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MAny of the ancient Doctors have desir'd to know the Origine of the Jacobites, and the Name of those from whom they derived; for they are many in number, as we shall shew hereafter, and both had, and have still, many Errors in their Religion. They are not only call'd Jacobites, but Cophtes also; and by most of the Papists
in Europe, Christiani per Cingulum, or Christians of the Girdle. As to the Origine of their Name, the aforesaid Doctors think they took it either from their ancient Fatriarch of Alexandria, for they are Subjects of that See, or from some other Saint; namely, Jacobus Syrus Baradiensis: but this does not seem certain, for in the Catalogue of their Patriarchs, as it is in their Sacrifice of Mass, there is no mention made of that Pa∣triarch; therefore the most probable Opinion is this, that they are descended of the ancient Patriarch Jacob, the Son of Isaac, the Son of Abraham, often called Israel in Holy Writ, as afterwards, when we come to treat of their other Name of Cophtes shall be seen; and indeed, was not this a great Truth, a multitude of Hebrews, which are now living in Aegypt, should be called Israelites, and not Jacobites. But because the Hebrews, which are known throughout the rest of the World, have gotten to themselves this Name of Israelites, they are willing to differ from them by this first Name Jaco∣bite, and not Israelite, altho' they agree together in Circum∣cision: add to this, that they are Christians and not Hebrews, and do this to distinguish themselves from other Nations, which are living with them in the same Countries. They have therefore no other Author to whom they owe the Name of Jacobites but the before-cited Patriarch; and this also I can my self affirm, that in their Exhortations as well publick as private, I have heard them called Israelites, and the Flock of Israel.
THey are also stiled, as we said before, Cophti, from Coph∣tes, a very noted place in Thebais, it being a common trading Town both for the Aegyptians and Arabians, lying towards the Red Sea; and which gave name to all Aegypt, as it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies the Land or Country of Cophtus.
YOU will wonder, it may be, and not without reason, why they should be called by the Europeans, Christiani della Ceintura; that is, Christians of the Girdle: but you will cease that admiration, when you know the cause. The Cophtes as we shall shew more at large in the Chapter of Ba∣ptism, at the Receiving of their Sacraments, use a certain Girdle wherewith the Priest is accustomed to gird him, who receiveth the Sacrament, which they call the Girdle or Band of Chastity, or Cingulum Castitatis, as our Saviour calleth it in the Gospel, and from this Ceremony they have obtained this Name.
HItherto have we treated of the Name and Origine of the Jacobites, and having proved them to have been de∣scended from the Patriarch Jacob, it must of necessity follow, if you enquire of their Antiquity, that they were long before our Lord and Saviour Jesus Christ. And after his coming, as Ecclesiastical History telleth us, they were converted to the Faith by St. Mark▪ then Bishop of Alexandria; and after his Martyrdom, those that adhered to his Opinion, dispersed his Doctrine thro' all Alexandria, Aegypt, Lybia, Nubia, &c. in which Countries they are still living. If you enquire after their Number, I answer, There were more of them in the Pri∣mitive Church, before they were subject to the Barbarity and Tyranny of the Turk, and to that Cruelty, which the Maho∣metans have exercised upon them. But besides these Coun∣tries
which are filled with Jacobites or Cophtes, there are seve∣ral others to be found, in which they are not wanting, as all Aethiopia, and part of the Island of Cyprus, so, that they dif∣fer one from the other not in Religion, but in their Country; The Patriarch of Alexandria ruling all those Countries in Spi∣ritual Matters, and giving them their Bishops, Metropolitans, and the like: and again, those Jacobites living in any Episco∣pal City or See, cannot lawfully Elect or Consecrate any Pa∣triarch without their Consents and Approbations before ob∣tained; of which hereafter.
ENough seems to have been already said of the Name and Origine of the Jacobites, now we are to speak of their Government in Matters Spiritual; but before I commence, you must know, the Jacobites do not in all places enjoy the same liberty, for those that are free from the Injury and Juris∣diction of Pagans and Mahometans, enjoy a more ample liber∣ty in governing the Church, and such as do the Papists and Greeks, as many Historigraphers relate; but those that dwell in Aegypt, Lybia, Nubia, Thebais, &c. and are compell'd to bear the Tyranny of the Turks, and to obey the Commands of a barbarous Emperour, are not truly so free. But now how they are govern'd in Spiritual Matters, we shall see in few words.
Amongst the Jacobites the highest Dignity is that of their Patriarch, as they call him, and he takes his Power from the Vice Roy or Bacha, who Commands in Aegypt in place of the Emperour; his Office is to exercise his Power on the Christians in Spiritual Things. For Example, if any Jacobite, having forsaken his Religion, does embrace that of the Greeks,
Papists, or Armenians, then he may, and even ought, to call him to an account: but if he be turned Mahometan, then he cannot; for they are Masters, and it is not lawful for Chri∣stians to contend with those, whom they serve; but if he lives in those Countries, which are not subject to the Turk, as in Aethiopia, he may call him, and require a reason why he did forsake his Religion; nay, indeed, pronounce an Ana∣thema against him; but this is rarely done in these times, the Patriarch fearing least he that is so used, should turn Mahometan, amongst whom there is no Salvation, the Mahometan not caring to be saved by, or in Christ. And this only Power he now possesses, for he is not secure as to the things belonging unto the Church, such as Tythes, First-fruits, Marriage-fees, or Alms which are given by Christians at or near their Death∣beds, or those things used to be given by such as receive the Sacraments of Ordination and Confirmation, &c. for concern∣ing these things, he can move no Controversie with the Subject. For whether he can give, or not give, perform, or not per∣form what is appointed, it is the same thing, he must wait upon his charitable disposition and kindness; and so much for the Spiritual Government of those, who are under the Domi∣nion and Empire of the Turk.
