think it obvious that his system included most of the faults which are justly chargeable upon the Mystics; and that it was well suited to the disposition of those who obtrude upon others, as divine and oracular communications, the suggestions of their own heated imaginations, uncontrolled by reason and judgment.'

50. In France, the Quietistic doctrine was supposed to be disseminated by the writings of Jane Maria Bouvieres de la Mothe Guyon, a lady of distinction, of no bad intentions, and exemplary in her life, but of a fickle temper and one whose feel ings measured and controlled her religious belief; than which nothing can be more 49. It would have been very strange if fallacious.3 As her religious opinions gave a man of such a character had not had offence to many, they were in the year disciples and followers. It is said that a 1687 submitted to the examination of seve considerable portion of the inhabitants of ral great and dignified men, and were Spain, France, and the Netherlands, eagerly finally pronounced erroneous and unsound; entered upon the way of salvation which and in 1697 they were formally confuted he pointed out. Nor will this appear in- by Bossuet, the bishop of Meaux. From credible, if it be considered that in all the this contest arose a greater one between Catholic countries there is a large number the two men who at that time, as all are of persons who have discernment enough agreed, stood first among the French for to see that outward ceremonies and bodily genius and eloquence: that is, the abovemortifications cannot be the whole of reli- named Bossuet, and Francis Salignac de gion, and yet have not light enough to be Fénélon, bishop of Cambray and highly able to arrive at the truth by their own renowned throughout Europe. Bossuet efforts and without a guide. But these asked Fénélon to approve and recommend nascent commotions were suppressed by the his book against the errors of Madame church in their commencement, in some Guyon. Fénélon on the contrary not only places by threatenings and punishments, maintained that this pious lady was ground. and in others by blandishments and pro-lessly taxed by her adversary with many mises; and Molinos himself being put out of the way, his disciples and friends did not appear formidable. Among the friends and avowers of Quietistic sentiments, the following persons especially have been often mentioned, namely, Peter Matthew Petrucci, a pious man and one of the Romish cardinals, Francis de la Combe, a Barnabite and instructor of Madame Guyon, who is soon to be mentioned, Francis Malavalle, Berniere de Louvigni, and some others of less note. These differed from each other and from Molinos in many particulars, as is common with Mystics who are governed des Explications et Reflexions, qui regardent la lie late more by the visions of their own minds. From these notes especially, the genius of this lady than by fixed rules and principles. Yet if we disregard words and look only at their import, we shall find that they all set out from the same principles, and tended to the same results.2

I What can be said in defence of Molinos has been collected by Weismann, in his Memorabilia Hist. Eccles. Sæcul. xvii. p. 555.

2 The writings of these persons are enumerated, with remarks upon them, by Colonia, in his Bibliotheca Quietistica, subjoined to his Biblioth. Janseniana, p. 455, 488; Arnold, Historia et Descriptio Theol. Mystica, p. 364, and Poiret, Bibliotheca Mysticorum, Amsterd. 1708, 8vo. [Cardinal Petrucci, born in 1636 at Ancona, cardinal 1686, died 1701; wrote Theologia Contemplativa, Spiritual Letters and Tracts, on the Government of the Passions, Mystic Riddle, Apology for the Quie tists, &c. printed collectively, Venice, 1684.-La Combe was a native of Savoy, and a zealous propagator of Quietism in France. He wrote Analysis Orationis Mentalis, and was committed to the Bastille in 1687, where he ended his days.-Malavalle was born at Marseilles, 1627, became blind in infancy, yet he composed Pratique Facile pour élever l'Ame a la Contemplation, Poésies Sacrées, &c.; and died at Marseilles in 1719.

faults, but also, in a book which he published in 1697, himself adopted some of her opinions, and especially that mystical precept, that we ought to love God purely [or simply for what he is], and without the

De Louvigni was king's counsellor and treasurer & and Euvres Spirituelles, ou Conduite assurée pour crus Caen, and died 1659. He wrote Chretien Intéries, qui tendent à la Perfection-Mur.

