A short history of monastical orders in which the primitive institution of monks, their tempers, habits, rules, and the condition they are in at present, are treated of / by Gabriel d'Emillianne.

A SHORT HISTORY OF Monastical Orders, IN Which the Primitive Institution of Monks, their Tempers, Habits, Rules and the Condition they are in at present, are treated of.

CHAP. I.

Of the Original of the Monks.

THOSE who have applied them∣selves to find out the Original of the Monks, do generally agree, that it only proceeded from the Persecution wherewith the Church from time to time hath been afflicted; the Christians at such times

* 1.1 retiring into Solitudes, Forests and Mountains, where they accustomed themselves to live.

* 1.2 Paul of Thebes in Egypt, at the time of the Persecution which Decius caused, fearing to be declared Christian by his Brother in Law, and to be delivered into the hands of the Pa∣gans, who would have put him to death, fled away into a Desert, about the year of our Lord, 260. and hid himself in a Cave at the foot of a Rock. His Necessity and the Beauty of the Place keeping him there; he at last so much delighted in it, that he never left it during his life. He lived there without any conversation with men, and only upon the fruit of Palms. He died there, being an hun∣dred and thirteen years old, having past eighty eight of them in this Desert, entirely unknown to the last day of his Life, when St. Antony wandring from one Desert to another, found him by chance, assisted at his Death, and bu∣ried him. This Antony was an Egyptian, and great Lover of Solitude. Having got several together, who followed his Example, he brought them to live in common in little Cells or Cabins near one another, and became their Abbot. So that, as Paul, the Theban, is ac∣knowledged to have been the first Hermite, so is Anthony to have been the first, who took upon him the quality of an Abbot, or Father of a Monastery. He died in the 105th year of his Age, in the year of our Lord 361. af∣ter having past the better part of his Life in Solitude.

Nevertheless it was not the Example of these two great Men, which only conduced to the so much filling of several of the Eastern Pro∣vinces with Monks or Solitaries: But also the Pagan Philosophers helped much to the ad∣vancement of this new kind of Life, and per∣haps gave the first Model of it.

* 1.3 Constantine the Great having restored to the Church that Peace which his Predecessors had taken from it, the Christians found them∣selves by that means in more liberty to con∣verse with the Gentiles. Now there being at that time certain Sects of Pagan Philosophers, who made a great noise in the World; some of them having even sequestred themselves from all humane Commerce, nay quitted their Wives, Children and Possessions; in a word, affecting to despise all things to give the better Proofs of the excellency of their own Philosophy; Some Christians, who saw that this sort of men captivated the people, and passed in their Opinions for Admirable and Divine Persons, so being an Obstacle to the Conversion of the Gentiles, undertook to shew them, that the Philosophy of the Gospel was by no means inferiour to theirs. They fan∣cied they had found the Precepts of it in St. Mark, chap. x. vers. 29. where 'tis said, There∣is no man that hath left House, or Brethren, or Sisters, or Father, or Mother, or Wife, or Chil¦dren, or Lands for my sake and the Gospels, but he shall receive an hundred-fold, and eternal Life. Interpreting therefore this very rigo∣rously

according to the Letter, and not in the sense in which it ought to be understood, they left all these things, and returned into those dismal Solitudes which before had been their abode in time of Persecution: Where they covered themselves with great Frocks to di∣stinguish them from other Christians, in like manner as the Pagan Philosophers were diffe∣rent from other Men by their great Robes with Fringes. This was that which made peo∣ple to call them Philosophers; and that sort of Life which they professed, Philosophy. Thus it is that Sozomen, a very ancient Author, and great Admirer of that Monkish sort of Life, speaks of them. Here (saith he) is what I could learn of the wonderful life of these holy Solitaries, who are the Philosophers of our Religion. The same Author relates a great many Mira∣cles wrought by the Monks; whether it were that God was willing by that means to give a kind of approbation of the simplicity of their hearts; or that the Church, being then, as it were, in its infancy, he continued to confirm the Truth of the Gospel by Miracles wrought by those persons, who made the greatest shew of Religion: Or lastly, Whether they were in those times men as subject to illusions as there hath been since: However great num∣bers of Vices and Errors which crept in a∣mongst the Solitaries, plainly shewed that this condition of Life was not in itself holy, and that even one day, it might prove the fatal Gate by which infinite Novelties might be

brought into the Church. For some of them thought that Prayers were not acceptable, un∣less offered up in solitary places, or at least in Gardens apart from the Cities. Others maintained, That man could never arrive to perfection without renouncing Marriage; and that to please God, it was absolutely necessa∣ry to abstain from eating any thing that had life, and even from Bread it self. Lastly, O∣thers were of opinion, that a Christian was obliged by his condition, not only to mortifie, but even to destroy Nature by indiscreet Seve∣rities. Not to speak of many who zealously mistook virtue; witness him who shut his eyes * 1.4because he would not seé his Father and Mo∣ther, who came a great way to visit him: And another, who being desired to accept a Bi∣shoprick, cut one of his Ears off, and threat∣ned to cut out his Tongue also if they conti∣nued to press him any farther, that by that means he might be incapable of exercising the Functions of it. Others practised a great deal * 1.5of such like folly, as may be seen in the An∣cient Authors to which I refer my Reader.

CHAP. II.

The Etymology of the word Monk, and how many sorts of Monks there already were, about the middle of the Fourth Age.

THE word Monk derives its Original from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Solitary. St. Hierom disputing with a Monk, who lived in a City, from the Etymology of this Name, said, Quid facis in Urbibus, tu qui solus es? What doest thou do in Cities, who art called Soli∣tary? I find that there was already in the East four sorts of Monks or Solitaries about the middle of the fourth Age.

The first was of those who, following the example of Paul, the Theban, and first Her∣mit, retired into Deserts, living without the least communication, in Caves betwixt Rocks, or in the middle of Forests. The second were those who lived in Cells at some distance one from another: They met together on cer∣tain days of the week to pray, which meet∣ings they called Synaxis or Communion. They there heard the short Sayings and Apothegms of their Elders, and of those whom they thought the most advanced in the perfection of a Mo∣nastical Life. The third were those who li∣ved in common in a Monastery, under the direction of one Abbot, whom they obeyed

as their Father; (Abbot, being a Syriac word which signifies Father.) Each Abbot had a particular Rule, such as his Prudence or Hu∣mour suggested to him. Lastly, The fourth sort of Monks, were those who lived in Con∣gregation. Paoomius was the first who institu∣ted one of them, that is to say, who made one Rule to be observed in several Monaste∣ries. His Monks were called Tabennisiens, from the first Monastery which he founded at Ta∣bennese in Thebais; and all the other Monaste∣ries acknowledged this House as the Mother and Chief of the whole Order. In like man∣ner Eustatius, Bishop of Sebaste, about the same time instituted a Congregation of Monks, who spread themselves in Armenia, Paphlago∣nia and Pontus. He gave them a Rule, where∣in he marked out to them the whole manner of their Life, the Food they were to abstain from, the Habits to be worn by them, and other like practices. Now since these are properly those sorts of Congregations which we call Religious Orders, and which I intend to treat of, I shall begin to set forth the Tem∣pers and Rules of these two Orders, the Taben∣nistens and the Eustatiens, which are the two first which I could meet with in ancient Au∣thors.

CHAP. III.

Of the Orders of the Tabennisiens, and of the Eustatiens.

SINCE what I have to say of these two * 1.6Orders, is borrowed from Sozomen, I shall make no difficulty to cite my Author, nay, even to set down word for word what he hath said concerning them. His account of the first is as follows,

Pacomius the Chief, and In∣stitutor of the Monks, called Tabennisiens, flourished in the same place (in Egypt) and at the same time, (Anno 350.) His Monks are cloathed with Skins, as was Elias, to resist, like him, the concupiscence tending to Pleasure. 'Tis said the differences which are remarkable in their Habits have something mysterious in them, and relation to some se∣cret of their Holy Philosophy. They wear Casoks without Sleeves, to shew their hands are never to be ready to do evil; and Hoods, to signifie they ought to live in the same simplicity or innocncy as Children, who have on their Heads Caps of the same Fa∣shion. The Girdle and a sort of Sash which they wear, admonished them that they should be always ready to serve God. 'Tis said Pacomius, at first, lived by himself in a Grotto, but that an Angel commanded

him to assemble some young Monks toge∣ther, and to teach them that Rule which he would give him. 'Tis added moreover, That the Angel gave him a Table, which is to this day in the hands of those Solitaries, in which it was ordered him to suffer every one to eat, to drink, to fast, to work ac∣cording to their abilities; to oblige those who eat, to harder labour than those who fast; to build many Cells, to lodge their Monks in each, to make them to eat in a common Refectory in silence, with a Vail on their Heads: That they ought to wear little Woollen Caps, adorned with red Nails; to sleep in their Cloaths upon Chairs instead of Beds: To receive the Sacrament every first and last days of the Week, having first ungirded themselves, and left off their Garments made of Skins; to pray twelve times in the Day, and as many in the Evening, doing the same in the Night; to sing a Psalm be∣fore Grace at Meals; to divide the Congre∣gation in four and twenty Companies and to denominate each of them from the four and twenty Letters of the Alphabet, ordering that the letter I should be given to the most simple amongst them, and the Letters Z and X, to those who were most perfect. These are the Rules which Pacomius gave to his Dis∣ciples, who multiplied in such numbers, that there were thirteen hundred of them in the place called Tabennese, the others being dis∣persed into Egypt and Thebais.

As for the Eustatiens, Sozomen gives this ac∣count of them at the end of the same Chapter.

Tis said that Eustatius, Bishop of Sebaste in Armenia, hath instituted an Order of Monks, and given them Rules. Some will have him to be the Author of the Ascetica, attributed commonly to Basil of Cappadocia. They say that too great Austerity carried him into very extravagant Observances, nay quite contrary to the Rules of the Church. Some nevertheless endeavour to clear him of these Imputations, and cast the blame upon some of his Disciples, who con∣demn Marriage, despise married Priests; who fast on Sundays, and cannot abide those that eat Flesh; who instead of cloathing themselves as the others do, have invented a new and extraordinary Habit, and brought in a world of other Novelties. They say that a great many Women, deceived by their Discourses, and infected with their Er∣rors, have separated themselves from their Husbands, and not being able afterwards to keep themselves Chaste, have committed Adulteries. 'Tis farther said, that some of them have cut their Hair, and put them∣selves in Mens Apparel. The Bishops about Gangres, the metropolitan City of Paphlago∣nia, being assembled together, have excom∣municated those who were the followers of such Maxims, unless they did recant. Since that time, they say, Eustatius changed his Ha∣bit, and did not appear cloathed otherwise

than the other Priests, being willing to shew that what he did was not out of Pride, but out of a desire to attain greater perfection.

Thus far Sozomen of the Order of the Eustatiens.

CHAP. IV.

Of the Progress and Propagation of these two Orders, the Tabennisiens and the Eu∣statiens.

THE Devil was too much concerned in the establishment of Monastical Or∣ders, not to make it his business in that very beginning to promote them. He made use of some Instruments of Wickedness to divulge, that an Angel brought this Rule from Heaven to Pacomius, in like manner as the Law of God was given to Moses upon two Tables of Stone. But there is a great deal of difference betwixt these two Laws or Rules. The Law given to the Israelites containeth nothing but what is well-becoming the Holiness of God, who is the Author of it; whereas Pacomius his Rules are in many particulars very defective, not to say ridiculous. For what virtue had those Garments made of Skins towards the re∣pressing of Concupiscence? Were they not ra∣ther very fit for the increasing of it? What

was the meaning of those Caps with red Nails? likewise of those Veils which they were to have on their Heads at Meals? In placing three in each Cell; did not this give them an occasion to break their silence? And that which seems to me yet more unreasonable, the distinction they made between raw and imperfect Monks, and the more perfect and great Wits; was it not enough to discourage them which were marked but with an Iota, and to puff up the others with a great deal of Pride, who were esteemed worthy of the Letters Z and X? How then can any one imagine that God could be the Author of such Whimsies, which even Humane Pru∣dence hath corrected in following Ages? For indeed we do not find any such practices ob∣served in the Cloisters now a days. But it must be acknowledged, that to give better credit to men's Inventions, there is no way more ef∣fectual, than boldly to give out, that they come from Heaven. Nevertheless this Order had so good success, that Pacomius saw him∣self in a very short time Father of above nine thousand Monks, who lived under his Rule, as well in Deserts as Monasteries. We do not find at this time any Monastery which fol∣lows that ancient Rule. St. Hierom translated it into Latin, and it is to be seen at the end of Cassian's Works. Palladius also makes an abridgment of it in the Lauzaick History. Pacomius lived at the beginning of the first Century, and died in the year 405. I

come now to speak of the Order of the Eustatiens, which multiplied also considerably, but withall apparently shews, that the Mona∣stical Life went not very far without becom∣ing a source of Errors in the Church, being already of it self a kind of Schism, though un∣der a pretence of greater Perfection. A∣mongst the Errors wherewith the Eustatiens were charged, were these, That they con∣demned Marriage, despised married Priests, had their meetings in private Houses, and had invented a new and unaccustomed sort of Garment. This was the reason why the Bi∣shops, about Gangres, assembled in a Provin∣cial Council, thundred with Anathema's a∣gainst all the Monks of their Jurisdictions, who adhered to such practices. This shews plainly, that Marriage was so far from being prohibited to Priests in those times, that they were counted Hereticks who thought them∣selves obliged to Celibacy, or would be di∣stinguished by any Habit, different from that of the Laicks or secular Clergy. Eustatius humbled himself, or at least feigned so to do, left all his Practices, and the Monastick Ha∣bit. I leave now the Roman Catholicks to judge, if their Monks be not guilty of such, and greater Innovations, and whether the Church of England had not great cause to cut them off from its Body, having so good an Example of an Age, which excepting some few Errors into which they were fallen, did not in purity come behind that of the Apo∣stles.

CHAP. V.

Of the Order of St. Basil.

BASIL, Priest of Caesarea in Cappadocia, being persecuted by Eusebius, his Bishop, withdrew himself to a solitary place in Pontus, where he applied his mind wholly to Pious Studies. Great numbers of Solitaries having * 1.7met with him there, he undertook to instruct them, and converted his Desert into a Learn∣ed School of Divinity and Philosophy; being also very careful to bring them up in the pra∣ctice of Christian Virtues. Therefore he gave them Rules, not much unlike to them which are prescribed in Colleges and well governed Accademies. Notwithstanding, that Rule which is commonly attributed to him, is so * 1.8different from St. Basil's stile, and so variously related, that there is ground enough to doubt whether he indeed wrote it. In some Copies it hath but 35 Chapters, in others 95; and again in some others even a 100. Gregory Nazianzen, who was contemporary with him, his Fellow-scholar, and great Friend, menti∣ons not a word of it in the Elogy which he wrote of his Life and Death; though he takes notice withall of several little Works of St. Basil of lesser moment than this Rule is. However, solitary Life is quite otherwise re∣presented

there, than that Monkish one, ac∣companied with Vows, and a world of Su∣perstitions amongst the Romanists now a-days. This Rule is writ by way of Dialogue, in which Basil answereth the demands of his Disciples, and is so large, that it makes alone a great Volume. Therefore to give a less te∣dious draught of it to my Reader, I thought fit to separate what is in it purely Monastick, from the common Duties of Honesty or Chri∣stianity, which belong to all men; to the end that one may see what the Monastical Institutions have added to the Gospel. I shall then, for an example, leave the First, the Se∣cond and the Third Chapters which enjoyn∣ed them to love God with all their Hearts, Soul and Strength, and their Neighbour as themselves: The fifteenth, which commands that they should serve God with upright hearts, and all fervency of affection; the 75th which bids them to hate Sin, and make Gods Law their delight; and all the rest of that kind, which containing the most emi∣nent Duties of Christian Life, ought not to be look'd upon as Rules given by Basil to Monks only, but as the Law of God and Je∣sus Christ his only Son, given to all of what∣soever condition they be. I shall likewise omit certain common Duties of Society, which do generally belong to all well-ruled Houses and Families, as the 16th Chapter, command∣ing, that he who is the head of them ought to consider himself as Gods Minister; the

59th bidding the Steward to be trusty and honest; for why should these and other such be called Basil's Rules, which are common di∣ctates of Reason, or obligations binding, even those, who, by a very improper distinction, are called Seculars and men of the World? Thus have I ordered the matter, and redu∣ced that great Rule, which goes commonly under the name of St. Basil, to 25 Chapters, that seem to relate more to a Monastick Life.

The Monastick Rule of St. Basil, contained in 25 Chapters.

THE First commandeth the Monks to live together for the sake of Mutual Help, Comfort, Instruction, Exercise of Vir∣tue, Efficacy of Prayer and Security from Danger.

The 2d. That none, without trial, be ad∣mitted into their Fraternity.

The 3d. That they should dispose of their Wealth to the Poor and Needy.

The 4th. That Children, with the consent of their Parents, in presence of Witnesses may be admitted.

The 5th. That stinted Measures be set down for their Eating and Drinking.

The 6th. That their Apparel be plain and decent, and that they wear a Girdle.

The 7th. That next to God they be obedi∣dient to their Superior.

The 8th. Declares the good qualities which their Superiors ought to have.

The 9th. That the Superior of the Mona∣stry, first reprove the Offenders with meekness and gentleness; but if they prove obstinate, and will not be reclaimed, then he is to ac∣count them as Heathens and Publicans.

The 10th. That he suffer not the least Of∣fence to pass unreproved.

The 11th. That they confess their Faults to those who are the Dispensers of Holy My∣steries.

The 12th. That they should possess all things in common.

The 13th. That men of Estates render to their Kindred what is their due, and the re∣mainder to the Poor.

The 14th. That none that are entred, re∣turn to their Parents Houses, unless to give them instructions, and that to be done by the permission of their Superiors.

The 15th. That whosoever Defames, or patiently hears his Brother Defamed, be Ex∣communicated.

The 16th. That no man do his own will in the Monastery, or the least thing without the Superior's leave.

The 17th. That they debar no man from entring into the Convent upon trial, nor give them any offence.

The 18th. That the measure of Eating and Fasting be set by the Superior.

The 19th. That he who scorns to receive a Garment, when presented him, ought not to receive it when he afterwards asks for it.

The 20th. That those who, by their own Fault, do not come to Dinner at the fixed time, ought not to eat till the next day at the same hour.

The 21st. That none ought to give the least thing to the Poor, but by the hands of those which are ordered for that Office.

The 22d. That they should be careful of the Utensils appertaining to the Monastery, no less than if they were the Holy Vessels be∣longing to the Altar.

The 23d. That they must apply themselves to Handy-works, that so they may be helpful to others.

The 24th. That in token of humility they wear Sackcloath, and speak with modera∣tion.

The 25th. That the Monks are not to dis∣course alone with Women.

Besides these twentyfive Chapters, there is another wholly Monastick, but which is on∣ly proper to him who is the Director of the Nuns. That when he confesses a Nun or Re∣cluse, he ought to do it with decency in the presence of the Abbess.

These are Basil's Monastical Institutions. His Order flourished particularly in the East, where almost all those who lived in Monaste∣ries

or Cells followed his Rule. It increased to admiration afterwards; but since these Countries are fallen into the hands of Infi∣dels, the most part of those Monasteries have been destroyed. Nevertheless it is to be seen with some splendor in Greece, where it hath still continued since the separation of that Church from the Romish. These Monks wear Black Cloaths, plain, and without any Ornament, consisting in a long Casock, and a * 1.9great Gown with large Sleeves. They wear on their Heads a Hood which reacheth to the Shoulders. They wear no Linnen, sleep without Sheets upon the Straw, eat no Flesh, fast very often, and Till the ground with their own hands. There are also some Monaste∣ries of the Order of St. Basil in Sicily and Ca∣labria, of which that of St. Saviour of Messi∣na is the Chief, and was founded in the year 1057. by Robert Guiscard of Normandy. It hath the pre-eminency over all the others: They use in their Office the Greek Tongue, though some in Spain make use of the Romish Breviary, being also somewhat different from the Greeks in their Habits. There are also some Monasteries of St. Basil in Italy, where∣of the Principal founded by Nilus, near Tivoli or Tusculum, is called Crypta Ferrata. But at present, those, as well as the other Italian Monks are very much corrupted. We see likewise Monks of St. Basil in Germany, who differ also from the others in the Colour and Fashion of their Habits: They wear a long

Casock, a Patience or Scapulary, a Frock with large Sleeves, a Hood or Caputium, and over it a broad flat Cap. They are much esteemed amongst the Germans, and pass amongst them for very Religious Persons. All these Monks, besides the Rule of St. Basil, who is very co∣pious in his Precepts, and prescribed almost nothing else but the Duties of Christian Life; have also their particular Constitutions, which have been established, refined, and changed from time to time by their Superiors or Ge∣neral Chapters. So that if we compare them now with the ancient Rule attributed to St. Basil, we shall see a strange difference, which demonstrates the Corruptions and Novelties of the Greek and Latin Churches.

Of the Order of the Acaemetes or Studites.

* 1.10 THIS Religious Congregation was esta∣blished in the year 459, at Constaminople, under Gennadius's Episcopacy. They were called Acoemetes, no Sleepers, or such as lived without sleep; because they were day and night imployed at Church to sing praises to God. It seems they had undertaken to fol∣low St. John Chrysostom his advice, which he gives even to all Lay-men, to pray to God during the Night, having established amongst them a continual Prayer, and succeeding one another by turns in the Office of singing Psalms. They were likewise called Studites from one Studius, who founded for them, at Constantinople, the Monastery of St. John the Baptist. 'Tis unquestionable that the Abbot * 1.11Alexander was their Founder, notwithstanding what Nicephorus saith, that it was Marcellus; who in truth was only the Restorer of this Order. The Acoemetes opposed stoutly Acaci∣us, Patriarch of Constantinople, whom Pride had made to revolt against the Church. This happened in the year, 484. But in the follow∣ing Age they did not prove so true to the Church. They went after Novelties, and un∣der pretence of defending the Orthodox Faith, were engaged in the Opinions of Nestorius, and therefore were condemned at Constanti∣nople,

by order of the Emperor Justinian, and at last expelled their Monastery by Constantin Copronimus. They hoped to meet with more kindness at Rome, and sent thither two of their Monks, Cyrus and Elogius. Pope John the 11th assembled in the year 532. a Council, where they were condemned, it having been then decided, that it should be said that one of the Persons of the Trinity had suffered in the Flesh. The Acoemetes maintained the contra∣ry, and their Opinion was a modish one, cun∣ningly brought in by the Nestorians, to con∣ceal the better their Errors. They had at that time several Monasteries in the Eastern Coun∣tries, which were destroyed by the Saracins: And nothing remains now of that Ancient Order but the Name.

CHAP. VI.

Of the pretended Monastical Rules of St. Augustin.

THE New Orders of the Roman Church, to get themselves Reputation and Cre∣dit, have not been wanting to make their greatest efforts to perswade the Ignorant Peo∣ple, that the most Famous Men, who anci∣ently flourished in the Church, have been the Institutors of their Rules and Orders. After this manner the Regular Canons and the Her∣mits, called Augustinians, pretend that this great Doctor of the Church writ and profes∣sed the same Rules they do; imitating in that the Heronimitains, who have violently forced St. Hierom on their side. The truth is, that St. Augustin having been made Bishop of Hip∣po * 1.12in Africa, lived in common with his Canons in a separate Cloister near the Cathedral, ac∣cording to the almost general and worthy costom of the Bishops of those times; and which continued some considerable time after▪ But nevertheless they were not Monks by this manner of living, being obliged nei∣ther to confinement, nor to Monastick Vows and Practices. So St. Augustin lived with his Canons, whom he brought up as in a Semi∣nary,

where they were instructed in the pra∣ctice of Piety, and in the studies of Philoso∣phy and Divinity, to render them capable to take upon them the administration of the Churches whereto they might be called, ei∣ther as Pastors or Bishops. 'Tis then in vain that the Religious Congregations of St. Au∣gustin, who continue still in the Church of Rome, and who have other very different Constitutions, pretend that this was the Ori∣ginal of their Orders. Furthermore, St. Au∣gustin wrote no Statutes or Rules; and at most we find but some Precepts which he wrote, perhaps for some pious Women, who lived in society with his Sister. Notwithstanding as the three Rules, which falsly bear the name of St. Augustin, serve at present as a foundation to several Religious Orders of the Roman Church; I will therefore here briefly relate the substance of them.

The First Rule under the Name of St. Augustin.