WHen the Patriarch, who held the Keys in Spiritual Mat∣ters, is dead and buried, the Canons of the Church do publickly exhort every one to pray to God, that he would please to assist each one with his Holy Spirit, that a new Go∣vernour of the Church may be chosen, which may be accepta∣ble to his Divine Majesty, and to Men, and presently Convoke by their Letters, the Arch Bishops, and Bishops, who, as soon as they are come together into the Cathedral Church, choose one of the ancientest Monks of the Hermites, who seems to be a truly Penitent, and to have strictly exercis'd Fasting and Continency, and all other Vertues belonging to the Mortifica∣tion of the Flesh. But when any one is chosen, they do not declare who it is; for as soon as any of them knows he is cho∣sen to that Dignity, he flies, and does not willingly accept, but they take and lead him by force into the Town, and in∣treat him with many supplications that he would vouchsafe to be Pastor of their Church, since he was chosen by the Arch Bishops, and Bishops, conducted by the Holy Ghost: He opposes with many Words and Tears, professing himself insufficient for so great a Charge, but at last overcome, as it were, by their importunity, he accepteth. Then he is brought to the Bacha, or Vice-Roy for that time in Aegypt, by whom he is constituted Patriarch of the Jacobites, and from whom he receives a Grant of his first Petition; which is, That he may Govern the Church, according to the Institutions of their Ancestors. And so much for the Election of the Patriarch; let us now speak of the Bishops
They are chosen almost in the same way as the Patriarchs; for they are taken by force, and conducted to the Patriarch, who admonishes them not to wave any longer so sacred a Fun∣ction, but to submit themselves to it, remembring that they are both Elected and Called by the Holy Ghost, who can ren∣der facile to them what they think hard and difficult; to whom, as soon as consenting to take on them the Office, is given either by the Patriarch, or the Bacha, after the same manner, a Faculty, that it may not be lawful for any Person under their Charge to disobey, or contend in any thing.
As to the Election of the Arch-Bishop, the Patriarch toge∣ther with the Canons assemble in the Church, and having cho∣sen him, he receives Authentick Letters from the Patriarch and Vice-Roy, or Bacha, and such a Power as is usually given to an Arch-Bishop, and so after his Consecration is sent into the Province, which is allotted him. The same way are chosen Prebendaries, Priests, and Superiours of Convents. who all refuse at the first, but at last overcome, as it were by entreaty, do accept. Of which number none receive this Authority from the Turk, nor his Confirmation, but Abbots and Priors of Convents, the others requiring not such a one, because under, either the Patriarch, or some Bishop.
SInce it is not a daily, but a rare thing to Consecrate a Pa¦triarch, we will in few words give some account of that Ceremony. The Election of the Patriarch being made, as we said before, in the Cathedral Church, and Notice being given to all People of the certain Day of his Consecration, all the Citizens and Inhabitants of Memphis, and many Strangers come flocking into the Church, where the Consecration is to be solemniz'd, and not only many Christians, but many of the principal Turks and Mahometan's flock thither, for as this Ceremony is seldom to be seen, so when it is, they husband the opportunity. This then is the Order of Consecration.
At Midnight after Mass is begun, and the Introit is over, one of the Seven Bishops who begun it, leaves all the rest, and goes into the Sanctuary. The Second goes on with the rest of the Mass: to the Second the Third suceeds, who also takes his turn as to the Celebration: the Fourth to the Third; and so to the Seventh, who after he has sung the Preface, gives over the rest of the Mass, and goes with the other into the Sanctuary, as we shall see in the next Chapter, which is en∣compassed with seven steps, and in which is in the middle an Altar where the Mass is celebrated, upon which steps stand the seven Bishops, upon every step one, upright in his Pon∣tifical Habit and Mitre at which time, the Canons of the Church, and other Ministers of the Sanctuary there assisting, having on a Linnen Surplice, and a Girdle, of which we spoke in the third Chapter, and a woollen Ephod on their Heads, call the Patriarch, and when he is come to the first Bishop who
stands upon the first step, he reads to him a certain Period of the Pontifical-Book, placed near his Head, and encouraging him to hope, that God will endue him with his Grace where∣by he may Govern his Church, after which, he breathes in his mouth, saying, Receive the Holy Ghost: which done, he takes the Mitre from his Head, and the same does the second, third, and fourth Bishop, and so to the seventh, on the seventh and last step; and when he is come to the seventh step, seven Ca∣nons of the Cathedral bring to him the Pontifical Habit, each tendring him that part of the Garment which he is to put on, the first a sort of Linnen which he wears about his Shoulders; the second the Surplice; the third the Girdle, &c. adding some special words appointed to each part of the Garment, when he is cloathed he sits upon the highest step, and all the Bishops taking from him the Mitre, he puts another upon his Head, all the Bishops and Canons in the interim kissing his Hands, and promising him Obedience. Which done, the Patriarch descends from the steps, and begins to celebrate Mass, and administer the Sacrament of the Eucharist to the Bishops, Canons, Arch-Deacons, Deacons, &c. who are as∣sisting in the Sanctuary. Hitherto of the Consecration of the Patriarch, as to the Arch-Bishop's there is nothing peculiar but what is described in the Pontifical Book, and is performed by the Patriarch alone, celebrating the Mass together with all the other Ministers, who assist him; then all the Bishops, or three of them kneeling, kiss the Hand of the Arch-Bishop, who is set in a Chair on the Left-hand of the Patriarch; and this is done before the Consecration of the Sacrifice of the Mass. The same manner is observed in Consecrating a Bishop, for he is consecrated by the Patriarch, and nothing more is done to him, but what belongs to the Arch-Bishop, the Pa∣triarch breathing upon him, and saying, receive the Holy Ghost.