3 This lady wrote the history of her own life, which was published in French at Cologne (as the title-page falsely states), 1720, 12mo. Her writings, full of alle gories and of not very sound mystic phrases, have been There is extant also her Bible with annotations, La Bible de Mad. Guyon avet

translated into German.

rieure, Cologne (or rather Amsterdam), 1715, 20 vols.

may be learned, which was indeed prolific, but not very
Maintenon, tome i. p. 249, tome ii. p. 45, 47, 49, 51, 5
vigorous. See also concerning her, Lettres de Mad. de
[She was born in 1648, married at the age of 16, be
came a widow with three children at 28. Always
charitable to the poor and very devotional, she new
devoted her whole time to religion. She spent several
years with the bishop of Geneva, and then travelled
with La Combe in different parts of France, conver
sing every where upon religion. Returning to Paris in
1687, she propagated her religious views not only by
conversation, but by a tract on prayer and another on
the Canticles. Her persecutions soon commenced, and
she was confined in monasteries and prisons much of
the time till 1702, when she retired to Blois and lived
in obscurity till her death, 1719.-The poet Cowper
caused a selection of her poems to be translated and
published in English; and her Life, with her short and
easy method of prayer and a poem on the nativity,
were published, Baltimore, 1812, 12mo.-Mur. [It was
not till after Cowper's death that his translations from
Madame Guyon were published under the title of
Poems, &c. translated from the French, by the late W
liam Cowper; to which are added some Original Po
not inserted in his Works, Newport-Pagnel, 1801.-
4 Explication des Maximes des Saintes sur la Fie Iv
térieure, Paris, 1697, 12mo. It is also extant in a Latin
translation.

1

little of sound reason and good sense. He | Clement VIII. in 1601 pronounced worthy once escaped from the snares of the Inquisi- of this highest honour Raymund of Pention, and roamed as an exile over a con- nafort, the noted collector of the Decretals; siderable part of Europe, pretending to also in 1608, Francisca de Pontianis, a Bebe a second Esculapius and an adept in nedictine nun; and in 1610, Charles Borthe great mysteries of the chemists. But romeo, a very illustrious bishop of Milan. in the year 1672 he again imprudently Gregory XV. in the year 1622, gave fell into the hands of the papists, who con- Theresia, a Carmelite nun of Avila in Spain, demned him to perpetual imprisonment.' a place in this society. By the authority A book of Cœlestine Sfondrati, in which he of Urban VIII. in 1623, Philipo Neri, attempted to explain and settle in a new founder of the Fathers of the Oratory in way the controversies respecting predesti- Italy, Ignatius Loyola, the father of the nation, disturbed in 1696 a large part of Jesuits, and Francis Xavier, one of Loyo the Romish church; for it did not entirely la's first disciples and the apostle of the please either the Jesuits or their adversa- Indies, were elevated to this high rank. ries. And although he had been made a Alexander VII. in 1658, added Thomas de cardinal in 1646 on account of his erudition, Vilanueva, a Spanish Augustinian; and in five French bishops of the highest respecta- 1665, Francis de Sales, bishop of Geneva bility accused him before Innoent XII. of to the intercessors with God. Clement X. several errors, among which was contempt joined with them in 1670, Peter de Alcanfor the opinions of St. Augustine. But tara, a Franciscan, and Maria Magdalens this rising contest was nipped in the bud. de Pactiis, a Florentine Carmelitess; and The pontiff indeed promised the French the next year, 1671, Rose, an American that he would submit the cause to the ex-nun of the third order of Dominicians, and amination of eminent theologians, and then would determine it. But, as was the Romish custom, he violated his promise and did not venture to decide the cause."

1 Bayle, Dictionnaire, tome i. p. 609 [art. Borri]; Arnold, Kirchen-und Ketzerhistorie, part iii. chap. xviii. p. 193, and others.

They were Pellier, archbishop of Rheims, Noailles, archbishop of Paris, Bossuet, bishop of Meaux, Guy de Seve, bishop of Arras, and Feydeau, bishop of Amiens. -Mur.

