to the great prejudice of labouring and
trading men, as by reason that many of
those saints they then commemorated were
oftentimes men of none of the best cha-
racters. Besides, the history of these saints,
and the accounts they gave of the other
holy days, were frequently found to be
feigned and fabulous. An eff'ort to reform
the calendar was made in the reign of
Queen Elizabeth, but was never carried
into effect. By the acts 24 Geo. ii. c. 23,
and 25 Geo. ii. c. 30, the calendar was re-
formed, and the new style introduced : in
consequence of which the calendar (only
so far as its astronomical errors were con-
cerned) has attained to that form in which
it is now prefixed to the Prayer Book.
See Stephefis's Look of Common Prayer,
ivith notes, where both the ancient and
modern calendar are given at length. —
mieatly.

CALL TO THE MINISTRY. There
are two sorts of motions or calls to the
ministry. First, the outward; whereby
those who have a right of recommending
a person to the execution of any ecclesias-
tical office, do fix upon him as one in their



CALL TO THE MINISTRY.



127



judgment qualified for it ; and the bishop,
approving their judgment, does admit him
into such office in due manner, as the laws
of God and the rites of the Church do
require. But the inward call is something
preceding this, and is required by our
Church as a qualification for the latter.
Now it has been some matter of doubt
what is meant here by being " inwardly
moved by the Holy Giiost." But I think
no one can judge, that the compilers of
this office did ever entertain such enthu-
siastical notions, as to imagine that no per-
sons were to be admitted into any degree of
the ecclesiastical orders, without having a
special revelation from the Holy Spirit,
that God had particularly commissioned
them to take upon them that office, as St.
Paul says of himself, that he was " an
apostle called of God." (Rom. i. 1 ; 1 Cor.
i. 1.) For such calls as these were mira-
culous and extraordinary, and remained
not much longer than the apostolical times.
It remains, therefore, that this motion or
call must be something in a more ordinary
and common way.

Now we know that the Scripture teaches,
that the common and ordinary graces, and
all good dispositions and resolutions, are
attributed to the Holy Spirit of God.
" Every good and perfect gift cometh from
above." (Jam. i. 17.) "It is God that
worketh in you, both to will and to do, of
his good pleasure." (Phil. ii. 13.) The
apostle calls the ordinary graces of love,
joy, peace, long-suffering, gentleness, good-
ness, meekness, temperance, " the fruits of
the Spirit." (Gal. v. 22, 23.) Thus the belief
of the gospel is called " the spirit of faith."
(2 Cor. iv. 13.) And it is said expressly,
that " no one saith that Jesus is the Lord,
but by the Holy Ghost." (1 Cor. xii. 3.)
Now, I conceive, all that is here meant by
" inward motion of the Holy Ghost," is
his ordinary motion, by which Christians
are stu-red up to every good resolution
which they make, or good action which
they do. And whereas a resolution to take
upon one the office of the ministry, without
any bad design mixing with it, is a good
resolution, so he that takes it up may be
properly said to be moved by the Holy
Ghost to do it. For it must be undoubt-
edly owned, that such a resolution is a
good and pious one, since the apostle says
plainly, laying it down as an undoubted
truth, " This is a true saying, if a man
desireth the office of a bishop, he desircth
a good work." (1 Tim. iii. 1.) And, to be
sure, in those times it seldom happened,
that this or any other ecclesiastical office
was desired, but only from a pure view of



doing good. For these were exposed the
foremost to the rage of the persecutors, and
men must be actuated by a noble zeal for
the gospel, to lay themselves under the
necessity of being exposed to the most
grievous sufferings, or laying down their
lives for the sake of it. And in these times,
likewise, men may, and frequently, I doubt
not, do, take upon them the ecclesiastical
employs upon very good aims. Therefore
the meaning of this question is, whether,
after an impartial examination of their
hearts, they find that they do not take this
sacred employ upon them, barely for a
maintenance in the world, or that thereby
they may acquire those superior dignities
and profits, which in these peaceable ages
of Christianity some of the clergy do par-
take of; but only that they think they
may be serviceable in God's vineyard, and
are willing to contribute the best of their
labours therein, " for the promoting of
God's glory and the edifying of his people."
I do not think the question intends, that
all who are to be ordained should profess
that they would be desirous of this office,
though there were no temporal advantages
attending it, and though it exposed men
not only to starving, but to apparent per-
secution and death ; for then most, even
the best persons, as times go now, might
justly scruple the answering to such a
question : but I take it to mean no more
than that, since they are to take upon them
some employ or other for their own sub-
sistence and the benefit of the community,
they choose to take upon them the office
of the ministry, wherein they think they
can act more for God's glory and the
benefit of their Christian brethren, than by
exercising any temporal calling; and that
they verily believe, that it was not without
the assistance of God's good Spirit that
they formed this judgment and resolution.
— Dr. Nichol/s.

