supposed than real presumed gratis and not granted that Universal Jurisdiction becomes as empty and airy as those Titles which Popes give to those Patriarchs and Bishops whom they constitute over the several Diocesses of the Eastern Churches though they neither have a Revenue from thence nor Command over any of the Greek perswasion To evince which with more Evidence it will be pertinent to understand what Confession herein the Oriental Church makes and layes down for Orthodox viz. That as there is one Faith one Baptism one God and one Father of all so the Church of God is one Holy Catholick and Apostolick which denomination of Catholick they are the very words of the Confession the Church doth not take from one particular place or See predominant over all others as from Ephesus Philadelphia Laodicea Antioch Rome Jerusalem or the like but from an aggregation of all the Christian Churches in the World collected into one Body and united under one head Christ Jesus It is true saith this Confession that Jerusalem may properly be called the Mother Church of the World it having been the Stage whereon the Mystery of man's Redemption was represented and the place where the Gospel was first preached and the Fountain from whence were derived through the World the Streams of that Holy Doctrine which published the Passion and Resurrection of our Saviour and made known unto the World the glad Tidings of Repentance and remission of Sins but can betermed the Universal Mother with no more right than any other though if any particular Church can pretend thereunto that of Jerusalem might challenge an Authority and Priviledge above others having in the Infancy of Religion Acts II. v. 22. sent forth her Teachers and Pastors into all places and was famed for the glorious Blood of the Primitive Martyrs Whereby it is evident that the Greek Faith acknowledges no other Universal Head or Foundation than Jesus Christ himself under whom the Patriarchs Arch-bishops and Bishops of particular Churches subjected to different Powers of secular Government exercise their sway and jurisdiction over Human Souls Acts 20. v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed unto your selves and to all the Flock over which the Holy Ghost hath made you Bishops By which it appears That the Greek Church doth not only not esteem the Church of Rome for the sole Catholick but also how absurd it is in reason to exclude the Greek the Armenian and many other Christan Churches from the pale of the Universal and consequently from the Benefits and Promises purchased by Christ for his Church And strange it is that none besides the Roman which is not of that extent as the vast Circumference of the other Christian Churches should yet have the sole Power of the Keys of the Divine Ordination and dispensing the Mysteries of the Holy Sacraments and that such who are excluded or are without her pale should be strangers to the Church of God and Aliens from his People Whilst in this manner the Oriental Churches believe no particular Church to have any other Universal Head than Jesus Christ they bear all obedience and respect to that Church of which they are members submitting to all its Orders and Censures Ecclesiastical for they believe that those words of our Saviour Matth. 18. 27. carry with them some force and authority and if he shall neglect to hear them tell it unto the Church and if he neglect to hear the Church let him be unto thee as a Heathen man or a Publican On this ground the Interpretation of Scripture made by the holy Synods and Councils and the judgments given by Patriarchs Bishops and other Priests according to Canonical Rites are established and esteemed of Divine Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests with them are the mouth of their Spiritual Law and the Guides of their Souls on their Doctrine they entrust and adventure their safe Pilotage to the everlasting Haven of happiness And believing that no Scripture is of private Interpretation they judge it rational to resign themselves intirely to the belief of those to whose conduct they are committed having that high esteem of obedience as that which contains an admirable Vertue and Efficacy to atone for the sins not only of a misled understanding but for Actions of irregular practices And that the people may better understand the Precepts and Rules of the Church the Oriental Confession hath reduced all the commands thereof unto these nine following The first is Prayer to God attending at the times of the Liturgy Morning and Evening on the Lords Day and holy Festivals of the Church The second is the observation of the Fasts and Feasts of the Church The third is Obedience and Honour towards their Spiritual Pastors and Teachers The fourth is Confession of sins four times a year to a Priest lawfully constituted and ordained The fifth forbids the Laity to read the Books of Hereticks or any other which may divert them from the Profession of the Christian Faith The sixth enjoyns them to pray for all Kings and Princes for their Patriarchs Metropolites Bishops and all the Clergy and for all Souls departed in the Catholick Faith and for all Hereticks and Schismaticks that they may return to the true Faith before their passage from this present life The seventh enjoins an Obedience to all extraordinary occasional Fasts besides the Common or General namely such as are appointed and ordained by the Bishops in their respective Diocesses on occasional Calamities such as Famine War Pestilence or the like The eighth forbids the Laity to invade the Rights or Spiritual Livings or Benefices of the Clergy or convert the Ornaments of the Priest or Altar to private and profane uses or sacrilegiously to rob the Poor's Box and abuse the charitable Contributions of well-disposed Christians by employing them contrary to the intention of the Donor The ninth forbids the celebration of Marriages in Lent or during the time of their other Fasts or to frequent Theaters or imitate the Customs of the Barbarians or Infidels that so those who profess the Gospel may be charged with nothing that is over-sensual undecent or of ill report CHAP. V. Of the Fasts of the Greek Church THE Principal Fasts or Lents are four The first begins the 15th day of November being forty days before Christmas The second is the great Lent before Easter beginning with ours according to the Old stile the which stile they observe through the whole year The third begins the Week after Pentecost or Whitsontide called The Fast of the Holy Apostles being the time in which they judge that the Apostles prayed and fasted when they prepared themselves to preach the Gospel Acts 13. v. 3. which ends the 29th of June being the Festival of St. Peter and the other Apostles so that of this Fast there is no fixed number of days but is some years more some less according as the Pentecost falls
