was consecrated Bishop was wholly ignorant of He farther adds that since Gabriel of Philadelphia the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been but little used by the Greek Writers that the Synods held against Cyrillus Lucaris have forborn it that it is a word unknown to the Ancient Fathers that it is neither to be found in their Liturgies nor Confessions that in fine Transubstantiation is so far from being believed amongst the Greeks that the contrary is evidently to be proved from their Liturgy where the Symbols even after they have been consecrated and called the Body and Bloud of Christ are nevertheless at the same time (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the Antitypes of the Body and Bloud of Christ And these are the strongest Arguments that the Protestants have to object against the Modern Greeks who acknowledge Transubstantiation whereby they think to confute all the large Volumes composed by Mr. Arnaud upon that Subject This hath obliged me to examine these answers particularly and to shew the weakness of the same In the first Place it is not true that Gabriel of Philadelphia is the first Authour of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks Gennadius who lived above an Hundred years before that Archbishop and who is thought to have been the first Patriarch of Constantinople after the taking of that City by the Turks in one of his Homilies (2) See the Collections at the end of the Book C. makes use indifferently of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides he explains how it can be that in that wonderfull change there remains (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more but the Accidents of Bread without any thing of the Substance of the same Bread and that the real Substance of the Body of Jesus Christ is hid under the same Accidents I shall not here examine the particular Qualities of Gennadius and whether or not he was one of the Latinized Greeks It is sufficient that I make appear that Gabriel of Philadelphia is not the first Authour of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since it is to be found in Greek Books written above an hundred Years before him At least it cannot be said that Gabriel who makes use of it hath been corrupted by the Latins as Mr. Smith affirms without any Proof That is so far from being true that Gabriel of Philadelphia wrote a Book against the Council of Florence having openly declared himself for the Party of Mark of Ephesus against those of his Church who had adhered to that Council and besides he was linked in intimate Friendship and Interest with one Miletius a great Enemy of the Church of Rome I confess he followed his Studies at Padua where he learnt School-Divinity of which he uses the Terms in his Books But Cyrillus Lucaris who wrote a Confession of Faith in favour of the Calvinists and which he hath taken almost verbatim out of the Works of Calvin studied also at Padua and was more learned in Divinity than Gabriel who onely made use of the Terms of the Latin Divines because he thought they explained his Belief more clearly and not for authorising a Novelty That affectation of the Language of the Schoolmen which appears in all the Writings of Gabriel concerns onely the Method and Expressions and not the Substance of the Matter and so he ought not to be blamed for having introduced new Terms into his Church and instead of concluding with Mr. Smith that he hath at the same time introduced Novelties it ought on the contrary to be inferred that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeks which signifies onely a change and which is to be found in Ancient Authours is the same with the Term transubstantiatio invented by the Latins seeing a Greek learned in the Expressions both of the Greeks and Latins makes use indifferently of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same as transubstantiatio for expressing the Change of the Symbols into the Body and Bloud of Jesus Christ But Jeremy Patriarch of Constantinople who consecrated Gabriel of Philadelphia and made Learned Answers to the Divines of Wittemberg upon that Subject say they never made use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is true that Patriarch make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is Greek and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not He was not willing to bring into fashion a barbarous word unknown to the Ancients Nevertheless he makes it apparent enough that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the same thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the transubstantiatio of the Latins The Divines of Wittemberg who caused his Answers to be Printed and who have no less Aversion to Transubstantiation than the Protestants of England and France have were so strongly perswaded that the Patriarch meant the Transubstantiation of the Church of Rome by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the margin opposite to that word they have placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying the same thing in the thought of Jeremy and on the margin of the Latin Translation they have placed opposite to Mutari the Term transubstantiatio The same Divines in their answer to the Patriarch shew clearly that in the question that was betwixt them they reckoned the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be