* 1.13 1 Chap. THAT the Monks ought to possess nothing in particular, nor call any thing their own.

2. That the Wealthy, who become Monks, ought to sell what they have, and give the mony to the Poor.

3. That those who sue for the Religious Habits, ought to pass under tryal before being admitted.

4. That the Monks ought to substract no∣thing from the Monastery, nor receive any thing whatsoever, without the permission of their Superior.

5. That the Monks ought to communicate to their Superior those points of Doctrin which they have heard discoursed of out of the Monastery.

6. That if any one is stubborn towards his Superior, after the first and second correcti∣on in secret, shall be denounced publickly as a Rebel.

7. If it happens, that in time of persecution, the Monks are forced to retire, they ought immediately to betake themselves to that place where their Superior is withdrawn.

8. If, for the same reason, any Monk hath saved something belonging to the Monastery, he shall give it up, as soon as possible, into the hands of his Superior.

9. That the whole Fraternity shall oblige themselves, under their hands, to observe this Rule.

The Second Rule under the Name of St. Augustin.

Chap. 1.

'TIS there commanded to love God and our Neighbour, and in what order the Monks ought to recite the Psalms, and the rest of their Office.

2. They ought to imploy the first part of the Morning in Manual Works, and the rest in Reading. In the Afternoon they return again to their Work till the Evening. They ought to possess nothing of their own, not to murmure, but be obedient in all things to their Superiour; to keep silence in eating: The Saturday is appointed to provide them with necessary things, and it is lawful for them to drink Wine on Sundays.

3. When they go abroad, they must always go two together; they are never to eat out of the Monastery: They ought to be consci∣encious

in what they sell, and faithful in what they buy.

4. They ought not to utter idle Words, but work with silence.

5. Whosoever is negligent in the practice of these Precepts, ought to be corrected and beaten, and those who are true observers of them must rejoyce, and be confident of their Salvation.

The Third Rule under the Name of St. Augustin.

IN the Prologue, the Monks are ordered to love God and their Neighbour, and in the Chapters to observe the following things.

1. They ought to possess nothing but in common.

2. The Superior ought to distribute every thing in the Monastery with proportion to every ones necessity.

3. Those who bring with them any thing into the Monastery, ought immediately to render it common to all.

4. They must not incline their hearts to temporal Fortunes and Honours.

5. Those who bring Estates with them in∣to the Monastery, ought not therefore to be more puffed up with Pride than the others.

6. They ought to honour God in one ano∣ther, as being become his holy Temples.

7. They must attend to Prayer at Canoni∣cal hours.

8. The only business at Church is to pray, and if any have a mind to do it out of the time of Canonical Hours, he ought not to be hindred.

9. They must perform their Prayers with attention, singing only what is appointed to be sung.

10. They ought to apply themselves to Fasting and Abstinence with discretion.

11. If any one of them is not able to fast, he ought not therefore to eat between Meals, unless he be sick.

12. They must mind what is read to them while they are at their Meals.

13. None ought to be envious to see the Sick better treated than the others are.

14. None ought to find fault, if somewhat more delicate be given to those who are of a weaker constitution.

15. Those who are upon recovery, ought to make use of comfortable things.

16. When recovered, they ought to return to the common observance.

17. They ought to be grave and modest in their Habits.

18. Whether walking or standing still, they ought never to be far from their Com∣panion.

19. They ought to express modesty and stayediness in their outward behaviour.

20. They ought not to cast a lustful Eye upon Women, nor wish to be seen by them.

21. They ought not, being at Church, to harbour any thoughts of Women.

22. When it is known that a Fryar courts any Woman, after having been forwarned se∣veral times, he ought to be corrected; and if he will not submit to correction, he must be turned out of the Monastery.

23. All Correction must be inflicted with Charity.

24. They ought not to receive Letters nor Presents in secret.

25. There must be in the Monastery, a Vestry or common place to lay up their Ha∣bits in; and they must be contented with those Habits that are given to them.

26. All their Works ought to be rendred common.

27. If some of their Relations send them Cloaths, it shall be in the power of the Supe∣rior to give them to whom he pleaseth.

28. That he who concealeth any thing as his own, be proceeded against as guilty of Robbery.

29. They ought to wash their own Cloaths, or have them washed by others, with license of their Superior.

30. The Bathes, and all sorts of Medicines, ought to be allowed to the Sick, as the Supe∣rior and the Physician shall think sit; and those Fryers who complain of inward sick∣nesses, must be believed upon their words.

31. They ought not to go to the Bathes, unless in company of two or three appointed by their Superior.

32. The Sick shall be committed to an At∣tendant, whose care must be, to demand from the Steward all necessary things for him.

33. Those who are in any Office, ought to serve their Brethren without grudging.

34. There ought to be every day an hour set, to take Books out of the Library; and 'tis not permitted at any other time to take any from thence.

35. Those who have the care of Cloaths and Shoos, ought to give them, without delay, to those that want them.

36. The Monks ought to shun all Law-suits and Contentions.

37. Those who have done any injury, or given offence to any of their Brethren, ought to ask them forgiveness, and spare for nothing to be reconciled.

38. If one have given ill language to ano∣ther, he ought immediately to remedy it with sof•••••• words.

39. If the Superior hath made use of too ha•••• 〈◊〉〈◊〉 in giving Correction, he is n•••• 〈…〉〈…〉 beg excuse, for fear of diminish∣ing 〈…〉〈…〉.

40. That they ought to obey him who is Head over them, but especially the Elder or Priest, who hath the care of the whole Mo∣nastery.

41. The Superiour ought in his Correcti∣ons, when his Authority is not sufficient, to have recourse to that of the Elder or Priest.

42. That the Superior ought not to pride himself of his Dignity, but ought to have all the Qualities of a good Father towards his In∣feriors.

43. That the Monks ought to observe these Rules out of love, and not out of slavish fear.

44. That this Rule ought to be read once a Week in presence of the Monks.

A Reflection upon these Three Rules attri∣buted to St. Augustin.

* 1.14 THEY were all of them written in La∣tin, but the stile of the two first is so different from that of the third, that it is an easie thing to judge, that they never came from the hand of the same Author. Erasmus * 1.15and Hospinian find these two first so silly, and unworthy of St. Augustin, that they fear not to say, that to attribute them to him, is to do

him an injury. For the third they don't deny indeed, but St. Augustin might be the Author of it; but they say, that it is probable that he never wrote it for his Clergy, or for Monks, but perhaps for some pious Women, who lived in common, under the conduct of his Sister; and that it is certain (as they give sufficient proofs to believe it) that either the Regular Canons, or the Augustinians, willing to attri∣bute them to themselves, have changed all the Terms and Exercises therein contained, which were proper to Women, putting into their place expressions proper to Men. I refer my Reader to that learned Dissertation which Hos∣pinian has made of it, and I have quoted in the * 1.16Margen: Where he shall see also the opinion of Erasmus about St. Augustin, as to his having been a Monk, and of the Sermons which they pretend he wrote to the Hermit Brothers. He makes it appear as clear as the day by the menness of his Stile, by the false Concords and faults of Syntax, and by the absurdities which are therein contained: And he proves, by invincible reasons, that although St. Augu∣stin, after the example of St. Basil, St. Hierom, and other eminent men retired sometime in∣to solitude to study, he was nevertheless nei∣ther Monk nor Hermit: Notwithstanding, speaking of the aforesaid Rules of St. Augu∣stin, I shall not omit to treat of the Religious Orders which follow them, and bear the name of this Holy Doctor. To this end I shall speak, first of the Regular Canons, and afterwards of the Hermits of St. Augustin.

CHAP. VII.

Of the Order and Congregations of Re∣gular Canons of St. Augustin, and first of the Congregation of Lateran in Ita∣ly.

THE Church of St. John Lateran hath had for some Ages, Regular Ca∣nons to officiate in it. Those of the Congre∣gation, which is erected under his name, falsly maintain, that they were established there from the very time that it was built by Con∣stantine; and that Gelasius afterwards brought from Africa Disciples of St. Augustin, who had been used to live in Common in the Church of Hippo: But the truth is, that the Regular Canons of Lateran, such as they are at pre∣sent, were not introduced till the year 1061, by Pope Alexander the Second, who having found that the Canons had left the Canonical Observances, sent thither Regular Canons from St. Frigdian of Luca, who there established the novelty of their Institution, and this Congre∣gation * 1.17was then called St. Frigdians. Pope Bo∣niface the Eighth, in the year 1295, seeing that the Regular Canons led an abominable life, drove them from St. John of Lateran, and sent them back to Luca, from whence

they came, and put in their places Secular Ca∣nons. They lived thus in the Secular State till the year 1446, when Eugenius the Fourth, a great lover of Monks, made thirty of them with a Prior, come again from St. Frigdian, and reestablished them in the possession of the Church of Lateran, ordering that the Congre∣gation should be henceforwards called by the name of St. John of Lateran; but Pope Sixtus the First drove them away again from thence; and reestablished the Regular Canons, where they are continued to this very day. To quiet these poor Monks, so shamefully expel∣led, the Church of our Lady of the Peace in Rome was given to them. Notwithstanding this hard blow, they lived still in a Body, called the Congregation of St. John of Late∣ran, and they possess yet to this day in Italy a great number of Monasteries. Their Ha∣bit is a White Woollen Casock, which reacheth to their Heels; and over it they have a kind of a Surplice, which they call a Rochet, made of Linnen, having the form of a Shirt, for which they are now commonly called in Ita∣ly Shirted Fathers, or Fathers of the Shirt. They gravely pretend to have their origin from the Apostle St. James, the Greater, and from St. Mark the Evangelist, or at least from * 1.18St. Augustin: But indeed the Canons of those times, which they would have for their Fa∣thers, were very different in their practices from what these are. They frequently appli∣ed themselves to the study of the Holy Bible,

were Helps and Suffragans to the Bishops, preached and taught in publick, and were not bound to their Profession by Monastical Vows; whereas the Regular Canons of Late∣ran, and other like Congregations of whom we are to speak hereafter, are no more than a lazy sort of Fellows, who spend idlely their lives, thinking to have performed all the Canonical and Apostolical Duties, when they have sung in their Quire, at some stated hours, a certain number of Psalms and Prayers; who make a Vow of Obedience, and will have into the bargain that their Superior shall command nothing but what they list, a Vow of Poverty; being well assured before of a good provision which is already made for them: And lastly a Vow of Chastity, till they find an opportunity to satisfie their Lustful In∣clinations. Their Scandalous Lives were the reasons of their being so often chased from St. John of Lateran; and yet they continue still the same in those many Monasteries, which this Congregation is in possession of at this present time in Italy.

Of the Congregation of Regular Canons of St. Saviour in Italy.

IT begun under the Pontificate of Gregory * 1.19XII, in the year 1408. This Pope, of his own accord, gave permission to some Hermits, of the Order of St. Augustin, who lived in the Monastery of St. Saviour, situa∣ted near Siena, to pass into the Order of the Regular Canons, and to wear the Rochet or Shirt upon a Grey Coat, with a Cloak of the same colour, made after the manner of that of the Carthusians. They retired afterwards to a place called Eugube, where they founded a Monastery in an Hermitage consecrated to St. Ambrose. Francis Gislerius, Prior of St. Sa∣viour's Monastery at Bologna, to whom that of St. Mary, of Rheno, with its whole Congre∣gation was united, called them into his Con∣vent, to restore in it the Regular Discipline. They obtained afterwards, from Pope Martin V. to establish themselves in all the other Mo∣nasteries, who would receive them, and to form them into a Congregation. But it hap∣ned, after some debates with Gislerius parti∣cularly about their Habits, that they agreed all together at last, both the Ancient and the New Monks, to wear the same Habit, to wit, a White Casock, and upon a Linnen Ro∣chet

a White Woollen Scapulary. This Con∣gregation, from that time, increased very much in Italy, where they have now above forty three Monasteries; and amongst the others, that of St. Peter ad vincula, at Rome. They are called also Scopetini, from Scopeto, * 1.20near Siena, which was the place of their Ori∣ginal. They lead now a very loose life, and with much reason may be applied to them, what Albertus Crantzius said of the Canons of his time, Monstrum sine Exemplo, Regularem sine Regula, Canonicum sine Canone. They are become extreamly wanton in their Habits, and wear fine Points of Venice and Flanders Laces at the Bottom and Sleeves of their Ro∣chets, Surplices or Shirts.

Of the Regular Congregations of St. George's in Alga at Venice, and of St. George's in Sicily.

THIS Congregation had its beginning in Alega or Alga, two miles from Ve∣nice, * 1.21being instituted by Angelo Corraro, and Gabriel Gondelmaro, who were both made Popes afterwards, the First under the name of Gregory XII, and the Second under that of Eugeny IV. These two Gentlemen being

moved by a desire of a more perfect Life, re∣tired into the Monastery of St. George in Alga, and there they followed the Rule of having all things in common, but did not bind them∣selves by any Vows. Laurence Justinian was not slow to join himself to this Society, and was afterwards made General of it. This Order increased so much under his Govern∣ment, that many Collegiate Churches desired some of its Canons to come and teach them the Observances practised in St. Georges in Al∣ga; to which Monastery Gregory XII, who passed from thence to the Pontifical Chair, and had made it already the Chief of a Con∣gregation, had given Statutes extracted from the Constitutions, which by Pope Benet XII, were formed for Regular Canons: Insomuch, that several Collegiate Churches, to the num∣ber of thirteen, amongst which was that of St. Saviour of Lauro, at Rome, joined this Con∣gregation. It spread it self also into Portu∣gal. Pope Pius V. in the year 1569. obliged those of this Order to conform themselves to the other Regular Canons, by making the Vows of Poverty, Chastity and Obedience. Their Habit is a long Casock under, with But∣tons, and over that a blew Frock with large Sleeves, a broad Scarf on the Shoulder, and a Cap all of the same colour. There are also some Monasteries of this Order in Sicily, only they have undertaken to outdo the others in au∣sterity of Life. Their Garments, though of the same colour, are yet a great deal shorter,

and very like to an Hermetical Habit; they go besides with a big Pilgrims Staff in their Hands, and long Beads, with Sandals on their Feet, and a Cap on their Head.

Of the Order of the Regular Canons of the Holy Sepulcher.

* 1.22 THIS Order of Regular Canons did an∣ciently possess, in the Holy Land, se∣veral Churches, and after the Revolutions, which hapned there, passed from thence into Italy, where they fixed their abode in the Kingdoms of Naples and Sicily. There is to be seen yet, at this day, the rich Monastery of St. Andrews, near to the Town of Piazza. They follow the Rule of St. Augustin. 'Tis said that Godefroy of Bullen, having conquer∣ed Jerusalem in the year 1099, instituted the first Religious of this Order. He committed to their charge the keeping of the Holy Se∣pulcher, from whence they had, and have yet their Name. Their ancient Habit was a black Casock, a white Rochet over it, with a black Cloak, upon which wear, on the left side, five black Crosses. They wear also a long Beard, and a Cap after the Eastern fashion. There are also now some Monasteries of this

Order in the Low and Northern Countries, as in Polonia, Silesia, Moravia, Bohemia and Rus∣sia, but with some difference in their Habits.

Of the Congregation of the Regular Canons of St. Genevieve of Paris.

* 1.23 THIS Congregation had its Original a∣bout the year 1615, in the Abby of St. Vincent, of Senlis, under the protection of the Cardinal La Rochefoucault, Bishop of the same City; who being nominated by Louis XIII, to the Abby of St. Genevieve of Paris, called thither from St. Vincent of Senlis, Father Charles Faure, with eleven of his Religious, to bring thither the Reformation. They esta∣blished it there with so great success, that it passed thence into several other Monasteries; and this Congregation is at this time compo∣sed of above a hundred Monasteries, under one Superior General, who is Abbot of St. Ge∣nevieve. There is a good number of fat Pri∣ories and Livings, which depend on it, and which serve as a back Door to those of these Monks, who are weary of their Confinement, being drawn from thence to officiate in them, and where they are no longer obliged to the Monastical Duties. 'Tis also chiefly for one

of these good Morsels, or to be advanced in the preferments of their Order, that the Re∣gular Canons of the Abby of St. Genevieve, of Paris, who are continually exposed to the Eyes of their General, play the Hypocrites so well. At Paris they call them the Fathers Dormans, or Sleeping Fathers, because they continually keep their Eyes shut as if they were asleep. Several suffer themselves to fall as they go to the Quire, not minding where they set their Feet; and this too great affecta∣tion without doubt diminisheth much of that esteem which one might have for their mo∣desty. Their Habit is a white Casock, a Sur∣plice, a long Fur with a square Cap; and in Winter time, to keep themselves warmer, they wear over their Rochet a great black Cowl with a Hood, instead of the Fur and the square Bonnet.

Of the Congregation of the Regular Canons of St. Victor at Paris.

* 1.24 THE Abby of St. Victor had its rise from a little Chappel built without the Walls of Paris, whither William of Cham∣peaux Archdeacon of the Church of our Lady, retired himself about the year 1110, with some of his Disciples. Louis le Gros, who esteemed much his Virtue and Merit, seeing him, resolved to embrace the Order of the Regular Canons, caused them, whom he had lately founded at Puiseaux near Pluviers in Ga∣tinois to come join themselves to William of Champeaux and his Companions under the same Rule and Habit. There are to be seen in France about thirty four Monasteries, which form the body of the Congregation, of which the Abby of St. Victor is the Chief. All the difference that there is between the Regular Canons of St. Genevieve, and these, is, that the former carry their Furs on their Arms, and these on their Shoulders.

Of the Congregation of St. Rufe in Dau∣phine.

* 1.25 THE Congregation of St. Rufe, was also formerly but a little Chappel, without the City of Avignon, where four Canons of the Cathedral Church of the same City, retired themselves there to live in the exercises of a Regular Life; and this House of St. Rufe, be∣came afterwards the Chief of a powerful Con∣gregation, composed of a great number of Monasteries. But this Abby having been ru∣ined, the Religious transferred themselves to a place near Valence, and afterwards were placed in the Town it self, where they are to this day. They wear a white Robe, and on the top of it a linnen Scarf, for a sign of their Profession.

The Congregation of our Saviour in Lorrain.

* 1.26 IT had for its Institutor, Father Fourrier of Matincourt, and was confirmed by Urban VIII, in the year 1628. These Canons wear

a linnen Scarf over a black Robe, and have many Monasteries in Lorrain.

Of the Congregation of the Regular Canons of Windesem in the Low Countries.

* 1.27 THE Regular Canons of the Chapter of Windesem, who having spread them∣selves in Flanders, Holland and Low Germany, drew their Original from a Society of Clerks gathered together by one Gerard Groot, at De∣venter, in the Diocese of Utrecht, towards the end of the 14th Age. They applied them∣selves to, and got their livelihood by transcri∣bing Books. This Gerard Groot, on his Death∣bed, ordered his Disciples to render their So∣ciety more fixt, that they should put them∣selves under a Religious Rule, and make so∣lemn Vows. After several consultations upon this affair, they resolved at last to take the Rule of the Regular Canons, rather than that of any other Order, as being more agreeable to that Clerical-state which they professed. They began then to build a Monastery near the Town of Zwol, in a place called Vindes∣eut, with the consent of William Duc of Guel∣dres, and of the Bishop of Utrecht, in the year 1386. They sent, in the mean while, six of

their Body into a House of Regular Canons to be informed of their Rules and Practices; and in the year following they all took the Reli∣gious Habit of that Order. Their Fame being spread in all the Neighbouring Countries, many new Monasteries were founded for them, and several old ones desired to be Re∣formed by them, so that in a very short time they had 83 Convents, the greatest part whereof have been since abolished by the true Reformation of Religion, which, by Gods blessing, hapned in Holland and in Germany. They founded also in the Low Countries a∣bout fourteen Monasteries of Nuns, and were the Directors of them. This Congregation hath yet several famous Houses. They wear a black Camail over their Rochet, and in the Summer at Church the Surplice and the Fur on their Shoulders, as those of St. Victor at Paris.

Of the Congregation of Regular Canons of of St. Croix of Conimbria in Portugal.

* 1.28 THE Monastery of the Holy Cross near Conimbria in Portugal, Chief of this Con∣gregation, was founded in a place where the Royal Bathes were, by one Tellon, Archdea∣con

and Canon in the Cathedral Church of the same Town. He sent two of his Disci∣ples to France, there to be instructed in the Rules and Practices of the Regular Canons; and he afterwards, by their means, established the same observance in his Monastery of the Holy Cross, and in all the others who joined with this to the number of nineteen. These Regular Canons were founded in the year 1527, and reduced to a strict Observance of the Cloister and Silence. They wear a Sur∣plice without Sleeves, which they turn up upon their hands, and a Fur upon their Shoulders.

Of other Houses of Regular Canons.

* 1.29 THERE are yet other Congregations and Houses of Regular Canons, as that of St. Mark at Mantua, which was founded in the year 1205. It hath but two Monaste∣ries, one at Mantua, and the other at Nesco near Padua. The Congregation of the Val∣ley of Scholars, which was founded by four Doctors, and several of their Scholars in a Valley incompassed with Woods in the Dio∣cese of Langres. It stretched is self very much into France, and the Low Countries, and in Germany; but in France it hath been incorpo∣rated

into that of St. Genevieve. We see yet several Abbies of Regular Canons, who have divers Priories depending upon them and wear different Habits, as those of St. Maurice of Angoun in Suitzerland: They wear a read Camail over their Rochets. Those of Chau∣sterneubourg in Austria, who wear Furr'd Caps on their Heads. Those of Mont St. Eligius near Arras, who are drest in a Violet Colour. The Cathedral of Pampelune is officiated by Regular Canons, and in the same Diocese there is the famous Priory of Ronceaux, where the Emperor Charlemain placed a College of Regular Canons, to take charge of an Hospi∣tal which he founded, to receive the Pilgrims that should pass by those remote places, as well those of France, who should go to St. James, as those of Spain who travelled to Rome. They are drest in Black, and wear a little white Scapulary very strait, which comes down to their middle; they wear also a kind of a Cross, of a green Stuff, made in the form of an F. to signifie that they are of an Order belonging to Hospitals.

Of the Order of the Hermits of St. Au∣gustin.

THE Fathers of this Order do boldly de∣rive their Original from St. Augustin: They pretend that this Saint being at Milan, retired there into a Monastery, and that pas∣sing afterwards into Africa, he brought thither along with him 12 Fryers, whom he established not long after near his Episcopal Church of * 1.30Hippo, living together with them. But to speak truly, this is no better than a story, contrived by these honest Monks, who have vanity enough to attribute to themselves an antiquity to which they have no title. I need give no other warrant for what I say, than * 1.31Possidonius, who wrote the Life of St. Augustin, and makes no mention of them. 'Tis also acknowledged by the Learned, that those se∣venty six Sermons written to the Hermits (Ad Fratres in Eremo commemorantes) and sup∣posed by the Augustinian Fathers to be the Works of this holy Doctor, are only the productions of some Impostor. Having weigh∣ed every thing very impartially, one shall find that the Order of these Augustinians was in the beginning formed of several Heremi∣tical Congregations, which were spread in several places under different names, and espe∣cially

of the Williamites, and Zambonites. Pope Innocent IV. did form the design of this Uni∣on; but Death having prevented him, this Work was reserved to Alexander IV. Nor was the great St. Augustin, though dead many Ages before, wanting to promote it with his utmost power. He appeared (say they) to this Pope in a Dream, under a dreadful Figure, having his Head as big as a Tun, and the rest of his Body as small as a Reed. This made Alex∣ander IV. understand, that he ought to put in execution the project of his Predecessor. He gave them the pretended Rules of St. Augustin, * 1.32joined them in a Body under one General, ordering them to wear the same Habit, to wit, a long Gown with broad Sleeves, a fine cloath Hood, and under these black Garments other white ones, and that they should ty•• about their Middle a leathern Girdle, fastned with an Ivory Bone. This Order being con∣firmed by the following Popes, so prodigi∣ously increased, that a very little while after they had above 2000 Convents of Men, and 300 of Women. Being afterwards fallen from * 1.33their Observances, (which is the common fate of all the Religious Orders of the Church of Rome) Father Thomas of Jesus, of the House of Andrada, laid the first Foundations of a Re∣formation in Portugal, about the year 1574▪ Louis of Leon established it in Spain, Father Andreas Dies in Italy, and Father Francis Ame•• carried it into France, and it was confirmed by Clement VIII. in the year 1600. The

following Popes consented, that the three Congregations of France, Italy and Spain should have each a Vicar General, who should depend on the General of the Augustinians. They are one of the four Orders which are now called Mandians or Beggars, from their begging Alms from Door to Door, though in∣deed it is a shame that they are suffered so to do, having all of them (some few Religious of St. Francis excepted) more than sufficient yearly incomes for their maintenance. The Reformed Augustinians wear Sandals, and are called Unshod, for distinction sake, from those who have not received the Reform, and go * 1.34under the name of great Augustinians. These last passed from Italy into England in the year 1252. and at their arrival a raging Sickness broke out in London, and spread into the whole Kingdom, as a presage of the great evils which these Monks should cause one day in England. There is a great number of o∣ther Congregations that follow the Rule of St. Augustin, of whom I shall speak in ano∣ther place. Now having said that the Augu∣stinians drew their Original from the Willia∣mites and Zambonites; I shall only treat here in few words of these two ancient Orders of Hermits.