who are most signal for their Piety and Learning The Patriarch of Constantinople besides the extent of his Jurisdiction is of greater power by reason of his Vicinity to the Court but the Alexandrian is of greater Authority in his Ecclesiastical Censures and Civil Regimen stiling himself with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judge of the world And the Patriarchs of Antiochia and Jerusalem by reason of their poverty not having sufficient to subsist are little reverenced by the Turks or their own People The Patriarch of Constantinople who was so great and opulent under the Christian Emperours is now reduced to a narrow Fortune being deprived of his certain and setled Revenue by the violence and sacriledge of the common Enemy to the Church of Christ so that the chief income is accidental arising from the death of Bishops Arch-Bishops and ordinary Priests and from such as are consecrated and admitted into their Diocesses and Parishes What a deceased Priest leaves not having Children accrues to the Patriarch as to the common Father and Heir of them all from which arises a considerable Revenue every year The other Patriarchal Sees by reason of the paucity and poverty of the Christians are worse provided but yet being far from the Court have not so many nccessities to satisfie The chief subsistence of the secular Priests is from the charity of the People but they being cold in that Vertue as well as in their Devotion contribute faintly on the days of Offering so that the Clergy who are the Guardians of the Holy Mysteries are forced to sell the Ordinances of the Church for their own subsistence none being able to receive Absolution or be admitted to Confession or procure Baptism for their Children or enter into a state of Matrimony or divorce his Wife or obtain Excommunication against another or Communion for the sick without an agreement first for the price which the Priests hold up as they discover the Zeal and Abilities of the party who cheapens them When the Holy Church triumphed in the days of Constantine the Great the Bishops of Rome and Constantinople were independent each of other and afterwards they were also made of equal honour and power but in regard that for better order and distinction it was necessary they two being to meet and concur in the same Council that the precedency of place should first be determined The priority of Order not of Authority was adjudged to the Pope lest old Rome which was the ancient Mistress of the World should lose her honour in yielding to the new which was Constantinople and had no greater Dignity or Fame than that which she challenged and borrowed from the presence and brightness of the others Emperours and so much Socrates Scholasticus affirms in these words In the Council of Constantinople Anno 385. in the Reign of Theodosius the Emperour when Nectanius was chosen Bishop it was decreed That the Bishop of Constantinople should possess the next place and prerogative after the Bishop of Rome And likewise it was determined in the Council of Chalcedon Can. 28. That the Bishops Seat of new Rome that is Constantinople should enjoy equal priviledges with old Rome and in all Ecclesiastical matters to be extolled and magnified as that of Rome being the second in order after her the words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor did the Bishop of Rome ever preside in the first six General Councils which only are received by the whole Church either by himself or his Legates This and such-like honour of precedency the Church of Greece may yield unto the Church of Rome and perhaps now rather in these times of Oppression wherein being humbled by the hand of God they seek not worldly Honours nor swelling Titles nor Dominions but are desirous only to govern in the Hearts and Affections of their people Ambitio cupido gloriae faelicium hominum sunt affectus saith Tacitus However the Oriental Confession doth not seem to condescend so far in that it declares That notwithstanding the priority of Honour and Antiquity which was formerly given to Jerusalem and other Churches before that of Constantinople yet afterwards the Council of Constantinople and Chalcedon did give the primacy of honour unto new Rome and to the Clergy thereof by reason of the Imperial Power whose Seat was there But let us not only hear what the Greeks themselves do utter in this point but observe the words of that famous Venetian Father Paul Sarpus who in the 25th Chapter of his History of the Inquisition hath these pertinent and impartial words The Eastern and Western Churches continued both in Communion and Christian Charity for the space of nine hundred years and more in which time the Pope of Rome was reverenced and esteemed no less by the Greeks than by the Latines He was acknowledged for the Successor of St. Peter and chief of all the Eastern Catholick Bishops In the Persecutions raised by Hereticks they implored his Aid and of other Bishops of Italy and this Peace was easily kept because the Supreme Power was in the Canons to which both parts acknowledged themselves subject Ecclesiastical Discipline was severely maintained in each Country by the Prelates of it not arbitrarily but absolutely according to Order and Canonical Rigour none putting his hand into the Government of another but advised one the other to the observance of the Canons In those days never any Pope of Rome did pretend to confer Benefices in the Diocesses of other Bishops neither was the custome yet introduced of getting mony out of others by way of Dispensations or Bulls But as soon as the Court of Rome began to pretend that it was not subject to Canons and that she might according to her own discretion alter any Order of the Fathers Councils and of the Apostles themselves and that she attempted instead of the ancient Primacy of the Apostolical See to bring in an