changed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be transubstantiated to be synonymous Jeremy wrote to them that (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Belief of the Catholick Church the Bread and the Wine after the Consecration were by the Holy Ghost changed into the Body and Bloud of Christ To which those of Wittemberg answered (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they believed that the Body and Bloud of Christ were really in the Eucharist but that they do not believe for all that that the Bread was changed into the Body of Christ They make use of no other Terms in their Answer to express the Transubstantiation of the Latins than the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Patriarch had also employed In fine Jeremy having read the reply of the Divines of Wittemberg returns them this Answer (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Bread becomes the Body of Christ and the Wine and the Water his Bloud by means of the Holy Ghost that changeth them and that that change is above the reason of Man From whence it is easie to gather that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other such like which the Greeks commonly make use of to denote the change of the Symbols signifie the same thing as the barbarous word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath been made according to that of transubstantiatio by the latter Greeks who had read the Books of the Latins and studied in their Schools The new Greeks onely adopted that word because they thought it expressed very
〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Latin transubstantiari seeing Cyrillus Lucaris makes use of it to deny the Transubstantiation of the Church of Rome Moreover the Bishops of that Synod plainly shew what their Belief is concerning that Mystery when in the same place they Anathematize these words of Cyrill taken out of the 17th Article of his Confession (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is seen with the Eyes and received in the Sacrament is not the Body of our Lord. Can there be a clearer Argument to probe Transubstantiation than that Anathema The second Council held at Constantinople in the Year 1642. under Parthenius confirmed the Belief of the Latin Church with the same evidence as the former They do no more but relate the words of the Confession of Cyrill and condemn them as Heretical These words are taken out of the 17 th Article where Cyrill asserts (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Divine Eucharist was no more but a pure and simple Figure The Bishops assembled in that Synod object against that (4) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Jesus Christ said not this is the Figure of my Body but this is my Body to wit that which is seen received broken and which hath been already sanctified and Blessed To these two Synods I might add a third held at Jerusalem in the year 1672 printed at Paris in 1676. with a Latin Translation done by a Benedictine Monk who hardly could read the Greek so full of faults is that Translation but seeing that Synod was called on purpose against Mr. Claude who in the Preface is called (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minister of the Calvinists of Charenton the Protestants I fear will hold it for suspected though nothing past in it but according to the Ordinary course These Bishops were at that time at Jerusalem for the Dedication of a Church and they were entreated to pronounce their Judgment upon Articles that were presented to them wherein the Protestants of France attributed their own Errours to the Greek Church They seem to have been very well informed of the matters in Question Judiciously making use of the Authority of several Books written by those of their Communion wherein these Errours were condemned Amongst other Books they alledge the answers of the Patriarch Jeremy to the Divines of Wittemberg a Book of John Nathanael Priest and Oeconomus of the Church of Constantinople which contains (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Explication of the Liturgy Gabriel Severus Archbishop of Philadelphia whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archbishop of their Brethren who reside at Venice which the Translatour hath render'd Archbishop of our Brethren of Crete They cite besides the Orthodox Confession of the Eastern Church which was published six or seven Years before since Corrected and Explained by Meletius Syrigus by order of a Synod of Moldavia and afterward printed by the care of Signor Panagioti From all these Acts they conclude that it is rather impudence than ignorance in the Protestants of France to impose upon the Simple People by attributing their Errours to the Eastern Church In fine the same Bishops endeavour to justifie the Memory of Cyrillus Lucaris by opposing other Works of his to his pretended Confession which shew him to be of a contrary Judgment There are many other things in the same Synod for Authorising Transubstantiation especially the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not left out but seeeing there is a second and more Correct Edition come forth I shall insist no longer on that Synod Onely I must subjoin somewhat by way of a Character of Cyrill who hath been so variously talked of according to the different interests that Men have defended which will not a little serve