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* p. 6.
io. Uno verbo, an credant Sacramentum Eucharistia, panem nempe fanz. Etificatum esse revera deum ipsum substantialiter creatorem cæli & terra, hoc eft, fubftantiam illam panis Jančtificati quam fumunt ore corporeo, ele eandem & numero particulam materiæ creatæ quam fecunda trinitatis per: fona, verbum Patris, alumpfit in unitatem persona per unionem Hypoftaticam.
11. An ejusmodi doctrina fancita fit in aliquo confilio Græcorum, & Anathema dicitur contrarium sentientibus.
12. An memoria Cyrilli Lucaris fanctissimi Ecclefiæ Conftantinopolitanæ Patriarchæ Græcis fit execranda, eo quod in sua fidei confeffione Latinorum μετασίωσιν rejecit. .
13. Quid fentiant de duobus confiliis habitis adversus Cyrillium Lucarim, alterum anno 1639. Constantinopoli sub Cyrillo Beroepsi Patriarcha Cyrilli Lucaris fucceffore, alterum anno 1642, sub Parthenio Cyrilli Beroeosis fucceffore in quibus damnatur Cyrilli Lucaris doctrina.
14. Quid fentiant de Confessione quadam fidei, cujus titulus eft, Confeflio fidei Ecclefiæ orientalis, cujus auctores fuerunt Petrus Mogilas Archiepiscopus Rufia & Melecius Surigus Ecclefiæ Conftantinopolitanæ Theologus, anno 1642. ubi Transubstantiationis dogma definiunt, quamque, fi credere fas eft, quatuor Patriarcha fubfcripférunt, appo 1643. banc confessionen Panagio. ta imprimendam curavit apud Batavos ES diseminari juffit per orientem ipfe Græcus Latinizans. Multum interest scire an Græci moderni habeant ejufmodi fidei confessionem pro Authentica. Item quid fentiunt de Catechismo protosyncelli edito Venetiis 1642, adverfus Cyrillium Lucarim.
15. Opera pretium etiam foret intelligere quâ viâ quibusve artibus Misionarii Romani tot Testimonia a Græcis aliisque Christianis Orientalibus extorserint, & fi qua fieri posset eorum fraudes detegere. Quod ut facilius fiat Græcorum aliorumque, qui teftati funt fuas Ecclefias Transubstantiationem præfentiamque realem credere, nomina fübdam.
Then follows a Catalogue of Testimonies, (some of which I saw in the hands of the Marquis de Nointel, as is said,) and of many Subscribers; with several of them I have had the opportunity and favour of discourse; I was acquainted with all the Patriarchs of Constantinople that were there successively in my time, and with most of the Expatriarchs; with many of the Metropolites. Archbishops and Bishops which came in my way; particularly with Methodius when he was at our house; and afterwards at Venice, where I found him Arch. bishop at my return; with the famous Dofitheus himself, who is mention'd by Monsieur Claude in his Queries as Patriarch of Jerusalem, but not named. Parthenius was Patriarch when Sir John Finch first arrived, I discoursed with him and procured him an Audience with Sir John; likewise I procured Dofitheus an Audience ( being then at Constantinople) with the fame Sir John, as also again whep our Court went to Adrianople ; for I knew before Sir John arrived, that there was a desigo laid by the Latin Friars and party, to turn the Greeks out of the Holy places ar Jerusalem; and in my very heart I thought it but just to keep them in, who were Natives and then in possessiou of them; of all which I shall at large give an account in relating our Audience at Adri. anople. Moreover I had many opportunities of Conversiog with the Governors of Monasteries, and with several of the prime Fathers at Mount Athos and elsewhere
Monsieur Claude fupposed by his Queries, that the Greeks, and Easterlings, were learned and well versed in this Controversy; whereas 1 never met with one amongst them who ever pretended fully to understand, much less ever offer'd clearly to answer any of them. I have here and there met with an Easterling, brought up in the College de propaganda Fide at Rome, or elsewhere in Ita. ly, who would sometimes venture at a solution to some difficulties about the grand Dogma ; but it was ever done only by some scraps of the common EvaTions and Jargon of the Schools, and never with any satisfactory or solid reason,
* p. 7.