IT is after the same manner with that of the Papists and Greeks, of which we shall speak in few words, when we come to treat of the Sacrament of Ordination.
AS the Jacobites observe some Ceremonies which the Chri∣stians do not use, so their Churches differ in some man∣ner from those in Europe, and other Countries, having three partitions or Wings, and three Sanctuaries; in the first par∣tition, near the middle Sanctuary, are all the Ecclesiasticks, Nobles and Singers; in the second, the Common people, and those which are poor; and in the third, the Women But in the Sanctuary, viz. the middle, only the Priests and their Ministers, to wit, Deacons, Sub-Deacons, &c. it being not lawful for any of inferior Orders to enter into it; the other two Sanctuaries are of each side, where they generally use to do what belongs to the Ministery, and these are used by the Jaco∣bites on Palm-Sunday, and the Feast of the Nativity of our Sa∣viour Jesus Christ, which we call Christmas; the reason of which you will see in the Chapter following. Besides these three platforms, there are other particular places, as the Vestry, where the Priests and Ministers put on their Garments; another where they put their Reliques and Images, &c. to which they are much addicted; and a third, where is the Font of Baptism, &c. and these places are all round the said Wings or partiti∣ons; in the third wherein the Women are, there is sometimes in the middle a Pool, which on Twelf-day, or Epiphany, is
filled every Year with Water; of which in the next Chapter. There are likewise, in these three partitions, Oratories, which do serve for other Religions, as Aethiopians, Armenians, Chal∣daeans, Graecians, &c. wherein on Holy-days they are wont to celebrate their Masses.
THey have some particular Ceremonies quite different from other people, which they boast to have received from their Ancestors, and which they dote upon so much to this day, that they think it unlawful to depart from them, so much as a hair's breadth; such are those observed on the LORD's Day, and other Holy Feasts of Apostles, and Martyrs. On the Sabbath, or Preparation before the Lord's Day, or Eve of any Saint, they come all together in∣to the Church, whither Men or Women, with naked Feet, and such as are able, bring with them a Mantle, or Covering, with which they invellope themselves, when they come to sleep that Night in the Church, whose Floor for this purpose is covered with Matts or Carpets, according to the Dignity of the place; and when the Evening-prayers are ended, all, whe∣ther Clerks or Laymen, sing together in the Choire, the Ora∣tions and Psalms belonging to the Evening-Service; which fi∣nished, they go all into several places to sleep, only the place, where the Women are, is shut up, that Men be not amongst them. But those that are near the Temple, sleep in their Houses, who being call'd by a Clerk, an hour or two before day, come and joyn with the rest who slept that Night in the Church, and having girded themselves, go with the Priests and other Ministers into the Choire, where they begin Mat∣tins, or Morning-prayers, after which they sing the Hymns, and Canonical Hours, as they call them, viz. the first, third, and ninth Hours, which Hours Morning and Evening contain
forty eight psalms to be repeated by turns; the Priest and the chiefest of the people singing every one a psalm in the Arabick Tongue, besides the Lessons and Gospels which are first reci∣ted in the Coptic, and then in the Arabick, that all may un∣derstand; the prayers are only read in the Coptic. Which done, the Priest, with the Deacon and Sub-Deacon, and Aco∣lytes, who serve always at Mass, begins it, and when they are all bowed down to the ground, recites the Introit, before the Door of the Sanctuary, in the Coptic Language, which performed, he enters into the Sanctuary with the Ministers, having all Censors in their hands, and goes three times about the Altar and blesses it, then comes the Clerk to the Door of the Sanctuary with the Host, Wine, and Water, all which the Deacon receives in the Sanctuary with great modesty, and lays them before the Priest, who puts them all in order to be consecrated. Then he begins some Oraisons and Hymns, and the people sing with him, and if there be any Story of a Saint belonging to the day, the Priest reads it in the Coptic Tongue; which done, the Sub-Deacon begins the first Epistle, taken out of the Old Testament, also in the Coptic Language; then another, viz. Sub-Deacon reads two Epistles in Arabick, one taken out of St. Paul, and the other a general one; and after he has recited some few Hymns and Oraisons, he reads the Gospel appointed for the day. Then the Priest solemnly begins the Preface in the Coptic, and is fol'owed by the Choire that sings the rest, and the Litany, which the Priest alone re∣peats in the Sanctuary with a clear and audible Voice in the same Tongue, and when the Preface is ended, then he conse∣crates Bread and Wine, the people attending to him with great Devotion, which done, the Priest takes first the Sacra∣ment, then the Deacon, Sub-Deacon, and the other Ministers; and if there be any of the people present, the Priest gives them of the same Host, and the Deacon in a Spoon of Silver or Gold gives them of the Blood. So that they all par∣take of one Host or consecrated Bread, which weighs one pound at least. But before the distribution, the Priest hold∣ing of the Cup, and the Deacon having the Host upon a plate, they go out of the Sanctuary face to face, that is mutually
looking upon another, so that he that goes foremost goes back∣wards, like a Sea-crab, so they go thro' the Choire, and the two said Partitions; then after the same manner, the Deacon turning his face to the Priest, they return into the Sanctuary, the people kneeling in the mean time uncover'd with great de∣votion; which done, in two or three hours, or thereabouts, the Priest washes the Cup and Plate with his hands, and be∣fore they are dry, drinks the Water, remaining still at the Door of the Sanctuary. They run all to him, he touches their faces, and blesses them; and when they begin to go out of the Church, the Choire sings Hymns and Psalms in the Co∣ptic Tongue, and a Clerk stands at the Church▪door with a Basket of unconsecrated Hosts, of which he distributes to every one.
