt the Arch and the Floor. Theſe little Cells are ſo low that they cannot ſtand upright in them, and hardly is there room enough to hold their Bodies. All their employment is to ſing the Office, Meditate, Pray and Work. Their Prayers begin about two in the Morning; and they work from day break, buſying themſelves in cultivating their Gardens, and the Grounds of their Monaſtery.

In fine, Father Beſſon aſſures us in the ſecond Part of his Book, wherein he ſhews the great Antipathy that is betwixt the Syrians, and the Franks, that in Syria they ſay commonly but one Maſs a day, even on Sundays; that they have but few Altars, and ſewer Prieſts; that all, except the Maronites, conſecrate with Leavened bread; that the Prieſts who celebrate not, are notwithſtanding preſent at Maſs, and take their places, but in an ordinary Habit, unleſs they be thoſe that ſerve as Deacons and Subdeacons; and laſtly, that all communicate in both kinds, except the Maronites, whoſe Prieſts that communicate without celebrating the Liturgy, receive a little Piece dipt in the Bloud of Our Lord.

CHAP. XIV. A Supplement to what hath been ſaid concerning the Maronites.

THough what hath been mentioned before relating to the Maronites, ſeems to be built upon good grounds, yet a Learned Maronite Profeſſour of the Arabick Language in the College Della Sapienza at Rome, hath uſed all his endeavours to prove that his Countrey was never guilty of the Hereſie that it is accuſed of, and that Maron was really Orthodox and a Saint, and not an Heretick. Gabriel Sionita, and ſince him Abraham Ecchellenſis, formed alſo a deſign of making an Apology for thoſe of their Nation, and for their pretended St. Maron; but theſe Apologies have not appeared abroad in the World. Fauſtus Nairon, the Kinſman and Succeſſour of Abraham, hath lately undertaken to make that Apology in aDiſſert. de origine, nom. ac relig. Maron. Autore Fauſto Nairone. Edit. Rom. Anno. 1679. Diſſertation Printed at Rome, wherein, according to the common Opinion of the Maronites, he proves by the Teſtimonies of Theodoret, St. John Chryſoſtome and ſome other Authours, that Maron from whom the Maronites take their Name, in the ſame who lived about the year 400. and who is mentioned in the Menology of the Greeks. He adds that the Diſciples of that Abbot Maron ſpread themſelves over all Syria, where they built ſeveral Monaſteries, and amongſt others a very famous one called by the Name of Maron near the River Orontes. This Authour farther pretends, that all thoſe Syrians who were not infected with Hereſie, ſheltered themſelves with the Diſciples of Abbot Maron, whom the Hereticks of thoſe times called Maronites for that reaſon. It were to be wiſhed that M. Nairon, had brought Arguments of leſs diſtance from thoſe times to prove that Opinion; and I think we ought not abſolutely to give credit to the Authority of Thomas Archbiſhop of Kfartab, who lived, as it is pretended, towards the Eleventh age, though he was of the Sect of the Monothelites: For if theſe Authours be carefully examined, they will not be found very exact in matters of Hiſtory, and moſt frequently they relate for Matters of Antiquity, what happened in their own time, and which they have even drawn out of the Books of the Maronites, ſince their Reconciliation with Rome.

That which hath greateſt appearance of truth in the Apology of M. Nairon for thoſe of his Countrey, is the Argument he uſes againſt the Teſtimony of Gulielmus Tyrius, who is an Authour exact enough, and who hath ſpoken of the Hereſie of the Maronites, as an ocular witneſs. He affirms that Gulielmus Tyrius took moſt part of his Hiſtory, out of the Annals of Said Ebn Batrik, otherwiſe called Eutychius of Alexandria; and ſeeing Eutychius is not very exact in a great many matters of fact which he relates, it is not to be thought ſtrange that Gulielmus Tyrius hath fallen into the ſame miſtakes. Eutychius, ſays M. Nairon, affirms that Maron the Monothelite lived in the time of the Emperour Mauritius; and nevertheleſs Monotheliſm 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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, 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 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 their Legiſlatour. They affirm that he made water flow out of his Fingers, and that pointing to the Moon with his Finger he clave it aſunder. They ſay alſo, that Stones, Trees and Beaſts acknowledged him to be the true Prophet of God, and they ſaluted him in theſe Terms, You are the true meſſenger of God. They farther affirm, that Mahomet went in one Night, from Mecha to Jeruſalem, from whence he aſcended up into Heaven, where he ſaw Paradiſe and Hell; that he talked with God, though that be an Honour reſerved to the Bleſſed after their death; and that, in fine, he came down from Heaven the ſame Night, and was again in Mecha before Day.

