CHAP.

I.

of their tenets given above will show, that they deserve to be classed with a much more orthodox communion. 9 The present corruptions which assimilate their Church to that of Rome, were evidently introduced at this period; for before the Synod of Diamper, they were strangers to the most objectionable tenets and practices which they now maintain.

To correct all these "errors and abuses, as the Roman authorities and writers have called them; and to reduce the Syrians into conformity with their own Church, was the business of the Synod of Diamper," whose proceedings are now to be detailed.

this effect, was like Simon Sulaka, a sham Patriarch of Amed, set up also by the Pope: he died A.D. 1714.

It would be superfluous to enter into the question of Transubstantiation, as it is evident, from Asseman's own citations (Bib. Orient. Tom. III. pt. II. pp. 294, 295), that some of the best and most ancient writers, of both the Nestorian and Jacobite community did not hold it and consequently that the Christians of St. Thomas could not with propriety be accused of innovation in this particular."

To this note may be added the account that Messrs. Smith and Dwight have given of the Sacraments of the Nestorians of Oormiah. They hold seven Sacraments, in agreement with Asseman, whom the priest at Khosrova seemed to have diligently studied. When desired to enumerate them, they were confused, and the priests of different places varied in their accounts of them.-Researches in Armenia, Letters xx. xxi. pp. 381, 388.

9 Dr. Buchanan affirms, "The Syrian Christians are not Nestorians. Formerly indeed, they had bishops of that communion; but the liturgy of the present Church is derived from that of the early Church of Antioch, called 'Liturgia Jacobi Apostoli.' They are usually denominated Jacobitæ ; but they differ in ceremonial from the Church of that name in Syria, and indeed from any existing Church in the world. Their proper designation, and that which is sanctioned by their own use, is, ' Syrian Christians;' or, the Syrian Church of Malay-alà."-Christian Researches, p. 126.

op's address

of the object

On the 20th June 1599, the day appointed Session 1st. for the Synod to assemble, the meeting was with the Opened opened with much solemnity, in the presence Archbishof the dean and chapter of Cochin, and many explanatory other Roman ecclesiastics. The governor of of the SyCochin also, the commissioners of the Portu- nod, viz. to exchange guese treasury, and the whole chamber of that the present city, were there; besides several Portuguese constitution merchants of distinction, who were anxious to of the Sybe present on an occasion of so much importance to the interests of their country: for they now confidently expected to accomplish that union with the Syrians which they had so long desired, as essential to the prosperity of their

commerce.

The Archbishop began with a solemn mass for the removal of schism, which he celebrated in person, accompanied by the full choir that had been brought from Cochin for the occasion.

The Jesuit, Francisco Roz, then preached upon the obedience that all Christians throughout the world owe, as he assumed, to the Pope of Rome.

The Archbishop then read the office for the beginning of the Synod out of the Roman Pontifical; also the Pope's two Briefs, by virtue of which it was held.

As the proceedings were to be conducted in the Portuguese language, a priest was next chosen to interpret what passed into Malabar. The Archbishop required this man to take a solemn oath "faithfully to discharge the said office." He then appointed two Jesuits, Francisco Roz, and Antonio Toscano, to assist and correct him, as they might see to be necessary.

customs and

rian Church

for those

of Rome.

СНАР.

I.

These preliminaries being arranged, the Archbishop resumed his seat, and proceeded to read the Decrees.

The 1st Decree was a brief echo of his circular convening the Synod. It explained the object to be-for the increase and exaltation of the Catholic faith; for the extirpation of several errors and heresies out of Malabar; for the healing of schism, and restoring unity and concord in the Church; and for establishing the Pope's supremacy.

The Archbishop then demanded of the assembly whether they were willing to proceed with the Synod for these purposes. They answered-It pleaseth us. Upon this he stated the necessity of a strict and universal compliance with all the decrees that should be passed.

2nd Decree prohibited the departure of any person from Diamper during the sitting of the Synod, without the Archbishop's permission. It also invited all persons to come forward who had any thing to propose for the honour of God, and the reformation of the Church of Malabar.

3rd Decree, anticipating the disputes that might be raised, between different places and parties, about claims of pre-eminence arising out of the Synod, all such questions are required to be referred to the Archbishop.

4th Decree appoints that Confession and prayer be made, Mass and the Sacrament of the altar celebrated, for the success of the Synod. Besides these, two solemn Masses are appointed to be said daily so long as the Synod should sit, "one of the Latins to the Holy Spirit, and the other of the Syrians to our Lady, the Blessed Virgin Mary, whose praise and honour are to be particularly treated of."

5th Decree prohibits all secret assemblies

during the Synod. These were prohibited in order to avoid any private discussion about its proceedings without the Archbishop's express permission, a permission that he could scarcely be expected to grant.

A. D.

1599.

satisfaction

Syrians.

To all appearance this first Session passed Secret disoff quietly, no public disturbance being made among the during its sitting: but there was much murmuring in private. Many of the cattanars complained among themselves of the unceremonious and violent manner in which they were being separated from the Patriarch of Babylon, who had governed them for so many years, and to whose jurisdiction they believed that they were rightfully subject. Though nothing more is recorded of the cause of these murmurs, yet we cannot believe that the people were so devoid of the spirit of religion, that this formed no part of the leaven at work among them. They must surely have had some devout Christians among them, who would mourn in secret the loss of those Scriptural truths which still illumined their Church, and deprecate the introduction of that mass of error and superstition with which they were now threatened. There cannot but have been some godly men, to spread their cause before the Lord, entreating Him, for Jesus' sake, to avert the flood that was rushing in upon them, and overwhelming all that distinguished them as a true Church of Christ. But alas! if there were any such witnesses for the truth in the midst of so general an apostasy, their prayers returned into their own bosoms. The Almighty, in His inscrutable wisdom, left them for a season under one of the severest trials that ever afflicted a Christian people.

Menezes, whose emissaries were dispersed in

CHAP.

I.

Confession

faith. Open

all directions, was duly informed of the dissatisfaction that prevailed; but he was too crafty a politician to take notice of it, or to do any thing that might tend to give publicity to objections which it was his interest to suppress.

SESSION 2.

After the usual solemnities, and a short adand oath of dress from the Archbishop, in which he called their attention to the special business of the Synod, the decrees were read.

murmurs

among the Syrians, which Me

nezes succeeds in quelling,

Decree Ist. Pledged the Synod to conform in doctrine to the faith put forth by the Council and turning of Trent, and called upon the whole community to join in the same profession.

to the ad

vantage of his cause.

The Archbishop then knelt down before the altar, robed in his pontificals, but without his mitre, which he had laid upon the altar; and, resting his hands upon a crucifix and missal, he went through the articles of faith which had been prepared.

He began by repeating in substance the Apostles' Creed. Then followed the traditions of the Church, and her interpretations of Holy Scripture: then, the seven sacraments, together with the customary rites in administering the same: then, the mass for the living and the dead, with the doctrine of Transubstantiation, fully and unequivocally stated: then, purgatory1

1 Dr. John Fisher, popish Bishop of Rochester, in his 18th Article against Luther, acknowledges the doctrine of purgatory to be an article of faith of no long standing in the church. "Multa (inquit) sunt de quibus in primitiva Ecclesia, &c." "There are many things, says he, concerning which in the primitive church no question was made, which, nevertheless, through the diligence of those who came after, when doubts had arisen upon the subject, were brought to light. It