The candidate for deacon's orders has
the question of the inward call put to him
thus : Do you trust that you are iuAvardly
moved by the Holy Ghost, to take upon
you this office and ministration to serve
God, in promoting his glory, and the edi-
fying of his people ?

This is a great question indeed, and that
which no man can give a true and positive
answer to, without having searched nar-
rowly into his own heart, and seriously
considered the bent and inclinations of his
soul. But it is a question very necessary
to be propounded, for the Holy Ghost
now supplies the place and room of our
blessed Saviour in his Church militant
here on earth. And therefore, as it was



128



CALL TO THE MINISTRY.



by him that the several offices themselves
were at first constituted, so it is by him
that men are called to the execution of
them ; and it is by liim alone that all eccle-
siastical ministrations, performed by such
officers, are made effectual to the purposes
for which they are a])i)ointcd ; and there-
fore the Church is bound to take care
that none be admitted into lier ministry
but such as she believes and hopes to be
called to it by the Holy Ghost. But she
can have no ground to bcHeve this, but
only from the persons themselves, none
but* themselves being acquainted with the
motions of God's Spirit upon their own
hearts. And therefore the bishop requires
them to deal plainly and faithfully with
him and the Church, and to tell him
whether they really trust that they are
moved by the Holy Ghost to take this
office upon them ? To which every one is
bound to answer, " I trust so : " not that
he knows it, or is certain of it, for it is
possible that his heart may deceive him in
it, but that he trusts or hopes it is so.

But wliat ground can any one have to
trust that he is moved by the'HoLY Ghost
to take the ministry upon him ? To that
I answer in short, that if a man finds that,
upon due examination, the bishop of the
diocese, where he is to serve, is satisfied of
his abilities and qualifications for the minis-
try ; and that his great end and design in
undertaking it is to serve GoD, for the
promoting of his glory and the edifying of
his people ; he hath good grounds to trust,
that he is moved to it by the Holy Ghost,
it being only by him that any man can be
duly qualified for it, and moved to take it
upon him, out of so good and pious a design
as that is. ]3ut if either of these things
be wanting; as, if a man be not fitted for
the office, he may conclude he is not called
to it by the Holy Ghost, for he neither
calls nor useth any but fit instruments in
■what he doth ; or, if a man be moved to it
out of a design, not to do good, but to get
applause or preferment in the world, he
may thence infer that he is not moved to
it by the Spirit of God, but by the spirit
of pride and covetousness, and then can
have no ground to expect that the Holy
Ghost should ever bless and assist him in
the execution of his office. According to
these rules, therefore, they who are to be
ordained may discern whether they can
truly give the answer required to this
great question that will be propounded to
them. As for their qualifications for it,
the bishop hath already approved of them ;
but as to their main end and design in
undertaking the ministrv, that must be left



to God and their own consciences, who
alone know it, and so can best judge
whether they can truly say that they
" trust they are moved to it by the HoLY
Ghost." — Bjk Beveridc/e:

The following is Calvin's definition of
the inward call in his book of Institutes,
which being published about ten years
before the Ordinal of Edward the Sixth,
might probably be a guide to our Reform-
ers in framing this question : " That it is
the good testimony of our own heart, that
we have taken this office, neither for ambi-
tion, covetousness, nor any evil design, but
out of a true fear of God, and a desire to
edify the Church." Now this we may
know by duly considering, whether it were
the external honours and revenues that are
annexed to this profession, or any other
worldly end, that first or chiefiy did incline
us to the ministry. If so, we were moved
by carnal objects, and led on by our own
corrupt will and affections. But if our
principal motives were spiritual, that is, a
zeal for God's glory, and a desire to pro-
mote the salvation of souls, then we were
" moved by the Spirit, and inAvardly called
by God." I grant we cannot but know
there are honours and reAvards piously and
justly annexed to this holy function ; and,
as men, we cannot but hope for a compe-
tency ojp them ; yea, this may be a subor-
dinate motive. But I may say of the
priesthood, as Christ of the kingdom of
heaven, it must be sought in the first place
for itself, and the other only as additional
consequences thereof. (Matt. vi. 33.) We
must love the duties of this calling ; reading,
study, praying, preaching, 8:c., more than
the rewards. Yea, if persecution should
ever strip the Church of these provisions,
as it hath often done, we must not cast off
our holy ministrations. (1 Cor. ix. 16.)