9 The book was entitled Nodus Prædestinationis dissolutus, Rome, 1696, 4to. The letter of the French bishops and the answer of the pontiff are given by D'Argentre, Collectio Judiciorum de Novis Erroribus, tom. iii. par. ii. p. 894, &c. and by Natalis Alexander, Theologia Dogmatica et Moralis, p. 877, &c. The letter of the bishops is remarkable, as containing censures of the Jesuits and their doctrines, and not merely of their doctrine of philosophical sin but also of their procedure in China; indeed, they say that Sfondrati had taught worse doctrine than even the Molinists. The opinions of Sfondrati are succinctly stated and compared with those of Augustine by Basnage, Histoire de l'Eglise, livr. xii. chap. iii. sec. xi. p. 713, &c. [He taught, 1. That God sincerely and strongly desires the salvation of all men. 2. That he gives to all men gracious aid, not only sufficient but even more than sufficient for its attainment. 3. That God does not withhold his grace from the worst and most obstinate sinners, but sets before them incipient aid, by using which they might easily obtain the more powerful grace of God. 4. That still there remains something dark and unfathomable in the doctrine of election.- Schl.

This memorable bull of Urban is extant in the Nouvelle Bibliothèque, tome xv. p. 88, &c. [and in the Bullarium Magnum Cherubini, tom. v. p. 378, dated on the Ides of September, 1642.-Mur.

Lewis Bertrand, a Spanish Dominican, who had been a missionary in America; and death alone prevented his adding to these Cajetan Thienæus, a Regular Clerk of Vicenza. He was therefore enrolled among the celestial attendants in 1691 by Inno cent XII. who also in the same year publicly decreed similar honours to John of Leon in Spain, an Eremite of St. Augus tine, to Paschal Baylonius, a Franciscan monk of Aragon, and to John de Dieu (de Deo), a Portuguese and one of the Brethren of Hospitality, for all of whom this honour had been designed before by Alexander VIII.

CHAPTER II.

HISTORY OF THE GREEK AND ORIENTAL
CHURCHES.

1. MANY things probably occur among the Greek and other Oriental Christians which are neither uninteresting nor unimportant; but the transactions in those countries are

The bulls of the pontiffs by which these men and women were enrolled in the College of the Divi are mentioned and retailed in their order by Fontaninus, in the Codez Constitutionum, quas Summi Pontifices edi derunt in Solemni Canonizatione Sanctorum, p. 260. &c. Rome, 1729, fol. [And all of them, except that of Alexander VII. for the canonization of Francis de Sales, are given at large in the Bullarium Magnum Cherubini, tom. iii. p. 126, 262, 287, 465, tom. iv. p. 12 and Append. p. 1, tom. vi. p. 76, 288, 347, and Append. p. 3, 17, tom. vii. p. 115, 120, 125, tom. xi. p. 1, tom xii. p. 78.-Mur.] As they recite the grounds on which the persons were judged worthy of canonization. these bulls afford very ample matter for discussion to any intelligent person. Nor would it be a vain or useless labour for such a one to examine, without superstition yet with candour, into the justice, the piety, and the truth of those grounds.