Of the Orders and Rules of Cassianus, Cae∣sarius and Isidorus.

* 1.35 JOhn Cassian was born at Athens, and lived in the Fifth Age. He passed the first years of his Youth in the Monasteries of Palestina, where he had great familiarity with the Ab∣bot Germanus, and they went together into Egypt, where they lived seven years: After he became a Disciple to St. John Chrysostom, by whom he was ordained a Deacon; and after the death of this holy Prelate, he went to Rome, from whence in the year 410. when this City was taken by Alaricus, he took his way to Marseilles, and was there ordained a Priest by Bishop Venetius. He afterward founded there two Monasteries, one for Men and the other for Women, professing himself amongst them a Monastick Life. He wrote there his Books of Collations or Conferences of the Fa∣thers of the Desert, viz. of those Hermits whom he had seen in the Wilderness of Pale∣stina, which he dedicated to several eminent * 1.36men. He had already written the Instituti∣ons and manner of life of the Egyptian Monks, and it is very probable that he proposed them for a pattern to his own Monasteries, having left no other written Rule besides. This Cassi∣anus died in the year 448. and is now look'd

upon very strangely by the Papists; some of them chiefly at Marseilles and in Provence, worshipping him as a Saint, and others hold∣ing him for an Heretick, who followed the errors of the Semipelagiens.

Caesarius, Archbishop of Arles, lived in the Sixth Age, and was brought up in his Youth in the famous Monastery of the Lerins, which was at that time the most renowned School * 1.37for Learning, where he made a considerable progress in his Studies. We have of his Works forty six Homilies, some Letters, an exhorta∣tion to Charity, a Treatise of the Ten Virgins, some Rules for Nuns▪ which he wrote in fa∣vour of Caesaria, his own Sister (who lived in a Monastery founded by him) and are to be found in the VIII Tome of Bibliotheca Pa∣trum. 'Tis said that Tetradius his Nephew, wrote by his direction another Rule for Monks, which is also to be seen there. As for the first which is attributed to Caesarius, it is so like to some spiritual instructions which St. Austin wrote for some devout Women, who lived together with his Sister, that some few words only being changed, it seems to be the same, * 1.38Muta quaedam Verba Caesaris, & habes totam Regulam Augustini, saith Prosper Stellarius of it. So that we may suppose he borrowed it from this Holy Doctor, and therefore I shall leave it out here, having given a draught of St. Au∣gustin's Rule page 19. For what belongs to the Rule of Tetradius for Monks, which is like∣wise by some attributed to Caesarius, it is a

piece so full of faults and nonsense, that it is a shame to pretend that either of these Learn∣ed Men was the Writer of it; and I think it rather to be the Composition of some silly ig∣norant Monk, who had the good luck to bear the same name. There being now no Mona∣steries that do profess this Rule, nor any that I know that ever professed it before; it would be superfluous to relate it here.

As for Isidorus, Archbishop of Sevil, there is a Rule for Monks inserted in his Works, col∣lected by one James du Bruel, Benedictine Monk of the Abby of St. Germain des Prez at Paris; but finding it no where else, nor the least men∣tion made of it in the Catalogues which Baro∣nius, Tritemius, nay which Ildefonsus his own Disciple hath left us of Isidorus's Writings; I am apt to think it might have beeen the con∣trivance of some good Fryer, who was per∣haps desirous to make the World believe that Isidore was a great Patron and Master of Mo∣nastick Life. Moreover several have been mightily mistaken in thinking that the dire∣ctions which the ancient Bishops wrote for their own Clergy were Rules for Monks: And indeed this Isidore might have written some such thing for his Canons, which the Monks afterwards have attributed to themselves.

Of the Order of the Williamites.

SOME do pretend that this William, Insti∣tutor of the Williamites, was a Duke of Aquitain, Earl of Poitiers, and Disciple of S. Bernard. Having no Children, he passed from a military to a Monastick Life, about the year 1150. under Pope Eugeny III. and ha∣ving left his temporal Estate, he came to Rome, where he put on an Iron Cuirasse, and three big Iron Chains upon his naked Body. In this equipage he took a journey to Jerusa∣lem, and from thence to St. James in Spain. In his way to Jerusalem agin he was taken by the Saracens; but being released from captivity some time after, he landed in a little Island near Tuscany, where he lived some while with great austerity in the Woods, as the Hermites do. He went from thence to Rome, from Rome to Centumcelles, and from thence to Ri∣mini; and being at last returned into his own Country, he erected there many Monaste∣ries, where he gathered a great number of Hermits, who were dispersed up and down in solitary places, and who, bewitch'd by the apparent holiness of so great a man and Tra∣veller, join'd themselves to him, leaving off their former Vocations. They were from his name called Williamites, and wore a black Gar∣ment.

This William having left his Hermits came to Paris, where he laid the foundations of a Convent of Mendicant Friers.

Of the Zambonites.

* 1.39 THE Order of the Williamites being al∣most wholly ruined, was about an hun∣dred years after renewed by one John Bon, born at Mantua in Italy. He was a young man, very rich and very dissolute, who had given him∣self to all sorts of Pleasure and bad Compa∣nies. Being fallen dangerously ill, he made a Vow, that in case he should recover, he would become a Monk. He was as good as his Word, being restored to his health a∣gain, gave his Estate to the Poor, and with∣drew himself into a Grotto, not far from Cesena, which is a Town in Flaminia, where he afflicted his body with strange mortifica∣tions. 'Tis said, that for to overcome the great Temptations of the Flesh, which plagued him, he was wont to cut Canes or Reeds in small pieces, and to stick them in betwixt his Flesh and his Nails. Having thus made himself admirable by the strictness of his ob∣servance, many flocked to him to live under his direction, for whom he founded several

Monasteries in Flaminia and in Umbria, and they were called from his name John-Bon Fryers, or Zambonites. Lastly, Their Foun∣der, after having taken much pains for esta∣blishing the Hermetical Life, died at Man∣tua in a little Monastery, which the Mantu∣ans his Countrymen had built there for him in the year 1222.

CHAP. VIII.

Of St. Benet, Patriarch of the Monks in the West, of his Rule, and of his Order.

* 1.40 BENET was the Son of a Roman Senator of an Anician Family. He was born at Nursia in Italy, in the year 480. and he stole away very young from his Parents in the times of the Troubles and Wars of the Emperor Justinian, to retire into a Wilderness. He made choice of a Desert called Sublac, distant forty miles from Rome, and practised there an Hermetical Life, being only assisted by a Monk, whose name was Romanus. He was afterwards invited by the Monks of a Mona∣stery in the Neighbourhood, to come and take upon himself the care of their Society, which he did: But these wretched Monks being soon weary of him, and having even endeavoured to poyson him, he retired him∣self to Mount Cassin, where he pulled down an old Temple of Apollo, and built upon its r••ins a Monastery for Monks, desirous to establish in the West the same manner of living which Basil had begun in the East. Pope Gregory, who for what reason I know not, was called the Great, hath written the Life of St. Benet in his Dialogues. Benet founded himself twelve

Monasteries, which were endowed and en∣riched by the liberalities of many Roman Lords and Ladies, particularly that of Mont Cassin, * 1.41which according to Volateran's Testimony had yearly a revenue of above 40000 Golden Crowns, which was a prodigious sum of mony in those times. Superstition (as Hospinian very wisely observes) does render men not only liberal, but prodigal in those new wor∣ships which they do invent, while they have nummed hands for the true Works of Charity which God doth command, as is the relief of those who are truly poor. This made the Su∣perstitious and Zealots of those times, give to those new Monks, not only Houses and Farms, but Burroughs, Towns and Provinces also, whereof they became very willingly the Masters and Governors, giving so early a rare example of that Holy Poverty which they did profess. Benet died in the year 542, and in the 62d of his Age. He wrote a Rule for his Monks, which some do attribute to * 1.42Gregory III. Tis divided into 73 Chapters, in which, amongst many fine instructions and practices, one sees also much Superstition mingled. I will relate here, as briefly as may be, the substance of what is contained in each Chapter.

The Rule of S. Benet.

* 1.43 THE Prologue contains an Exhortation of Benet to his Monks to bring them to the practice of Obedience, and of these his Rules, by which he said they should in∣fallibly come to God, and promiseth if they found any thing hard, the practice thereof will make it easier. He takes here upon him the quality of a Master and good Father who speaks to his Child; Hear my Son the Precepts of thy Master, and incline thy heart to the Admo∣nitions of thy Father, &c.

Chap. i.

He speaks here of four sorts of Monks, first of Coenobites who live in a Monastery under the same Rules and Abbot. 2. Of Anachorets or Hermits. 3. Of Sarabaites, who were a sort of People following only their own Wills. 4. Of certain Vagabond Monks who had no place of abode, and declares that his Rule be∣longs to none but the Coenobites, whom he ex∣alteth above the rest.

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Chap. ii.

He describes here the good Qualities which an Abbot ought to have, who he saith in a Monastery doth represent the person of Je∣sus Christ.

Chap. iii.

That in important Affairs the Abbot ought to call all his Monks to Council, even the youngest, because, saith he, God often re∣veals to them what is best. And after having heard every ones opinion, he ought to put in execution what he shall think best.

Chap. iv.

He treats here of the Instruments of Good Works, which he reduceth to LXXII Pre∣cepts, which are the most eminent Duties of Christian Life; of which the first is to love God with all ones heart; and the second to love our Neighbour as our self, &c. He saith that the Monastery is the proper place to put them in execution.

Chap. v.

He commands Obedience, without delay, to their Superiors.

Chap. vi.

He commands here silence; and giving a very bad interpretation to that Verse of the 38th Psalm, Humiliatus sum, & silui à bonis, saith, that only for the love which one should bear to silence, one ought sometimes to ab∣stain from good and edifying Discourses

Chap. vii.

He speaks here of Humility, of which he assigns twelve degrees, which he saith did com∣pose that mysterious Ladder that appeared to the Patriach Jacob. The first degree of Hu∣mility, according to him, is to fear God, and to think him always present. The second, Not to love to do his own Will. The third, To submit himself to his Superior in all Obedience for the love of God. The fourth, To suffer with patience all sorts of injuries for the love of God. The fifth, To discover all his most secret faults and sins to his Abbot. The sixth, That one ought to be content with the meanest things, and the most abject employments. The seventh, To think meanest of himself. The eighth, To do nothing but what the common Rule of the Monastery, and the example of the Ancients give them a president for. The ninth, To speak nothing unless being askt. The tenth, Not to laugh easily. The eleventh, Being obliged to speak,

to do it without laughter, with gravity, in few words and a low voice. The twelfth, A Monk ought not only to be humble in heart, but also in behaviour, and that in all places he ought to hang down his Head and his Eyes towards the ground: He promiseth to him who shall have surmounted all these de∣grees of Humility, to arrive at that perfect Charity which drives away fear; but he does not see that there are some false steps, which shews him to be no great Divine.

Chap. viii.

He appoints the hour when the Monks ought to rise in the Night to go to Church, to wit, at the eighth hour, that is, according to our way of reckoning, two hours after Mid∣night.

Chap. ix.

He orders the Office, and the number of Psalms which the Monks ought to sing in the Night, during the Winter.

Chap. x.

He orders the same Office for the Night in Summer.

Chap. xi, and xii.

He settleth the Divine Office for Sunday-night.

Chap. xiii.

He appoints the Night Office for the days of the Week.

Chap. xiv.

He prescribes the Office for Holydays, du∣ring Night.

Chap. xv.

In what time they ought to sing Alleluia.

Chap. xvi, xvii, and xviii.

He ordains the Office of the Church for the day, and will have them every week sing through the Psalter.

Chap. xix.

That the Monks, singing at Church, ought to remember they are in the presence of God, and of his Angels.

Chap. xx.

That they ought to accompany their Prayers with a profound and inward respect: That the Common Prayers ought to be short, and that they go out of the Church all toge∣ther, when the Superior gives the sign.

Chap. xxi.

If the Congregation is numerous, it must be divided by tens, with a Dean over each, to be chosen from amongst the Brethren of the best life.

Chap. xxii.

After what manner the Monks ought to sleep, to wit, all in one place, or divided into several rooms by tens or twenties, with their Deans. A Lamp must burn in the place where they sleep all night. They ought to sleep cloathed, with their Girdles on: The youngest must not have their Beds near one another, but be mingled with those of the An∣cients.

Chap. xxiii.

If a Monk be rebellious, disobedient, proud, or a murmurer, after secret admonitions and publick reprehensions, he ought to be excom∣municated; and if for all this he does not mend, then to be corporally chastised.

Chap. xxiv.

That for light faults they ought to be ex∣communicated the Table, that is to say, they must eat alone, and after the others have done.

Chap. xxv.

That for great faults they be excommuni∣cated from the Table, from the Prayers and all Assemblies.

Chap. xxvi.

That he, who without the permission of his Abbot, keeps company with excommuni∣cated persons, be himself excommunicated.

Chap. xxvii.

What care the Abbot ought to have of those who are excommunicated.

Chap. xxviii.

After any one has been mildly and sharply corrected, and does not amend, that then the whole Congregation pray for him, after which if he persist obstinate, that they expel him the Monastery.

Chap. xxix.

If he that hath been expelled, returns and promises to amend, that they shall receive him thrice, after which he shall be admitted no more.

Chap. xxx.

That Children, and those who understand not what Excommunication means, be punish∣ed by fasting, or be whipt.

Chap. xxxi.

He sets down the good Qualities which the Steward of the Monastery (called by him the House of God) ought to have.

Chap. xxxii.

The Abbot ought to commit the Habits and the Goods of the Monastery to certain Monks, who shall look well after them, and keep an Inventory of them.

Chap. xxxiii.

The Monks ought to possess nothing at all as their own in particular, but every thing in common.

Chap. xxxiv.

All things ought to be distributed accord∣ing to every ones necessities.

Chap. xxxv.

The Monks ought to serve weekly by turns in the Kitchin, and at Table. They ought, during their week, to wash the Feet of the others, and on Saturday to clean all the Plates, and the Linnen which served to wipe the Feet of their Brethren.

Chap. xxxvi.

Care, above all things, must be taken of the Monks that are sick. There shall be for them an Apartment by it self, with an Officer to serve them. The use of the Bathes and of Flesh is permitted to them, till they be well again.

Chap. xxxvii.

The Austerity of the Rule ought to be mo∣derated to Children and old Men, who shall have leave to breakfast in the morning.

Chap. xxxviii.

Reading ought to be appointed during their Meals. He who reads is to begin on the Sun∣day, and so to go on the whole Week. Special Prayer ought to be made for him at Church, that God would be pleased to take away from him the Spirit of Pride. The Monks must eat with silence, and wanting any thing, must ask for it rather by a sign, than by word of mouth.

Chap. xxxix.

He grants to his Monks two different Dishes at Dinner, with some Fruits, and one pound of Bread; leaving to the direction of the Ab∣bot the diminishing or increasing the quantity of their Food according to the Season, their Labours and Ages, and all without any super∣fluity. He forbids eating meat to all but the sick.

Chap. xl.

He set down the measures of Drink, and allows a certain measure of Wine, which they call Hemina.

Chap. xli.

He orders the hour for Meals, both for Summer and Winter, at Dinner and Supper.

Chap. xlii.

He will have a Spiritual Lecture to be read every day before Evening Prayers, after which they are to be very silent in the night.

Chap. xliii.

He orders punishments for those who come late to Church, or to the Table, making them to sit in a place appointed for the Lazy-ones, taking from them their portion of Wine, or depriving them of their whole allowance.

Chap. xliv.

Punishments are also ordered for excommu∣nicated Monks, to wit, to prostrate them∣selves with their Faces towards the ground, without the Church-gate, every time that the Fryers go to sing their Prayers.

Chap. xlv.

Those who commit any fault in singing, ought to humble themselves immediately be∣fore all.

Chap. xlvi.

Those who commit any fault in any other place, or break any thing, ought to come presently, of their own accord, and accuse

themselves of their transgression before the Abbot, and the Congregation.

Chap. xlvii.

The Abbot ought himself to take the care of giving the signal for to go to Church, and no body ought to sing or read there without his leave.

Chap. xlviii.

He orders times both for Working and for Reading. Three hours in the Morning ought to be employed in working with their Hands, and as many in the Afternoon. They must spend two hours in reading after the Morn∣ing-work is over.

Chap. xlix.

He treats of the observance of Lent, in which time he recommends particularly the exercise of all sorts of Virtues, and he attri∣butes to presumption and sin all the Penances inflicted without their Superiors leave.

Chap. l.

Those Monks, who by reason of their La∣bouring or taking a Journey, cannot meet at Prayer-time with the others, ought to say the same at the appointed hours, where-ever they be.

Chap. li.

Those Monks who go out upon business, and can return the same day to their Mona∣stery, ought not to eat abroad without the leave of their Abbot; if they do, they are to be excommunicated.

Chap. lii.

The Church ought to be lookt upon as a place only design'd for Prayer, and accord∣ingly no other use must be made of it.

Chap. liii.

All Guests or Strangers ought to be received into the Monastery, as if they were Christ himself. They ought first to go with them to Prayer, then to adore Christ in them by an humble prostration at their Feet, which the Abbot and the Monks must wash. But above all, they ought to make much of the Poor. All the Guests must be admitted at the Abbots Table, in an Apartment by it self for that purpose, and he ought to break his fast to keep them company.

Chap. liv.

The Monks ought to receive neither Let∣ters nor Presents without the permission of their Abbot.

Chap. lv.

He setleth the Cloaths which his Monks ought to wear.

Chap. lvi.

When there are no Strangers in the Mona∣stery, the Abbot may call some of his Monks to his Table.

Chap. lvii.

The Workmen, who live in the Monaste∣ry, ought to exercise their Arts with all hu∣mility, and the Mony that comes from their Works must be common.

Chap. lviii.

He speaks of the reception of the Novices; that they ought to be tried by denials, hard words, and other ill usages some days before they enter the Monastery. They ought to make a whole year of probation; during which time these Rules shall be read to them

every fourth month, and then they shall be admitted to profess, by which they ought to promise stability amongst the Monks, the con∣version of their Lives and Manners, obedience to God and to his Saints; and if ever they do any thing contrary to these Rules, they must expect no less than eternal Damnation. They ought to put, as it were, their Seal to this Promise, by saying three times this Verse of the 118th Psalm, Suscipe me, Domine, se∣cundum eloquium tuum, & vivam; & non con∣fundas me ab expectatione mea. After which they shall go and prostrate themselves at eve∣ry Monks Feet, and so they are received as Monks. They must give their Estates to the Poor, or to the Monastery; considering, that from that very time they have not the dispo∣sal even of their own Bodies, and so they must be cloathed with the Monastick Habit.

Chap. lix.

He prescribes the manner of presenting Children to the Monastery, as well of the Nobility as of the Poor. The Parents must make the demand in behalf of the Child, and present him to the Altar, by reason they are too young to do it themselves. Afterwards the Parents must oblige themselves by Oath, and before Witnesses, that they will never give, nor permit to be given to them any temporal Estate, to the end they may take from them all occasion of leaving the Mona∣stery

Chap. lx.

If any Priest requires to be initiated a Monk, after having proved him by delaies, that he be received; that they make him sit near the Abbot; but he shall be subject to every observance of the Rule, and he ought not to presume to exercise any Sacerdotal Function, without the permission of the Ab∣bot. That the same thing be proportionably observed towards the Clerks.

Chap. lxi.

He orders that they permit those Monks, that are Strangers, who desire to make any stay in the Monastery, to remain there; and if they serve to edification, they may be en∣treated to fix there their continual abode.

Chap. lxii.

Those Monks, who shall at the request of the Abbot be ordained Priests, ought not thereupon to grow proud, but shall be sub∣ject to the Rule, to the Deans, and to those who shall be set over them; otherwise after a due correction, in the presence of the Bi∣shop, they must be expelled the Monastery.

Chap. lxiii.

He establisheth the Order of Precedence amongst the Monks, which shall be accord∣ing to the time of their Profession. The first comers shall have the first place, and the youngest, that is to say, those who come last, shall give place in all things to their Seniors.

Chap. lxiv.

The Abbot must be elected by all the Con∣gregation, with the plurality of Voices. And he describes the good Qualities, which he, who is proposed for Election ought to have, and what he ought to consider, or do, after being elected.

Chap. lxv.

The Superior of the Monastery ought to be elected by the Abbot, who may also de∣pose him in case of disobedience.

Chap. lxvi.

He requires that they give the Office of Porter of the Monastery to a wise old Man, who can receive and give an answer; that he be diligent to open the Gate. And that he may take away from the Monks all pre∣tence of going out of the Monastery, he would have, if possible, Water, a Mill, a Garden, an Oven, and all other Mechanick Arts within the Monastery.

Chap. lxvii.

The Monks who go a Journey, ought to recommend themselves to the Prayer of their Brethren, and they must be prayed for when they are returned, for any transgres∣sion they might have committed during the time of their being out of the Monastery.

Chap. lxviii.

If a Monk be commanded any thing im∣possible, after having represented the impos∣sibility of it with all humility to his Supe∣rior, yet if he persists in his command, the Monk must at last obey, and rely upon the assistance of God in the performance of it.

Chap. lxix.

That they ought not to defend or excuse one anothers faults in the Monastery.

Chap. lxx.

'Tis not permitted to any one to strike, or to excommunicate without the permission of the Abbot. Nevertheless, every one may, upon occasion, correct the Children with discretion.

Chap. lxxi.

The Monks are exhorted also to a mutual obedience one towards another, provided they do not neglect the Commands of their Superiors; and if any of their Superiors is angry with them they ought to prostrate themselves at his Feet till his anger be o∣ver.

Chap. lxxii.

That in every thing they do, they ought to be possest with a good Zeal, and to esteem nothing above the love of Christ.

Chap. lxxiii.

He endeth his Rule in saying, that all the observance of Justice is not contained in it. He exalts the Holy Scriptures, and says, That every Page of the Old, as well as of the New Testament, is a Just Rule of Humane Life. He recommends to his Monks the read∣ing of the Fathers, particularly the Collations of Cassian, and the Rule of St. Basil; and says, That his own Rule is no more than a small be∣ginning of perfection, which openeth the way to a far greater.

CHAP. IX.

Reflections upon St. Benet's Rule.