absolute Dominion not ruled by any Law or Canon then the division grew And as this division grew between the Eastern and Western Churches for the causes aforesaid so the same Reasons were the causes of division and separation in the Western Church it self for as to considering men nothing seemed more absurd than the Usurpation of Rome over other Churches independent thereon in secular Government so to the people who lived under its Dominion nothing could be more Tyrannical and oppressive CHAP. IV. The Opinion of the Greek Church concerning that Article in the Nicene Creed I believe one Holy Catholick and Apostolick Church and what Authority and Power is given by them thereunto THE See of Rome taking it for granted that she is the head of the Catholick Church would seem to deduce from that Principle undeniable consequences of Infallibility of Priviledges Power and Jurisdiction as ample and as extensive as the absolute and supreme Authority of our Lord and Master Jesus But this being a Foundation rather
Annunciation of the Blessed Virgin 26. The Arch-Angel Gabriel APRIL 23. Saint George 25. Saint Mark the Evangelist MAY. 8. S. John the Evangelist which we keep the 26. of December 20. Constantine and S. Helena JUNE 19. S. Jude Alpheus with us observed the 28. of October 24. The Nativity of S. John Baptist. 29. The Apostles Saint Peter and Saint Paul JULY 20. Elias the Prophet 25. S. Anne 26. S. Parascheve and Panteleemon who were Martyrs in the time of Dioclesian AUGUST 6. The Transfiguration of Christ. 15. The Assumption of the Blessed Virgin 29. The Martyrdom of S. John Baptist. But because that the observation of so many Holy-days would be grievous to the poor who live by their day-labour many of them are retrenched and are made obligatory only to the Religious such as Priests and others in holy Orders the which I have marked thus * for the better distinction of them from those which are kept by all sorts of people but hereof I have set down very few the foregoing being almost all to be observed and every day in the year hath some relation to a Saint which the Kaloires who have nothing else to do keep with a particular devotion The Rule for canonizing Saints is still observed in the Patriarchal See at Constantinople for though as we have said their Menology is already so filled that one day is assigned to two or three Saints yet not to suffer good men and Saints now so rare in the world to lose their esteem amongst men who have their reward with God they sometimes even unto our days enter such into the Canon whose Miracles and sanctity of life have raised into the seraphical Order of holy men which after their death are to be testified by a 1000 Witnesses◠who have either seen them or heard their actions recounted by the undoubted Testimonies of credible persons of which a diligent Examination being made by the Patriarch and Archbishops in a full Synod they admit him or them into the Kalendar and say his Mass on the day appointed for his Festival adjoining thereunto Hymns in honour of that Saint reading a Relation of his Miracles and Good Works entering the History of his life into their Synaxarion or Book of Saints but this Canonization is now seldom practised because it cannot be purchased without much Money and the Greeks being wicked and poor in these days few or none are either so good or have Friends so piously rich as to procure their Enrolment into the Golden List of Saints and Martyrs After the Commands of the Church we are next in order to treat of the Mysteries which are seven and answer to those which the Roman Church calls Sacramenta First Baptism second Chrism third the Holy Eucharist fourth Priesthood fifth Matrimony sixth Repentance seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Oyl of Prayer CHAP. VII Of Baptism and the sealing of Infants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN imitation of Christ's Presentation in the Temple and the blessing of old Simeon when he sang his Nunc dimittis the Greek Church hath from long Antiquity practised on the eighth day to present their Children at the Church-Porch to receive the blessing of the Priest who signs them on the Forehead Mouth and Breast with the sign of the Cross as a Seal of the Divine Grace and a disposition to receive the Holy Baptism which they call The sealing of infants and afterwards says this Prayer O our God we beseech thee to infuse the light of thy person on this thy Servant and seal the Cross of thy only begotten Son in his heart and in his thoughts that he may fly the vanities of this World and the snares of the Enemy and follow thy Commands Confirm him O Lord in thy name unite him in thy good time to thy Holy Church and perfect him by thy stupendious mysteries that so living according to thy commands he may obtain the Kingdom of Beatitude with thine Elect through the Grace and Mercy of thy only Son to whom with the Life-giving Spirit be Glory now and for ever Amen Afterwards the Priest taking the Child into his Arms before the Gate of the Church elevates it and waves it in the form of a Cross and so ends this Ceremony which is the introduction and preparation to Baptism Baptism as the Greek Church defines it is a cleansing or taking away of Original Sin by thrice dipping or plunging into the Water the Priest saying at every dipping In the name of the Father Amen and of the Son Amen and of the Holy Ghost Amen This thrice dipping or plunging into the Water this Church holds to be as necessary to the form of Baptism as Water to the matter for proof whereof is brought the 50th Canon called Apostolical which says Si quis Episcopus aut Presbyter non trinam dimersionem unius mysterii celebret sed semel mergat in Baptismate quod dari videtur in domini morte damnetur Non enim dixit vobis Dominus In morte mea baptizate sed Euntes docete omnes gentes in nomine Patris Filii Spiritus sancti In like manner they produce the 42 Chapter of the Apostles Constitutions wherein they have these words Ter mergite vos Episcopi in unum Patrem Filium Spiritum sanctum If any Bishop or Presbyter shall not use a three-fold dipping in this one mystery but only dips once in Baptism let him be condemned c. In farther favour hereof are quoted the Homilies of St. Chrysostom who rhetorically discoursing of the Vertues and Efficacy of Baptism he symbolizeth it with the Life Death and Resurrection