rarely reported to us, and still more rarely | Latin teachers have indeed collected some are they reported truly, undisguised either poor and small congregations in certain with the colourings of party feelings or the islands in the archipelago; but neither the fabulous tales of the vulgar. We have Greeks nor their masters the Turks will therefore not much to say here. The Greeks allow the Latins to attempt anything more. in this century, as in the preceding, were 2. In the pontificate of Urban VIII. the in a miserable state, oppressed, illiterate, Latins conceived great hopes, that they and destitute of the means of acquiring a should find the Greek and Oriental Chrissound knowledge of religious subjects. This tians more tractable in future. The pontiff however is true only of the Greeks in made it one of his most anxious cares to general. For who will have the folly to effect the difficult design of subjecting the deny that among an immense multitude of Oriental Christians, and especially the people, some of whom often visit Sicily, Greeks, to the dominion of the Romish see; Venice, Rome, England, Holland, and and he called in the aid of men who were Germany, and many carry on a successful best acquainted with the opinions of the commerce, and several are advanced to the Greeks and the eastern Christians, to point highest employments in the Turkish court, out to him the plainest and shortest method there can be found individuals here and of accomplishing the object. The wisest of there who are neither poor, nor stupid, nor these were of opinion that those Christians wholly illiterate, nor destitute of refine- should be allowed to retain nearly all their ment, nor in fine sunk in superstition, vice, long-established peculiarities both of rites and profligacy? Their inveterate hatred and of doctrine, which the Latin doctors of the Latins could in no way be expelled had formerly deemed intolerable; for rites, from their minds nor even be moderated; said they, do not appertain to the essence although the Roman pontiffs and their of religion, and their doctrines should be so numerous missionaries to the Greeks spared explained and understood, as to appear to neither skill nor treasure to gain the confi- differ as little as possible from the opinions dence and affections of that people. The and institutions of the Latins; because those Christians would feel less repugnance to union if they could be persuaded that they had long been Romanists, and that the pontiffs did not require them to abandon the principles of their fathers, but only to understand them correctly. Hence arose those erudite works, composed however with but little candour, published by Leo Allatius, John Morin, Clement Galanus, Lucas Holstenius, Abraham Echellensis, and

1 This remark is made on account of Alexander

Helladius, and others who think with him. There is extant a book of Helladius entitled, Status Præsens Ecclesiæ Græce, Altorf, 1714, 8vo, in which he learned writers on Grecian affairs; and maintains that his countrymen are much more pious, learned, wise, and happy than is commonly supposed. We by no means envy the Greeks the portion of happiness they may enjoy; nay, we wish them far more than they possess. Yet we could show, if it were necessary, from the very statements Helladius gives us, that the condition of the Greeks is no better than it is generally supposed to be, notwithstanding all persons and places are not equally sunk in barbarism, superstition, and knavery. See the remarks above on the history of the Oriental church in the sixteenth century.

bitterly declaims against the most meritorious and

• What number of missions there are in Greece and in the other countries subject to the Turkish government, and what is their present condition, is fully stated by the Jesuit Tarillon, in his letter to Ponchartrain, Sur l'Etat Présent des Missions des Pères Jésuites dans la Gréce, which is extant in the Noureaux Mémoires des Missions de la Compagnie de Jésus, tome i. p. 1125 [and in the Lettres Edifiantes, &c. ed. 1819, tome i. p. 1, &c. -Mur.] On the state of the Romish religion in the islands of the Archipelago, see Portier, in a letter printed in the Lettres Edifiantes et Curieuses, Ecrites des Missions Etrangères, tome x. p. 328 [ed. 1819, tome i. p. 283, &c.-Mur.] The high colouring of these statements may be easily corrected by the many accounts of the Romish and other writers in our own age respect ing the affairs of the Greeks. See, above all others, Simon or Sainiore's Bibliotheque Critique, tome i. chap. xxiii. p. 340, who in p. 346 abundantly confirms among other things that which we have observed from Cerri, namely, that none oppose and resist the Latins with more vehemence than the Greeks who have been educated at Rome, or trained in other schools of the Latins. He says: "Ils sont les premiers à crier contre et à médire du Pape et des Latins. Ces pélerins Orienteaux qui viennent chez nous, fourbent et abusent de nôtre crédulité pour acheter un bénéfice et tourmenter les Missionaires Latins," &c. The fullest and most recent testimony to the invincible hatred of the Greeks against the Latins is given by Covell, Account of the Present Greek Church, Preface, p. ix. &c.; Cambridge, 1722, fol.