This inward call thus explained is the
first and one of the principal qualifications
for him that is to be employed about hea-
venly things. And therefore it is inserted,
not only into om*s, but other reforaied
offices for ordination ; where it is inquired,
" if they believe that God by the Church
calls them to this ministry, and if they did
not seek for worldly riches or glory," as in
the liturgy of the Belgic Church. Our
candidates know this question will be ask-
ed : wherefore let them examine their
hearts strictly, and answer it in the sin-
cerity of their souls ; not doubting but
that good Spirit, who excited them to
this work, will assist and bless all their
performances. — Dean Comber.

AVe may here observe, that the fu'st ques-
tion put to those who are to be ordained



CALOYERS.



129



priests, concerning their being moved by
the Holy Ghost to take that ollice upoii
them, is now omitted. For, these having
been ordained deacons before, it is sup-
posed that they were then moved by the
Spirit of Christ to take the ministry of
his gospel upon them, and there is no need
of any further call from him. For being
once called by him, though it was but to
the lowest office of his own institution, the
Church takes it for granted that it is his
pleasure they should be promoted to any
higher office, if there be sufficient reason
and occasion for it. — Bp. Bevcriih/c.

CALOYERS. A general name given
to the monks of the Greek Church. It is
taken from the Greek KoXeyopoi, which
signifies " good old men." — IJisL cJcs Orel.
Relig. P. i. cap. 19. These religious con-
sider St. Basil as their father and founder,
and look upon it as a crime to follow any
other rule than his. There are three de-
grees among them ; the novices, who are
called Archari ; the ordinary professed,
called Microchcmi ; and the more perfect,
called Megalochemi. They are likewise
divided into Coenobites, Anchorets, and
Ilecluse.

The Coenobites are employed in reciting
their office from midnight to sunset ; and
as it is impossible, in so long an exercise,
they should not be overtaken v.'ith sleep,
there is one monk appointed to wake them ;
and they are obliged to make three genu-
flexions at the door of the choir, and, re-
turning, to bow to the right and left to
their brethren. The Anchorets retire from
the conversation of the world, and live in
hermitages in the neighbourhood of the
monasteries. They cultivate a little spot
of ground, and never go out but on Sun-
days and holidays, to perform their devo-
tions at the next monastery : the rest of
the week they employ in prayer and work-
ing with their hands. As for the Ilecluse,
they shut themselves up in grottos and
caverns on the tops of mountains, which
they never go out of, abandoning them-
selves entirely to Providence. They live
on the alms sent them by the neighbour-
ing monasteries.

In the monasteries, the religious rise at
midnight, and repeat a particular office,
called from thence Mesonycticon ; which
takes up the space of two hours : after
which, they retire to their cells till five
o'clock in the morning, when they return
to the church to say matins. At nine
o'clock they repeat the Terce, Sexte, and
Mass ; after which they repair to the re-
fectory, where is a lecture read till dinner.
Before they leave the refectory, the cook



comes to the door, and, kneeling down,
demands their blessing. At four o'clock
in the afternoon, they say vespers ; and at
six go to supper. After sujjper, they say
an olfice, from thence called Apodipho ;
and at eight, each monk retires to his
chamber and bed till midnight. Every
day, after matins, they confess their faults
on their knees to their superior.

They have four Lents. The first and
greatest is that of the liesurrection of our
Lord. They call it the Grand Quarantain,
and it lasts eight weeks. During this
Lent, the religious drink no wine, and
their abstinence is so great, that if they
are obliged, in speaking, to name milk,
butter, or cheese, they always add this
parenthesis, Ivnitis arjias saracostis, i. e.
" Saving the respect due to holy Lent."
The second Lent is that of the holy Apos-
tles, which begins eight days after AVhit-
Sunday : its duration is not fixed, it con-
tinuing sometimes three weeks, and at
other times longer. During this Lent,
they are allowed to diink wine. The
third Lent is tliat of the Assumption of
our Lady : it lasts fourteen days ; during
which they abstain from fish, excepting on
Sundays, and the day of the Transfigur-
ation of our Lord. The fourth Lent is
that of Advent, which they observe after
the same manner as that of the Apostles.