of a Christian for the first plunging into Water as he saith buries the old man of sin the second regenerates and revives him to a new Creature and the third raises him to the perfection of life Eternal according to that of S. Paul We are buried with Christ through Baptism that we might rise with him so that the Greek Church which receives the whole number of the 85 Canons which for their Antiquity are called Apostolical as made by the Apostles themselves or the next succeeding Apostolical men doth believe them to carry very great force with them and therefore the Ter mergite is as constantly practised as if it had been the interpretation of Ite Baptizate The which Canon being very ancient was first ordained against certain Hereticks who denyed the Holy Trinity Baptizing only in the name of Jesus on those words of the Apostle before quoted We are buried with Christ by Baptism c. in opposition to whom these three Immersions were used for they cannot deny the Trinity who in Baptism distinguish three persons in the Divine Nature Wherefore though nothing is essential to Baptism nor other Precept than to be dipped or sprinkled in the name of the Father and of the Son and of the Holy Ghost yet to make a more exact Test to say who were Hereticks and who were not
taking the Bread and the Wine together in a Spoon from the hand of the Priest The Bread is made of the finest Wheaten Flower with Leaven from whence arises a sharp Dispute between them and the Latines the latter of which argues That it ought to be without Leaven in regard that it is more than probably presumed that the Institution of this Sacrament being ordained at the time of the Passeover it was administred with unleavened Bread which was only lawful on that occasion The Wine in the Sacrament before Consecration they mix with Water in representation of the Blood and Water which issued out of the side of our blessed Saviour opened by the Spear of the Roman Souldier The mixing of Wine with Water in this Holy Sacrament is no question of great Antiquity in the Church being acknowledged by most of the ancient Writers Fathers and Councils and particularly by Cyprian who believes it to have been so practised by Christ himself Others judge it an Ordinance of the Church only but all agree and assent unto it as to a Custom derived from a long Antiquity The Modern Writers of the Reformed Religion such as Vossius and othersâ— do not deny but that the Primitive Church mixed Waterâ— with their Wine in this Sacrament because drinking the same Wine at the Agapae or Love-Feasts as they did at the Lords Supper they might give occasion to the World to censure their Intemperance were their Wines which in the Eastern parts of the World are generous and strong not tempered and their force abated with Water This probably may be the Reason hereof rather than any Inference that can be made from the Example of our Saviour declared in the Holy Evangelists or the practice of the Church specified by the Apostles But because this Sacrament of the Holy Eucharist is an essential part of the Christian Worship and greatly controverted between the Reformed and Roman Churches it will not be impertinent to set down distinctly the form and manner how it is celebrated in the Greek Church In the next place the Priest cuts off a second part from the Loaf before mentioned and forms it in the fashion of a Triangle Δ saying In honour and memory of our blessed Lady Mother of God and perpetual Virgin Mary through whose Prayers O Lord accept this Sacrifice to thy Celestial Altar and this Triangular is placed on the left hand of the formen with these words the Queen stood by in a Vesture of Gold c. Then the Priest takes the third part of the Loaf from which with his Lance in like manner he cuts out a small piece and places it under the first which he designed for himself and says of the honoured and glorious prophet the fore-runner of Christ John the Baptist then takes out a second and places it under the former saying of the holy glorious Prophets Moses Aaron Elias and all the other holy Prophets then taking out a third places it under the second and says of the holy Apostles Peter and Paul and of all the twelve Apostles and so is finished the first Order Next the Priest cuts another small piece from the remaining parts of the Bread and places it near the first part and says of our Holy Fathers and Prelates of Basil the great of Gregory the Divine of John Chrysostom Athanasius Cyril and of all the Holy Doctors then he takes another piece and places it under that immediately before going and says of the Apostle first Martyr and Arch-Deacon Stephen and of the holy Martyrs Demetrius Gregory and all the other Martyrs then he takes a third and places it under the second saying of the holy Confessors Antonius Euthymius Sabba and Onuphrius Then is taken out another particle and placed under the left Angle of that part which the Priest is to receive who proceeds and says of the holy and miraculous Anargyri Cosma †Damianus Cyrus and John the merciful under which is also placed another particle of the holy Progenitors of the blessed Virgin Joachim and Anna and last of all is taken out a ninth particle in honour of S. Chrysostom whose Liturgy is that day read naming with him the Saint whose Festival is that day celebrated which nine particles of Bread represent the nine Hierarchies of Angels and are adjoyned to this Office in honour and commemoration of the Saints and Martyrs departed Then follows the Offertory for the living The Priest taking another small piece from the Bread says Remember O Lord who art a Lover of Mankind every Christian Prelate naming particularly the Bishop of the Diocess and of him who ordained him unto Ecclesiastical Orders and places it on his right hand names all those living which are recommended to their Prayers especially those who paid for that Mass. Then last of all is taken out another small piece of Bread which is laid on the left haâ—â— in commemoration of the Founders of the Church and of the Parents and Friends of those who are departed which paid for the Mass the meaning and nature of which Commemoration we shall declare more particularly in the Chapter wherein we treat of the Office for the Dead Things thus prepared in order for the Sacrament the Priest raises the form of a Star in Silver and holds it over that