3 See Morin's Life, prefixed to his Antiquitates Ecclesiæ Orientalis, p. 37–46.

4 The work of Leo Allatius, De Concordia Ecclesia Orientalis et Occidentalis, is well known, and the most learned men among both the Lutherans and the Reformed, with the greatest justice, charge it with bad faith. He also published his Græcia Orthodoxa, Rome, 1652 and 1659, 4to, which contains those tracts of the Greeks which favoured the Latins. From the pen of Holstenlus, who was far superior to Allatius in learning and ingenuousness, we have only two Dissertations, De Ministro et Forma Sacramenti Confirmationis_apud Græcos, which were published after his death, Rome, 1666, 8vo.-The very learned works of John Morin, De Pænitentia and De Ordinationibus, are well known by the learned, and every one who peruses them can see that the author aims to evince that there is a wonderful agreement on these subjects between the Christians of the East and the Latins, provided the thorny subtleties of the Scholastics are kept out of sight.-Clemens Galanus, in a prolix and elaborate work published at Rome in 1650 [1690, 2 vols.] fol. laboured to prove that the Armenians differ but little from the Latins.-Abraham Echellensis, both elsewhere and in his Notes to Ebed Jesu's Catalogus Librorum Chaldaicorum, maintains that all the Christians throughout Asia and Africa coincide with the Latin church. Other writers on this subject are passed over. [Among these are Spanheim's Diss. de Ecclesiæ Græcæ et Orientalis a Romana Papali Perpetua Dissensione, in his Opp. tom. ii. p. 485, &c. and Elsner's Latest Account of the Greek Chris tians in Turkey, chap. v. (in German).- Schl.

others; in which they undertook to prove that there was little or no difference between the religion of the Greeks, Armenians, and Nestorians, and that of the Romans, provided we set aside a few rites and certain unusual words and phrases adopted by those foreign Christians. No one more firmly resisted this project of uniting the Greeks with the Latins than Cyril Lucaris, patriarch of Constantinople, a learned man who had travelled over a great part of Europe. For he signified clearly, indeed more clearly than was prudent, that his mind was inclined towards the religious opinions of the English and the Dutch, and that he contemplated a reformation of the ancient religion of the Greeks. The Jesuits, aided by the influence of the French ambassador and by the knavery of certain perfidious Greeks, vigorously opposed this powerful adversary for a long time and in various ways, and at length vanquished him. For they caused him to be accused before the Turkish emperor of the crimes of treason and rebellion, on which charge he was strangled in the year 1638.' This great

man was succeeded by one who had been the principal assistant to the Jesuits in his destruction, namely, Cyril of Berrhea, a man of a malignant and violent temper and as he apostatized to the Romish religion, the union of the Greeks and Latins seemed no longer dubious. But the unhappy fate of Cyril suddenly dissipated this hope. For in a little more than a year, this great friend of the Roman pontiff was put to death in the same manner as his enemy before had been, and Parthenius, who bore the hereditary hostility of his nation to the Latins was placed at the head of the Greek church. From this time onward no good opportunity