THese two outward Sanctuaries are us'd but three times in a Year, on the Day of the Nativity thrice, for three several Masses are celebrated on that day, and of necessity three Priests officiate, and each one in his Sanctuary celebrates one Mass. Secondly, On Palm-Sunday, which is very much observed amongst them. And Lastly, On the Feast of the Exaltation of the Holy Cross. For on these three Festivals the Priests make three Crosses of Palm boughs, and bless one in each Sanctuary, and this done, go a processioning together with those that are in the Church, and cast the Crosses into the River; But keep the other consecrated Boughs in their Houses.
The Pool in the third partition, or Womens Apartment, if you enquire after, is filled on the Epiphany with Water; for then they commemorate Christ's Baptism; and the Patriarch himself, if present, consecrates the Water, but if absent, whoever then is chiefest in the Church, does his Office, and consecrates it. Which done, and many other Ceremonies, Hymns, Psalms, Epistles, and Gospel being over, he that is
chiefest in Authority having put off his Cloaths, and layed them aside, goes into the Pool and plungeth himself therein four times, which he does in the four corners of the pool, in form of a Cross; and the rest also following his steps, in me∣mory, as it were, of Baptism. And that Day is called Gnites, which is as much as to say, Submersion: And this Ceremony of the Consecration of the Water holds for two or three hours, many Lamps and Candles burning during all that time.
BEcause they are the Sons of Jacob, and are from thence call'd Jacobites, as one may see in the first Chapter, they for this reason observe almost all the Jewish Ceremonies, and use part of their sacred Vestments to this very day. They use, for instance, a woollen Cloak on their Heads, which they not only wear which serve in the Church, but those also who will enter into it, otherwise they must not enter. They wear also a long Linnen Garment reaching to the ground, and set with Jewels, in mode of a Cross, at their backs and breasts, and in their neithermost and lowest parts, and in the flaps or sleeves, near the Arms and Hands; but if the Church be poor, then they use Silk instead of Jewels; and when they have got on this Garment, they gird themselves with a Girdle, of which we have so often spoken, and the Priest only carries the Mani∣ple in his Left hand, for the other Ministers, videlicet, Deacon, or Sub-deacon, or any of the inferiour Orders cannot do it; and this is their constant use. But at Solemn Times, when no Bishop celebrates Mass, the Priest, Deacon, and Sub-deacon, wear a Cloak, or Pallium, with a Hood upon their Heads o∣ver the woollen Cloth; but the Vestment call'd the Stole,
none wear but the Bishops. They have also some Vestments made with Silk, which are of use when they administer the Sacrament, viz. when the Deacon touches it through a Gar∣ment, and not with his bare Hands.
They use likewise several other Ceremonies observed un∣der the Old Testament, as the keeping themselves free from dead Bodies, and many other things recounted in Holy Writ, as also from unclean Beasts, from Blood, from Things strang∣led, and many others commanded to the Jews under the Old Law, in the observation of which they shew themselves very rigorous.
SAcraments amongst the Jacobites, as amongst the Papists, Greeks and Armenians, are Seven in number; but yet all not equally observed; for instance, Extream Unction, and Auricular Confession, are not observed with the same rigour as the other five. So the Sacrament of Confirmation is given together with Baptism, neither is there any Order in receiving of any of them, but all things are confused. So do they give to newly baptiz'd Infants the Sacrament of the Eucharist in both kinds, and often the Sacrament of Orders, with the other two, excepting the Priesthood, which is given only to such as are five and twenty years old. As for Auricular Consession, Lay-men are wont to use it sometimes before they receive the Holy Communion, but Ecclesiasticks very seldom. As to their Marriages they are commonly celebrated with Musick and great pomp.
WE have said in the Chapter of the Form of the Temple, that there was a place designed for a Font of Baptism, wherein is a Receptacle, which in time of Baptism they fill with Water, and that being done, the Priest having first put on his sacred Vestments, comes together with all the other Ministers to the Font, singing various Orations and Hymns first begun by the Priest in the Coptic Tongue, then follow the Epistles and Gospets, as we said before in the Celebration of the Mass. Which ended, the Priest begins to sing the Pre∣face, and to repeat almost all the Orations and Prayers used at the Communion-Table; then he consecrates the Water, in∣termixing therewith a little hallowed Oyl and Salt. Then the Pater Lustricus, or person responsible for the Child, brings the Infant, which is to be Forty days old, neither is it lawful for any person, no not for the Mother or Midwife to enter the Church, unless necessity compels; and first a great many Lamps and Candles being light up, the Priest asketh this person standing before the Font, whether he will have this Child washed with the holy Water of Baptism, who signify∣ing conseut, he repeateth the Exorcism, and many other Ce∣remonies, according to the Custom of many Nations, and taking the Infant into his hands, putteth him three times into the Water, adding these words used by all Christians in this Sacrament: I Baptize thee in the Name of the Father, of the Son, and of the Holy Ghost: And taking a linnen Cloth, wipeth the Child, and confirmeth him with Holy Oyl, and anointeth therewith all his Joynts. After which the Priest dresseth and bindeth him with the Girdle before mentioned, and he cannot be by any one unty'd, unless by a Priest after the third day.
And then he again pulleth of the Infant's Cloaths, and wash∣eth him with fair Water in an Earthen Vessel, which he after∣wards flings into a River, or some other place, where it may pass away. But the Water of Baptism is convey'd through some hole into a subterraneous place.