Bread which is ordained for Consecration in the Eucharist saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Star stood over the place where the young Child was and repeating some short Prayers and Ejaculations that God would purifie him and make him worthy to offer this glorious Sacrifice he goes forth from the place of the Offertory and reads the Epistle and Gospel for the day in representation of the Apostles going forth into the world to preach and propagate the Christian Faith Then the Priest returning takes the Bread and Wine covers it and before the Consecration is completed and as they say themselves not yet transubstantiated sets it on his head and goes in Procession with it through all the Church at which time the people bow worship and make the Sign of the Cross casting the sick and infirm in the way that the Priest striding over them they may receive some miraculous benefit and remedy by the direct beams and influx of the Sacrament which when I have objected to some Priests as a thing strange to see the Elements adored before Consecration till which time they could not pretend them to be transubstantiated They knew not well how to answer otherwise than that they adored the Elements as being in immediate capacity and disposition to be converted into the true Body and Blood of Christ. The Creed or Symbolum Apostolicum is next repeated and then the Cover or Vail is taken off called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then over the Bread the air is moved with a Fan signifying the wind and breath of the Spirit which illuminated and inspired the Apostles when they composed the Articles of this holy Faith Then are
which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are made forty Metagni or bowings on the knees kissing the ground which every Kaloir hath obligation to perform 300 times every 24 hours unless any one of them be sick and then his Santolo who is the Priest who first covered him with the habit is bound to do it for him The one half of these Bowings is performed in the two first hours of the Night and the other half at mid-night before they arise to Mattins which are to begin four hours before day and to end with the dawning of the morning At that season of the year when the Nights are long a great part of the Nocturnal Devotion is spent in rehearsing the Psalms of David and at the end of every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ten Psalms is read some short relation of the life of some holy man or devout Hermite or some select and choice pieces of St. Chrysostom or S. Basil or of some holy and devout Doctor of the Church Afterwards are read or sung nine Hymns consisting of twelve Verses a-piece six of which are sung in honour of the blessed Virgin and three in honour of the Saint to whom the Church is dedicated or of him whose Festival is that day celebrated before which business is finished the day especially in the Summer breaks upon them and the Sun arises before their Devotions are ended so that they have scarce the time and liberty of a convenient and natural repose The Lent before Easter they commonly begin with three days of Fast without tasting either Bread or Water at the end of which time the Kaloirs appear all before their Prior or Abbot entering one by one at one door and bow before him and he giving them his blessing they pass out at the other where in an outward room stands a Basket of Bread of which who will may take none observing who eats or who still continues his Fasts which some of strongest complexions maintain until the end of five days not tasting so much as Water There are some of this Order who are Reformed or pass into a more strict severity of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are as it were dead to the World taking no other sustenance than Bread and Water and that with great moderation using moreover much fasting in the times of Lent but these are commonly such whom we call Anchorites or Hermites living in Caves or Desarts of which sort there are many in Mount Athos called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Holy Mountain of which we shall treat in the following Chapter To such strictness of life as this none is admitted without approbation on tryal first made of his abilities of body for such subjection in which time he takes upon him the most servile and laborious Offices aâ— ringing of the Bell knocking or calling at the set hours of Prayer lighting the Lamps or the like I fly knocking or calling because in no parts of Turkie or Dominions of the G. Signor unless in Moldâ—â—â—â— Valachia and Mount Athos are Bells permitted Which time of approbation being passed over with the good esteem and opinion of the Monastery he is admitted and eâ—â—â—â—â—â— to be a Kaloir and vested with the Habit with the usual Prayers and Ceremonies In these Monasteries they especially respect the Vigils to the principal Feasts as of Christmas Easter and Pentecost called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vigils which are Watchings beginning at the third hour of the night and continue until the morning in which time the whole Psalter of David is read over and the morning being come the Liturgy begins which with other parts of Divine Service continues until Noon But because in this manner the Kaloires who live in Convents are obliged to long attendances in their Churches and to their Offices which are so exceeding prolix and tedious that they cannot comply therewith and yet serve the necessary demands of life without other assistances There are therefore in every Monastery stery certain Lay-Brothers who take on them the Habit obliging themselves to the rule of this Order called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Converts men weary of the Vanities of the World and Penitent who having been guilty of some mortal sins in token of their contrition and conversion to a better life confine themselves to the strict Rules of S. Basil. These govern all the domestick affairs of the Monastery keep their Sheep and other Cattel in which some Monasteries are very rich and though by obligation of their Order they dare not taste the tenderest of their Herds yet in times which are not Fasts they can drink the Milk and enjoy comfortably the plenty of their Dairy these also dig the Vineyards tread the Wine-press and the whole Monastery drinks