But from a Native Greek, or Easterling, who never was our of his own Country, * P..?.. (though he was there a Man of some Dignity) I never could meet with any colerable reasoning or answer towards the clearing of the Point. Many of my Acquaintance would avoid any fet. discourse about these marters, defiring rather to be quiet and not to embarals themselves about these, agurta, yuzagia, (as they called them) dreadfull or hidden Mysteries. Some few who had picke up any scatter'd notions in the East, or elsewhere, from the Romilh Emisaries, would offer them very Imperfectly and as ill apply them. But as for the bulk of, their Clergy, (the far grcatest part of their Prelates and topping Ministers). I do positively assert that they are in general profoundly ignorant in these points and not one of a thousand amongst the ordinary Papas, or common Priests, knows any thing of the matter. They have no Books to read but their hours of Prayer, and common Charch Offices, which are very numerous and in Country Churches you will rarely find any of these except their common Euchologium, their ordinary Prayers and Liturgics; and these, like Parrots, they, commonly mumble and hurry over by heart, and use them very imperfectly, with strange variety and confusion.
Methodius, when he was at our House, presented me with, Panagiota's Book.ocádežos ópsowhich I have still by me. Amongst other Discourses I have askt him and many doyía. others this; since they there cell us, that are one, OWUtensa, agás nue tégey
, Tísy, dróxg. s. p. 19. all things which belong to our Faith are clearly delivered in the two first general Councils of Nice and Conftantinople, and that we ought to believe neither more nor less then what is there, nor, otherwise then, as those Fathers understood them; I say, I have often askr., why at ber; xogue Tou'ha to YO. Michy new Institutions and Inventions of Men, about matters of Faith, have been obtruded upon us as neceffary, of which those goad, Fathers never dream’d? But I was commonly muffled off only with the words there following, or after their meaning, magingats as yu gixde eis tauta, They obtained or prevailed, and were received, as things being in themselves Myfticah, that is, unintelligible.
I have defired them to reconcile, that que Passage there, so it self. • xgigos üzóxp. usi p. sīvou pávon e's tone sigaudy, Christ is only in Heaven, and 1405. upon Earth, after 17 the manner of the Flesh which he bare about him, and with which he was conversant bere on Earth; but after a Mysterious way, as it is found in the Holy Eucharist, res to' METHOWMA by Transubstantiation, the very subfiance of Bread being changed into the very substance of his holy Body, and the substance of Wine into the substance of his precious Blood. The Latin Metusotes positively declare that, the very true, real, Flesh and Bones and Bload, and entire Body of Christ, is received and caren in the Eucharist or Earth; But these Latioized Greeks tell us as positively, that after this manner he is only in Heaven. The, causar ambavim, the true Body, er Flesh is only in Heaven, tbe, câua Muçoxò, the mysical Body only on Earth; yet both those and these disowo apd explode the mystical Body which is only maintain?d by Protestants; the real manner of Christ's Bodily Presence is only in Heaven, his Prefence on Earth is then only Mystical.
From a home-bred Greek, I never mer with any answer but these misunderstood Axioms, God is Omnipotent ; since Cbrift hath Said, this is my Body, Ut supr. P.124. t bough it ftill seems only meer Bread, pet,, it is, danbinde câmek, the true Ex Hilar, de Body and Flesh of Christ, xe tal belay oixarquíer, by the Divine disposal; I Trin, myl. 1. 8. muji rather believe in the Word and Power of him, then believe my own deceitfull
, or unjust Senses. If you ask him about those Expressions, Christ is called a Door, a Rack, a Vine, or the like; this Cup in the New Testament in my Blood; I with the Finger of God calt aut Devils. This is the hand that is stretched out over ali Nations; this is the way, walk je in it ; I say, if you ask a true Greek, (who never studied abroad, though he be a copping Man) about these Expressions, why all of them and many many more fuch must be all Expounded in a figurative Sense, but our Saviour's words,
*p. 8. This is my Body, are by them taken only litterally? You must expect only the
vulgar, popular, amusing answers above, or something as little to the purpose.