Baptism is solemnly celebrated twice in the Year, first on the Sunday of the Pentecost, and then on the Sunday of the Passion, when as we have said, it is administred to In∣fants.
But as we remarked in the first Chapter, Circumcision is diligently observed and that on the eighth day after the Birth, and this not only in the principal Cities where there is a great concourse of people, but also in Villages, and in the Country, with the greatest rigour.
IN the preceding Chapter we remembred you of this Sa∣crament, when we said the Priest administred it to the Infant. The Consecration of the Oyl is by the Priest, as also Confirmation, and he does not stay till the Bishop cele∣brates So that herein is a difference betwixt the Jacobites and the Papists in this matter, that with the latter the Conse∣cration of the Oyl is only by the Bishop, but not with the for∣mer. Confirmation also amongst Jacobites, is given to Infants together with Baptism, but amongst the Papists they are given separately, and Confirmation is given only by the Bishop.
THE Ecclesiasticks, as we have observed, do very seldom use this Sacrament; a little oftner the Laics, and then it is severely and rigidly exercised. Many Historians inform us, that in Aethiopia, where this Religion flourishes, the Con∣fessors take a great deal of Money of such as confess, notwith∣standing they are forced besides to undergo a strict and rigid penance; but in Aegypt they do not give Money, unless it be according to the ability of him that doth penance: and if he giveth nothing, then he is obliged to abstain for some time from the Temple. The penance which the Confessors are accusto∣med to enjoyn their penitents is sometimes so heavy, and for so long a space, that it often exceeds six Months, and some∣times a Year, during which time they are not admitted to re∣ceive the Sacrament of the Eucharist. And this for the most part is the nature of their penance; two or three times a week they abstain from Victuals, living upon Bread and Water, and bow every Night to the Ground fifty, or a hundred times, kissing it towards the East. They think there is but one sort of sin, and not different Species of them, as the Papists use to say.
THE Ministers, who celebrate Mass together with the Priest, receive, as we have said, the Sacrament of the
Eucharist, without that of Confession, every Sunday and Ho∣ly-day, using only the Eve before a Holy day to prepare themselves, by abstaining that Night from eating and drinking. And after the Laics have performed the penance, that their Confessors have enjoyned them, they come weeping and bare-headed with great devotion to the Door of the Sanctuary: There they stand, and holding some Linnen in their hands, the Priest gives them a bit of the Host, and the Deacon presents them with some Wine from the Cup, in a Gold or Silver Spoon. Likewise, if any small Children are to be washed with the sacred Water of Baptism; which Ceremony is also to be done at other times, besides those before-mentioned, they are brought by the Pater Lustricus, or by such like person, to the door of the Sanctuary; then the Priest puts a small piece of the Host into the Child's mouth, and having dipped his finger in the Cup, rubbeth therewith the Childs mouth. Likewise if any Infant be made Deacon, or Sub-deacon, which often happens when a Bishop celebrates Mass, he is by him introduced into the Sanctuary.
MEntion was made of this Sacrament, when we treated of Baptism, where we said, excepting that of the Priest∣hood, there is no respect had to Age in conferring of any Or∣der, all other, the greater as well as the less being conferred without taking the Age of any one into consideration. And this is the way of administring this Sacrament. If any Child is to be made a Deacon, who by reason of his yet-tender Age cannot perform the Duties of his Order, then one of his near Relations, either Father or Mother promises to observe them for him, till he grows of Age to keep them himself; and these are the Rules of the Order: To fast twice, videlicet, every Wed∣nesday,
and Friday in the Week, to abstain from Milk, and Victuals made with Blood, to mortifie his Body in Lent by fasting until the Evening, to go to Church on Holy days, and hear Mass, &c. But none performs the Divine Office until he has attained to Priest s Orders, which he takes at the Age of five and twenty, and then he is obliged to observe the afore∣said Rules. But he that is received into Orders, be they greater or less, first giveth his Name to the Bishop's Secretary, and a single piece of Money to the Patriarch, of about Three∣pence English, and then at the time of Consecration the Bishop standing before the Door of the Sanctuary cutteth off his Hair, then putting his Hand upon his Head, blesseth him in form of a Cross, and therewith congratulateth him on his admittance into the number of the Ecclesiasticks: this being done, he en∣ters into the Sanctuary, and sits upon his Pontifical Chair, and the Ministers, or those that assist at the Ceremony, having on a long Surplice and a Girdle, bring him a Girdle: then the Bishop confers upon him the other Orders as far as the Diaco∣nate, and uses those Ceremonies which are used by the Greeks and Romans. If you enquire of me concerning the Priests, the manner is different as to them, for they are elected when they are absent, and are taken in the Church against their wills in time of Orders, and after several words and supplications, as if they were overcome by them, they are forced to consent; after which being cloathed with the Sacerdotal Ornaments, they are conducted to the Bishop into the Sanctuary, and there by him ordained as has been shewed, and is the Custom amongst other Nations. There is besides those Orders alrea∣dy mentioned, another, which they call Alcommus; those of that Order are either Canons or Confessors, which are esta∣blished by the Bishop, as we have said in the Priests Orders, and after many Admonitions, ordained in the Temple, and indued with a power to absolve Sinners after Auricular Con∣fession. He advises them likewise to take care of the Church, and to do carefully their Duties, and live so chastly that they may be Examples to others of Chastity, and from this Office they rise to the Pontificate, as we said in the Chapter of the Election of the Patriarch.