freely of their own Cellars Out of some Monasteries they frequently send forth Messengers which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to collect from distant places the Contribution of charitable people in which Employment they continue for the space of five years after which returning home they are separated from the rest being confined to their Cells for the space of a Month in which time they have leisure and opportunity to consider their omissions their neglect of Offices and Duties and what sins they committed during the time they were in the World and accordingly make satisfaction to God and their Consciences Many of this sort of people are long-lived in regard they are temperate in eating and drinking and ever unacquainted with Women â— once knew one of them who was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Monastery in Cyprus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto belonged 200 Kaloirs he told me that he was 119 years of age and the better to assure me he was not mistaken in his Calculate he confidently affirmed that he remembred the taking of Cyprus by the Turk when the Channels of his Town ran with blood which according to History may be about the space of 107 years past and at that time he conceived that he might have been about 12 years of age when he remembers that the cruel Souldiers bloodily massacring all persons which met them in their fury his Mother defended him from violence for having the fortune to meet with a Souldier more flexible than the rest she fell on the body of this her Son and by her Prayers and Tears prevailed to rescue him from deathâ— in commemoration of which deliverance she afterwards dedicated him to the service of God speedily entering him into the Order of Kaloires he never remembers to have eaten flesh his Father lived but to 80 years of age but his Grandfather to 158. But not only men amongst the Greeks enter into Monastical lives but likewise pious and devout maids who dedicating themselves to the service of God enter into Monasteries vowing Poverty and Chastity Widows also having fallen into mortal sins and desirous to
good and charitable people gain'd as much as served to build and endow this Monastery Dochiario was first founded by one Neophytus a Kaloir of good Parentage and esteem who with his own Estate and by the charitable contribution of well-disposed people founded this Monastery whereof making himself the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prior dedicated it to St. Nicholas but afterwards the Dedication thereof was changed and made to St. Michael on this occasion A poor Boy attending the little Flocks of this Monastery in the Fields accidentally found a Stone with an Inscription thereon directing to a place of hidden Treasure after the reading of which the Prior sent some Kaloires with the Boy to discover it and bring it to the Monastery which having found they designed it for themselves and appropriate it to their own peculiar benefit without other account thereof unto their Prior to which end they threw the Boy from a Rock into the Sea with a Stone about his neck who falling called upon S. Michael which having done and secured the Treasure they returned home and reported that the Boy had feigned a false Story and for fear of punishment was run away The next morning early the Clerk of the Chappel entring into the Vestry to light the Lamps found the Boy cold and wet and half dead with the stone about his neck of which acquainting the Prior he came in haste and learned the whole truth of the Story for which cause he punished the Kaloires recovered the Treasure and therewith enlarged the Monastery and again consecrated it and dedicated it to Saint Michael by whose favour and protection the poor Boy was conserved Cheropotame was built by one Andronicus Paleologus who afterwards turned Monk or rather it was repaired by him after the old Cheropotame was fallen to ruine For the Kaloires report that this Monastery fell down at the time when John Paleologus caused Romish Mass to be there celebrated The last four viz. Gregorius Simopetra Dionysius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulus were built by Contributions collected by four Kaloires they were at first only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Cells of Hermites but were afterwards enlarged and endowed they are all built in the Rocks and have a craggy and asperous ascent to them Gregorius is but small and at first was only the Cell of him who gave his name to it but the sanctity of his life invited several Benefactors to favour and perfect his small beginnings Simopetra was founded by one Simeon a Religious Kaloir with some reference to the name of Simon Peter it hath been thrice burnt and lastly was repaired about forty years past with great expence and charge of Presents given to the Turks for if a Church or a Religious House be burnt down or ruined by any accident according to the Turkish Law it is not to be repaired but by special Order and for that Reason such Licenses or Dispensations have always been obtained from the Turks at a high expence Dionysius was also built by a Kaloir of that Name and Alexius Comnenus in whose time it was erected contributed liberally thereunto This Monastery of Paulus was built by a Bulgarian of the same Name who begged sufficient to build it he was as they report a co-temporary with the Religious Athanasius of whom we have already spoken and one who was emulous of his sanctity So that if the Monkish Weed may be capable of such contention these Kaloires will perswade us that these two endeavoured to surpass each other in a holy and seraphical way of serving God In this manner we have said something in particular of every Monastery unless it be of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being all three Kesim or poor Monasteries paying nothing of Tribute for maintenance of this Ecclesiastical Body are not to be accounted in the number of those which have large and splendid Revenues And though the Turks themselves being sensible of the poverty of these Monasteries have declared them Kesim yet they will not abate one Asper of the thousand Dollars per Month but what is wanting in these Monasteries they impose on the others to proportion which the Turks leave it to the Kaloires to lay the Tax as they think fit amongst whom though