Beſides the Miracles of Mahomet, the Mahometans aſcribe ſome alſo to their Saints, but with this difference, that they are not to be compared to thoſe of their Prophet. They ſpeak very well of God and his Perfections, removing from him every thing that can mark the leaſt imperfection. They farther add, that theſe Angels who execute the Commands of god, and affirm that there is no diſtinction of Sex amongſt them. They farther add, that theſe Angels differ in Dignity, and that they are appointed for certain Offices aſwell in Heaven as on Earth; and that, in fine, they write down the Actions of Men. They attribute extraordinary Power to the Angel Gabriel; to wit, that he can in the ſpace of an Hour come down from Heaven to Earth, and overthrow a Mountain with one Feather of his wing. The Angel Aſrael is appointed to take care of the Souls of thoſe that dye: and another named Eſraphil holds a great Trumpet always at his Mouth, ready to ſound to the Day of Judgment. It would be needleſs and tedious to mention the Employments of the other Angels. They believe the General Reſurrection of the Dead, and reckon up all the Signs that are to precede it: For then they pretend an Anti-Mahomet ſhall come, that Jeſus Chriſt ſhall deſcend from Heaven to kill him, and eſtabliſh the Mahometan Religion, to which they add a great many more Extravagances concerning Gog and Magog, and the Beaſt that is to come out of Mecha. They affirm beſides, that at that time all living Creatures ſhall die, that the Mountains ſhall fly in the Air like Birds, and that, at length the Heavens ſhall melt and drop upon the Earth. Nevertheleſs they ſay that ſome time after, God ſhall renew the Earth, and then he ſhall raiſe the Dead, who ſhall appear ſtark naked from Head to Foot; but that the Prophets, Saints, Doctours and Juſt Men ſhall be cloathed with Garments, and carried by Angels and Cherubims to the Empyrean Heaven; that for the reſt, they ſhall ſuffer Hunger, Thirſt and Nakedneſs, and that the Sun coming within a Mile over their Heads, they ſhall ſweat in a ſtrange manner, and endure many other Torments which we mention not. I ſhall onely obſerve, that they extend not the Pains which all are to ſuffer with Proportion to their Sins, beyond fifty thouſand Years. Farthermore it is not onely amongſt us that St. Michael is to be ſeen holding a Balance in his hand to weigh the good and bad Actions of Men, the Mahometans affirm alſo, that at the Day of Judgment there will be a Balance, wherein good and evil are to be weighed; that they whoſe good Deeds ſhall weigh more than their bad, ſhall goe into Paradiſe; and that, on the contrary, they whoſe Sins are more heavy than their good Actions, ſhall goe into Hell, unleſs the Prophets and Saints intercede for them.

This Belief of the Mahometans concerning Paradiſe and Hell, comes pretty near that of the Jews and Chriſtians, eſpecially of the Orientals. 'Tis farther to be obſerv'd, that they acknowledge a kind of Purgatory; for they hold that they who dye in the Faith, whoſe Sins nevertheleſs have been heavier than their good Actions, and who have not been aſſiſted by the Interceſſions of the Juſt; they hold, I ſay, that theſe ſhall ſuffer in Hell in Proportion to their Sins, and that afterward, they ſhall goe into Paradiſe. And much after the ſame manner the Eaſtern Church acknowledges alſo a Purgatory, without admitting any other place beſides Hell.

Beſides that General Judgment wherein the Mahometans believe that God himſelf in Perſon, ſhall make all Men give account of their Actions, they acknowledge alſo a particular Judgment, which they call the Torment of the Grave; and that Judgment, in their Opinion, is performed in this manner. So ſoon as any one is dead and buried, two of the greateſt Angels, of which the one is called Munzir, and the other Nekir, come and interrogate the dead Perſon, asking what Belief he has concerning God and the Prophet, and concerning the Law and the Kiblé, that is to ſay, to what ſide one is to turn in Praying to God. The Juſt are then to anſwer, Our God is he that hath created all things: our Faith is the Muſſulman and Orthodox Faith: and the true direction of our Prayers is the Kiabé. Unbelievers on the contrary not knowing what to anſwer, are condemned to ſuffer great Pains.

In the General Reſurrection, they pretend that thoſe who are deſtin'd for Paradiſe, ſhall, before they enter into it, drink of the water of certain Fountains appointed for that purpoſe, and that every Prophet ſhall have his Fountain or particular Source, where he and his followers ſhall drink. The Fountain where Mahomet and all of his Sect are to drink, ſhall be much larger than that of all other Prophets, and ſhall contain in length aſmuch extent of ground as one can travell in a Month. there ſhall be, ſay they, on the brinks of that Fountain, more Lavers than there are Stars in the Firmament, and its water ſhall be ſweeter than Honey, and whiter than Milk. They who once drink of it ſhall never thirſt again.