his election to the patriarchal chair. He retired to Alexandria, but in 1621 he was elected to the see of Constantinople in spite of the Romish opposition. But his persecutors never ceased to traduce him and to plat against him. He was, moreover, too far in advance of the Greeks to be popular with the multitude; and the Turkish government would at any time depose a patriarch and admit a new one, for a few thousand dollars. Amasa purchased the office for 20,000 dollars; but not In 1622 he was banished to Rhodes, and Gregory of having the money in hand he also was sent away, and Anthimus bishop of Adrianople, having money, purchased the office. But the Greeks would not submit to him, and he was obliged to resign to Cyril, who was restored on paying a large sum for the privilege. The 1 There is extant a confession of faith drawn up by Romanists still plotted against him. He sent a Greek Cyril Lucaris and repeatedly published, particularly in to London to learn the art of printing and to procure a Holland, 1645, 8vo, from which it clearly appears that printing press. On its arrival his enemies charged him he favoured the Reformed religion more than that of with employing it for political purposes, and caused his countrymen. It was published among Aymon's him great trouble, though the English and Dutch amMonumens Authentiques de la Religion des Grecs, p. bassadors interposed in his behalf. In 1629, having a 237. Yet he was not averse from the Lutherans, for he little respite, he called a council of Greeks to reform addressed letters about this time to the Swedes, whose that church; and here he proposed his confession of friendship he endeavoured to conciliate. See Arken- faith which was adopted. In 1633, Cyril Contari holz's Mémoires de la Reine Christine, tome i. p. 486, bishop of Berrhoea, the personal enemy of Cyril Luesand tome ii. Append. Documents, 113, &c. The same ris, and supported by the Romish party bargained with Aymon has published twenty-seven Letters of this pre- the Turks for the patriarchal chair; but being unable late addressed to the Genevans and to others professing to pay the money down, he was exiled to Tenedos and the Reformed religion, ubi supra, p. 1-199, which more Lucaris retained the office. The next year Athanasius fully exhibit his disposition and his religious opinions. of Thessalonica paid the Turks 60,000 dollars for the The life and the unhappy death of this in various office, and Lucaris was again banished. But at the end respects extraordinary man are described by Thomas of a month he was recalled and reinstated on bis paying Smith, an Englishman, in his Narratio de Vita, Studiis, 10,000 dollars. But now Cyril Contari had raised his Gestis, et Martyrio Cyrilli Lucaris, which is inserted in 50,000 dollars, and Cyril Lucaris was banished to Rhodes his Miscellanea, London, 1686, 8vo, p. 49-130; also by to make way for him. After six months his friends Hottinger, Analecta Historico-Theol. Appendix, diss. purchased his restoration. But in 1638 he was falsely viii. p. 550, and by others, whom Fabricius has enume- accused of treason in the absence of the emperor, who rated, Bibliotheca Græca, tom. x. p. 499. [Cyril Lucaris upon the representation of his vizier gave orders for his was born in 1572 in Candia, the ancient Crete, then death. He was seized, conveyed on board a ship as if subject to the Venetians. Possessing fine native talents, for banishment, and as soon as the vessel was at sea he he first studied at Venice and Padua and then travelled was strangled and thrown overboard. His body drifted over Italy and other countries. Disgusted with the ashore and was buried by his friends. See Schroeckh, Romish religion and charmed with that of the Re- Kirchengesch. set der Reform. vol. v. p. 394, &c. and formed, he resided a while at Geneva. On his return Unpartheyische Kirchenhistorie, Jena, 1735, vol. ii. p. to Greece he connected himself with his countryman 255, &c.-Mur. [There is a very full and valuable Meletius Piga, bishop of Alexandria, who resided much account of Cyril Lucaris in Neale's History of the at Constantinople and was often legate to the patriarch. Holy [?] Eastern Church, vol. ii. p. 356-455, but it is Cyril became his chaplain, and then his Archimandrite. a strangely distorted one. The author, an English The efforts of the Romanists in 1595 to gain the Rus-minister, is sadly scandalized by the partialities of Cyril sian and Polish Greek churches were resisted at Con- towards the Anglican church; he styles him a heretic stantinople, and Cyril was active in opposing the defec- and an apostate, for expressing his dissatisfaction with tion. His efforts in this cause exposed him to the the corrupt doctrines of the Greek church, and he reresentments of the Polish government, and in 1600 he joices with unmeasured delight at the overthrow of the had to quit that country. He went to Alexandria, was enlightened patriarch's project for a union between the there highly respected, and on the death of Meletius in Greek and the Reformed churches!-R. 1602 he succeeded him in that see. He now kept up a correspondence with several Reformed divines, and among them with George Abbot, archbishop of Canterbury. It was at this time that he sent to England the celebrated Alexandrine Codex of the Bible, containing St. Clement's Epistle to the Corinthians. His aversion to the Remish church drew on him the hatred and persecution of the Jesuits, and of all in the East who favoured the Romish cause. In 1612 he was at Constantinople, and the Romish interest alone prevented

2 See Veiel's Defensio Exercitationis de Ecclesia Graca, p. 100, &c. in which, p. 103, is a letter of Urban VIII. to this Cyril of Berrhoea, highly commending him for having successfully averted from the Greeks the pernicious errors of Lucaris, and exhorting him to depose the bishops who were opposed to the Latins, with the promise of aid both from Rome and from the Spanish government. This Cyril died a member of the Romish church. Hilarius, in his notes to Phil. Cypri Chronicon Ecclesiæ Græcæ, p. 470.