THeir Marriages, as we have said in the Chapter of the Sacraments, are celebrated with great solemnity and magnificence; and this is the manner of them in Aegypt: The Bridegroom, and Bride, first ask leave of the Turkish Judge, for those that are under the Turk's Dominion, cannot take a Wife, except they first have obtained permission of the Grand Seignour's Lieutenant: This leave being granted, they go both into the Cathedral House, where they give their Names to be enrolled, and having paid a certain Sum of Money to the Pa∣triarch, he appoints them the day when they are to be marri∣ed. At the Day appointed they come into the Church, and having lighted up several Lamps and Candles in the second and third artition, where the Women use to be, they begin to sing in the first many Hymns and Prayers in the honour of the Bridegroom, and give him several private Exhortations; af∣terwards they conduct him into the third partition, command∣ing him there to set with his Spouse, then they sing some Les∣sons, and the Gospel belonging to Matrimony; and if the Bridegroom be a Deacon, he sings himself the Gospel laid on the Pulpit in the second partition, and first in the Coptic Tongue, and then in the Arabic. These Lessons are taken out of the Book of Genesis, where it is spoken of Abraham and Sarah, and out of the Apostle St. Paul, and the Gospel out of St. John, concerning the Marriage in Galelea. Which done, they lead the Bridegroom solemnly through the Church, with many Lamps and Candles, and singing many Hymns and Psalms, But if the Bridegroom be rich, they make several Fire-works, wait upon him singing and playing on divers In∣struments of Musick, and spend so much sometimes in these
things, as amounteth to more than 3000 Crowns, English. As for the Dowry, which they call the Bond of Matrimony, the Husband is obliged to give his Wife, according to the Ecclesi∣astical Canons, five and twenty Crowns, French Money; but several of the Nobility observe not these Canons, and think∣ing it a dishonour to give so little, do often bestow, some One, some Five hundred, and some a thousand Crowns. The Spouse gives nothing to her Husband, but has Cloaths, Ornaments, and sometimes a House. When this Ceremony is ended, they are both magnificently conducted into their House, where they live in splendour many days, and take their pleasure; but the second Night after the Marriage, the Husband according to the Custom, goes into a secret room, and the next day ear∣ly in the Morning, ought to shew them that are present the Sign of Virginity; that is, Sanguinem illum qui effluxit ex per∣sractâ pelliculâ illâ: called by all Physitians, the Sign of Vir∣ginity, or Hymen; which effluction uses to appear on the Lin∣nen; and if it does not, the Spouse suffers in her Reputation, and if the Husband pleases to use his Right, he may send her again to her Parents, who shall be bound to pay all the Char∣ges he has been at.
THey very seldom use Extream Ʋnction, or Auricular Confession, or Eucharist, for they keep none in the Church as do the Papists and Greeks; it is given only to them who are in their last agony, or dying; and if there be present a Minister of the Church, he exhorts the sick to be of good Courage, and to hope for a more lasting and better Life; but if no Minister be present, he is encouraged by either his Pa∣rents or Relations; and when he is gone out of this Life, his
Corps his brought into the Temple, where the Priest reads some Prayers and Hymns used at Funerals, which ended, they bury him either in the Church, or one of the other Platforms or Divisions; then they pray at home forty days for the de∣ceased, and again at the end of six Months once, and as much at the end of the Year: Thus they do for their Gentry. As for the poor, or common people, they pray once only after the third day, as much after the fortieth, and the same at the end of six Months, and of the Year. And then mention is made of the time of his death, both at home and in the Church, whilst the Priest reading some prayers, incenseth, and puts some Frankincense in the Sepulcher. They also bestow many Alms upon the poor, and Mass is also said for the Soul of the departed.
THey pay Religious Veneration to the Images of Saints, and in this they surpass all Nations living under the Sun. They have, as we said in the Chapter of the Form of the Temple, some particular places wherein they set their Images. On Holy-days they light up Candles and Lamps before them, and if any adversity at any time happens, or im∣minent danger appear, they apply themselves to them, and with great devotion ask their assistance, bowing down to the ground, and beating their breasts with their fists, and also shedding of many tears. But they have nothing graven, be∣cause they think that an Idol, but only Images of Wood, pi∣ctured according to the manner of the Greeks, neither do they use any new Images as the Papists do, but only those of the Virgin Mary, and some Doctors of the Primitive Church, as of Georgius Theodorus, and also of Martyrs, as Antonius Mar∣cus,
and of Holy Fathers. The Images of God the Father, or of the Holy Ghost, they have not; but that of Christ, and of the Virgin, they have painted together in their private Houses which they do worship with great devotion.