It is very probable that all theſe things are rather parables than true Relations: And therefore we are not always to take literally what we find in the Books of Mahometan Doctours and other Orientals; in which ſenſe we ought to underſtand a great part of that which they ſay of Paradiſe and Hell. For inſtance, in the Deſcription they make of Paradiſe, they affirm that it is all full of Musk; that its Buildings are of Bricks of Gold and Silver; that they who have once entered into it, never come out again; that their Cloaths never wear out; that all ſorts of delicious meats are there; and that whatever one deſires to have, comes ready dreſt to their hand; that none are ſubject to ſleep in that place, nor to the other Neceſſities of the Body; that there are Divine and Celeſtial Women and Virgins there, who are free from all incommodities. And in this manner they deſcribe their Paradiſe. As for Hell, they ſay that Unbelievers ſhall there remain Eternally with the Devils; that they ſhall be tormented by Serpents bigger than Camels, and Scorpions greater than Mules, Aſwell as by Fire and Scalding water; that being burnt and turned into a Coal, God ſhall raiſe them again for freſh Sufferings, and that ſo their Torments ſhall never have an end.

They commonly believe Predeſtination, and ſay that good and evil onely happen becauſe God hath ſo ordained. He hath, ſay they, from all Eternity written on a Table, the things that are, and are to be, and it is impoſſible that they can be otherwiſe. The unbelief and wickedneſs of the Infidel are aſmuch according to his Knowledge and Deſire, as the Obedience and Faith of the Believer. They farther ſay, that if it be asked why God hath created the wicked and unbelievers, we are to anſwer, that it does not become us to inquire too curiouſly into the Secrets of God; that he does what he pleaſes, and no man ought to ask the reaſon of what he does. And therefore a true follower of Mahomet ought to ſay, I believe in God, in his Angels, in his Books and in the Day of Judgment. I farther believe that good and evil happen according as he hath ordained, and that, in fine, it is he that hath created both.

As to Believers who dye without repentance, they maintain that they continue in ſuſpence after their death, and that God diſpoſes of them according to his good Will and Pleaſure; that ſome he pardons, and condemns others to ſuffer the Puniſhment which they deſerve becauſe of their Sins, being ſtill aſſured to goe into Paradiſe after the Expiation of their Crimes. They are, in fine, perſwaded that God pardons all ſorts of Sins, except Atheiſm and Idolatry: and that is the reaſon why in the Prayers they make for the dead, they pray for the wicked aſwell as for the good. They have a great eſteem for Prayers, Charity, and other pious Actions that are performed for the dead, becauſe that contributes to the Comfort and repoſe of Souls. They have a kind of Office appointed for that purpoſe, where are ſet down the Prayers to be ſaid at Buryings, and the Surrates of Chapters of the Alcoran that are to be read at the Grave of the deceaſed; which reading being done, they who have been employed in that Office, ſay with a loud voice, With all our heart we give to this Perſon deceaſed, the Merit of all our reading. It is not out of Vanity that they erect Tombſtones over their Graves, but that Paſſengers may remember to pray to God for the reſt of their Souls.

The Mahometans not onely perform the internal Acts of Faith, but alſo accuſe themſelves of all their Sins, which they confeſs in the Preſence of God, and to him alone. Penance, ſay they, is but Repentance for the Sins which we have committed, with a firm reſolution not to fall into the like again.

Their Morality conſiſts in doing good, and eſchewing Evil: which is the reaſon why they examine very carefully the Nature of Virtues and Vices; and their Caſuiſts are no leſs ſubtile than ours are. I ſhall here mention ſome of their Principles, whence we may the more eaſily judge of their Morality. They are ſo perſwaded that all Actions which are not accompanied with Faith, are Sins, that they maintain that he who denies it, loſes the Merit of all his good Works; that as often as he lies with his Wife, he commits ſo many Adulteries; in a word, that all he does during that time cannot be acceptable to God, untill he hath repented of his Sin; and that then he becometh a Muſſulman or Believer anew, and muſt marry again a ſecond time: and if he hath made the Journey to Mecha, he muſt make it over again, becauſe all his good Actions have been blotted out by that denial; and Repentance cannot again revive them.

When they demand any thing of God in Prayer, they are to reſign themſelves wholly to his Will, and ſay to him, O my God, I beg of thee, not to grant what I ask, if it be not for my good. And when they have obtained of God the favour they deſired, they ought to thank him, confeſſing themſelves unworthy of the Mercies they have received, and that of themſelves they are able to doe nothing.