The Caloyers, besides the usual habit of
the monastic life, wear over their shoulders
a square piece of stuff, on which are re-
presented the cross, and the other marks
of the passion of our Saviour, with these
letters, JC. XC. VC, i. e. Jesus Christus
Vincit.

All the monks are obliged to labour for
the benefit of their monastery, as long as
they continue in it. Some have the care
of the fruits, others of the grain, and others
of the cattle. The necessity the Caloyers
are under of cultivating their own lands,
obliges them to admit a great number of
lay-brothers, who are employed the Avhole
day in working.

Over all these Caloyers there are visit-
ors or exarchs, who visit the convents
under their inspection, only to draw from
them the sums which the patriarch de-
mands of them. Yet, notwithstanding the
taxes these religious are obliged to pay,
both to their patriarch and to the Turks,
their convents are very rich.

The most considerable monastery of
the Greek Caloyers in Asia, is that of
Mount Sinai, which was founded by the
emperor Justinian, and endowed with
sixty thousand crowns revenue. The ab-
bot of this monastery, who is also an



130



CALOYERS.



CALVINISTS.



archbishop, has under him two hundred
relip:ious. This convent is a large square
building, surrounded with walls fifty feet
high, and with but one gate, which is
blocked up to prevent the entrance of the
Arabs. On the eastern side there is a
window, through Avhich those within draw
up the pilgrims in a basket, which they
let down by a pulley. Not many miles be-
yond this, tb.ey have another, dedicated to
St. Catharine.' It is situated in the place
where Moses made the bitter waters sweet.
It has a garden, with a plantation of more
than ten thousand palm-trees, from whence
the monks draw a considerable revenue.
There is another in Palestine, four or five
leagues from Jerusalem, situated in the
most barren place imaginable. The gate
of the convent is covered wath the skins
of crocodiles, to prevent the Arabs setting
fire to it, or breaking it to pieces with
stones. It has a large tower, in which
there is always a monk, who gives notice
by a bell of the approach of the Arabs, or
any wild beasts.

The Caloyers, or Greek monks, have a
great number of monasteries in Europe ;
among Avhich that of Penteli, a mountain
of Attica, near Athens, is remarkable for
its beautiful situation, and a very good
library. That of Calimachus, a principal
town of the island of Chios, is remark-
able for the occasion of its foundation. It
is called Niamof/ni, i. e. " The sole Virgin,"
its church having been built in memory
of an image of the holy Virgin, miracu-
lously found on a tree, being the only
one left of several which had been con-
sumed by fire. Constantin Monomachus,
emperor of Constantinople, being informed
of this miracle, made a vow to build a
church in that place, if he recovered his
throne, from which he had been driven ;
this vow he executed in the year 1050. The
convent is large, and built in the manner
of a castle. It consists of about two hun-
cbed religious, and its revenues amount to
sixty thousand piasters, of which they pay
five hundred yearly to the Grand Seignor.
There is in Amourgo, one of the islands
of the Archipelago called Sporades, a
monastery of Greek Caloyers, dedicated to
our Lady : it is a large and deep cavern,
on the top of a very high hill, and is en-
tered by a ladder of fifteen or twenty
steps. The church, refectory, and cells of
the religious, who inhabit this grotto, are
dug out of the sides of the rock with ad-
mirable artifice.

But the most celebrated monasteries of
Greek Caloyers are those of Mount Athos
in Macedonia. They are twenty-three in



number ; and the religious live in them so
regularly, that the Turks themselves have
a great esteem for them, and often recom-
mend themselves to their prayers. Every-
thing in them is magnificent ; and, not-
withstanding they have been under the
Turk for so long a time, they have lost
nothing of their grandeur. The principal
of these monasteries are De la Panaf/ia
and Anna Laura. The religious, who
aspire to the highest dignities, come from
all parts of the East to perform here their
noviciate, and, after a stay of some years,
are received, upon their return into their
OAvn country, as apostles.