ALthough this Rule hath been extreamly exalted by the Popes of Rome, who have declared that it was dictated to St. Benet by the Holy Ghost himself; nevertheless, they who do rightly consider it, will easily find, that besides many superstitious and false Doctrines compre∣hended in this Rule, the lxix Chapter is very cruel and inhumane, the lxviii very rash and presumptuous; and that every where this Be∣net, who was of a high and imperious Spirit, endeavours to establish his tyrannical Autho∣rity over his Monks, under pretext to have them obey Christ; and establishing, as he does in the liii Chapter, a Kitchin a-part for the Abbot and Strangers, Qui nunquam desunt Monasterio, of whom the Monastery is never empty, as it is specified in the same Chapter, and for whose sakes he must always break his fast; it followeth from thence, that he took a particular care of his own Belly, and that of his Successors the Abbots, being resolved to observe but very seldom the Fasts. I have very often had the honour to eat with the Abbots of the Order of St. Benet in France and in Italy, and do well know with what super∣fluity

and delicacy they treat themselves on the account of this part of that Rule. As for St. Benet, as I cannot speak so positively of him, let us hear what his own Disciples have said of him. He orders in the xxxix Chapter a pound of Bread to each Monk for his Din∣ner, of which a part must be reserved for Supper; and in the following Chapter, he gives them a measure of Wine, which he calls Hemin. But the Fathers of Mount Cassin, in their Declarations on this Rule say, That this portion of Bread is exorbitant, the pound of * 1.44the Monastery of Cassin being of thirty three ounces and an half, therefore they would have given to their Monks no more than what is necessary. Cum pondus librae ut habuimus à Mo∣nasterio Cassinensi, sit unciarum triginta trium & semis: ut vix tantum panis unus Frater die un•• manducare possit, volumus consuetudinem nostram observari, ut scilicet apponatur panis quantum sa∣tis est. As to the measure of Wine granted by St. Benet, the Fathers Benedictines of the Con∣gregation of St. Justine, have also found it ex∣cessive, and will therefore have no more Wine * 1.45given to the Monks than it is competent. Quia (ut Monasterio nostro Cassinensi praecipimus) He∣mina Vini multo plus quam communi necessitati unius Monachi sufficiat, ideo de Vino damus uni∣cuique quantum sufficiat. There are also some who will have that St. Benet ordered a couple of Pullets to each of his Religious for Dinner, which agrees, say they, with that expression of his in the xxxix Chapter. Duo pulmentaria

cocta Fratribus sufficiant, where by the word Pulmentaria may be meant (as they suppose) Pullets. We see then by the Testimony of the Religious of that Order, that their St. Be∣net was very extravagant in his measures, and perhaps he did it for to hinder his Monks from murmuring at the good Chear he made himself. For what belongs to the Poverty which he so often preaches in his Rule, one may easily see what was the practice of it by the opulency of the Monastery of Cassin in St. Benets time, of which I have already spo∣ken in the eighth Chapter. And a while af∣terwards the same Monastery of Cassin fell in∣to so great a poverty, that it alone possessed but

• * 1.46 IV Bishopricks.
• II Dukedoms.
• XX Counties.
• XXXVI Cities.
• CC Castles.
• CCC Territories.
• CDXL Villages.
• CCCVI Farms.
• XXIII Seaports.
• XXXIII Isles.
• CC Mills.
• MDCLXII Churches.

All which, either to the Spiritual, or Tem∣porat Part, appertained to the Monastery of Cassin. This was to renounce the World rightly, while so many thousands of poor people died with hunger in Italy, as one may gather from the publick miseries of that time. A Reflection capable to draw Tears from the Eyes of all honest men, if one consider with what artifice the Devil seduced these men,

under a pretence of a falfe Piety. For the most wicked, and those who had committed the greatest extorsions, in giving a Present to the Monastery of Cassin, thought they had sufficiently satisfied for their sins. I have found in Prosper Stellartius his History of Mo∣nastical Rules, a Title of the Abbots of Mont Cassin, where may be seen nine degrees of Hu∣mility perfectly well exprest. I have here re∣lated them word for word as it is in my Au∣thor.

* 1.47 Tituli Abbatis Monasterii Cassinensis.

• 1 Patriarchae Sacrae Religionis;
• 2 Abbas Sacri Mo∣nasterii Cassinensis:
• 3 Dux &
• 4 Princepts omnium Abbatum & Religiosorum:
• 5 Vice-Cancellarius Reg∣norum utriusque Siciliae, Hierusalem & Hungariae;
• 6 Comes &
• 7 Rector Campaniae, Terrae Laboris, Ma∣ritimaeque Provinciae:
• 8 Vice-Imperator &
• 9 Princeps Pacis.

Titles of the Abbots of Montcassin.

• 1 Patriarch of the Sacred Religion:
• 2 Abbot of the Sacred Monastery of Cassin:
• 3 Duke and
• 4 Prince of all Abbots and Religious:
• 5 Vice-Chancellor of the Kingdoms of both the Sici∣lies, of Jerusalem and Hungaria:
• 6 Count and
• 7 Governour of Campania, and Ferrra di Lavoro, and of the Maritime Province:
• 8 Vice-Empe∣rour and
• 9 Prince of Peace.

They want but three steps more to arrive at the top of that Ladder of Humility which St Benet hath built in his Rule. All the fa∣vour which one may show to St. Benet in this place is to excuse his intention, and to say that when he permitted his Monks to possess so much in common, he did not foresee the ill use they would make of it, and to what excess of delicacy and pride it would carry them.

CHAP. X.

Of the Progress of the Order of St. Benet since the year 543, to 940. When begun the first Reformation.

* 1.48 BENET, when living, sent two of his most beloved Disciples, Maurus and Pla∣cidus, one into France, and the other into Si∣cily, for to found there some Monasteries. They made there in a short time a wonderful pro∣gress by the favourable disposition of several great Lords, who did help them in their de∣sign. It hapned also beyond Benet's intention, and by a particular providence of God, who draws good from evil when he pleaseth, that some years after his death, many of his Mo∣nasteries became well indowed Colleges, wherein Youth were instructed, and Sciences did flourish. Because as in that time the most part of Europe was not yet converted to the Christian Faith, or was lately brought over to it, there was need of good learned men to convert and confirm the people in the Doctrin of the Gospel. The Christian Princes, considering * 1.49the advantages of retirement for Studies, and that Benet's Rule did contain, for the most part, Statutes very proper for the administration of a College, they founded many Monasteries of his Order, with the intent they should teach

in them not only their young Monks, but all others who would come there to board. Hence it was that the manual labour which, according to St. Benet's Rule, took up the best part of the day, was shortned, if not quite released in fa∣vour of the Students; and those who had not wit enough in their heads to apply themselves seriously to studies, and to compose Books, found enough in their Fingers to Transcribe, Bind and guild them. This in a very short time did furnish all the Monasteries with ex∣cellent Libraries, that were a great help to their Studies, because Printing not being used in those times, all Books being in Writing, were extream dear, and those Seculars, who had not the advantage of the Libraries of Monks, were not able to have many. This gave then fair opportunity to the Religious of becoming learned, and what encouraged them more yet, was, that on the account of their Learning, they were called to Bishopricks and other Ecclesiastical Dignities, even to the Pa∣pacy it self. In an old Table of the great∣ness of the Order of St. Benet, I find 28 Popes, 200 Cardinals, 1600 Archbishops, 4000 Bi∣shops. The principal Monasteries where Stu∣dies and Learned Men did flourish with great reputation, were those of Fulda, Milan, Hir∣sauge, Auxerre, St. Martins of Treves, Hirsfeld, Rheims, St. Gall, St. Denis, Wissembourg, Mal∣mesbury in England, Corbie, Neubourg, Altendorf, Luxevil, and a great many others, the relati∣on of which might prove perhaps too tedi∣ous.

* 1.50 In a word, if we believe Tritemius to∣wards the year 840. almost all the Monaste∣ries of the Order of St. Benet were learned Academies and Schools, in which were taught not only Divinity and Philosophy, but also Mathematicks, Musick, Rhetorick, Poetry, the Hebrew, Arabick, Greek and Latin Tongues. These were the Golden Ages of the Monks, very different from those of our times. It was then that the Abbies of the Or∣der of St. Benet became so rich by the great and noble gifts which the Princes and great Lords gave them, as an encouragement to the learned. By which means the Abbots became themselves great and mighty Lords, and got * 1.51magnificent Titles. The Abbot of Augia the Rich, in Germany, has yearly 60000 Golden Crowns, and in his Monastery were received none but Princes, Earls and Barons. The Ab∣bies of Weissembourg, of Fulda, and of St. Gall in Germany, do possess yet••innumerable riches, and their Abbots are Dukes and Princes of the Empire. One of the Abbots of St. Gall en∣tred into Strasbourg on a publick occasion with a Retinue of 1000 Horse. Should I treat here in particular of all the Abbies of the Order of St. Benet, this could not be done without ma∣king a great Volume. They were formerly above 15000 in number, but they are now a great deal more. As the intentions of those who founded Monasteries were very various, I shall here relate some of the principal motives which gave rise to these Foundations.

CHAP. XI.

What were the motives to the Founding of so many Monasteries.

SOME, as I have already said, had a mo∣tive thereto, the making attonement for their Extorsions, Paricides and Robberies, and hoped they had done it in great measure, by employing part of what they had pillaged or stollen, in founding Monasteries; such was the infatuation of those times. Others indeed carried by a truly noble Spirit and good Zeal, founded many of them to favour Virtue and Letters; witness Oswaldus King of England, who founded several, Ut inventus in * 1.52iis bonis Literis & Moribus imbui ac erudiri posset, to the end that Youth should be instructed in them, both in Learning and good Manners. Not very long after, the False Doctrin of Proper Merit, and of applying the Merits of one man to another, having crept into the Church, the most impious and wicked under∣took to lay foundations, with this infamous Bargain, that while they gave themselves up to all sorts of Crimes and sinful Courses, the Monks should pray and merit Heaven for them and their Posterity. A fourth reason which perswaded a great many persons to∣wards the end, particularly of the tenth Cen∣tury,

to found Monasteries, was a false Opini∣on they had imbibed, that the World would come to an end with that Age. This does ap∣pear by the old Charters of Donation of those * 1.53times, of which this is one. In Dei Nomine perpetrandum est unicuique hominum, quam vel••∣citer tempora caduca praetereunt & futura appro∣priant. Ideo penset unusquisque apud semetipsum si habeat unde aliquid de facultatibus suis tribu∣ere valeat ad venerabilia loca pro remedio animae suae, ut in sempiterna requie cum Beato Petro & Andraea Paradysum mereatur possidere, quia illis datis rebus suis mercati sunt Regnum Coelorum—in hac itaque promissione ego N. N. valde compunctus trado, &c.

A Fifth Reason, was the Dreams, Visions and apparitions of Spirits, Signs and pretend∣ed Miracles. God himself (say they) to shew that nothing was more acceptable to him than that life which men professed in Monasteries, permitted the Devils to torment those, who after their entring into the Monasteries, would be so unwise as to go out again. Upon which a Grave and Learned Author makes this short * 1.54and ingenious reflection, Voluit enim Diabolus cultum Monasticum observari, non deseri. That the Devil was too much concerned in Mon∣kery not to make it his business to promote it with his utmost power. So then all these Vi∣sions and Miracles were nothing but deceits and Diabolical illusions.

* 1.55 Lastly, Great numbers of other persons were moved by their own silly Fancies and

capricious thoughts, to found Monasteries, as may be seen in several Charters of the old Foundations. I will relate here one or two Examples to this purpose.

Agnes, Wife to Leopold Marquess of Austria, being very importunate with her Husband for the foundation of a Monastery, the Veil which she had on her head was carried away by the wind into a neighbouring Forest; and Leopold going a hunting some years after, in that very place in the Wood where he found it, built a Monastery.

The great and powerful Monastery of the Vines, in the Diocese of Constance, was found∣ed by a Caprice, yet more curious, in the year * 1.56800. A Countess called Irmentrude, being in∣formed that a poor Woman was delivered of three Children at a Birth, reproached her with Adultery, saying, that it could not be otherwise, and that she deserved the severity of the Law. This same Lady was delivered the year following of twelve Children, all a∣live, in the absence of the Count her Husband, who was gone into the Country. Fearing then lest the rash Judgment which she had passed upon the poor Woman, might justly fall upon her self, she ordered, being willing to con∣ceal the thing from her Husband, that only one of these little Children should be kept, and the rest drowned in the River. The Wo∣man who was intrusted with that cruel Office, was by chance met by the Count on his re∣turn from the Country, who asked what she

carried in her Apron? She answered, It was little Puppies which she went to drown. The Earl was very importunate to see them, and the Woman being so very much prest, disco∣verd the whole mystery to him. He seeing these eleven little Children, all living, gave order that they should be brought up in a Country House, without giving notice of it to the Lady Countess, who remained still in the belief that her Orders had been executed. Six years after the Earl made these eleven young Lords, richly cloathed, to come before their Mother, who asked her smiling, whether she knew them. The Countess finding her self guilty in her Conscience, and not questi∣oning but these were the eleven Children whom she had sent to be drowned, fell at her Husbands Feet, asked pardon for her Fault, which was immediately granted her: And for an acknowledgment of so great and spe∣cial Providence of God towards these Chil∣dren, as well as to attone for the Crime of their Mother, he converted his Palace of Al∣torf into a Monastery, that was afterwards en∣dowed and enriched by the liberalities of se∣veral other Princes.

CHAP. XII.

Of the Reformations and Congregations of the Order of St. Benet, and first of that of Cluny.

THE great riches of this Order having introduced Luxury into it, the noble ar∣dour of Learning, which during some time caused all the glory and splendor thereof, did insensibly decay, and Good Manners, the almost inseparable companions of Studies, had no bet∣ter Fate. So that towards the end of the ninth Age, this Order was fallen into an abo∣minable remissness; and it was in the year 912, that Oden, Abbot of Cluny in Burgondy, in the Diocese of Macon, a man learned indeed, but a great Hypocrite, and a Counterfeiter of Mi∣racles, undertook to repair, or rather to give a new Life to the ancient observances of the Order. He begun with his own Monastery of Cluny, where he established the Reforma∣tion, which was imitated by above two thou∣sand Monasteries, and rendred Cluny so famous, that from time to time, Monks were elected thence to govern the Church of Rome. Al∣frede, Queen of England, was very diligent to translate this Reformation of Cluny into her Kingdom, for by her means it was established there the same year that it begun in Cluny.

This Vermin extended it self, under pretence of Piety, into all the Kingdoms of Europe; but it was in effect the work of the Devil, who hath always mightily endeavoured to establish Monasteries; and rather than to suffer them intirely to perish, seeing how much they have already profited him in introducing new Do∣ctrins and damnable Maxims into the Church, he would bear with a reformation. It was manifest that God had no hand in this, since a while afterwards these new Reformists fell into a relapse worse than the former, of which * 1.57Peter, Abbot of Cluny, mightily complains in these terms.

Our Brethren, saith he, despise God, and having past all shame, eat Flesh now all the days of the week except Fryday, not only in secret but in publick also, boasting of their sin like those of Sodom. They run here and there, and as Kites and Vultures flie with great swiftness where the most smoak of the Kitchin is, or where they smell the best Roast and Boil'd. Those that will not do as the rest, them they mock and treat as Hypocrites and Profane. Beans, Cheese, Eggs, and even Fish it self can no more please their nice Pa∣lates; they only relish the Flesh-pots of Egypt. Pieces of boiled and roasted Pork, good fat Veal, Otters and Hares, the best Geese and Pullets; and in a word all sorts of Flesh and Fowl do now cover the Tables of our holy Monks. But what do I talk? Those things are grown now too common, they are cloy'd with them. They must have something

more delicate. They would have got for them Kids, Harts, Boars and wild Bears. One must for them beat the Bushes with a great number of Hunters, and by the help of Birds of Prey, must one chase the Pheasants and Partridges, and Ringdoves for fear the Ser∣vants of God (who are our good Monks) should perish with hunger.

This Order is to this day very powerful, and to the Monks one may apply word for word, what Peter of Cluny said of those of his time, of whom I spoke just now. The Abby of Cluny is the Head, and the Abbot the General of the whole Order. There was a great dispute heretofore * 1.58betwixt the Abbot of Mont Cassin and that of Cluny about the Title of Abbot of Abbots, the which this last pretended to have; but this was ended in the Council which Pascal the XI held at Rome in the year 1117. For the Chancellor John having asked whether those of Mont Cas∣sin received the Rule of St. Benet from those of Cluny, or those of Cluny from Mont Cassin, it was answered, that not only the Bores, of Cluny, but also all the Monks of the Latin Church had received it from the Monastery of Cassin. This was it which carried it in fa∣vour of the Abbot of Cassin; and truly 'twas a pretty dispute amongst the Monks, which discovered very much the depth of their hu∣mility. For what relates to the Habit of the Monks, 'tis a great Frock with a black Hood over a white Garment.

Of the Congregation of Mont Cassin, for∣merly called of St. Justina.

THE Monastery of St. Justina at Padoua, in the Venetian Territory, being much fallen from its first Splendor, they had resol∣ved at Rome to introduce in it the Olivetan Monks. But the Republick of Venice did so much with their Remonstrances in the year 1408. that Pope Gregory XII did approve that Louis Garbo, a Noble Venetian, then Prior of St. Georges in Alga, should pass from the Cano∣nical to the Monastical Order. He was made Abbot of St. Justina, and applied himself so successfully to the Reformation, according to the Rule of St. Benet, that many Monasteries of Italy had recourse to him, and asked for some of his Disciples to come and instruct them in the same Discipline: So that in a short time the Congregation of St. Justina of Padoua was Mistress of a great number of very rich Mo∣nasteries. That of Mont Cassin was also united to it in the year 1504. and Pope Julius II or∣dered, for the glory of both the Names, that the whole Order should be henceforwards called the Congregation of Mont Cassin, alias of St. Justina. I have put it here before some other Congregations, though more ancient, because Garbo, its Founder, had his instructi∣ons of Reformation from the Order of Cluny.

Their Habit is a fine large Casock with a Sca∣pulary, a long Gown or Frock curiously fold∣ed on the top, with a large Hood and Sleeves; they wear also a Clerical Cap. From their Habit which is all black, they are commonly called in Italy Black Monks. They have great need now of another Reformation, being ve∣ry much disordered. They have very few learned men amongst them, being only possest with the imaginary greatness of their Order.

Of the Order of Camaldoni.

THE Second Reformer of the Order of St. Benet was Romuald, born at Ravenna of Noble Parents. Being twenty years old he became a Monk, in a neighbouring Mona∣stery, where seeing the remissness of his Com∣panions in the observance of their Rule, he un∣dertook to reform them, and made his Insti∣tute to be received in several Monasteries of Tuscany, Venice and other places of Italy. Being one day in conversation with an Earl * 1.59called Maldoli, he told him of a Vision which he had in a Dream in the Night. I saw, said he, a Ladder that reached from your Field on the Mount Apenine, to Heaven it self, and men cloathed in White, as we are, to go up to God. The good man believed the Dream, and wil∣ling

to make it good, gave his Possession to Romuald, who built there in the year 1009. about twenty Cells for Hermits (which place is called to this day the Sacred Desert) and some miles lower a Monastery where the Monks lead an easier life, and furnish the Hermits on the top with all necessaries. I have given to the publick a description of these two places, and laid open the Frauds of these Monks in the third of my Letters, pag. 119. One ought nevertheless to confess that these Hermits of the Sacred Desert, and the others of the same Habit, who have all set their Hermitages in places frightful to Nature, are the Religious of Italy, who live with more austerity and retirement from conversing with the World. But their illusion is yet the greater, that they believe themselves to be in those dis∣mal solitudes as in well secured Havens of Sal∣vation, and, as Pharisees, are fully conceited with their own holiness and merits, prefer∣ring in such manner the foolish imaginations of their hearts, to all the good works which one may practise in the World with less va∣nity, and more edification of his Neighbour. As for those Monks of Camaldoli, who make a body of a Congregation by themselves, they are now in the same depth of Corruption as the other Italian Monks. Romuald their Foun∣der lived 120 years, and died in the Monaste∣ry of Val di Castro in the Marsh of Ancona in the year 1027. They wear white Cloaths, to wit, a Casock, a long Scapulary and a Hood,

and a stately Gown with large Sleeves. But the Hermits wear only short Cloaths, viz. a Casock, a Scapulary and a Hood.

There is yet in Italy another Congregation of Hermits of St. Romuald, called otherwise of the Mount of the Crown. Paul Justinian, a Noble Venetian, begun their establishment in the year 1520, founding a Monastery ten miles from Perugia in the midst of the Apennin, on the Mountain of the Crown, and dedica∣ted the Church of it to the Saviour of the World, in the year 1555. They differ but little from those of Camalduli, and in the year 1523 there was a kind of union amongst them. Their Habit is a short Casock, a Sca∣pulary, and a Cloak on their Shoulders which falls a little lower than their Knees, the whole being of a white Wooll. It was superfluous indeed to found an Order so like to that of Camalduli, had not this Paul Justinian had the vanity so common to those Foun∣ders of Orders, to make himself the Head of a Party.

Of the Order of Valombrosa.

JOhn Gualbert, who is the Founder of it, having taken the Religious Habit in the Monastery of St. Miniat, against the Will of his Father, continued some time there in the exercises of a Monastical Life; but he did so much abhor Simony, wherewith almost all Italy was infected at that time, that seeing how the Abbot of St. Miniat made a Trade of it, he left his Monastery and went to Flo∣rence, where he declared, with a loud Voice, in all the publick places of the Town, that the Bishop of that place, and his Abbot were both great Simoniacks. After which, fearing the vengeance of these two Prelates, he fled secretly to Camaldoli; from whence, after ha∣ving lived there some while with the Hermits, he retired himself into another Solitude of the Apennin, called Valombrosa, from the sha∣dow which the high Firtrees cause there. He was received there by two Hermits, and many others having joined him, he became the head of them; he laid under the Rule of St. Benet in the year 1040 the foundations of an Order, which took its name from that place. He built several Monasteries in Italy, and reformed many others. His death hap∣ned in the year 1073, in the Monastery of Passignan. The Popes Alexander the II, and

Gregory the VII confirmed this Order, and himself was made a Saint. His Monasteries were only poor Cottages, and he could ne∣ver bear that Monks should build stately Habitations. Being gone one day to visit the Monastery of Muscet, he told the Abbot * 1.60severely, Thou hast raised thee a Palace with an expense that might be sufficient to give a main∣tenance to a great many poor. One might now justly make use of the same reproach to all the Abbies of this Order, because there is never a one but is very stately built; and that of Valombrosa it self is more like to a Royal Palace, than to an Humble House for Monks. So does this Order receive their condemnation from the Mouth of their own Founder. These Monks were formerly cloathed as those of Camalduli, and differed only in the Blew Colour which they wore. They changed it afterwards into a Dark Vi∣olet, and enlarged their Habits after the man∣ner of the Monks of Cassin. They are now very loose Livers, and possess several Mona∣steries in Italy.

Of the Sylvestrin Order.

THE Congregation of Sylvestrins began to be established in the year 1269 at Montefano, near Fabriano in Italy, by Sylvester Gozolini, Gentleman of Osimo, in the Marsh of Ancona, and Canon of the Cathedral Church of that Town, who having been pre∣sent by chance at the opening of a Sepulcher, where he saw the frightful and stinking dead Body of one of his best Friends, buried there some days ago; he conceived so great a slight against this present Life, that forsa∣king all worldly things, he retired into a So∣litude to apply all his thoughts to God. Many persons did follow his example, to whom he gave the Rule of St. Benet. His Congregation was approved by the See of Rome while he was yet living. After his Death, which hap∣ned in the year 1280, it was confirmed by several Popes; and a great while after Sixtus the V. reformed many abuses that crept a∣mongst them. They are Cloathed like the old Monks of Valombrosa, whose Rule they follow also. They differ only in the Yel∣lowish and Peach Colour which they wear. This made me to insert them in this place.

Of the Order of Granmont.

THIS Order had its beginning from one Stephen, born in the Province of Au∣vergne in France in the year 1076. This Gen∣tleman was brought up by Milon, Archbishop of Benevent, after whose Death, seeing he had lost his Fortune, he resolved to lead a solita∣ry Life; and having visited many Hermita∣ges, that he might learn the Eremetical Trade, he fixed at last his abode on the Mountain of Muret near Limoges, which was all covered with Woods, being then thirty years old. He wrote there a Rule, or rather a Rapsody, con∣sisting of several things got together from the Rule of St. Benet, from that of Regular Canons, and of what he could find most superstitious in the Hermits manner of Life, which he pro∣posed to his Disciples as an infallible way to Heaven. It was confirmed by several Popes; and afterwards, by reason of its too great au∣sterity, moderated by Innocent the IV, in the year 1247, and again by Clement the V. in the year 1309. So that what some Popes did approve as most holy, some others did con∣demn as very rash and indiscreet. This Ste∣phen wore an Iron Cuirass on his Naked Body, slept in a Wooden Coffin, laid some feet deep into the ground, without any Bed or Straw in the bottom of it. He bent so often his

Knees, that the skin of them became hardned as that of a Camel; and so often he kissed the Ground that it turned up his Nose. After his Death, the Monks which he left at Muret were chased thence by those of the Order of St. Austin; and one Peter, native of Limoges, Disciple and Successor of Stephen, having ask∣ed a Sign from Heaven, to know where they should fix their abode, they heard a Voice in the Air, which said thrice, at Granmont, Gran∣mont, Granmont, which is high a Mountain near to Muret. The Papists say it was the Voice of an Angel, but it is more likely to be that of the Devil, who is always very busie in establishing Superstition. They made then their application to Henry the I. King of Eng∣land, who ordered a Church to be built for them there, which was dedicated to the Vir∣gin Mary; and from this Mountain, called Grandmont, the whole Order took its name. They are only spread in France. They wear a harsh and pricking Tunick, and over it a long Gown of thick Cloath.