upon this occasion and subject there do often arise great and grievous dissentions and quarrels yet they are such as are always composed amongst themselves being unwilling to refer themselves to the charge and inequality of the Turkish Justice The Revenue of these Monasteries arises partly from the Lands adjoining to them on the Mountain which are sufficient to maintain them with Wine Bread and Olives and the Sea yields them Fish in great abundance every Monastery having its Bay or place peculiarly appropriated unto it Besides which every Monastery hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Farms which are seated some on the firm Land and some on Islands where being Chappels and Cells for Fryars are wholly manured by Religious men of the same Order who have liberty to sow Corn and Flax to plant Vineyards keep Flocks of Sheep and Goats to sell the Lambs Kids Wool Milk and Cheese and what shall arise in Money from hence after their maintenance is deducted and the Accounts made up refunds respectively to the Capital Monastery I say that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have liberty to keep Goats and Sheep which is not lawful on the Mountain where according to the ancient institution of this place no Female Creature is to be admitted no not so much as an Ewe-lamb or Hen in token of that severe Chastity which these people profess But besides all this they have a greater Revenue coming in from the industry and travels of their Emissaries which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are persons sent into all places and Cities of note and esteem to collect the benevolence of charitable people towards their Monasteries especially in Constantinople Smyrna Bulgaria Servia Candia and all other parts where those of the Greek Church are numerous but their richest Gifts are from Moldavia Valachia Russia Moscovy and Georgia with which these Emissaries oftentimes return richly freighted whom in reward of their industry they not only receive with a hearty welcome but he who brings the greatest Contributions is esteemed worthy to be promoted for the year following to be Prior of the Monastery Nor are these people less cunning Artists in the skill of begging than are the Mendicants in Christendom I have observed divers of them in sundry places standing with a Box and a little Picture before it to receive the Alms for this Mountain and Mount Sina but these are under Officers to those who come with the large Commission And though the Greeks are now generally poor and narrow-hearted yet there are few but out of pride or devotion esteem it necessary to bestow Alms on this place Some who have been
which is not either appointed for Fast or noted for a Festival CHAP. VII Of their Monasteries and Rules observed therein BEsides the Monastery of Etchmeasin of which we have already treated they have several others in divers places of Armenia Persia and Dominions of the Turks But those of greatest note are these That of S. John Baptist called by them Surp Carabet on the Borders of Persia Varatch or the Holy Cross scituated near Van where they report that Rupsameh fixed the real Cross of Christ Asfasasin or the Blessed Virgin is another Monastery near Darbiquier Surp Bogas or S. Paul at Angora Their Orders or Rules observed are three viz. Surp Savorich or that of S. Gregory Surp Parsiach or that of S. Basil and Surp Dominicos or that of S. Dominick The first wear Vests of black with Hoods of the same but when they officiate in their Mass they are cloathed in white with Crowns on their heads The second are habited like Greek Kaloires of that Order And the third are cloathed in black with no other difference from the first than in the cut and shape of their Hoods This latter of S. Dominicos they seem to have taken from the Roman Priests who have gained footing and admission amongst them for otherwise that Western Name and Modern Order could never have found place so far East-ward nor society with those other two more ancient Religions unless by imitation or in conformity to Rome They observe almost the same Rules and Orders in their manner of Worship and Service They eat no flesh nor drink Wine yet on Saturdays and Sondays out of Lent they have liberty to eat Eggs Milk Butter and Fish They have used themselves so much to fasting from their Infancy that it is very curious to observe what Custom is able to effect in our Bodies and with how small a proportion Nature can be contented in which strict manner of living some have so far endeavoured to exceed that they have daily diminished of their slender Diet and supposing still that Nature might be content with a meaner proportion have so extenuated and macerated their Bodies that at length they have miserably perished with Famine They arise from their Beds at Midnight and continue in Prayer and Fasting until three a Clock in the Afternoon during which time they are obliged to read over the whole Psalter of David There are Women likewise in this Country who put themselves into Nunneries and live with the same severity and strictness as do the men They have also some Hermites whom they call Gickniahore who live upon the tops of Rocks confined thereunto almost as severely as Simeon Stylites was to his Pillar Nor is this Country so remote and obscure nor the Language so much unknown but that the Roman Clergy hath gained a considerable footing amongst them whereby they have established no less than ten Monasteries in that Country all of the Order of S. Dominick of which I have seen and discoursed with some of the Friers and particularly I had once opportunity to discourse with the Arch-Bishop who was of the same Order and constituted by the Pope over this Church as he was going to Rome to receive his Consecration and to obtain a Stipend of 200 Crowns a year for his maintenance he told me that he had ten Monasteries under him all of the Order of S. Dominick that his place of Residence was at Nachavan three days journey from Tavris which was the place where Noah's Ark rested after the flood These of the Roman as well as of the Armenian Church are so wretchedly ignorant that they are not capable to render a satisfactory answer to a curious Stranger in any thing relating to their own Customs and Manners but commonly make a reply to his Queries by begging for if you ask them Questions they will demand Alms