by a Mystical concomitancy; which is the very Scholastick fubtilty, that is u-
We need not wooder at the want of Learning amongst the Greeks, and other Easterlings, who had po Academies or Schools for instructing Students in any points of Philosophy, Divinity, Mathematicks, or any other part of the police Literature of Europe; for if we truly consider the present liare of the Latin Church, where all the advantages for Learning are to be had, Books, Professors in all Faculties and the like ; amongst the whole Clergy from the Popes themfelves to the common Priests, you will find, for the greatest part, as meanly provided with any stock of geoeral Learning or understanding, as amongst the East. erlings themselves; nay I dare boldly lay, that the common Priests on boch sides are for Learning much at a Par. Not one Easterling of ren thousand understand one word of Latin, and as few Latins understand one word of Greek. It is well known how even that great Champion of the Latins, Tho. Aquinas himself, hath most shamefully blunder’d in his Treatise against the Greeks, by writing Icumeraycos, for, 'dixoulevizos
, æcumenicus ; which with many other such notices which I could add, makes me fuspect him to have known but little Greek, if any at all
. It is the knowo Policy of all the several Academies and Fraternities amongst the Latins, that every where if they have one or more of pregnant parts, who are addicted to the Study of any particular Science, Art or Faculty, they shall be assisted with all the helps that can be given them, and furnished with all the Intelligence that can be procured from all parts of the Learned World, where they have some constant Correspondence; so that there are here and there to be found, in their Academies particular Professors; and in the Fraternities, Jesuits, Dominicans, Franciscans, and the like kept op as great Masters in most parts of Learning, chiefly to maintain the Glory and Reputation of their respective Schools, Orders, and Societies. But I appeal to all inquisitive and judicious Travaillers, whether amongst the common Herds of all those Fraternities they met with one in ten thorough paced in general Learnivg or any particular Faculty; or in common matters of Controversy between us and the Latips. We had three or four Latin Convents at Galata, and I was acquainted with several of the Brethren in each of them, and have occasionally been often in the Company of Father Carnizaris the Commissario of Jerusalem, and F. Andreas Rudolphi, (whom we commonly called the Bishop of Galata, or in partibus Infidelium,) and some others of chief note; and should I be so disinge. puous, I could give many pregnant Instances of this Truth. Even amongst the Jesuits themselves, every where abroad and at home, you will find most of them subtle, cunning, intreaguing Persons, and prying into every Man and every Matter ; otherwise they would not be fitting Instruments to carry on the Di. rections and Instructions of the General of their Order ; (many of which are in pript, and I have by me a peculiar MS. of them, which luckily fell into my
hands from one, who had been all along bred up amongst them;) But as to what may be called folid, accurate, or general Learning, either Civil or Ecclefiaftical, yet amongft even them, will find the Mustering but small and weak. The Latios well knowing the Ignorance of the Greeks, and what advantages they can take from it, have for a long while caused, at several times and places, Books to be Printed in vulgar Greek, at Venice, Rome, Paris, and elsewhere; which being dispersed amongst them mighe by degrecs Poison them with their new Doctrines, of Purgatory, the seven Sacraments, Auricular Con. fession, Image.Worship, and the rest, as I have here and there taken notice in the following Treatise. The meaning of this is very evident; their Modern
Writings being publislied in vulgar Greek very mean Scholars amongst them *p. 8. may pick out their Sentiments, though imperfectly, and be acquainted with their Cant; whereas if they had been in the learned Greek, very very few of their Priests would have been able to understand it or been perverted by it. They have several presses set up
in Moldavia and Walachia, where, since I left Turky, they have Printed several large Volumes and other Books. These only at present are come to my hand.
A Synod or Conciliabulum held at Jerusalem, anno i691. 1850: held against Joannes Cariophilles, a Disciple of Corydalus, for denying Transubstantiation.
Katamanns Reconciliation, ev yagiw, Giasii or Jasii in Moldavia, arn. 1694. fol. They there declare that the Latin Church is corrupt and much in the wrong, and in a desperate Condition, and therefore defire them to be reconciled to God. And that is given as the reason of the name of the Book by Dositheus, who there amongst many remarkable things tells us, that Leo Allati- epist
. dedicat. us died, biting out his own Tongue, and swallowing it down for his extream p. 8.