Of the Order of the Carthusians.

* 1.61 THE Carthusian Order was instituted in the year 1080, according to some Au∣thors, and in the Opinion of some others

in 1086. on the occasion, as 'tis said, of a very strange accident. A Professor of the * 1.62University of Paris, very commendable, not only for his Doctrin, but also for the appa∣rent integrity of a Good Life, died, and as he was burying, he sat upright on the Bier, and cried with a lamentable Voice, I am ac∣cused by the just Judgment of God. Which putting all the Spectators into a strange fright, the Enterment was deferred till the next day, when the Dead cried again, I am judged by the just judgment of God; for which Cause they put off the Burial yet one day longer: At last the third day being come, in the presence of a great multitude of people who were assem∣bled together, the Dead again cried with a terrible Voice, by the just Judgment of God am I Condemned. One Bruno being present at this sight, and taking occasion, from this ad∣venture, to make a fine Discourse to the As∣sembly, he concluded, that it was impossible for them to be saved, unless they renounced the World, and retired themselves into the De∣serts; which he executed immediately with six of his Companions, going into a frightful place, called Chartreuse, amongst the Moun∣tains in the Diocese of Grenoble, where he was assisted with all things by the Bishop of that place named Hugues, who afterwards became one of his Disciples. They built in that hor∣rid Desert, only habited by wild Beasts, little Cells, at some distance each from another, where they lived in silence, leading a very

rigid Life. They proposed to follow the Rule of St. Benet, adding thereto several other * 1.63great Austerities. Hospinian hath related all their ancient Observances in nineteen Arti∣cles, which are these following.

1. To wear continually a Hair-Cloath on their naked Skin.

2. Never to eat any Flesh-meat, no not in case of a desperate Disease.

3. Never to buy any Fish, and to eat none except it be given to them.

4. To eat only Bread made of Bran, and to drink only Water mingled with a little Wine.

5. To eat nothing on Sundays and Thursdays but Cheese and Eggs, Tuesdays and Saturdays, Pulse, and only Bread and Water the other days of the Week.

6. They ought themselves to prepare their own Victuals, and to take their refection a∣lone.

7. The Christmas Week, Easter, and Whit∣sunday Holy-days, with some few others, are excepted from this observance, in which they eat twice a day in common.

8. They ought to remain in their Cells, give themselves to Prayer and Reading, and likewise to Manual Work, and particularly to Transcribing of Books.

9. They ought to keep almost a continual silence.

10. They must recite the smaller Prayers of the Canonical Office, privately in their Cells, at the ringing of the Bell.

11. Morning and Evening Songs, together with the Masses, ought to be performed at Church those days when they do eat in com∣mon.

12. 'Tis not permitted to them to say Mass every day.

13. None of them is permitted to go out of the Monastery under any pretence what∣soever, except the Prior, and the Proxy for business.

14. They ought to be satisfied with a very little space of ground about their Cells; after which, let the whole World be offered to them, they ought not to desire a foot more.

15. Such a number of Cattle is permitted to them, which they ought not to exceed.

16. There ought to be in a Charter-house, twelve Monks only, one Prior, eighteen Con∣vert Brethren, and some few Servants.

17. The entrance of their Cloisters, and of their Churches also is forbidden to Wo∣men.

18. They never admit to Penitence those that leave once their Order.

19. They are all Cloathed in White, ex∣cept their pleated Cloak, which is Black.

These practices were put in Writing, not by Bruno, but by those of his Order, and con∣firmed afterwards by Alexander the III. in the

year 1174. This Order is almost the only one of the old ones in the Church of Rome that continued without a Reformation, pre∣tending that they never went so much astray as the others, though it fails very much in li∣ving up to the strictness of their first institu∣tion. St. Bernard complained in his time of the Magnificency of their Buildings; and now a-days notwithstanding their Vow of Po∣verty, they may contend in Riches with the most powerful Princes in the World. They have got the name of being very good Hus∣bands, and what hath yet more contributed to the conservation of their Riches, was, that the Superiors of this Order never took upon themselves the Title of Abbots, but were always called Priors. So that when the Abbies, by an agreement with the Popes, were put in Commands, the Charter-houses, which were not called by that name, were not compre∣hended amongst them, and consequently no∣thing of their Revenues was taken away from them. Furthermore, these Monks, being sel∣dom seen at the Courts of Princes, were more free from Envy, and less thought on. * 1.64The cruel and inhumane prohibition of eat∣ing Flesh, even with the loss of their Lives, is yet now a-days observed amongst them with this little but malignant restriction, that Flesh ought to be presented to those who are thought to draw near their end. If they do accept of it, and recover from Sickness, they are deprived for ever of any active or passive

Vote, they can never come to any degree of Superiority, and are lookt upon as infamous men, who have preferred a morsel of Meat to a precious Death before God. See here the excess of Superstition and diabolical Illusion to which these poor Christians are now arri∣ved. As for what concerns Fish, which they should never eat, but when presented to them, they do not only buy those of the best sort, but spare neither cost nor trouble to fetch it from the remotest parts, in revenge, as it seems, of the prohibition they are under of eating Flesh. This Order hath spread it self, not only in France, where it had its ori∣ginal, but also in Italy, Germany, Spain, and in all other Countries subject to the Papacy, where stately Charter-houses are to be seen, all endowed with vast Revenues. They passed into England in the year 1180, where they became, in a short time, extreamly rich. One may see in many▪ Charter-houses in France, Pictures representing the pretended martyr∣dom of their Monks here in the beginning of the Reformation. They adore them as Saints; and, these excepted, they have but very few others in their Order; and it is even obser∣ved, that they work no Miracles, because, they say, their Saints in Heaven are still so great lovers of that silence, and retirement which they professed on Earth, that lest they should give an occasion to the great con∣course of People, who would go on their account and trouble the solitude of their

Brethren, they chose rather to do no Mi∣racles.

Of the Cistercian Order, called otherwise Bernardins.

RObert, Abbot of Molesme, weary with the abominable and wicked Life of the Monks of the Monastery, withdrew himself with one and twenty of his Religious, as from a Sodom, into the Solitudes of Citeaux, five leagues distant from the City of Dijon in Bur∣gundy, where he founded a Monastery, which was afterwards by Oto the I. Duke of Bur∣gundy, indowed with considerable Revenues. There the Monastical Discipline seemed to take its first vigour again; and by the Pattern of these Religious, many others undertook to reform themselves, acknowledging the Abbot of Citeaux for Chief of their Religion, which, under the Name of the Place where it had its beginning, spread it self afterwards into all Europe. They follow St. Benet's Rule, with some Constitutions, which Stephen the III, Abbot of this Order, wrote with the consent of his Brethren, and were called, Charitatis Chartae, and Confirmed in the year 1107, by Pope Urban the II. They bound themselves to so rigid an observance, that

many at first could not bear with it, and de∣serted quite the Monastical Habit. But their Hypocrisie had so good success, under the Pontificate of Innocent the II, that their Mo∣nasteries became extreamly rich by the great Donations bestowed on them. They are also called Bernardins, because St. Bernard, native of Burgundy, fifteen year after the foundation of the Monastery of Citeaux, went there with thirty of his Companions, and behaved him∣self so well to their own humour, that he was some time after elected Abbot of Clairvaux; which Monastery was founded by Robert of Molesme, in the Diocese of Langres, where the same observance was professed. This Bernard founded himself afterwards above 160 Mona∣steries of his Order; and because he was so great a Propagator of it, his Monks were called from his Name, Bernardines. They had no Possessions at first, and lived only of Alms, and by the Labour of their hands; but a very little while after, they became, as well as the other Monks, Idolaters of Riches, and applied themselves wholly to get possessions. Their Riches entailed on them all sorts of Vices; and although this Order was already a Reformation of that of St. Benet, it self was afterwards several times reformed. Never∣theless it must be acknowledged, that it hath produced formerly great men, who by the advantage of their retirement, applied them∣selves to Letters, and were raised to Bisho∣pricks and Ecclesiastical Dignities in the

Church of Rome; but at present, Luxury and Laziness, the Mother of all Vices, have so much got the upperhand, that their more se∣rious application, is to the taking of their pleasures. Nevertheless, one sees to this day, almost in all Europe, Abbies of this Order, which do acknowledge Citeaux for their Mo∣ther, and him who is Abbot thereof for their General. This Plague did infect England, al∣most in its very beginning. They had there a Monastery in the year 1132, at Rishval. They wore at the beginning a Black Habit, but it was changed by Bernard, Abbot of Clair∣vaux, into what it is now, viz. a White Ca∣sock with a narrow Patience or Scapulary, and a black Gown with long Sleeves when they go abroad, but going to Church they wear it White; and pretend that the Virgin Mary appeared to St. Bernard, and command∣ed him to wear, for her own sake, such white Cloathes.

Of the Sacred and Reformed Order of Ci∣teaux, called Feuillans.

* 1.65 FAther John de la Barriere, a French Gen∣tleman, was the Author of this Refor∣mation. Being twenty one years old, he was made Commandatory Abbot of a Monastery

of St. Bernard, called Feuillans. He held this Abby in commendam, during eleven years, af∣ter the manner of other Commendatory Ab∣bots, without exercising any other Function, but that of receiving his Revenues. After which it came into his thoughts to make him∣self a Monk, under the Rule and the Habit of Citeaux. He put this design in execution in the Monastery of Eunes, and thence he re∣tired to his Abby of Feuillans, where, being witness of the disorders of his Monks, he un∣dertook to reform them. But these bony Fryers, seeing him begin the Reformation in the Kitchin, with a great courage opposed him, threatning to break his Head and Shoulders is he went on with such work. Nevertheless, Father John was never the more disheartned for this, and by his Constancy won at length some of them to his Party, which became in time the strongest, and chased those who would not reform, from the Monastery. The * 1.66new reformed Monks lead there (as saith a Popish Author) a more Angelical than Hu∣mane Life, abstaining not only from Flesh, Eggs, Fish, and from all Milk-meats, but also from Oyl, Salt, and Wine, living only on Bread, Pulse and Water. Pope Gregory the XIII. being informed of this Institution of the Abbot of Feuillans, sent to him a Brief of Congratulation, and founded at Rome a Mo∣nastery for his Monks. Since this, Sixtus the V. and Clement the VIII. favoured them very much, and their Congregation got ground,

particularly in France. But they are now fallen very much from their former obser∣vances. They boast themselves of being un∣der a special Protection of the Virgin Mary, in whose Honour they are all Cloathed in White.

Of the Order of the Humbled or Hu∣milies.

THIS Order was founded in the year 1162. by some Gentlemen of Milan, who were detained in a very hard Captivity under the Emperor Conrade, or according to some others, under Frederick Barbarossa. These Gentlemen having put themselves all in White, came before him and fell prostrate at his Feet, which moved him so much to compassion, that he gave them permission to return into their own Country. They continued still to wear there the same Habit wherewith they had obtained their liberty; and having taken the Name of Humiliati, began some Congregati∣ons, which growing every day bigger and bigger, a Gentleman, called Guido, who was their Chief, ordered them to live according to the Order of St. Benet. There have been, particularly in the State of Milan, several rich Monasteries of this Order. The Car∣dinal

Charles Boromeo was the last Protector of it, who seeing their abominable lewdness, undertook to reform them. But these Monks, not willing to be redressed, perswaded one of their Gang, called Hierom Donac, to murder him. This desperate Fellow fired a Gun at the Cardinal, who being a little out of his reach, he missed him; and being apprehended, was immediately sentenced to Death, and executed for his barbarous attempt. Pope Pius the V. justly incensed at such a bloody Villa∣ny intended against one of his Cardinals, did quite abolish that Religion in the year 1570▪ They wore white Cloaths, and their Superi∣ors were called Provosts. The Bull of Abro∣gation of this Order is exprest in such terms, that make a true representation of the dete∣stable Life, which the most part of the Monks of the Church of Rome lead to this day in their Cloisters. There is an enumeration of all sorts of Crimes and Sacriledges which can be imagined. If the Popes do not undertake to abolish these, 'tis not for want of reason for the doing of it; but because these Monks, for their mony, have powerful Protectors at the Roman Court, to whom they pay yearly very big Pensions, and against whose Lives they have not attempted yet, as the Humiliati did against that of Cardinal Boromeo their Pro∣tector. 'Twas observed when this Order was abolished, that only seventy Monks were found in ninety Monasteries, which they did pos∣sess.

Of the Order of the Celestins.

PEter Celestinus was born in the year 1215, at Isernia, a Town in the Kingdom of Naples: Scarcely was he come to be sixteen years of age, when he left his Fathers House and fled into a Solitude. Some years after he went to Rome, where he was Ordained Priest, and then he became a Monk in a Mo∣nastery of St. Benet. From thence he with∣drew into one of the Grotto's of Mont Mo∣ron in the year 1239, and lived there several years, for which he was called Peter of Moron. He gave beginning to the Monastery of the Holy Ghost at Majella, which is the Chief of the Order established by him afterwards, and con∣firmed in the Council of Lions by Gregory the X. under the Rule of St. Benet. After the death of Nicholas the IV. the Roman See ha∣ving been vacant two years and three months, by reason of the Competition and Intreagues of the Cardinals; this Peter was at last, upon the motion of Cardinal Latinus, elected Pope in the year 1294. They went to search for him in his Solitude, where they found him busie in plowing the ground. He was, with much ado, wrought upon to accept of the Pontificate, but yielded at last, came riding upon an Ass to Aquila, where he was conse∣crated in the presence of above 20000 people.

He took the name of Coelestinus, and was the fifth of this Name. But his Genius proved soad∣verse to the Pride and Stateliness of the Roman Court, that having drawn thereby upon him∣self the hatred of the Cardinals, and being moreover very simple and of little wit; one of those Gentlemen the Cardinals had the cun∣ning to persuade him to abdicate the Popedo•• on his behalf; which he did, and the new Pope was called Boniface the VIII. But poor Celestin had no sooner deposed himself, but his wretched Successor, fearing lest, for his appa∣rent Holiness, he should be recalled, made him to be apprehended, and put in a stink∣ing loathsom Dungeon near Anagni, where he died in the year 1296. Boniface disannulled a great many things which the deceased Pope had established for the grandeur of his own Order, and took from it the Monastery of Cassin. Clement V. made him a Saint in year 1313. Some are of opinion that Peter Dami∣anus established this Religion, a long time be∣fore Pope Celestin, about the year 1078, and that the Habit of those Monks was of a Blue or Celestial Colour, whence they were called Celestins. They wear now a White Casock, with a Patience, a Scapulary, a Hood and a Cowl, all black. They possess now in France about twenty Monasteries. 'Tis an usual ex∣pression in that Country for a great Coxcomb to call one a pleasant Celestin.

Of the Order of the Olivetans.

JOhn Ptolomaeus, Gentleman of Siena, in Italy, a Learned Lawyer, desirous to give him∣self wholly to devotion, retired to a ground of his own, called Accona, distant fifteen miles from the Town, having drawn along with him two other persons who followed him in his retreat in the year 1313. Their Congregation increased in a little while, and because they professed no written Rule, and made no Vows, guided only by the zeal they had for Jesus Christ, they were accused before Pope John the XXII, who held his Seat at Avignon, as Innovators, Enemies to Monastical Vows. This Pope referred their Cause to the Bishop of Aresse, who commanded them to follow the Rule of St. Benet. (This hapned in the year 1319.) and to go Cloathed all in White, viz. to wear a Casock, a Scapulary and a long broad Cowl with large Sleeves. He or∣dered besides this, that their Congregation should be called by the name of St. Mary of Mount Olivet, and that the Church of their Chief Monastery of Accona should bear the same name. About that time John Ptolomaeus having proposed to himself St. Bernard, Ab∣bot of Clairvaux, for a Pattern, would be called of his name Bernardus. He died of the Plague in the year 1348, and 'tis un∣known

where his Body was laid. His Reli∣gious are called, yet to this day, Olivetans. They live in a Congregation, and have per∣petual Regular Abbots, though their abode is but triennial in the same Monastery. They have divided their Abbies into six Provinces, which do elect, by turns, the Ge∣neral of the Order. These Monks are so much disordered, that several Popes, to re∣move so great a Scandal, had a mind to abolish them intirely, as 'twas done to the above-mentioned Humilies; but their Prote∣ctors have been so powerful, and so well paid, that they have ever till now averted this Storm from their Heads.

Of some other Orders of St. Benet, and Chiefly of the famous Congregation of St. Maur in France.

TO put an end to the Orders which follow the Rule of St. Benet: I say that some are to be seen yet in the East, as in the Valley of Josaphat and in the Indies, who differ only in Cloaths. The first wear a Hood and a Cowl of a readish Colour, and after the use of Eastern Countries, a long Beard. The others, to wit, the Indians have a black short Casock, with a white Scapulary, and a white Cloak over it that reacheth to their Heels.

There are also many Reformations of the Order of St. Benet in Germany, in Lorrain and in France; but among others, that of St. Mau∣rus in France is very remarkable. It was erect∣ed by Pope Gregory the XV. in the year 1621, upon the motion of Louis the XIII. King of France. Father Desiderius De la Cour, native of Lorrain, was the first, who went about it very earnestly; and the first Monastery, where this Reform took place, was that of the White Cloaks (or Blanc Manteaux) at Paris. Pope Urban the VIII. confirmed this Congregati∣on in the year 1627. It increased so much, in so short a time, that one may reckon now two hundred Monasteries in France belong∣ing to it. They are divided into six Monasti∣cal

Provinces, each of which is governed by a Visitor. They have a General besides, who keeps two Assistants or Helpers, and lives in the Abby of St. Germain des Prez at Paris. The Abbots and Superiors of the whole Con∣gregation meet together with their Deputies in a General Chapter every third year, and there they make their Regulations, which are joined with the Declarations upon their Rule, and ought very strictly to be observed. This Congregation would have spread its Branches yet farther, if King Louis the XIV. by a piece of Policy, unwilling to see any Private Body to grow so strong, had not put a stop to it. He would not permit them to reform many other Monasteries which are yet very loose and corrupted, and had rather to see them Secularized, as 'twas done lately to the Abbies of Enee and Savigni near Lions, than to have them incorporated with these Reformed Monks. They are extreamly Rich, being ve∣ry good Husbands, and partly because they want Monks to fill their Monasteries. The French Nobility, being now a▪days Enemies to a lazy Life, the meanest sort of people on∣ly sue for to be received amongst them. This Congregation hath however produced some great men in this Age, famous by their learn∣ed * 1.67Works, to wit, D. Hugues Menard, Lucas d' Achery, John Mabillon, Gabriel Gerberon, but scarcely could they produce as many others of this kind amongst them. The length of their Office at Church, taking up the best

part of their time, is perhaps the cause of their ignorance. The Jesuits are very troublesom to them, because by the great power they have at Court, they get to themselves several of their Abbies and Priories. This is the rea∣son, why in some points, one sees St. Ignatius of Loiola cutting, with long Shears, St. Benet's Purse.

I shall say no more of the Monastical Or∣ders that follow the Rule of St. Benet, only this, That several other Monasteries of Bene∣dictine Monks are to be seen here and there dispersed, who are not reformed, and do not live in a body of a Congregation, but all of them lead so corrupted and wicked lives, that they may be considered, where-ever they are, as the plague of all honesty and good man∣ners.

CHAP. XIII.

Of the Orders of St. Hierom.

'TIS very certain that St. Hierom govern∣ed, a long while, the famous Monaste∣ry built at Bethlem by the devout Paula, but it was by the good example of his life only, not leaving any thing in Writing that might be serviceable, after his death, to the Monasti∣cal Government. So that the Orders which bear, in our days, St. Hierom's Name, are not to be called so for their following his Rule, but because they have chosen this great Do∣ctor for their Patron and Protector. 'Tis ve∣ry true also, that some time before he entred the Monastery of Paula, he had retired him∣self to the most desert places of Syria, to get more freedom from Worldly Affairs, and to apply himself the better to Study and the Con∣templation of Holy Things. But then, and afterwards he did it with a perfect liberty of Spirit, without determination to any Place, Exercise or Pract••ce of Vertue by any Vow, nor distinguished himself from others by the singularity of his Habit. Prosper Stellarius, an Augustinian Monk, who hath collected the Rules of the Founders of Religious Orders, makes no mention of any of St. Hierom. 'Tis * 1.68probable, saith Hospinian, that some Ages

after the death of St. Hierom, some persons' out of an ill-guided Devotion, undertook to imitate his manner of living, and formed a Congregation that went under his Name; but one cannot say in what time precisely, nor who were the Authors of it. True it is only that they did it very unluckily, their Insti∣tute being extreamly different from the man∣ner of Life of this Holy Man, witness what * 1.69Polydore Virgil saith of them, that they did not trouble much their heads about Learning, and were singular in their Habits, wearing brown Cloaths, a plaited Coat over their Ca∣socks, a mysterious leathern Girdle and wooden Shoes. All which is no where to be found, in what we read, of St. Hierom or of his Disciples.

Of the Hermits of St. Hierom.

THEY had their beginning in Spain. One Thomas, who passed from Italy into Spain, was their Institutor. Seeing that the Congregation of those who came to live under his Discipline was very much increased, he resolved upon many things for its establish∣ment, and made choise of St. Hierom for his Guide and Protector. Gregory the X. confirm∣ed it in the year 1374, gave them the Rule

of St. Austin to live by, and consented it should be called the Congregation of the Hermits of St. Hierom. Their General makes his abode in the Monastery of Lupiana, in the Diocese of Toledo. Their Habit is a Casock, a Scapu∣lary, and a plaited Cloak of a swarthy brown colour, being like, in the rest, to the other Hermits of St. Austin.

Of the Congregation of Montebello.

SOME years after the Confirmation of this Order in Spain, to wit, in the year 1380, another Order, like to this was founded in Ita∣ly, by Peter Gambacorta, native of Pisa, at Mon∣tebello. This Gentleman, once falling into the hands of Highway-men who robbed him and used him very ill, his Pious Exhortations and Christian Remonstrances moved him so much, that he drew them from their sinful course of Life, and to resolve to become Pe∣nitents. He proposed to them St. Hierom for a Pattern hereof, and obtained their pardon from the Duke of Urban. This Congregati∣on bing much increased, its first Monastery was founded at Montebello, under the Pontifi∣cate of Urban the VI, and the Order got the name of Hermits of St. Hierom▪ Gregory the XII. approved of it, and Pius the V. tied them

to Monastick Vows, under the Rule of Saint Austin, because they made none before, and left their Monastery when they pleased. They have a Convent at Rome, called St. Onophri∣us, near the Gate of the Holy Ghost. Their Habit is a Casock, a Scapulary and a short Cloak, of a Linnen Colour; they carry al∣so in their Hands a Pilgrims Staff, and have wooden Sandals on their Feet, and go bare∣legged.

The Reformation of Lupo d' Olmedo.

THE two forementioned Congregations of Hermits did not continue long in the fervency of their Institute. This was the cause that Lupo d' Olmedo, a Spanish Fryar of the same Order, considering the abuses which had crept into it, undertook to reform the Congregation of Spain, whereof he was the General; and to render his Religion yet more commendable, which was before sub∣ject to the Rule of St. Austin, he drew so ma∣ny Documents out of the Writings of St. Hie∣rom, which seemed to relate to Monastical Life, that he framed of them a Body of Con∣stitutions, which he presented to Martin the V. who did like them, and consented that the Institutions of St. Hierom should serve to

govern an Order that wore already his Name, and had him for their Patron. But so stout a resistance was made on the side of the Or∣der, that for fear of bringing things to sad extremities, they thought ••it at Rome to leave them in their former Condition. Lupo d' Ol∣medo, who was a proud Person, and a great lover of his own Inventions, was extreamly displeased at it, left his Order, and retired amongst the Carthusians. Some while after he left them likewise, and went about again to found a new Religion, according to those Rules which he had drawn from St. Hierom, which Order was called the Congregation of St. Isidore. He died at Rome in the year 1433. Philip the II. caused all the Monaste∣ries of this New Order to be reunited to the old one. They are Cloathed as the others, ex∣cept only that their Casock is white, and their Cloak broader, after the Monastical Fashi∣on.

Of the Congregation of Fiesole.