to prove the belief of Transubstantiation in the Greek Church Cyrillus Lucaris who is become so famous amongst the Greeks and Latins was born in Crete and entred very young into the service of Meletius Patriarch of Alexandria who was also of Crete and who having found him to be a Man of Parts and Studious ordained him Priest After that he went to Padua to prosecute his Studies from whence returning to Alexandria Meletius made him Head of a Monastery and sent him into Walachia which gave him occasion in passing through Germany to have Conferences with the Protestants of that Countrey understanding the Latin Tongue and School Divinity excellently well Being come back from his Commission he made use of the Money that he had gathered for the Necessary occasions of the Patriarch to get himself chosen Patriarch and being raised to that Dignity he entertained his Correspondence with the Protestants employing for that purpose Metrophanes Critopulus who has writton a Book concerning the belief of his Church Printed at Helmstadt This Metrophanes went in Name of his Patriarch into England and over a good part of Germany where he informed himself as exactly as he could of the State of the Protestants whereof he made a report to Cyrill whom he found at Constantinople where he was casting about how he might get into the Patriarchate of that Church This made him contract a Friendship with the Ambassadours of England and Holland then at the Port especially with the latter who proved afterward usefull to him for advancing his Affairs Cyrill being as yet but a Monk had got a particular acquaintance with the Heer Cornelius Haga who then travelled in the Levant and who being afterward come back to Constantinople in Quality of Envoy from the States General renewed his Ancient Acquaintance with Cyrill who at that time was Patriarch of Alexandria and who entreated him to send for some Books of the Protestant Divines professing to have some liking of their Opinions This being a desire which the Heer Haga could not refuse gave advice of it to his Masters who failed not presently to send as many Books to Constantinople as were sufficient to have corrupted all Greece had they been written in the Language of the Countrey It was impossible but that the affairs of Cyrill must make a Noise especially having the Jesuits of Constantinople for Enemies who in every thing opposed his designs publishing aloud that he was a Heretick and gave advice of it to the Jesuits of Paris that the King might be informed of the same The matter was represented to the Ambassador of the States at Paris who wrote about it to Constantinople From that time forward Cyrill observed no such measures with the Jesuits as he had done before He made no Scruple to give the Heer Haga a Confession of Faith written in Latin with his own Hand which some time after he turned into Greek It is the same Confession which was Printed at Geneva in Greek and Latin and which made the French Protestants say that the Greek Church agreed with them in the chief points of their belief especially as to the matter of the Eucharist Cyrill in the mean time who had a strong Party in
erat Episcopatus 2. Derbavanch Episcopatus Provinciae Ecegazor 3. Hermonivanch Episcopatus Provinciae Ecegazor 4. Azpter Episcopatus Provinciae Sabhunissor distat ab Erevan versùs Orientem circiter 20. leucis Machienusvanch Archiepiscopatus propè villam Machienus in Provincia Gelarchuni distat versùs Orientem 15. leucis circiter ab Erevan nullos habet sub se Episcopatus quia sunt destructi Monasteria Macu Archiepiscopatus magnus in Provincia Artaz in Cathedrali Ecclesia est Corpus S. Thaddaei Habet sub se 1. Auhar Episcopatus distat versùs Meridiem Orientalem à Macu 5. diebus 2. Hoi Episcopatus distat versùs Meridiem à Macu 2. diebus 3. Jormi Episcopatus distat unâ die à Tabris tribus verò versùs Orientem Meridionalem à Macu 4. Maratha Episcopatus ad Occidentem Tabris Ibi sedebat Episcopus Italicus à 300. annis vertit multos libros Armenicè fecit multos Vardapiet 5. Salmast Episcopatus propè Maraga Surb-Narcavea id est S. primus Martyr Stephanus Archiepiscopatus versùs Meridiem Occidentalem distat 12. leucis à Naxuvan Suffraganeos habebat olim multos Monasteria sed praeter Astapat omnia sunt destructa Olim Gulfa d'Hispahan erat sub ditione Archiepiscopi 1. Astapat vel Surb-Stephan cui Ecclesia est dicata 2. Nachiovan ..... ..... Surb-Uscan id est signum Stae Crucis quia ibi est pars Sanctae Crucis est idem Archiepiscopatus quà m Sebaste sub Turcis Habet sub se 1. Azptiruvanch Episcopatus Provinciae Ascharu 2. Andreasic Episcopatus Provinciae Acscan Ecclesia est Surb-Astuasasin 3. Surb-Hresctacapet id est S. Archangelus Episcopatus in Sebastia Sanachim Archiepiscopatus in Provincia Tascir vel Lorri versùs Tiplis qui erant sub illo Episcopatus Conventus sunt destructi Scammachi vel Acuanis Archiepiscopatus propè mare Caspium quierant sub eo Episcopatus Conventus sunt destructi Tathevanch Archiepiscopatus magnus in provincia Kapan Habet sub se 1. Mecri Episcopatum 2. 3. 4. Sunt alii Episcopatus quorum non recordatur D. Uskan Habet etiam Archiepiscopus Tathevanch sab se Monasteria 1. Surb-Carapiet 2. Tanzapharac 3. Vagathevanch 4. Anapat in quo sunt plusquam centum Eremitae in deserto 5. 