THE Monks, and those that the French generally call Re∣ligious amongst the Jacobites, live much more strictly then those that live in Europe; for they observe the ancient Orders of St. Anthony, and Macarius which were the first a∣mongst them, and inhabit to this very day those places where∣in they lived formerly, as Thebais, and Scytia, which are parts of Aegypt. They carefully abstain from all Victuals provo∣king sensuality, they live all their Life▪time on Bread and Roots, and such things, excepting Easter and Christmas, and then they eat on Eggs and Fish, if they can get them any. They never goe into any rich or fine Towns The Priors and Servants of the Monastery only go out, and the last of these, that they ma beg But if any through necessity, which we commonly call the Soveraign Law, is forced to go out, he obtains leave first of his Abbot, or Priour, who grants him a certain limited time; and if he return not within that time, he is punished, and forced to undergo a great penance. They pass whole Nights and Days in Prayers and Spiritual Exerci∣ses, except the Laics, who serve not at the celebration of Mass; but the Clerks of the Monastery ought to do their Office. They go not in silken or delicate Apparel, but in ve∣ry poor and course; for none of them change their habit as long as they live; and if it happens to be sometimes torn, they cover it with pieces. They wear a Shirt, and upon it a Robe made of the coursest Wool, and go barefoot in their Monastery,
tho' sometimes they wear shoes when they go out; they wear also a Hood and a Cap in the Figure of a pot, but have no sign on their heads as the Papists and Greeks use to have. It is a Crime to a Woman to be in the Hermitage where they live, neither can any person, that is in the Monastery, go into a Nun∣nery; every Week almost they are appointed some Mechanick Work, as to sow the Ground, or to plow the Fields, or to grind at the Mill, or to bake in the Oven, or the like, so that they never find any time to spend in laziness, but employ their time either in working or praying. Their Divine Studies are the Lives of Saints, and some spiritual Books of Oraisous, wherein they are carefully to exercise themselves. In time of Lent, the greatest part of them that are more advanced in Age remain alone Days and Nights in Hermitages. But now of the sacred Virgins, which some call Religious, they are amongst the Jacobites as they are amongst the Papists and Greeks. They are always shut up in their Monasteries, and never go out; unless necessity forces some of them that are the chiefest, and have the Government, when it may conduce to the good and profit of the Monastery; in their Victuals they live in all respects as the Monks before-mentioned do, only they have no commerce with a stranger or person of any other Tribe, unless it be in the Monastery where they are shut, as in the Refectory or Choire▪ where it is lawful to them to see one another. None are let into the Monastery, unless they will be anathematized. Yet sometimes to some noble persons it is permitted to enter, that they may bestow their Charity, but they must first have leave from the Patriarch. Their Cu∣stom is to build these Monasteries in neat Towns near a Church, that they may hear Mass on Holy-days.
THey are used to fast four times in the Year: And first in Lent, which continues from Septuagesima-Sunday to Easter, and is observed both by Lay▪men, and also by those the French call Religious, and finally by all who have attained the Age of sixteen Years. They eat only of Bread and Pulses, and Herbs, which they are not to season with Oyl, and of these but once a day, and that is in the Evening. The second time of fasting is the Advent, from the fifteenth day in November, till the Feast of the Nativity, which happens the twenty fifth of December: And then they forbear Flesh and Milk, but may eat of Fish lawfully. The third is celebrated in honour of the blessed Virgin, and begins the twenty fourth day of Septem∣ber and ends the twenty-fifth day of August, which is Assum∣ption-day. Their fourth and last Fast is in honour of the Apo∣stles St. Peter and St. Paul, and begins the first Sunday in Pen∣tecost, and ends on their day, viz. the twenty ninth of June. But as to the time or duration of this Fast, it is not certain, for it is according to the course of Easter. At this time as well as at the Advent they eat Fish, but in time of Lent, or when they fast in honour of the blessed Virgin, they do not.
THE Jacobites are used to go on Pilgrimage upon a Reli∣gious account: for to say in a word, there are many places in Aegypt, where the Bodies of Saints, and Images of the blessed Virgin are kept, which they believe to perform ma∣ny extraordinary Miracles. But about the middle of Lent for the most part, they are wonted to travel to Jerusalem, and because the Road is infested with Thieves and Arabs, they use all to gather together in the Metropolis of Aegypt, whether Jacobites, Greeks, or Europeans, Merchants or Arti∣ficers, Pilgrims, &c. and there joyn in one Body, or Caravan, as they call it, and the number of the Pilgrims is so great that it sometimes exceeds sixty thousand Men. And after in this manner they are assembled together, they ascend their Camels and begin their Journey, and in twelve or fifteen days space reach the City of Jerusalem. But before they arrive there they are to enter into the City of Gaza, and then Catea and Ravilay, in which three mentioned places they are to pay a Toll or Custom to the Turk, such as are Subjects, eight French Crowns, the rest double, to wit, sixteen: Again, when they are come to Jerusalem, four Crowns are to be given by the Subject, eight by the rest, and they live in a sort of Hospita∣lity together, as long as they stay at Jerusalem, where all the Holy Week they visit the Holy places. But on the Sab∣bath-day they assemble all together in the Church of the Se∣pulcher and hear Mass, which all the Bishops that are present, celebrate in so many several Chappels. In the Chappel of the Sepulcher only the Patriarch of the Jacobites, if he be present, otherwise his Vicar, with some of the Abyssine Churches, up∣on whom, they say, a Light shineth out of the Sepulcher. But
the Turks, that are Keepers, extinguish all the Lamps and Candles set up that day in the Church, which are again lighted by the Divine Light springing out of the Sepulcher. But ma∣ny esteem this to be a fiction; and in truth it is so: it is possi∣ble, and many testifie, that this might anciently have been, when those that professed the Christian Religion were very rare, but now the Faith being displayed through the whole World, we have no need of any such Miracles▪ But that the Turks may have a good esteem of the Christian Religion, they are wont to deceive the credulous minds of the simple with such Arts, as may bring no damage to the Christian Faith, feigning the Lamps to have been kindled by a light shining out of the Sepulcher, when indeed they have a Lamp suspended out of the Sepulcher, with which the Priest lighteth up again all the rest that were extinguished. And this is done by the Aethiopians, or the Jacobites, because they alone, as we said before, celebrate Mass in the Chappel of the Sepulcher. Ma∣ny Europeans believe this, but to impose upon the Greeks and Chaldeans in this matter is a thing impossible
The first day of Easter being past, they visit the Holy Pla∣ces which are out of Jerusalem, as Bethlehem, the River Jor∣dan, and the rest of the Holy Places of the Passion, which they do throughout the whole Week of Easter, and after this, eve∣ry one returneth into his own Country▪ But there are also some peculiar places in Aegypt to which they go upon a Religious score, as first to the Virgin Mary's Temple to which they are accustomed to go, thinking on the eighth day of September, which is her Birth-day, the Blessed Virgin, together with some particular Saints, appear in a phantastick manner in the Circuit of the Sanctuary; which many flock together to see, Many other places likewise they have dedicated to Saints, as to St George, St. Antony, and others; and because they are famed for many Miracles, out of devotion they repair thither in a great number; they take Beasts with them, which they offer up as a Sacrifice in honour to the Saint, and when they have boyled them, eat of them in the Temple.