AT the same time that Lupo d' Olmedo made it his business to reform the Con∣gregation of Spain in the year 1407, an Ita∣lian Gentleman, called Charles, or according to some, Rhedon, Count of Granello, who ad∣dicted

himself wholly to a solitary Life, ga∣thered a great many persons together, who had the same design, and fixed his abode up∣on the ruins of the old Town of Fiesole, near Florence. He gave them at first the Instituti∣ons of Lupo d' Olmedo; but Eugenius the IV. put them afterwards under the Rule of Saint Austin. Several of these Monasteries are to be seen yet in Spain and in Italy, where they lead a very loose Life.

CHAP. XIV.

Of some Religious Orders which follow the Rule of St. Austin.

I Have already treated of the Congregati∣ons of Regular Canons, and of the Her∣mits or Monks of St. Austin, who pretend to have been instituted by this Holy Doctor him∣self: I shall speak now of those who pretend only to his Rule: And first

Of the Order of St. Anthony.

IN the year 1089, a Contagious Sickness called the Sacred Fire, which was a kind o•• a very dangerous Leprosie, having spread it self into several parts of Europe; those of the Province of Vienna in France had at last their recourse to the Relicks of St. Anthony the Egyptian, which were transported (as they say) from Constantinople thither by one Joce∣line, of the House of Poitiers. The Papists (whom the Devil hath taken always great care to encourage in the Idolatrous Worship of Saints) say, that whoever did call upon

him, was delivered from the Sacred Fire; and contrariwise, those who blasphemed, or took the Name of St. Anthony in vain, were imme∣diately by the Saints unmerciful vengeance, delivered up to it. This gave occasion to one Gaston Frank, in company with some other persons, to institute in the year of our Lord 1095, the Religion of St. Anthony, whose principal care was to serve those sick, who were tormented by the Sacred Fire. He founded a famous Monastery at la Motte near Vienna, where liveth the General of this Or∣der. They follow the Rule of St. Austin, and their Habit is a Casock, a Patience, a plaited Cloak, and a black Hood. They have this mark T of a blew Colour on the left side of their Cloaths. The Papists do represent Saint Anthony with a Fire kindled at his Side, to signifie by this, that he delivers people from the Sacred Fire. They paint besides, a Hog near to him as a sign, that he cures the Beasts of all Diseases; and to honour him in several places, they keep, at common charges, a Hog, which they call St. Anthony's Hog, and for which they have great veneration. Many others will have St. Anthony's Picture upon the Walls of their Houses, hoping by that to be preserved from the Plague. And the Ita∣lians, who did not know the true significati∣on of the Fire painted at his Side, thought that he preserved Houses also from being burnt, and they call upon him on such occa∣sions.

As for the Anthonian Fryars, they know so well to make use of the Power of their Saint Anthony, that when they go a begging, if one does refuse what they ask for, they threaten immediately to make the Sacred Fire to fall upon him. Therefore the poor Country Peo∣ple to avoid the Menaces and Witchcrafts of these Monks, present them every year with a good fat Hog a-piece. Some Cardinals and Prelates endeavoured to persuade Pope Paul the III. to abolish these wretched begging Fryars, Quaestuarios istos Sancti Anthonii, qui * 1.70decipiunt Rusticos & Simplices, eosque innumeris superstitionibus implicent, de medio tollendos esse. But they could not compass their good de∣sign; and these Monks do subsist yet to this day in several places, though the Sickness of St. Anthony's Fire be now very rare.

Of the Order of Premontre.

NOrbert was born of a very great Family in the Country of Cleves, where his Fa∣ther was Earl of Gennap. He begun the esta∣blishment of this Order in the year 1120, at a place which hath been called since Premon∣tre, in the Bishoprick of Laon, framing a mix∣ture of a Monastical and Canonical Life. He followed chiefly the Rule of St. Austin, and his Order was confirmed by Pope Honore the II. and Innocent the III. He was made af∣terwards Archbishop of Magdbourg, and ob∣tained for that See the Title of Primate of Germany. The Monks of Premontre, to get a greater esteem in the World, published, after the Death of their Founder, that he had re∣ceived his Rule, curiously bound in Gold, from the hand of St. Austin himself, who ap∣peared to him one Night, and said thus to him, "Here is the Rule which I have written, and "if thy Brethren do observe it, they, like "my Children, need to fear nothing at all "in the Day of Judgment. These Impostors added moreover, That an Angel shewed to him a Medow, where he was to build his first Monastery, which from thence was called Pre Montre, that is the Shewed Medow. Their Hypocrisie was so great in those beginnings, that their Order spread it self into Siria,

Normandy, Flanders, England, Spain, and other Countries. They wear a white Casock and a Rochet over it, with a long white Cloak. Pope Honorius the IV. having granted to the Fathers Carmelites the use of a white plaited Cloak, those of Premontre complained of it as of a great scandal and wrong done to them. This notwithstanding, the Carmelites carried it in spight of their Teeth; and under pretences of several Apparitions of the Virgin Mary, kept their long white Cloaks. The Abbots of several Orders, and particularly those of St. Benet, having obtained the Pope's permission to officiate in Pontificalibus, with the Miter, the Crosiers-stasf, and the Ring, as the Popish Bishops do; the Abbots of the Order of Pre∣montre refused to make use of these Marks of Vanity. They agreed together, in case any of them were raised to the Dignity of a Cardi∣nal, or to the Popedom it self, never to leave their Religious Habit, and that none of them should accept of any Dignity or Degree what∣soever, without having first the licence of their General Chapter. They made several other Regulations, which they joined to the Rule of St. Austin. This Order had moreover this peculiar to it, That where-ever they sounded a Monastery for Men, they had the cunning to build another for Women next to it. But the infamous Correspondencies which they kept with them, and the great Scandals that arose from thence, moved Conradus, Prior of Martello, a very honesty Gentleman, to use his

utmost endeavours for the suppressing of those Female Monasteries. They made then a De∣claration in the year 1273, by which, after having acknowledged that the Women were worse than the most venomous Aspicks and Dragons, and that there was no malice com∣parable to theirs; they resolved thence for∣wards not to look upon them, but as upon so many mischievous Beasts, and declared they would have no more to do with them.

Robert, Bishop of Lincoln in England, having * 1.71undertaken to bring the same Reformation into the Monasteries of Premontre, in his Dio∣cese, wrote concerning it to Innocentius the IV. but this Pope, bribed with great sums of mo∣ny by the Monks, would not consent to it. The Bishop made bold to write to him a se∣cond time, and had for Answer. Brother, thou hast discharged thy Conscience, why art thou angry at my Condescention? I have pardoned them; is thy Eye bad because I am good? This was a neat application of the Holy Scripture! These Monks of Premontre did not apply their minds to study at the beginning of their Institution, and therefore were tossed about by the other Monks as ignorant Fryars; but now they have established Schools amongst them.

Of the Order of Gilbertines in England.

GIlbert was born in Lincolnshire, deformed of Body, but he made up this defect by the excellency of his Wit, and a great appli∣cation to his Studies. Having been sent into France for his instruction, he became there a great Master of Superstition; and being re∣turned into his own Country, great numbers both of Men and Women flocked from all parts to him to hear his Doctrin. He caused to be built for them, in a short time, thirteen Monasteries, in which were reckoned 700 Monks, and 1100 Women, who lived toge∣ther, separated only by a Wall. He begun his Order in the year 1148, and went into France again to inform Pope Eugenius the III. of his Statutes, who approved them, and his Order. He returned into England very well satisfied with his negotiation; and having made a Rap∣sody of the Rules of St. Austin and St. Benet, he prescribed it to his Followers, who, for his Name, were called Gilbertines. This Herma∣phrodite Order, made up of both Sexes, did very soon bring forth Fruits worthy of it self; these holy Virgins having got almost all of them big Bellies, which gave occasion to the following Verses.

* 1.72 Harum sunt quaedam steriles, quaedam parientes, Virgineoque tamen nomine cuncta tegunt. Quae * 1.73pastoralis baculi dotatur honore, Illa quidem meliùs fertiliusque parit. Vix etiam quaevis sterilis reperitur in illis, Donec ejus aetas talia posse negat.

Tho' some are Barren Does, yet others, By Fryars help, prove teeming Mothers. When all to such Lewdness run, All's cover'd, under Name of Nun. Th' Abbess, in Honour as She' excells, Her Belly too, more often swells. If any She proves Barren still, Age is in fault, and not her will.

These Nuns to conceal from the World their Infamous Practices, made away secretly their Children; and this was the Reason, why at the time of the Reformation, so many Bones of Young Children were found buried in their Cloisters, and thrown into places where they ease Nature.

Of the Order of the Mathurines, or Trini∣taries.

THIS Order carries the name of its In∣stitutor or Founder, who was John of Matha, born in Provence in France in the year 1154. He followed his Studies at Aix, and at Paris, where he took his Degrees; and be∣ing afterwards made Priest, he retired himself near Meaux, in a place called Cerfroid with an Hermit, whose name was Felix, with whom he led a solitary Life. Having been both ad∣monished (as the Papists say) in a Dream to go to Pope Innocent the III. accordingly they went. This Pope having had the same Vision, waited for their coming. A hideous Phantom (they say) while he was saying Mass, ap∣peared to him the day before, all in white, with a Cross half Red and half Blew on his Breast, holding with his Hands two Slaves bound in Chains; and this Vision made him resolve to establish an Order, whose care should be to go and redeem the Christian Captives, detained in Slavery by the Infidels. Having then conferred with the two Hermits, he made them take an Habit like to that which the Phantom appeared in, while he was at the Altar; and having gathered great Alms, he sent them to redeem, with that mony, se∣veral Captives; which undertaking having

had a good success, many others followed their example, and Monasteries were founded for them, where they professed the Rule of St. Austin. Their Order was confirmed in the year 1207, under the name of the Redempti∣on of Captives. John Matha founded at Rome the Convent of St. Thomas of Formis, where he died in the year 1214. This Order was received in England in the year 1357, and was called the Order of Ingham. Besides the Rule of St. Austin, which they profess, they have par∣ticular Constitutions approved by Pope Inno∣cent the III. whereof the following are the chiefest.

Principal Statutes of the Order of the Holy Trinity for Redemption of Cap∣tives.

* 1.74 1. All the Estates or Goods that fall legally▪ to them, are to be divided into three parts; the two first whereof shall be employed in works of Charity, both towards themselves, and those that are in their service, and the third shall be applied for the Redemption of Captives.

2 All their Churches ought to be dedicated to the most Holy Trinity.

3. They ought to acknowledge the So∣licitor or Proctor of the Monastery for their Superior, who shall be called Father

Minister of the House of the Holy Trini∣ty.

4. They must not ride on Horse-back, but on Asses only.

5. Fasts are ordered four times a Week, un∣less they be Holy-days.

6. They ought to eat Flesh only on Sun∣days and some Holy-days.

7. All the Alms given to them for the re∣deeming of Captives, ought to be faithfully employed for that purpose, except only as much as is necessary for the charges of their Journey.

The rest of their Constitutions are only about the Oeconomy of their Convents, the manner of keeping their General Chapters, and the election of their Superiors. As for the Church Office, 'tis declared that they ought to conform themselves to the Regular Canons of the Abby of St. Victor at Paris.

The Monks of this Order have plaid so many tricks, under the Cloak of their holy Institution, that they have lost their credit, and do scarcely meet now a▪days with people that will intrust them with their Monies for the Redemption of Christian Slaves from the hands of the Infidels. They have neverthe∣less some Monasteries here and there, parti∣cularly in France.

Of the Order of Mercy.

* 1.75 THIS Order was instituted about the year 1218, for the same end as the pre∣ceding, viz. for the Redemption of Captives. James, King of Arragon, was moved to its establishment by Raimond of Pennafort, and Peter Notaseus, who first received in the King's presence, by the hands of the Bishop of Bar∣celona the Religious Habit of this Order, was made General of it in the year 1230. Gre∣gory the IX. confirmed it under the Rule of St. Austin. Their Habit is a Casock, a Scapu∣lary and a white plaited Cloak; and they wear on their Breast a Scutcheon, with a White Cross in a Red Field.

Of the Order of the Armenians.

* 1.76 THESE Monks were founded in Arme∣nia, by Eustatius, Bishop of that place, an Heretick about the year 320. They professed since, the Rule attributed to St. Basil. But being driven from the Mountains of Ar∣menia, they retired into Italy, where they built some Monasteries, of which, the Chief

is that of St. Bartholomew of Genoua. Chang∣ing their Country, they changed also both their Habit and Rule; and putting them∣selves under the Order of St. Austin, took the Constitutions of St. Dominick to be ruled by. * 1.77They are Cloathed almost like the Domini∣cans, except their Patience or Scapulary, which is black. They passed into England in the year 1258.

Of the Order of the Servants of the Vir∣gin Mary.

* 1.78 THE Institutor of this Order, was one called Fudert, a Florentine Physitian, who having applied himself with some Merchants to an Eremetical Life, he gave them the Rule of St. Austin, with some amendments to it. That which contributed very much to∣wards the establishment of this New Order, was that famous imposture of the Picture of the Annunciation of the Virgin Mary, whose Face these notorious Cheats published to have been drawn by an Angel. There is yet to be seen the Chief Monastery of this Order. Innocent the IV. refused his approbation to it, but se∣veral Popes, after him, gave them as many priviledges as they could Wish. They have yet in Italy about fifty Convents. Formerly

at Paris, our Lady of Billetes was a Convent of this Order. These Religious wear a black Habit, with a Cosock, a Scapulary and a Cloak of the same Colour. This Order begun in the year 1233, and according to some other Authors in 1304; and again, others say in 1285. 'Tis now fallen into a great corrupti∣on of Life and Manners.

Of the Order of the Hermits of St. Paul.

* 1.79 THE Body of Paul of Thebes, surnamed the first Hermit, having been transport∣ed into a place near Buda in Hungary, about the year 1215. One Eusebius instituted, out of Reverence towards him, a Congregation of Hermits, who took his Name. Urbanus the IV. denied them the Rule of St. Austin, which they did ask, but it was granted them since by Clement the V. in the year 1308. Many Con∣vents, of this Order, were to be seen in Hun∣gary, which have been wholly ruined by the Turks. This Religion did belong particularly to the Hungarian Nation. These Monks wear white Cloaths, a long round Scapulary, and over it a short Cloak of the same Stuff. They go barefooted with Sandals.

Of the Order of Jesuati.

THIS Congregation was instituted by John Colombinus, Gentleman of Siena. He was a Married Man, and his Wife a very devout Woman, did continually exhort him to be charitable to the Poor, and to mind Godliness more than he did. At last their De∣votion passed into Superstition, and they re∣solved to live separated one from another, not for a while, as St. Paul approves Man and Wife sometimes to do, but for ever; and pre∣ferred a retired Life in a Cloister, before all the good they did in the World to the Poor. Many followed their example; and Colombi∣nus having formed a considerable Congrega∣tion * 1.80of people, who had abdicated their Wives, Pope Urbanus the V. honoured him so far, as to give him, with his own Hands, the holy Habit of Religion in the year 1366, and the Popes, his Successors, were not wanting to approve and confirm this Order. These Monks do profess St. Austin's Rule, observing moreo∣ver some Constitutions which John of Tossig∣nan, a Religious of the same Order left them. They were called Jesuati, because they had almost continually (and upon every trifling occasion too) the Holy and Ven••rable Name * 1.81of Jesus in their Mouths. They were also called Apostolick Clerks, and were obliged to

recite 165 times a day the Lord's Prayer, and as many Ave Maria's instead of the Canonical * 1.82Office, abstaining from saying Mass. Their Churches being almost all dedicated to St. Hie∣rom; Alexander the VI. ordered that they should be called Hieronimia•• Jesuati. Their Habit was White, upon which they wore a Tawny Cloak, a White Hood, and a big leathern Girdle with Sandals. This Order changed several times its Constitutions, and at last, for its Scandalous Disorders, was by * 1.83Pope Clement the IX. quite abolished in the year 1668.

Of the Order of St. Ambrose in the Wood.

THE Religious of this Order were anci∣enly called Barnabites, from the name of St. Barnaby; but being fallen into a decli∣ning Condition, they wanted Restorers. In the year 1431, three Gentlemen of Milan did re-establish this Order in a Solitary Place, where 'tis said St. Ambrose did in former times apply himself to Contemplation, and to the Composition of his Books; from whence it was called afterwards of St. Ambrose in the Wood. They do officiate according to the old Ambrosian Rite. The Cardinal Charles Borromeo reformed them a second time. They

follow the Rule of St. Austin, and wear an Hermetical Habit of a redish Colour, with a Patience and a plited Cloak.

Of the Order of Apostolins.

* 1.84 SOME say (without reason) that the Apo∣stle St. Barnabas having preached the Go∣••pel at Milan, laid the first draughts of this Religion, and that it was afterwards perfect∣ed and made Illustrious by St. Ambrose, from whence it got (they say) the name both of St. Barnabas and of this Holy Doctor. In the Countries of Ancona and of Genoa, they were called Apostolini; and in Lombardie, by reason of their apparent Holiness, Santarelli. They have been once united with those of St. Ambrose in the Wood. But their hypocritical Life ha∣ving broken at last into open disorders, they were by a Bull of Urban the VIII. almost exstinguished. Their Habit is a Scapulary sew'd together, a leathern Girdle of a Tawny Colour, wearing in Winter a narrow Cloak of the same Colour.

Of the Order of the Brothers of Charity, called otherwise of St. John, of God, or Ignorant Fryars.

* 1.85 THESE Fryars are Hospitalers, and make Profession to wait on the Sick. They have no Schools amongst them; and if any Priest do at any time desire to be received into their Order, they are so great Enemies of Learning, that for two or three words of La∣tin, that he perhaps hath learned to say Mass with, he must subscribe that he shall never pretend to any Preferment or degree of Su∣periority amongst them as long as he liveth. One John, a Porteguese, born at Monte Major, in the Diocese of Evora, whose strict Life in appearance, got him the name of John of God, was the Founder of this Religion. He was in his Youth a Shepherd, and being 22 years of Age, he listed himself for a Soldier amongst those that were sent to the relief of Fontarabia. From thence he passed into Ger∣many, and then returned into Spain; from whence he went to travel into Africa. Being returned to Grenada, a Sermon which Father d' Avile made, wrought so much upon him, that he tore his Hair and beat his Breast in a dreadful manner, crying with a loud voice along the Streets, The naked man followeth Christ naked. The people taking him for a Mad

Man, carried him to a Mad House, where he was kept close and bound. Some while after he was released, and went in Pilgrimage to our Lady of Guardloupe, and then returned to Grenada, where he took a House, and en∣tertained the Poor, giving them Meat, Drink and Lodging, going every day a begging for them, and crying aloud, Do Good Works, my Brethren, for God's sake. He gathered copious Alms, wherewith he built a considerable Hospital in Grenada. But his Zeal carried him so far, that being not able to bear any longer such hardships, he was overwhelmed at last, and died in the year 1550, aged 55. Some of his Brethren went to Rome, and founded there an Hospital by the permission of Pius the V. who gave them Bulls for the confirmation of their new Order, and put them under the Rule of St. Austin. These Fryars are Cloathed with a Casock, a Patience, a narrow Hood, and wear a Bag on their Shoulders, in token of their Office of going to beg for the Poor, Sick and Prisoners. One might also, here in England, make a Religi∣ous Order of those Basket-men, who are kept for the service of the Prisons.

Of the Order of the Holy Cross, called Cruciferi in Italy.

* 1.86 THIS Order was Instituted, or at least Reformed, by one Gerard, Prior of St. Mary of Morello at Bologna, and confirmed in the year 1160, by Pope Alexander the III. who brought these Religious under St. Austin's Rule, and made some other Constitutions for its government. This Religion fell into a very corrupt State after the year 1400, and its Monasteries became a prey to several Roman Prelates. Nevertheless Pope Pius the V. be∣witched by these Monks, restored them their former Possessions again: But as anciently they were so well established by an Alexander, another Pope of the same Name, Alexander the VII, did quite abolish their Religion in Italy, in the year 1656, giving the Estates they had in the Venetian Territories to that Republick, to carry on the War against the Turks. They wore a Casock and a Patience, a long Gown, a Hood made in the form of a Cap, their whole Habit being of a Skie▪co∣lour. There are some Monks of this Order * 1.87yet in the Low Countries, and in Portugal; and they did possess formerly a great many Convents in Syria. But they are diversly clad, according to the different▪ Countries wherein they live, wearing a Cross on their

Habits, or in their Hands. Some Authors do * 1.88affirm, that Godfrey of Bullen, after the Con∣quest of Jerusalem, instituted this Order; and some others fetch it as far as from the time of the Apostles. But these two Opinions want Proofs.

Of the Order of Dominican Fryars.

DOminick, the Institutor of this Order, was born at Calahorta, a City of Arragon, in the year 1170. His Mother dreamed when * 1.89she was with Child of him, that she bore in her Belly a Dog (some say a Woolf) which carried in his Mouth a lighted Torch, where∣by the whole World was put in a general con∣flagration. This was a fatal presage of the barbarous and cruel Humour of this Dominick, and of the bloody Massacres which he and his Disciples, as hellish Furies, should be Authors of through all the World. Dominick was an indifferent Scholar, and being made Canon of the Church of Osimo, went to Rome to offer his Service to Pope Innocent the III. for the extirpation of the Albigenses. From Rome he passed into Languedock, where he laid the foundations of his Order, and was made Inqui∣sitor against Hereticks. The Albigenses, whom some do pretend to have been the Vaudois,

were a People who would not worship the Beast, nor bend their Knees to Belial, though charged by the Papists (to render them the more odious) with several impious Doctrins which they never held. 'Twas chiefly against them that Dominick vented his rage; and he had so good success in his wicked design, by his Preachments, that he stirred up almost all the Popish Princes to arm in a Croisade against these poor Albigenses; and to work more cha∣ritably their Conversion, they, at his Persua∣sion, murdered, in a short time, above a hundred thousand of them. Dominick, proud of the success of his Expedition, found it no hard matter to establish his Order; which took so readily, and suited so well the Genius of the Church of Rome. It was then approved by Innocent the III. and afterwards confirm∣ed by Honorius the III. in the year 1216. He submitted it to the Rule of St. Austin, but Dominick added to it some particular Consti∣tutions. He made three Divisions of his Or∣der. The first was of those, who made it their business to apply themselves, with him, to Preaching, and the Conversion of Hereticks, for which he would have them to be called Preaching Fryars. The second was of the Nuns, who lived inclosed in Monasteris. The third was a Troop of merciless Fellows, whom he maintained to cut the Throats of Hereticks when he was a Preaching; he called them the Militia of Jesus Christ, and prescribed them a manner of living different from that of the

Laity. These having at last routed the Here∣ticks out of their own Country. several per∣sons of both Sexes joined with them, and were called afterwards Brothers and Sisters of the Penitence of St. Dominick. Pope Innocent the VI. approved their Rule about the year 1360. They do not tye themselves so strictly to Po∣verty and Obedience as the Preachers do. The Principal Statutes of the Preaching Fryars are, that they ought to possess nothing of their own, nor any Estate in common, being obliged to live only by Alms. Their Gene∣ral Chapter is to be kept every year. They ought to fast almost seven months in the year, to eat no Flesh, unless in Sickness, to wear no Linnen, and to shun all conversation and familiarity with Women, to keep silence in some places, and at certain hours. Their Buildings ought not to be Stately, but becom∣ing a Monastical State. Their chief employ is that of Preaching. The General of their Order is called Magister Ordinis, Master of the Order. The Dominicans were called for∣merly Brothers of the Virgin Mary, by reason of the superstitious Worship they paid to her, of the Confraternities of the Rosary, which they established in Honour of her, and of the Saturdays which they wholly Consecrated to Her. What gave much credit to this Order * 1.90was, that Dominick having perswaded Pope Honorius the III. to establish the Office of the Master of the Sacred Palace at Rome, to whom only was committed the interpretation of

the Holy Scripture, and the Censure of Books; he was the first who filled this place, which was asterwards conferred successively upon a Religious of the same Order. Oh! the fine In∣terpreters of Holy Scripture, whom Papists are bound to believe, not having the power them∣selves to read it. The Inquisition wherewith they were intrusted, rendred them extreamly formidable. But what served yet more to abuse the simplicity of credulous People, and brought them to favour this New Order, was, the Cheats, Impostures, Frauds and lies of this Dominick, who left no stone unturned for * 1.91the advancement of it. Hospinian, in his Book of the Original of Monks, hath set them forth in two whole Chapters, to which I refer my Reader. I shall only relate here a Vision of this great Saint, by which he may judge of * 1.92the rest. He was once (saith he) ravished as St. Paul to the third Heaven, where he saw Jesus Christ and his Mother the Virgin Mary surrounded by great numbers of Monks, and Religious of all Orders, his own excepted: Which sight made him extreamly ashamed and troubled. Jesus Christ seeing him so much concerned, bid him to come nearer to himself, and asked him the reason of it. Do∣minick told him his anxious thoughts very freely. Then Jesus asked him if he was desi∣rous to see the Children of his Order; with all my heart, said Dominick; Jesus immedi∣ately commanded his Mother to open her long Royal Robe, and Dominick spyed an in∣numerable

number of his Religious, whom she cherished under it as her dear Children, far above the others. Are not these very fine Visions!