of you The first time that the Roman Religion crept into this Country was about 350 years past by means of one Ovan de Kurnah who having a wandring head and a genius towards Learning somewhat more curious than the generallity travelled into Poland and thence into France and Italy where having comprehended something of the Western Knowledge and Doctrine returned into his own Country where he preached and instructed them in the material points of their Religion which seemed unto them to be all new matters and high notions and had not entred into the consideration and brains of the wisest amongst them so that the Doctrines and Tenents of Kurnah began to pass currant amongst them to the great admiration and applause of this travelling Doctor But at length touching on the Popes Supremacy to the prejudice of the Patriarchal Authority and Jurisdiction the whole mass of his Doctrine became leavened and he forbidden farther to preach or the people to hear him Howsoever a considerable number adhered to his Doctrine and to this day rather gain than lose ground in Armenia of whom there is a Church licensed at Rome and the form of their Mass priviledged and squared according to that of the Latines but excessive long and tedious and much differing from that of the Armenian as I have seen them revised and compared together In the year 1678 when I was passing through Rome and Italy in my way from Smyrna into England it was confidently reported in the Dominions of the Pope that the Chief Patriarch of the Armenian Church together with many of his Metropolites were on their journey towards Rome with intention to submit themselves to that Church but having remained in those parts for some Months after that report began and neither seeing nor hearing of their nearer approach I may confidently conclude that this Patriarch is still as far off in his agreement with the Church of Rome as he is at a distance by the situation of his Country As to the Service-Book which belongs to the true and that which is properly called the Armenian Church it was compiled as they report in part by S. James and the rest by S. Chrysostom and S. Basil whose forms of Prayer and Service are wholly in use amongst the Eastern Christians for I have not heard of any Liturgy of Surp Savorich or S. Gregory in this Church which to me is very strange There not being much Literature amongst these people we cannot expect to find great Libraries wrote in their Language or many Books wherein the retired Monks may exercise their Studies That Book which is of most note amongst them and agreeable to the design of Religious men is the Book of one Gregorio of the Monastery of Stat which treats of the lives of holy men and serves in the place of Homilies read on Festival Days the study of which is the chief employment of the Armenian Monks CHAP. VIII Of the two Sacraments Baptism and the Lords Supper and Panis Benedictus IT would be very difficult to be resolved by Armenian Doctors whether they hold seven or two Sacraments in their Church for that word
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Liv. li. 34. * In the Morea and parts of Greece The Esteem which the Greeks have of the power of the Keys The Greeks presume not to vary in their Doctrine or Practice The Turks have some opinion of the sanctity of the Christian Religion The pride of Pharisaical Professors The advantage of the Latine Church above the Greek Tmolus Smyrna * Besides 10 old Fountains which were dry but again repaired The Theatre The original of Smyrna Ephesus The River Cayster The Temple of Diana S. John's Church The Temple of Diana in its ruines Tac. An. lib. 3. Acts 19. 27. The seven Sleepers The Theatre The Aquaeduct Phygela Tyria not Thyatira Lib. 37. Laodicea The Meander Dingizlee Vespasian's Circus Hierapolis The Theatre The pestilential Grota Philadelphia Sardis Selimus The true Thyatira * The Greeks call their Bishops by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Cyprus 1678. The Ceremony in creating the Patriarch of Constantinople Contentions for the Office of Patriarch The late differences in the Church Copy of a Patent whereby the G. Signior makes Bishops The other three Patriarchs Revenue of the Patriarchs And of Secular Priests The Bishops of Rome and Constantinople compared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obedience due to the Orders of the Church Cosma and Damianus S. George Canonizing Saints used by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Eucharist The question of Transubstantiation how determined in the Greek Church Ep. 6.3 Offertory to the dead Offertory for the living The Consecration The Administration Distinction of Priests The severe lives of Kaloires The Reformed of this Order The Description of the Mountain The antiquity of the Monasteries on this Mountain The manner of taxing the Monasteries The Riches of the Monasteries The ancient troubles amongst the Friers 1430. In the time of the Council of Florence Laura Athanasius the Monk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caracal Ibero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revenue of the Monasteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devotion and Charity of the Greeks to these Monasteries The number of Kaloires in this Mountain Their indepen dency on the Patriarch A Turkish Aga set over them Kareis The employment of the Kaloirs The learning of their Priests Their Libraries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the holy Oyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excommunications granted on every trivial occasion The manner of receiving into the Church such as have denyed the faith Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The â—imes appointed to commemorate the dead The Opinion of the Greeks touching the state of Souls after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek Church easie to grant divorces The Islanders of a different humour Greek Women making Kabin with Turks in the Morea and Romania 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. 70◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 42. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A difference between the Latines and Greeks at Jerusalem The disposition of the Greek Islanders Xio It proceeds from the Lentiscus which in other parts of the world produces the like Gum.