They recommend nothing ſo much, as truſt and confidence in God, whom they acknowledge to be their onely ſupport; and they particularly praiſe Humility, which, according to them conſiſts, in eſteeming others more than themſelves.

They give excellent Precepts for bridling the Paſſions, and ſhunning vice. If thou wouldeſt, ſay they, have Hell ſhut its ſeven Gates, take heed thou ſin not with thy ſeven Members, which are they Eyes, the Ears, the Tongue, the Hand, the Foot, the Belly and the Privities which they dare not name: and they reckon up all the particulars from which every one of theſe Parts ought to abſtain. Slander and Backbiting is one of the Vices againſt which they moſt declame; and there is nothing they ſo much condemn as the Cenſurings of other People, even when they are true. Upon that Principle they ground this Maxime, that we ought not to ſpeak of things that are hidden from us. For inſtance, they forbid to ſay, ſuch a Man is dead, or ſhall dye in the Faith, becauſe it belongs not to us to judge of things which God hath concealed: that, ſay they, can be done onely, when the Prophet hath ſpoken of them; and ſo it may be affirmed, that Abubekir, Homer, Oſman and Haly deſerve Paradiſe. For the ſame reaſon alſo, they ſay, that it is not lawfull to ſay that ſuch a Perſon is dead in Unbelief, or that he deſerves Hell; unleſs they ſpeak of thoſe who are expreſly mentioned by the Prophet, as the Devil, Abuſaheb and Abugehel.

I wave the reſt of their Morals, in reſpect that what I have alledged is ſufficient to ſhew the Nature of it; and I dare affirm it is not ſo remiſs as that of ſome Caſuiſts of our Age. Onely let me add, that they have a great many good Precepts concerning the Duties of Private Perſons towards their Neighbour, wherein they alſo preſcribe Rules of Civility. They have alſo written of the Duty of Subjects towards their Prince; and one of their Maximes is, that it is never lawfull to kill him, nay nor to ſpeak ill of him under Pretext that he is a Tyrant.

The Devotion of the Mahometans extends even to Holy Names: as when they pronounce the Name of God, they muſt bow, and add thereunto, moſt High, moſt Bleſſed, moſt Mighty, moſt Excellent, or the like, If one has pronounced the Name of Mahomet, he muſt add, may God augment his Graces: to the Names of other Meſſengers, they add, that God is ſatisfied with them. And, laſtly, to the Names of other Doctours, they add, may the Mercy of God reſt upon them.

There are no Monachal Conſtitutions that ſo much oblige Monks to obey their Superiour, as the Precepts of the Mahometan Doctours oblige Diſciples to reſpect their Maſters, whom they ought to obey in all things, without gain-ſaying, and in whoſe Preſence they are not to ſpeak too loud.

As they diſtinguiſh that which is of Divine obligation from what is onely of Humane Conſtitution, and that 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 Abuhanifé; others Chaſihié; ſome Maliké; others Ahmed; others again Dudzahimé; In a word, the number of theſe Doctours was very great, and hath continued ſo to this preſent.

After all, theſe Sects have all the ſame belief as to the Fundamentals of the Faith, but they differ much one from another as to Morals and Ceremonies: which diverſity, ſay they, has undoubtedly come to paſs by the permiſſion of God; ſo that there is no danger to their 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 followers, for there is no Sect wherein one may not be ſaved. However, the Sect of Abuhaniſé is to be preferred before all others, becauſe he, being the moſt Ancient and beſt inſtructed, hath explained the difficulties the beſt of any: and he ought to be followed eſpecially in what concerns Morals; and therefore it is more meritorious to follow his Sentiments, than thoſe of the other Doctours that came after him. In that ſenſe theſe words are to be underſtood, I am of the Sect of Abuhaniſé in what relates to Actions, the Worſhip of God and the Ceremonies. Ireceive all that he hath drawn from the Word of God and Traditions. I have choſen his Opinions for regulating my Actions. Thus ye have in a few words the Sentiment of our Mahometan Doctour concerning the Sects which are very numerous in his Religion, and which occaſion no Schiſm nor Diviſion that can be prejudicial to the State: For the Fundamental Articles of Mahometaniſme conſiſt onely in Profeſſing that there is but one God, and that Mahomet is his Meſſenger, in being exact in Prayers and Almſdeeds, in performing the Pilgrimage to Mecha, and in obſerving the Faſt of Ramazan. Theſe five Principal Articles contain others of leſs importance: for that of Prayer ought always to be attended with whatever can render the Prayer pure, ſuch as are Ablutions; and Circumciſion alſo belongeth to that External Purity which ought to be the Sign of the Internal. I might enlarge more on this Subject: But I think what I have already mentioned will be ſufficient to make known the Religion of the Mahometans.