Blasphemies. The pieces therein contain'd, are Anonymus Constantinopolitanus contra Latinos. Johannes Nomophylax, frater Marci Eugenici, contra Synodum Florentin. Georgius Coresius, de Processione. Macrés Monachus, contra Procesionem. Apologia Patrum Græcorum, a Synodo Florentina redeuntium, contra Processionem. Theodorus Agathanus de Proces. * p. 8. fione, comparat Latinorum opinionem cum illa Sö. Maximi. Excerpta ex anonymo de Processione. Excerpta e Blastare contra Latinos.
De feptem Synodis quas approbant Græci. Excerpta contra Latinorum Novitates. Non licet cum Latinis Eucharistiam percipere, nifi præftitis quibufdam conditionibus. Non licet Phrancum (i. e. Occidentalem) vel Armenum, vel Monothelitam, vel Neftorianum, effe Compatrem in Baptismo. Non licet cum Armenis, Jacobitis, Nestorianis, aut aliis advenis, fančta percipere. Synodus ultima sub Constantino ultimo Joannis Palæologi fratre. In this Synod Besarion is noted as a betrayer of the Greek Church for: ä Cardinal's Cap. Athanasius's Creed is own'd as corrupted. The Pope's Infallibility, p. 46+ Head-ship, universal Pastor-ship, Power and Monarchy, are all exploded, with P. 501; 3. 5. Purgatory, &c. The Elements in the Eucharist are truly, ’Artítund, Only Types, p. 467, 478. as before, so after Christ's words; they are changed only by the Priest's Invocation. The substance of the Bread and Wine, obeépetcu, is corrupted and: 514: the true Body and Blood remain. Against all Images or Pictures of God. p. 516 Against natpeka, divine Adoration to the Cross or Image of Christ. Against p. 517. carved Images. Bessarion again noted as a Traitor to the Greek Church.
Xapà, Rejoicing, ev Beropeciw, at Bucurestium in Walachia, anno 1705. fol. P-517. It is now ap Academy, whereof the Reverend Mr. Edm. Chishul, who hath been there, can give a full account. I long to know what Readers or Professors they have chere; the Latins may easily set up apother College, de propaganda Fide there; and much more commodiously then at Rome; it being, if I may so say, as it were in the very center of all the Greeks, whereto all they, and the Armenians, Persians, and others in the East, may readily resort and drink in the Latins Potions with pleasure and less expence, then by coming into Europe; for one way or other there never would be wantivg a Fund; and let the Roman Emissaries alone for making their Markets by ir. The volume is called Xapà, Joy, because, as Dofitheus there tells us, Proleg. 2. b. the Greeks rejoice to see all the Doctrines, Sophiftry, evil Practices, Op-R. b. position, Innovations, Blasphemies, and prodigious assertions of the Papists there disolved and Matter'd to pieces like Cobwebs. Photius is there defended at large. Pope Nicholas and his abetters were Excommunicated and Arathematized in a Council at Conftantinople. The Fathers in Councils are there own'd to have sometimes subfcribed with the Wine or Blood, of the Eucharist instead of Ink. Popery is there faid to be; nothing else but a separation from the true God, and ile (Polish or Russian) Union with the Papists, is
* p. 8. no otherwise then manifest agreement with the Devil. In this Volume are.
first, five Epistles of Photius. Next the Synod held under him, with Dosi-
'Ayern, Charity, é riccola, Giafii, in Moldavia, 1698, fol. Dofitheus there
He tells us
know how to make a Market of the Pope and us in our differences about * p. 8. Religion, as well as the Turks koow how to make a Prey upon us all as oc
casion offers. I am loath to say, what yet indeed seems to me very remark-
, Mongrels, half Men half Beasts, and the like Monsters; and yet,
, Transubstantiation; a word which the Fathers never heard of; and asserts a monstrous thing, a substanti
al change of the Bread into the Body of Christ, which seems still
like the Satyr in the Fable, who blew hot and cold with the fame Mouth. I
The main bulk of this Tome is a Treatise of Philotheus Patriarch of Con-
yet at the