6. Duo Conventus Monialium unus Schriher alius Zanzaparach Thivatavanch id est S. Anna Archiepiscopatus propè civitatem Thucat vicinam Amasiae olim Eudochia versùs Occidentem Septentrionalem distat ab Egmiathin 150. leucis circiter Habet sub se 1. Nazianzenum Episcopatus sub Turcis 2. Marzuanavanch Episcopatus provinciae Marzuan sub Turcis 3. Neucaesaria Episcopatus sub Turcis Van Archiepiscopatus magnus idem qui Varach est Conventus in quo sedet Archiepiscopus Van est civitas vicina juxta Lacum magnum Varaspuracani Habet sub se Suffraganeos 1. Arces vel Arciscuvanch Episcopatus seu Argens prope Lacum magnum 2. Clath Episcopatus seu Chelath juxta Lacum 3. Ctusuvanch vel Ctus juxta Lacum versùs Occidentem ibi sunt tres Conventus Monachorum Eremitarum quibus praeest Episcopus 4. Lim in ipso Lacu versùs Occidentem Episcopatus 5. Ustan Episcopatus versùs Septentrionem laci Varaspuracani 6. Husanus Episcopatus S. Ephannivanch Monasterium tantùm prope Van. Virap id est caverna vel abyssus in qua S. Grigor latuit vixit 13. annis ibi celebratur Missa est tantùm Episcopatus sub Egmiathin a quo versùs Meridiem Orientalem circa Ararath distat 12. Leucis sed dicitur Archiepiscopatus quia sub se habet tres hos Conventus 1. Vanstan 2. Uzavanch 3. Muscacbiurvuanch Subscripsi Vscanus Episcopus Vschavanch Vardapiet ac Vicarius generalis in Armenia sigillúmque apposui A Catalogue of Books Printed for Henry Faithorne and John Kersey at the Rose in St. Paul's Church-yard THE Case of the Church of England Briefly and Truly stated in the three first and Fundamental Principles of a Christian Church I. The Obligation of Christianity by Divine Right II. The Jurisdiction of the Church by Divine Right III. The Institution of Episcopal Superiority by Divine Right By Samuel Parker D. D. Arch-Deacon of Canterbury in Octavo The Song of Songs being a Paraphrase upon the most Excellent Canticles of Solomon in a Pindarick Poem By John Lloyd A. M. Late of Wadham College in Oxon. To which is annext another Pindarick Ode being an Hymn on the Works of the Six Days by the same Authour in Octavo The several ways of resolving Faith by the Controvertists of the Roman and Reformed Religion With the Authour 's Impartial thoughts of each of them And his own Opinion at length shewn wherein he conceives the Rule of Faith to consist The second Edition enlarged in several of its Sections with an Addition also of an Appendix of divers Objections and their Answers and an Explanation of the different Acceptations of the Word Tradition as it is used in the Book By a Lay-man in Octavo The Christian Tutor or a free and rational Discourse of the Sovereign Good and Happiness of Man and the infallible way of attaining it especially in the practice of Christian Religion Written in a Letter of Advice to Mr. James King in the East-Indies By Henry Jenkes Fellow of Gonvil and Caius College in the University of Cambridge and of the Royal Society And now published for the Benefit of all others in Octavo The Situation of Paradise found out being an History of a Late Pilgrimage unto the Holy Land With a necessary Apparatus prefixt giving Light into the whole Design in Octavo The History of the Council of Trent In eight Books Whereunto is prefixt a discourse containing Historical Reflexions on Councils and particularly on the conduct of the Council of Trent proving that the Protestants are not oblig'd to submit thereto Written in French by Peter Jurieu Doctour and Professor of Divinity And now done into English in Octavo The History of the Original and progress of Ecclesiastical Revenues Wherein is handled according to the Laws both Ancient and Modern whatsoever concerns matters Beneficial the Regale Investitures Nominations and other Rights attributed to Princes Written in French by the Learned Father Simon And now done into English Methodus Plantarum nova brevitatis perspicuitatis causa synopticè in Tabulis exhibita Cum notis Generum tum summorum tum subalternorum Characteristicis Observationibus nonnullis de seminibus Plantarum Indice Copioso Autore Jo. Rayo A. M. è Societ Reg. In Octavo Medulla Chymiae variis Experimentis aucta multisque Figuris illustrata Authore Johanne Francisco Vigani Veronensi In Octavo Summum Bonum seu vera atque unica Beatitudo Hominibus per Christum communicanda sex Dissertationibus aliquatenus explicata Per Edmundum Elisium Ecclesiae Anglicanae Presbyterum In Octavo Observations on the Mineral Waters of France made in the Royal Academy of the Sciences by the Sieur Du Clos Physician in Ordinary to his most Christian Majesty Now made English In Duodecimo Wounds of the Brain proved Curable not onely by the Opinion and Experience of many the best Authours but the remarkable History of a Child four years old cured of two very large Depressions with the loss of a great part of the Skull a Portion of the Brain also issuing through a penetrating Wound of the Dura and Pia Mater Published for the Encouragement of young Chirurgeons and Vindication of the Authour James Yonge in Octavo Ephemeri Vita Or the Natural History and Anatomy of the Ephemeron a Fly that lives but five hours Written originally in Low-Dutch by Jo. Swammerdam M. D. of Amsterdam In Quarto stich'd Poeta de tristibus Or the Poets Complaint A Poem in four Canto's In Quarto Stich'd Lisander or the Soldier of Fortune A Novel In 12. Weekly Memorials for the Ingenious or an Account of Books lately set forth in several Languages With some other Curious Novelties relating to Arts and Sciences In 4 to FINIS