These Pestiferous Dominicans spread them∣selves all over the World, and about the year 1494, were already reckoned above 4143 * 1.93Convents of this Order. From that time they continued to increase more and more, build∣ing every day new Monasteries. They have inherited, from their Founder, a Spirit of Cru∣elty; and the Popes, to whom they were always very useful, have mightily favoured them. They have afforded to the Church of Rome several Popes, great numbers of Cardi∣nals, Archbishops and Bishops; and the Inqui∣sition against Hereticks does still continue in their Hands. As for the observance of their Rule, it is now quite down. They possess eve∣ry thing in common, and have besides that, every one their own mony. They observe no Fasts, eat Flesh every day, lie in good Feather-beds, wear Linnen, and keep con∣stant company with lewd Women: The most part of their Convents are so many stately Pa∣laces, &c. Father John Michaelis applied * 1.94himself to reform this deformed Order at the beginning of this Age, and some few of their Convents did embrace the Reformation; but the loosest sort amongst them, by the great power they have at the Court of Rome, have put a stop to it. The Reformed Fryars, as well as those who are not so, are governed

by one and the same General, and wear the same Habit, except that the former have it made with a courser Cloath, and cut nar∣rower: It consisteth in a white Casock and a Patience, and over this Patience they wear a Hood all of the same Colour; but when they go abroad, they put over their white Cloaths a black plited Cloak with a black Hood. This is one of the four Mendicants, or begging Or∣ders of Fryars, who to satisfie their infamous Lusts, and to fill their Guts, are the devourers of the substance of the Poor.

CHAP. XV.

Of the Order of Carmelites.

THE Fryars of this Order, who were an∣ciently called Hermits of Mount Carmel, say that the Prophet Elias was the first Car∣melite, and the Founder of their Congregati∣on, though he never left them any written Rule. But this Title of Antiquity, to which they pretend, is denied to them by the Pa∣pists themselves. The true time of their Foun∣dation * 1.95was in the year 1122, by Albert, Pa∣triarch of Jerusalem. He gathered together some Hermits, who lived dispersed here and there upon Mount Carmel and in Syria, and gave them a Rule; which is nothing else but a collection out of that which is attributed to St. Basil. He caused a Monastery to be built for them, near a Spring of Water, called the Fountain of Ely, and a Church, which he de∣dicated to the Virgin Mary. He gave them one Brochard for their Superior. In the disorders of Palestina, the Saricins having chased thence the Christian Princes; this Order which was already much multiplied, passed into Europe with its Rules and Statutes. Pope Honorius the IV. having made some alteration in their Habit, ordered that they should be called Brothers of the Virgin Mary, and gave them

the same Priviledges of the other Mendicant Fryars. Pope Innocent the IV. having taken them under his Protection, mitigated their Rule, tied them to Monastical Vows, which they never made before, and commanded them to blot out of their Rule this important * 1.96Clause, Ut de solo Servators salutem sperarent, that they ought to hope for Salvation from Christ alone: Which having done, he grant∣ed them any thing that they listed, to leave their Solitudes and come to live in the Towns, to hear the Confessions, to make the God of Bread, and to worship Idols, &c. Pope John the XXIII. exempted them from Episcopal Jurisdictions, and from Purgatory. He pre∣tended for this, that the Virgin Mary had ap∣peared to him before he was made Pope, pro∣mising to raise him to that High Degree of Honour, upon condition, that he should con∣firm to her Brothers the Carmelites, the chan∣ges which Innocent the IV. had made in their Rule, and that he would exempt them from * 1.97Purgatory. Insuper me, & Filio meo jubenti∣bus privilegium hoc dabis, ut quicunque Ordinem meum intraverit à culpa & poena liberatus in aeternum salvus fiat. By express command of me and of my Son, thou shalt grant this pri∣viledge, that whosoever enters this my Order of Carmelites, shall be free from guilt and pu∣nishment of their sins, and eternally saved. * 1.98Urban the IV. gave three years of Indul∣gence to those who should call the Carmelites Brothers of Mary, though they never were

related to her. Eugenius the VI. mitigated their Rule again, giving them permission to eat Flesh as a reward for having burnt alive one Thomas, Brother of their own Order, for saying that the abominations of the Church of Rome were grown to such a hight of cor∣ruption, * 1.99that it needed a Reformation. Th•• Franciscans having obtained great Indulgences every year at the Feast of their St. Francis, which brought them a world of Oblations and Alms; the Carmelites, yet more cunning Fellows, obtained an Indulgence, and full re∣mission of all Sins for those who should go and visit their Churches, or hear one of the Sermons, which they make in Honour of the Virgin Mary every Saturday. The number of their Convents is extreamly multiplied. They were already so much sallen from their ob∣servances about 50 years after their Institu∣on, which was in the year 1270. That one * 1.100Nicolaus of Narbona, who was the seventh Ge∣neral of their Order, having publickly repro∣ved them for their Hypocrisie, Incest, Sodo∣my, in a word, for all the most enormous Crimes, and seeing he was not able to recall them to an honest Life, he forsook them at last as desperate pestilent men, and retired into a Solitude, after having governed five years their Order. If they were so abomi∣nable while they were yet but a Green Wood, what may one think they are now when they are a Dry Stick; and in this wretched Age in which we live? These are the beloved

Brothers of the Virgin Mary of Mount Carmel, the Holy Children of the Prophet Ely! They wear a Casock, a Scapulary, a Patience and a Hood of a Brown Colour, a white plited Cloak and a black Hat.

Of the Order of the Ʋnshod Carmelites.

* 1.101 HERE a Woman called Theresa, gave Laws to Men. She was born at Avila, a Town of Spain, from noble Parents, in the year 1515. Being twenty years of Age she entred a Monastery of Carmelite Nuns; and a good while after formed in Avila a little Convent, under the Name of St. Joseph, where she began the Reformation of her Order, with so great success, that besides seventeen other Monaste∣ries of Nuns, which she built and governed, several Convents of Men took her for their Mother and Mistress, and obeyed her Statutes. * 1.102Pius the IV. confirmed and approved her Rule in the year 1562. She died in the year 1582, and was made a Saint by Gregory the XV. in the year 1622. Father John, of the Cross, was the Instrument she made use of for the Reformation of the Convents of Men. These Fryars wear the same Habit as the fore-men∣tioned Carmelites, but of a very course Cloath, and go barefooted, from whence they are

called Unshod Carmelites. When they sing at Church, they pinch their Noses, to mortifie by that, the Pleasure which might arise from an harmonious Song. This Order is very much multiplied in Spain and in France, to the great sorrow of the Brothers of the Virgin Mary, whom this Reformation does not please, for fear they should be one day compelled to em∣brace it. By which means they would lose the Poltron Title which they have long de∣served of Carmes en Cuisine, or Kitchin Fryars. Lastly, This Theresa, who reformed them, was a great Hypocondriack, Fanatick, and pre∣tender to Revelations. She composed, her self, a large Book, full of Phancies of a delu∣ded mind, which serves at this day for a Guide and Direction to Spiritual and Devout Papists, and which they believe more than the Gospel.

CHAP. XVI.

Of the Order of St. Francis.

FRancis was born at Assisy in Umbria. He was a debauched Youth, and having rob∣bed * 1.103his Father, was disinherited, but he seem∣ed not to be very much troubled at it; and even stripped himself of all his Cloaths, say∣ing he would follow Christ naked, and have * 1.104him alone for a Father. He retired himself in the year 1206, to a little Chappel near As∣sisy, called our Lady of the Angels. There having entertained a strong Fancy, that Chri∣stian Perfection did consist in possessing no∣thing at all in the World, he undertook to live the poorest of all men. This resolution, and all his outward practices of Poverty, drew to him, in a short time, Admirers, and at last Followers and Companions, of whom he made himself the Head, prescribing them the following Rule, which consists of twelve Articles only.

A Summary of the Rule of St. Francis.

Chap. i.

* 1.105 He saith that the Rule and Life of the Bro∣thers Minors (so he would have those of his Order called) is to observe the Gospel, under obedience, possessing nothing as their own, and in Charity. Brother Francis promiseth obedience to Pope Honorius and his Lawful Successors, and to the Romish Church; and commands the other Religious to obey him∣self and his Successors.

Chap. ii.

He prescribes the manner of receiving No∣vices after a year of Noviciate; after which 'tis not allowed to them to leave the Order. He sets down the Habits, both of Novices, and Professed Fryars, permitting only to the later to wear a Hood, or Capuchon.

Chap. iii.

He will have his Fryars to make use of the Roman Breviary, and the Convers, or Lay-Brothers to recite every day for their Office seventy six Pater Nosters. He orders them be∣sides Lent, to fast from All Saints to Christmas,

and to begin Lent at Twelf-tide. He forbids them to ride on Horseback without an urgent ne∣cessity; and will have them in their Journeys to eat of whatsoever is set before them.

Chap. iv.

He forbids very strictly to receive any mo∣ny, directly or indirectly.

Chap. v.

They ought to get their Livelihood by the Labour of their Hands, receiving for it any thing but mony.

Chap. vi.

They ought to possess nothing of their own, and when their Labour is not sufficient to maintain them, they must go a begging, and with the Alms they collect, help mutually one another.

Chap. vii.

They ought to confess to their Provincial Ministers those sins, the absolution of which is reserved to them, that they may receive from them charitable Corrections.

Chap. viii.

The Election of their General Minister, and of their Guardians or Superiors, ought to be made in a General Chapter or Assembly, which is to be held every third year about Whitsunday.

Chap. ix.

They ought not to Preach without leave of the Ordinaries of each Diocese, and of their Superiors.

Chap. x.

He prescribes the manner of admonition and correction.

Chap. xi.

They ought not to enter the Monasteries of Nuns, nor to be God-Fathers of any Child.

Chap. xii.

They shall not undertake to go into foreign Countries, to convert the Infidels, without leave of their Provincial Ministers. He bids them to ask of the Pope, a Cardinal for Go∣vernor,

Protector and Corrector of the whole Order.

St. Francis his Will and Testament.

* 1.106

HE orders that the Fryars, following his Example, do honour the Chur∣ches, the Priests, and the Divines. That those who enter his Order give before their reception, all their Estates and Goods to the Poor; that they apply themselves to work with their Hands; that they ought not to purchase recommendatory Letters at the Court of Rome; that where-ever they find any Fryar who hath left their Order, or is become an Heretick, they ought immedi∣ately to apprehend him, and, bound in Chains, to drag him before their Cardinal Corrector; that they ought continually to carry his Rule about them, and make nei∣ther addition or diminution to it. Lastly he gives his Blessing to them all.

This is the Rule, and the last Will which Francis left to his Disciples. Which far from being an observance of the Holy Gospel, is * 1.107rather, in several points, a manifest trans∣gression of it, and a Snare of the Devil to catch Souls, as the learned Hospinian proves in

his History of Monks. This Francis (saith he) does not promise obedience to God or to Jesus Christ, but to the Pope, who is Anti∣christ; and the other Fryars do promise it to Francis, the grand Author of Superstition. Francis instituted three different Orders, the first of the Minors in the year 1206, whom he obliged to three Vows, and who are divi∣ded now into Conventuals, Observantines, and Capucins; and are again subdivided into other branches. The second of Nuns, in the year 1212, who are likewise divided into Con∣ventuals, Observantines and Capucines, &c. The third in the year 1221, which was common to both Sexes, and did not oblige to any con∣finement, permitting every one to live at home in his own Hermitage. From this third Order, was derived afterwards another Religion, which, to its Rules joined Confine∣ment in a Cloister, as the Conventuals. A large Book would scarcely be enough to re∣late all the Reformations, Separations, Uni∣ons, suits at Law, Disputes, changes of Habits, and of Rules that have hapned in this great * 1.108Order; and one might also write another Book of the Frauds, Lies, pretended Visions, and false Miracles, which Francis and his Disciples have contrived for the advancement of their Order. I shall set down only some few here for the satisfaction of my Reader.

Frauds and Impostures made use of for the Propagation of this Order.

FRancis carried by an ardent desire of en∣larging an Order, whereof he was the Founder, sent into all the parts of the world some of his Religious to establish it every where. These cunning Fellows seeing the ne∣cessity they laid under to get readily the fa∣vour and good-will of the People; because ha∣ving neither Mony nor Foundations for their Maintenance, in case of delay, they would have been in great danger of Starving, they betook themselves to the shortest and most ef∣ficacious way, which was to publish a great number of Miracles, which they said their holy Founder had done, and did yet daily in favour of those who were liberal to them of their Alms. They shewed long Lists of blind People, to whom this Saint had restored their Sight, of Deaf restored to their Hearing, of Lame made to Walk; in a word, of all Sicknesses healed by him. In another List there was to be seen all that were possessed with Devils, whom he had delivered; all the Captives Miraculously set at Liberty; Lastly all the Dead rising to Life again. Like, in this, to the Mountebanks, who, to get more mony in the places where they intend to stay a-while, shew the Golden Chains, Medals,

Priviledges, Certificates, and also whole Lists of People Healed (they say) by them in fo∣reign Countries, whither 'tis not so easie to go for information of the Truth. The Disci∣ples of Francis had then a very fair play, nor were they wanting to value much the impres∣sion of the Sacred Wounds imprinted on the Body of their holy Founder. Thus runs the History, or rather the Fable of it, as it is rela∣ted in the Book of the Conformities of this Order, which is held by the Church of Rome for such a truth, whereof one cannot doubt, without becoming an Heretick; as it is declared by several Bulls of the Popes Gre∣gory the IX. Alexander the V. Nicholas the III. and Benet the XII.

Francis tired, both by his Travels and Preachings, withdrew himself, two years be∣fore his Death, to Mount Alverne, one of the highest of the Apennine in Italy, to give him∣self there wholly to contemplation. He fast∣ed there at his arrival forty days in honour of St. Michael; and having applied his mind to search what might be more peculiarly pleasing to God, he thought this could not be better done, than in suffering in his Body the same pains which Jesus Christ had suffered on the Cross. Christ was so much pleased with this thought of Francis, that he came down from Heaven, and appeared to him in form of a Seraphim nailed to a Cross, and made the same prints on the Side, Feet and Hands of Francis, which he had upon his own Body.

* 1.109 'Tis said in the same Book of the Conformities, that not only St. Francis's Hands and Feet were pierced, but the Nails appeared visibly in them. Secondly, That the Heads of these Nails, though they should have been like in Colour to the Sinews and Flesh of which they were formed, yet were all Black. Thirdly, The Heads of the Nails were longish, and beaten down, as if they had been forged with a Hammer. Fourthly, The Stigmata's or Marks were print∣ed in the most Brawny and Cartilaginous parts. Fifthly, The Nails, though composed of sinews, were hard and solid as Iron. Sixthly, The Points of the Nails went quite through, a con∣siderable length on the other side. Seventhly, Though these Nails of Flesh went through both Feet and Hands, these Members were not for this deformed or shrunk. Eighthly, The Nails were separated from all the Flesh round about, insomuch that pieces were put between to suck up the Blood which came out from the Wounds. Ninthly, The Nails did move, and yet could not be pluck'd out of the Feet and Hands of Francis. Tenthly, These Wounds, during the two years which he li∣ved after, did not throw out any corrupt mat∣ter. Eleventhly, The Wound on the side of Francis, was perfectly like to that of Jesus Christ. Lastly, It was a continual Miracle, that notwithstanding the great quantity of Blood which issued from all these Wounds, he could live so long afterwards.

* 1.110 This is indeed a very wonderful Story, in proof of which in the same Book of Conformi∣ties, the Devil comes in as an Evidence, who thus answered a Priest who had adjured him, That there were only two in Heaven thus marked, Christ and Francis. * 1.111

Another Witness of it is Pope Gregory the IX. who being in some doubt of this History, was visited by St. Francis, who appeared to him in a Dream, and reproached his increduli∣ty. The same hapned to an unbelieving Fryar of the Order of St. Francis, whom he bid to feel his Wounds as another Thomas.

* 1.112 A Noble Roman Lady, seeing an Image of St. Francis, in which the Limner had forgot to express the Sacred Stigmata, was so much troubled at it, that immediately, by the Mi∣nistry of Angels, who would humour the Pie∣ty of this Lady, the Image appeared with all its Wounds.

* 1.113 A Canon, whose name was Roger, refusing to believe the Stigmatization of St. Francis, was by a Divine Vengeance Stigmatized him∣self, and felt intolerable pains in his Hands, Feet and Side, until he had acknowledged and confessed his Fault.

* 1.114 A Dominican Fryar lodging in a Convent of Franciscans, where he saw the Image of Saint Francis with the Stigmata, was so much in∣censed at it, that he rose in the Night and blackned it all over; but in the Morning the Image (by a Miracle) appeared handsomer than the day before. The Dominican still

more vexed, went the following Night with a Knife to scrape out the Marks, but by God's permission, there sprang out from the Prints so much Blood, that it was not possible to stanch it, till such time as he had made satis∣faction to the Franciscan Fryars; who full of tender Compassion, obtained by their prayers his pardon from St. Francis.

* 1.115 It was not only upon the account of the Stigmata, that these cunning Fryars glorified their holy Founder; but they published more∣over that the Virgin Mary had brought very often her Child Jesus from Heaven, throwing him into his Arms to kiss.

* 1.116 They dared also blasphemously to publish, that their St. Francis was greater than John the Baptist and all the Apostles, for reasons which they alledged.

* 1.117 Brother Lion, who had been Companion of St. Francis, was no less busie than the others to bring Grist to the Mill. He did protest (if we will believe him) that he had seen se∣veral times his Holy Father raised up on high in the Air while he was at Prayer.

* 1.118 A rich Merchant saw in a Dream St. Francis to go out of the Sacred Side of our Lord Jesus Christ, holding the Standard of the Cross in his Hand, and followed by an innumerable multitude of Fryars. He was so much mo∣ved by this Vision, that he gave his whole estate to the Franciscans (who began already to be weary of their poverty) and became one of their Order.

* 1.119 I cannot forbear relating here one of these sorts of Miracles that hapned here in England. Though the recital of it may seem long, yet, I hope, not tedious. The Fryars Minors of St. Francis having passed into England, and taking their way towards Oxford, were com∣pelled by the Rains and ill Weather, to take shelter in an Abby of the Order of St. Benet, situated in a Wood. A young Monk espying them, and taking them by their ridiculous Habit, to be some Juglers, ran immediately to give notice of it to the Abbot, who in hope of having some good sport with his Monks, bid them come in. But they having made them understand they were poor Fryars who came to implore their Charity, the Ab∣bot and the Monks commanded they should be thrust out of Doors. There was only a young Monk, who taking pity on them, con∣veyed them secretly into a Hay▪loft, and there gave them Bread and Beer, recommend∣ing himself to their Prayers. After which he went to Bed, and in his Sleep he saw Jesus Christ sitting upon a bright Throne, who with an angry Look and a terrible Voice said, Go and bring before me all the Monks of this Mo∣nastery. Which being performed accordingly, he saw on the other side a poor Beggar com∣ing in the Habit of the Brothers Minors (it was St. Francis himself) This man made his bitter complaints to Jesus Christ, saying, Just Judge, the blood of my poor Brethren, which these wretched Monks have spilt this Night, as much

as in them lay, by denying them Bread and Shel∣ter in so great extremity; the blood, I say, of my poor Brethren, who have left all for thy sake, and are come hither to seek the Souls which thou hast redeemed by thy Precious Death, demands venge∣ance for so great a cruelty: They have denied thy Servants what they were ready to grant to Morris-dancers, as they took them at first to be. Then Jesus Christ, in fierce Anger, said to the Abbot, What Order art thou of? He answered, of St. Bennet. Christ turning himself to St. Benet, said, What this Abbot says, is it true? No Lord, answered the Saint, He is a destroyer of my Religion, he and his Companions; because I have ordered in my Rule, that the Abbot should re∣ceive all the Strangers, of what condition soever, to his Table, and these have denied them the most necessary things. Then Jesus Christ command∣ed them to be hanged that very hour on a Tree, which was in the midst of the Cloister. After which looking on the Monk who had exercised mercy towards the poor Religious of St. Francis, he demanded of him of what Or∣der he was. This Fellow seeing in what man∣ner the Benedictines, his Brethren, had been treated, said with fear and trembling, That he was of the Order of that poor man who stood by. Is it true, Francis (said Christ) is this Monk of thy Order? Yes, answe∣red Francis, he belongs to me, and I receive him now as mine; and as he was embracing of him with all his strength, the Monk awaked, and almost besides his Senses, run to the Abbot to

tell him his Vision, but he found him strang∣led and black as a Coal in his Chamber. From thence he went to the Apartment of the other Monks, whom he found in the same manner without life, and their Tongues hang∣ing out of their Mouths. This Tragical Ac∣cident, being divulged all over England, cau∣sed the Religious of St. Francis to meet with a better reception. I pass over, in silence, a great number of such Fables, forged by these Hypocrites to extend and advance their Order, and to get Benefactors to it. Nevertheless this was so successful to them, that their Order, like an ill Weed, grew a-pace; and Francis himself, while living, had the satisfaction to see one day in his Convent of our Lady of Porti∣uncule * 1.120in Italy, 5000 of his Monks sent to a Ge∣neral Chapter. (It is to be observed, that two Deputies only of each Convent are sent thither, by which one may easily make a computation of the number of their Convents at that time) But it would not be so easie a thing to do it now, being increased, as I may say, to an infinite number. I come now to the chiefest branches of this Order.

Of the Minor Fryars, called Sabbotiers, or such as wear Wooden Shoes.

THE Order of the Minors of St. Francis, being extreamly multiplied in forty years time, there arose a Sect amongst them, under pretence of Reformation, about the year 1250. They took the name of Observan∣tines, professing thereby to be stricter in their Rule than the others were, who they said went astray. But this Sect or Reform having been suppressed in its beginning, it sprung out again in the year 1316, in some Provinces, and increased considerably. They were called Minors of the Observants, and the others from whom they separated, Minors of the Conventuals. These last persecuted, to the utmost of their power, the Reformed, and offered them a thousand indignities. This made them to have recourse, for protection, to the Council of Constance in the year 1414 There they had their demands granted; and one Bernard of Siena, having joined himself to them, got them a great deal of Reputation by his Hypocrisie. For this Reason they do ac∣knowledge him, in a manner, for their Founder, and are in some Countries, from his name, called Bernardines. He built, while he was living, above twenty Convents in Italy. They were to receive no Mony, to eat no Flesh, to

wear Wooden Shoes, from whence they are called to this day in Italy Socc••lanti. They * 1.121wrote several defaming Libels against the Con∣ventuals, calling them Unjust, Destroyers of the Rule of St. Francis, Profane, Impious, Pub∣lick Sinners, &c. The Conventuals, on their side, were not wanting to attack them as bit∣terly, calling them Apostates, False Doctors, Hypocrites, Cheats, &c. Thus these wretch∣ed Monks told one another what they were. Now indeed these pretended Reformers have nothing wherewith to reproach the Conventu∣als, being, at least, as loose as they. They possess great number of Convents in the Popish Countries. They wear a Casock of course Cloath, a narrow Hood, a big Cord for a Girdle, whose ends hang down full of Knots, and a short Cloak on their Shoulders, tied on the forepart with a wooden Clasp. Those who * 1.122in France are called Recollects, are of the same Order, and under the same General, as well as the Order of the Unshod in Spain.

Of the Order of the Minors Conventuals.

THESE Conventuals are properly those of the Minors, who would not receive the forementioned Reformation. They hav•• a great number of Convents very stately built;

the First and Chief whereof is that of Saint Francis at Assisy, a Town in the Province of Umbria in Italy. They have Mony of their own, both in common and in particular, wear Stockings and Shoes, and make much of them∣selves. Their Habit is a long and large Casock, of a very fine gray Stuff, with a large gray Capuchon that covers their Shoulders and Breasts. They gird themselves with a delicate Cord curiously knotted in several places, which, they say, hath virtue to heal the Sick, to chase away the Devil, and all dangerous Temptations, and serve what turn they please. They wear, when they go abroad, a long gray Cloak, and a Hat of the same colour; but being at home, when they Preach, they have a square Cap as the Doctors.

