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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60240	The critical history of the religions and customs of the eastern nations written in French by the learned Father Simon ; and now done into English, by A. Lovell ...; Histoire critique de la creance et de coutumes des nations du Levant. English	Simon, Richard, 1638-1712.; Lovell, Archibald.	1685 (1685)	Wing S3797; ESTC R39548	108,968	236

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 is (1) Epist 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 (1) 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 the (1) Thomas 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

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 (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (4) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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