WHen they are call d upon through excessive heat in their languishing stomachs, and the thirsty Spirits in their Liver, to drink, they repair and refresh their too much exhausted Bodies by the vertue of cold Meats or Drinks, or a suffection of frigid Aliments, with which the County much abounds. And altho' almost every day, six Oxen, and twelve thousand Sheep are slain, yet they had rather, for the most part, feed on Milk, Herbs, and other things, but on Wednes∣days and Fridays they eat only Fish: And this is their manner in Eating.
Their knees being buckled under them, they sit upon the ground about a Table which is spread before them, and if an Ecclesiastick be present, taking Bread and breaking it into pieces with his hands, for it is unlawful among us to use a Knife; after he has given Thanks he distributes to every one, which being done, they prepare themselves to eat.
AMongst the Jacobites their Children are instituted in Publick Schools, in which they are instructed in Reli∣gion, and Good Manners; for they affect not Sciences: they
learn only to Read and Write in Arabick and Coptic Tongues. Boys also are wont in these Schools to commit to Memory the the Psaltery, and St. Paul's Epistles; they learn for the most part Geometry and Arithmetick, because these two Studies are very useful and necessary upon the account of the overflowing of the Nile, whereby the Limits of their Fields are lost; so that it becomes necessary for them to measure out their Land, and by the benefit of the first of these Sciences they compute the yearly increase.
SUch of them as are Noble, for the generality, are accusto∣med to be Secretaries to the principal Turks, Chancellors, Quaestors, Procuratores Regalium munerum, Commissioners of Tythes and Customs, &c. so that they have in their hands the whole Great Sultan's Revenue proceeding out of this Country. Others of them are Arithmeticians, or Geometricians, to meet and measure out of the Ground, and to cast up the Money yearly going out of Aegypt. The Commons amongst them are either Artificers or Servants: Artificers are of the follow∣ing Professions, viz. Goldsmiths, Jewellers, Shoe-makers, Smyths, Taylors, Masons, Engravers, Carpenters, &c. The Servants serve as well Turks as Christians, or Hebrews. And thus much of the Jacobites, which altho' ineligant, 'tis hoped the Reader will accept.
THus by what is written the Reader may plainly discern the difference between the Old and New Jacobites, those I mean of the Land of Ham, and the other of these Islands of Great Britain and Ireland. As for the last of these, viz. the modern Jacobites of these Isles, which the Ro∣mans call'd, The other World, they are so well known, that I need not trouble the Reader with a Discourse of their Original, Laws, and Customs; for I should but light up a Candle to the Sun; that is, discover what even the commonest Reader sees; and it would be altogether a Solecism, as much as to undertake to describe this great and populous City, to the most sagaci∣ous of its Inhabitants; yet to satisfie the Reader in some mea∣sure, who I mean by this unusual appellative, I must tell him, these Jacobites are a sort of an upstart Generation proceeding from the Corruption of the late Times, and are rigid Main∣tainers of the Doctrines of Non-Resistance, and Absolute Obe∣dience, as having, they say, receiv'd them from their Ance∣stors, and are very particular in this, That they would have not only their Lives and Estates passive, but also their Laws and Re∣ligion too, and would tamely, & contrary to their Constitutions, yield up all Rights, Liberties, and Properties to any Prince, rather then so much as argue with such a Prince in defence of them, be he Turk or Jew; nay, such most unparalell'd Vertu∣oso's are they, that rather than the pleasure of their Prince should not be fulfill'd in taking away their Priviledges, in case some forreign Prince should endeavour to hinder him, they will take Arms to impower him, and lend even the Grand Scignour a Knife, were they his Subjects, to cut their own Throats, as well as that of their Wives and their Children, and the Re∣form'd
Pelief; and are out of conceit with all things, but an unbidden Loyalty, and in a dangerous time; and so through an unhappy mistake, instead of fearing their God, and honour∣ing their King, they fear their King, and dishonour their God, and out of zeal for his Laws, or rather prepossession and blind∣ness, disobey his Ordinances; and as their Adversaries say, openly break a most plain and evident Commandment, in dis∣honouring their Nursing Father and Mother; and although li∣ving in their Dominion, and equally sharing with their other Subjects in their Protection, and their own Favourite naked of all power to shelter them from the pleasure of the Prince who now covers them with his Wings, refuse to swear Alle∣giance, and therefore go by the Name, especially the Mini∣sters of them, of Non-Jurors. I might here give you many more distinguishing marks of the Jacobites, by which you might infallibly know them, and many other Stories of their Life and Conversation, Exploits and Principles, which are the same with those of the Papists, and many other things which would be sufficient to fill a History of themselves; but since nothing is or can be said of them, but what falls under every Man's observation; and I'm possess'd of a tenderness for them, for their Prince's sake, who has now made himself an Exile in another Country, and it will be easie for any person to make the Comparison betwixt the Old and New Jacobites, who has this History before him, I shall take my leave, and bid the Reader, Farewell; desiring him to consider, whether the New Jacobites are not for extirpating the Protestant Reli∣gion, abolishing old English Liberty, and introducing Popery and Slavery.