The Caloyers of Mount Athos have a
great aversion to the pope, and relate
that a Roman pontiff", having visited their
monasteries, had plundered and burned
some of them, because they would not adore
him.

There are female Caloyers, or Greek
nuns, who likewise follow the rule of St.
Basil. Their nunneries are always depend-
ent on some monastery. The Turks buy
sashes of their working, and they open
their gates freely to the Turks on this
occasion. Those of Constantinople are
widows, some of whom have had several
husbands. They make no vow, nor con-
fine themselves within their convents. The
priests are forbidden, under severe penalties,
to visit these religious. — Broaqliton.

CALVINISTS. Those who interpret
Scripture in accordance with the views
of John Calvin, who was born at Noyon,
A. D. 1509, and afterwards settled at Ge-
neva, and who established a system both of
doctrine and of discipline peculiarly his
own.

The essential doctrines of Calvinism
have been reduced to these five : particular
election, particular redemption, moral in-
ability in a fallen state, irresistible grace,
and the final perseverance of the saints.
These are termed, by theologians, the five
points ; and ever since the synod of Dort,
(see Dort,) when they were the subjects of
discussion between the Calvinists and
Arminians, and whose decrees are the
standard of modern Calvinism, frequent
have been the controversies agitated re-
specting them. Even the Calvinists them-
selves differ in the explication of them :
it cannot therefore be expected that a very
specific account of them should be given
here. Generally speaking, however, they
comprehend the following propositions : —
1st, That God has chosen a certain
number in Christ to everlasting glory, be-
fore the foundation of the world, according
to his immutable purpose, and of his free



CAMALDOLI.



CANON.



131



grace and love, without the least foresight
of faith, good works, or any conditions per-
formed by the creature ; and that the rest
of mankind he was pleased to ])ass by, and
ordain them to dishonour and wrath for
their sins, to the praise of his vindictive
justice.

2ndly, That Jesus Christ, by his suf-
ferings and death, made an atonement only
for the sins of the elect.

3dly, That mankind are totally depraved
in consequence of the fall ; and, by virtue
of Adam's being their public head, the
guilt of his sin was imi)uted, and a corrupt
nature conveyed to all his posterity, from
which proceeds all actual transgression ;
and that by sin we are made subject to
death, and all miseries, temporal, spiritual,
and eternal.

4thly, That all whom God has predesti-
nated to life, he is pleased, in his appointed
time, effectually to call, by his word and
Spirit, out of that state of sin and death, in
which they are by nature, to grace and
salvation by Jesus Christ.

And othly. That those whom God has
effectually called and sanctified by his Spirit,
shall never finallv fall from a state of grace.

CAMALDOLI. A religious order of
Christians founded by St. liomuald, about
the end of the tenth century : this man
gave his monks the rule of St. Bennet's
order, with some particular constitutions,
and a white habit, after a vision he had of
several persons clothed so, who were going
up on a ladder to heaven. He was of a
noble family of Ravenna, and having found
on the Apennine hills near Arezzo a
fi'ightful solitary place, called Campo Mal-
doli, he began to build a monastery there,
about the year 1009, and this monastery
gave its name to all the order. The con-
gregation of hermits of St. Ilomuald, or of
Mount Couronne, is a branch of the Camal-
doli, to which it was joined in 1532. Paul
Justinian, of Venice, began its establishment
in 1520, and founded the chief monastery
in the Apennine, in a place called the
^Mount of the CroAvn, ten miles from Peru-
gia, and dedicated to our Saviour in 1555.
— Hist, des Orel. Relu/.

CAMEROXIANS." A party of Pres-
byterians in Scotland, so called from Archi-
bald Cameron, a field preacher, who was
the first who separated from communion
with the other Presbyterians, who w^ere
not of his opinion concerning the ministers
that had accepted of his indulgence from
King Charles IL He considered the accept-
ance of the indulgence to be a counten-
ancing of the supremacy in ecclesiastical
affairs. The other Presbyterians wished

K 2



the controversy to drop, till it could be
determined by a general assembly ; but
the Cameronians, through a transport of
zeal, separated from them, and some who
associated with them ran into excess of
frenzy ; declaring that King Charles II.
had forfeited his right to the crown and
society of the Church, by his breaking the
solemn league and covenant, which was
the terms on which he received the former;
and by his vicious life, which, de jure,
they said, excluded him from the latter ;