Of the Order of the Capucins.

* 1.123 THEY are so called from the extraor∣dinary form of their Capuchon or Hood. Mathew Basci, Minor Observantin Fryar, of the Dutchy of Spoleto in Italy, and Religious of the Convent of Montefalconi, confidently affirmed in the year 1525, that God had spo∣ken to him, and commanded him to observe a stricter Poverty. He retired then into a Solitude, by the Popes permission, and some

others, to the number of Twelve, who, belie∣ving his Vision, joined with him. The Duke of Tuscany gave them an Hermitage in his Territories, and Clement the VII. approved this Congregation. Pope Paul the III. confirm∣ed it in the year 1535, gave leave to establish it every where, granting them a Vicar General with Superiors, whom they called Guardians. Some say the first Convent of this Institute was built at Camerino, by the Dutchess Catherine Cibo, under the Reign of Charles the IX. The Capucins were received in France, and had first a Convent at Meudon, which the Cardinal of Lorrain had built for them. Henry the III. ordered another to be built at Paris, in the Sub∣urbs of S. Honore. They have nine Provinces in that Kingdom, or ten, comprehending that of Lorrain; and a great many are built dayly for them still in those Countries, where Su∣perstitious Popery does Reign. Although their Rules and Constitutions look to be very austere, as they are set down upon Paper, ne∣vertheless they have found the Art to render the practice of them very sweet and gentle, and they would not change the liberty they have to ramble up and down in Towns, and in the Country to Secular Houses, with the richest Foundations of the Monasteries of the Order of St. Benet, nay not with the Purse of the Jesuits.

Of the Order of St. John of Penitency.

* 1.124 THIS Order flourished in the Kingdom of Navar, near Pampelona, and depend∣ed a great while on the Bishop of that Town. But the Prior being come to Rome, bestirred himself so effectually, that Gregory the XIII. having taken it from the subjection to the Bi∣shop, and granted to it some Constitutions; 'tis now subject to a Provincial. These Fryars go barefooted, and are Cloathed with a short Casock of a thick reddish Cloath, and a Scapulary, and a Cloak of the same Colour, with a leathern Girdle, bearing in their Hands a big Wooden Cross.

CHAP. XVII.

Of the Order of the Minimes.

* 1.125 THIS Order was instituted by one Fran∣cis of Paula, a Town of Calabria in Italy, where he was born in the 1416. His Father John Martolilla, and his Mother Vienna, ob∣tained him (they say) from God by the in∣tercession of St. Francis; and for this reason would have him to bear his Name. About the year 1428, being but twelve years old, he took the Religious Habit of St. Francis, in the Town of St. Mark. But a year after he fled into a Wilderness, and there gave himself wholly to a Solitary Life during six years, af∣ter which he returned to Paula, his own Country; and having gathered there several persons, he framed a Rule for them, which was confirmed in the year 1473 by Sixtus the IV. and other Popes, and would have his Re∣ligious to be called Minimes, that is, the least of all. Louis the XI. King of France, having heard of his holy Life, sent for him into France, in hopes, by that means, his Life should be prolonged. This King being a Su∣perstitious Bigot, received him very kindly; and because he was a very simple and igno∣rant man, he used to call him the Good Man, which Nickname passed to his Disciples, who

were called Good Men. He commanded a Convent to be built for them at the end of Plessis-Park, near Towers, where Francis of Paula died in the year 1507, aged Ninety one. Leo the X. made him a Saint in the year 1519, and King Francis the I. was at the charges of his Canonization (there being no Saint to be had at the Court of Rome without mony.) They wear an Habit of a tawny Colour, a Capuchion, and a Patience round at the bot∣tom, and leathern Girdle. The Rule which Francis of Paula wrote for his Disciples, is comprehended in Ten Chapters, the sub∣stance whereof is as follows.

The Rule of St. Francis of Paula.

Chap. i.

* 1.126 THE Minime Brothers ought to observe the Ten Commandments of God, and those of the Church. They make a Vow to obey the Pope, Francis of Paula, and his Suc∣cessors; and besides the Vows of Poverty and Chastity, they make another of a Continual Lent.

Chap. ii.

It is prohibited to receive into his Order young Persons under eighteen years of Age; and none is admitted to profess but after one year of Noviciate.

Chap. iii.

He orders both the Habits, and the Ton∣sure or Shaving of his Fryars, and will not suffer them to ride on any thing but an Ass.

Chap. iv.

He sets down what they call the Divine Of∣fice, which ought to be conform to the Roman Breviary. They must recite it aloud at Church, not Singing, or with Notes, but as if they were counting Numbers. The Convert Brothers shall recite for their Office seventy seven times the Lord's Prayer, and as many Ave Maria's, and the Oblat Brothers fifty two. These Ob∣lats have no Votes in the Chapter, and are only the Servants of the others. They pro∣mise fidelity to the Order, make the four Vows; but notwithstanding this, can touch and carry Monies about them, and go alone abroad with the permission of their Corrector or Superior. The Religious ought to confess their Sins, and receive the Communion, at least, once a Week, and every Holy-day in the year.

Chap. v.

They ought to bear great respect to their Su∣perior, called by him Corrector; never go a∣broad without his leave, and a Companion, who ought to be to them as an Under-Corre∣ctor. They must not enter the Convents of Nuns, and no Woman must be permitted to enter their own Convents, unless they be of the Royal Blood, or Founders of some of their Monasteries. They ought not to touch, or carry about them any Mony, nor go to Law for any Temporal Concern.

Chap. vi.

He forbids them to eat Flesh, Eggs, Butter, Cheese, and any thing else coming from Milk, except in case of Sickness, in a separate place, where no body shall come in without leave of the Superior.

Chap. vii.

Besides the Fast of Lent, he orders another from All Saints to Christmas, and every Wed∣nesday and Friday of the year, unless they be in a Journey, or Sick; and they ought not to eat out of their Convent without leave. They ought to entertain Strangers kindly, but no Meat must be served to them, but Lent-Fare.

Chap. viii.

They ought to give themselves to Prayer, keep silence in the Church, in the Cloisters, in the Dorter, in the Refectory; and from the beginning of the Night till the next day after Sun risen. A particular reception, and better entertainment must be made to the Pre∣lates of their Order.

Chap. ix.

He orders the manner of chusing the Supe∣riors, both General and Particular, the Seni∣ors or Ancients, the Confessors, the Preachers, and other Officers of their Monasteries.

Chap. x.

He will have the Superiors of his Order to be called Correctors, à Corrigendo, because it belongs to them to give Correction. He will not have them to go abroad during the time of their Correctoriate, without a very urgent necessity. He prescribes the time for holding their General Chapters, to wit, every third year. He forbids the making any addition or change in his Rule; promiseth eternal Life to those who shall observe it. Lastly, He will have his Order to be put under the Protection of a Cardinal.

Of the other Rules of Francis of Paula, and of the increase of his Order.

FRancis of Paula did not only write this Rule for Men, but in imitation of Fran∣cis of Assisy he composed two others, one for the Nuns, which comprehends as many Chapters as the first, and in substance is the same, changing only some points relating to Men, and placing in their room some others fit for Women. The other is common to both Sexes, and does not oblige to confinement in a Cloister: They may live in the World, at their Relations or in their own Houses, pro∣mising only obedience to the Reverend Fa∣thers Minimes. The greatest part of this last * 1.127Rule is made up of Superstitious Practices, in a heap of Prayers and Ave Marias, which they must recite every day. They ought e∣very one of them to wear a Girdle or Cord with two Knots: This is their chiefest mark of distinction; and when they are disobedi∣ent to their Fathers Minimes, they chastise them by taking from them the Cord, which is not given to them again, unless they be hum∣ble and submissive. Dying without the Cord, there is no Mercy, no Heaven open for them. They do promise in their Profession, to pro∣mote with the utmost of their power, the honour and advantage of the Minimes Order.

Thus these Good Men, (so are called the Fa∣thers Minimes,) have found the way with fold∣ed Arms, to get Glory and Wealth; and to exercise their Empire, not only in the Mona∣steries of their Order, but in secular Houses also, and wherever their Cord can reach.

The Order of Minime Fryars is very much dilated, particularly in France, in Italy, and in Spain, where they are called the Fathers of the Victory, by reason of a great Victory which one of their Kings got (as he thought) by the intercession of Francis of Paula: Though their name of Minimes, should make them remember what they ought to be, to wit the least of all: Nevertheless, they go to Law very often with the Capucins, and other Reli∣gious, for the Precedency, when they march in the Processions. They have likewise found the way how two sweeten their Quadragesi∣mal Life, (for which they make a solemn Vow) by going by turns, three or four Months in the Year, to Eat Meat in the Apartment ap∣pointed for the Sick, not having any other Sickness, but because this Quadragesimal Life does not well agree (they say) with their Sto∣macks: In such manner all these grand pro∣jects of an ill grounded Sanctity, do ordina∣rily vanish in Smoak.

CHAP. XVIII.

Of some Orders of Regular Clarks. First, Of the Fathers of Common Life.

I Was willing to make an end of the Men∣dicant Orders; now I come to some Con∣gregations of Regular Clarks, some of which I left behind, though they be more ancient than the last, whereof I have spoken; amongst those are the Fathers of Common Life. One Gerard Legrand, having finished his Studies in * 1.128the Sorbonne at Paris, returned to Deventer, a Town of the Low Countries, where he had his Birth: He contented himself with the degree of a Deacon, not willing to be raised to the Dignity of a Priest. Besides the fre∣quent Sermons which he made, he instituted a Congregation of several Clarks or Church∣men, who instructed Youth both in Learn∣ing and good Manners. And forasmuch, as every one of them got his Substance by his own Labour, and especially from Copying of Books, Florentius, who partly had the care of this Society, said one day to Gerard, How much better would it be for us, to make all one Common Purse, and to live together in Common. This proposal pleased Gerard, and meeting with no opposition, the Congregation of the Clarks or Brothers of Common Life, had

its beginning first in the Town of Deventer, and was established afterwards all over Low Germany. It was confirmed by several Popes. Gerard died in the year 1384, and Florentius in 1400. These Clarks are Seculars, and make no Vows. Their Cloaths are very like to those of the Black Monks, of the Order of S. Benet, only their Hood and Sleeves are something narrower.

Of the Order of Divine Love, or Theatins.

* 1.129 UNder the Pontificate of Clement the VII. some superstitious Men having with∣drawn themselves into Gardens, to apply their Minds better (as they thought) to the Exer∣cise of Prayer, and other Practices of Devo∣tion, they were by ignorant and deluded Peo∣ple, called the Company of Divine Love. One Peter Caraffa joyned with them, and shewed so much of outward Humility, that not only, he refused the Bishoprick of Brun∣dusium, offered to him by the Emperour Charles the V. but left that of Chieti or Theate, which Pope Julius the II. had given him. Having then lived some while amongst them, He, and four others more, one of whom were call∣ed Cajetan, undertook to give new Life to the Order of Regular Clarks, which was al∣ready

very much degenerated. To that pur∣pose, having brought all their Estates into a Common Purse, they applied themselves wholly to sing at Church, to Meditation and Prayer; therefore they were called Regular Priests: And because Peter Caraffa had left his Bishoprick of Theate, to embrace this sort of Life, they were called Theatins; and also by reason of their Habit, being so like to that of the Jesuits, they had in some Countries the name of Theatin Jesuits. Bobadilla the Je∣suit relates, that under the Generalship of Lainez, they desired to make but one Body with the Jesuits; but that finding them too re∣miss and proud, they would not grant their request. Pope Paul the III. offered the Dig∣nity of a Cardinal to John Peter Caraffa, and that great despiser of Bishopricks, thought it was too good a Bit to refuse it. He accep∣ted of it then very willingly, and being re∣turned to Rome, he took again the Bishoprick of Theate, which happened to be vacant, and of which he had formerly divested himself by Humility. He accepted also of several Employments of State; and the Papacy at last. He took the name of Paul the IV. in remembrance of Paul the III. who gave him the Cardinals Cap. He was justly reproached, for having like a cunning Fox refused the lesser Honours, to advance himself to the greatest of all, which is the Papal Chair; the * 1.130Character which Hospinian hath given us of him isthis: In Pontisicatis summo egregius hic Divini

Amoris socius, mundi contemptor, & splendoris antiqui Clericorum Ordinis Restaurator, tantùm pecuniis accumulandis studuit, totusque belli quàm pacis amantior, Arma, Caedes, & Incendia me∣ditatus est per omnem Europam in Christi Ecclesi∣am.

This holy Monk of Divine Love, this great despiser of the World, and restorer of the ancient splendour of the Clerical Order, set his Heart so much on heaping up Riches, and more desirous of War than Peace, he carried Fire and Sword thro' all Europe a∣gainst the Church of Christ.

His Order of Theatins subsists yet to this day in Italy, where they enjoy the great Priviledges, which their Founder granted to them. They wear a Black Habit as the Priests, and go sometimes with a Cloak, and other times with a Black Cham∣ber Gown, and a square Cap on their Heads.

Of the Order of Somasks.

* 1.131 ABout the year 1531. another Congre∣gation of Regular Clarks had its begin∣ing. Hierom Emilian a Noble Venetian, was the Institutor of it, and the Town of Somasks, between Milan and Bergamo, where the first Foundation of this Religion was laid, gave to it its name. In the year 1546. the Cardinal Caraffa united it to the Order of Theatins,

whereof he was the Founder; but in the year 1555. being Pope, he separated them. The following Popes took care of this new Con∣gregation, and Pius the V. gave to them the Monastery of S. Majol of Pavia, and put them under the Rule of S. Austin in the year 1568. Sometime since, the Fathers of the Christian Doctrin, established by Caesar Bus in Avig∣non, petition'd to be united to the Somasks, which was granted them by Paul the V. in the year 1616. The head of the Order being called General of the Regular Clarks, of the Congregation of Somasks, and of the Christian Doctrin in France. They are Cloth∣ed with Black Cloth as the Priests, and wear a Hat. They have the most part of their Con∣vents in Italy, and in some places publick Colleges, where they teach Youth as the Jesuits do.

Of the Order of the Jesuits.

IGnatius Loyola a Spaniard, laid the Foun∣dation * 1.132of this Order, about the year of o•••• Lord 1540. He was of a Fierce and Bar∣barous Temper, and being but a Youth, threatned to cut off a Limb from him, who the least displeased him, coming very often to Blows. He never quitted this cruel and in∣human

disposition, and even inspired his Or∣der * 1.133with it. He followed at first Military Employments; but having received a Wound in his Thigh, at the Siege of Pampelone, he left the Wars, and happening one day to read a Book full of Lies, called by the Papists, the Flowers of the Saints; and amongst other things, being in a fixed consideration of the high esteem Men had for being Founders of Orders, he thought it would not be lost labor, if he became also the Forger of one. But as he was very Ignorant, which must needs be a great obstruction to his design; he resolved, as stupid as he was to Study, and with strength of Application acquired tolerable Knowledge. He improved it at Salamanca, and it was there, that appearing publickly in an extrava∣gant Habit, and Preaching in the Streets without leave of the Bishop, he was deliver∣ed to the Inquisition, to examin his Doctrin. But he was found very firm in all the Errors and Impieties of Popery, and therefore let out of Prison, and had in more Honour than before: This gave him encouragement to go to Paris, where he applied himself again to Study, and was made Master of Arts. His Hypocrisy increasing more and more, he be∣took himself to beg Alms from Door to Door, and taught Youth for nothing, getting by this means, the esteem and love of the meanest sort of People: Nay, some Gentlemen drawn by his Example, joyned with him, and became his Companions, and all together made a

Vow to Renounce the World; and to go to Jerusalem, to Preach there to the Turks, and draw them to the Errors of Popery. But first, They resolved to go to Rome and receive the * 1.134Popes Blessing, as also Priestly Ordination. The Jesuits say, that their Ignatius being near the City of Rome, God the Father appeared to him visibly, and desired his Son Jesus * 1.135Christ, who was loaden with an heavy Cross, to take a special care, both of him and of his Companions. Christ promised him he would not fail, and told Ignatius, he would be favoura∣ble to him at Rome. Ego vobis Romae propitius ero. This made them to take the name of the * 1.136Company of Jesus, because the Eternal Father, had given them (they say) for Companions to his Son, who acknowledged them to be such: The good disposition wherein they found Paul the III. at Rome made them to resolve not to lose time, but to establish their their Society before they went to Jerusalem, and they elected unanimously Igantius for their General. After ten years of Generalship, he made as if he should be glad to be dispensed with and quit it; but being sweetly forced to a longer continuance in it, he wrote his Book of Spiritual Exercises, which (some say) he had taken out of the Abby of Montserrat, where he made some abode, at the beginning of his Conversion: The Society increasing daily, Ignatius undertook to explain further, the form of his Institution, and having brought it to certain Heads, he had them approved

by the Pope. He died of a burning Fever in * 1.137the year 1556, aged 65 years, having found∣ed almost an hundred Houses of his Order. Some Jesuit Authors say, he was very often tormented by Devils, and that he boasted be∣fore his Death, how much good he had done to the Church of Rome; as also of having extreamly enriched his Society, shewing fur∣ther, how heartily sorry he was to part from it in so Flourishing a Condition.

Of the Rule of the Jesuits.

THe most rigorous Statute of the Jesuits, is that which forbids the publication of their Rule; and Pope Paul the III. by a Bull of the year 1549, permitteth the General of the Jesuits to Excommunicate, to put in Pri∣son, and also to employ the secular Power, * 1.138for chastising as he pleaseth, all those, of what quality or condition soever they be, who shall dare to manifest their Constitutions to the Pub∣lick. Why so great a precaution accompanied with so much severity, but because (saith Hos∣pinian) they are ashamed, that one should know the base and filthy things, which they practise secretly? Omne enim quod honestum * 1.139soitur, publicari non timetur (saith S. Augstin) Nevertheless this Rule having been Printed at

Lions in the year 1607, with the design to distribute Copies of it in their Colleges, No∣vitiates, and Profest-houses, they could not take their Measures so well, but some of them * 1.140are fallen into secular Hands. Prosper Stella∣rius, Hospinian, and others do relate it at length in their Works: I might also have inserted it in mine, was it not of too great a bulk. There∣fore, I have chosen rather to give first an Idea of it in general, and then to set down some principal Points, which I have observed in the perusing of it. As for the Idea in general, I say, that as Mahomet hath taken something of all sorts of Religions, to make up his own; in the same manner Ignatius Loyola, and all his crew, have made a Rapsody of all sorts of Monastical, and Collegiate Rules, to compose that of their Order. It is for the most part * 1.141filled with nothing but human Traditions, Hypocrisies, Idolatries, and devilish inventi∣ons, which are required therein; as to run over all the World, to endevour to draw not only the Infidels, but all the Christians also (if it be possible) to their Idolatrous Worship, the Sacrifice of the Mass, the Worship of Saints, &c. To extend, (as much as in them lies) the Dominions of Antichrist, who is the Pope, and to infect the whole Earth, with the Venom of their perverse Doctrins: This is the general design of their Institute: And as for the Rules belonging to the internal direction of their Houses or Convents, they are a great part of them Superstitious, Impious or Silly

Practices. Nevertheless I must confess, that the external Government of their Order, for policy and cunning to compass their ends, of heaping Riches and Power in the World, hath not met yet with its like upon the Earth. I shall relate here Commpendiously of their Rules, only as much as is necessary, to prove both the one and the other.

Some Rules of the Jesuits, drawn from their Common Rules.

RUle 2. They ought to be present every day at the Sacrifice of the Mass, (to abuse the People with their Hypocrisy.)

Rule 4. They shall twice a year renew their Vows after a general Confession, (these rash Vows, the frequent infraction whereof makes them yet more Sacrilegious.)

Rule 12. They ought not to sleep with the Windows of their Chambers open, (for fear of catching cold.)

Rule 14. None of those who are designed for Domestick Employments, ought to learn either to Read or Write, that so they may serve Christ with Humility and Simplicity, (as if to Read or Write, was contrary to that.)

Rule 16. They are not to Eat nor Drink between Meals, for fear of prejudicing their Health, (a motive of great perfection!)

Rule 19. They ought to keep themselves very clean, Cleanliness being counted a great instrument of health, and of much edifica∣tion to their Neighbours, (the Temporal Motive is set before the Spiritual.)

Rule 35. Being at Table, they ought not to salute any but the Superior, (a piece of ci∣vility worthy to be made a Rule of!)

Rule 40. They are not to ask Council of any Stranger, without leave of their Superior, (so fearful are they of being better instruct∣ed.)

Rule 41. They shall meddle with no business, even, of Piety, without leave of the Superior; they shall not promise their assistance towards it; Nay, not so much as shew themselves in∣clinable to it, (who ever heard of forbiding to be inclinable to Piety?)

Rule 44. If any of their Jesuits go to speak with a Prelate, or Person of Quality, they ought to tell their Superior, what hath been discoursed of, (because they are sent thither as Spies.)

Rule 38. They ought not to discourse a∣broad, of what is done in their Houses; and shall shew to no Body the Rules and Consti∣tutions of their Order, (those who do evil love Darkness.)

Rule 39. None shall communicate to Stran∣gers, the Spirital Instructions, Exercises and Meditations of the Society, (were they good, what harm is there in it?)

Statutes drawn out of the Provincial's Rules.

Chap. I.

THE Provincial or Superiour of a whole Province, may dispense with all sorts of Rules: (There is the Jesuiti∣cal dispensing Power.)

Chap. II.

Four Counsellors or Consultors, as they call them, are to assist him with their Counsel, in the concerns of the Society, (ob∣serve the Policy.)

Chap. III.

It belongs to him to Nominate all the Prefects, and Subaltern Officers of his Province, (the Superiors, and Rectors of Col∣leges, or profest Houses only excepted) and he is to take a special care, to have some young Jesuits brought up early in the manage∣ment of Temporal Affairs, that so the Soci∣ety may be better served. (Politick)

Chap. V.

It shall be declared to those who are expelled the Society, that they are no longer bound, to the observance of the sim∣ple

Vows they have made. All the difference which is between a simple Vow and a solemn one, is, that the first is a Promise made to God, before three or four Witnesses only, and the latter is done in the presence of a greater number. They pretend to have the power of dispensing with the first, but not with the o∣ther; as if the greater number of Witnesses inforced a Promise, so as to make it indisso∣luble, (Cursed Doctrin of Jesuits!)

Chap. vi.

He shall not permit any to learn the Hebrew Tongue, unless he be well per∣suaded first of their stedfastness in the Jesui∣tical Divinity, and humble enough to make a good use of it. (viz. to those who are so well rooted in the Errors of Popery, that there is no danger they should part from it.)

Chap. liv.

The Society obliges every Jesuit to follow its particular Opinions, in matters of Divinity and Philosophy, (as if the Jesuitical Cloath had the vertue to influence Heads with new Opinions.)

Chap. cxxxiv.

Those who are unfit to learn Scholastick Divinity and Philosophy, must applie themselves to study Cases of Consci∣ence: (One may guess thereby, what Divines their Casuists are.)

Chap. xiv.

Rule 121. The Provincial is to begin his Visitation, in each of their Houses

and Convents, at the Church, to see if the Holy Sacrament (their Idol of Bread kept in a Box) is not rotten, or worm-eaten; and al∣so in what condition their Relicks are; and during the time of this function the Church∣doors are to be kept shut, (that Seculars may not see the fair Objects of their Adoration.)

Chap. xv.

Rule 31. He must in his Visita∣tion examin particularly, if their Jesuits be ready for all sorts of Executions and Enter∣prises. (Kings and Princes take heed.)

Statutes drawn out of the Rules of the Pre∣fect, or Superior of Profest-Houses.

Chap. i.

HE must inflict on the Jesuits, Rule x. none but ordinary Penances, such as are, to Eat at a little Table by them∣selves, to Eat under the Table, to kiss the o∣thers Feet, to recite some Prayers in the midst of the Refectory, and such like things, (these are the Penances of the Jesuits, who deserve Heaven or them.)

Ibid. Rule 2. He shall as well as the Provin∣cial, have the power in his House to dispense with the Rules, Constitutions and Decrees of general Chapters, (here is again the Dispen∣sing Power.)

Chap. iii.

Rule 30. He may now and then, send his Jesuits to beg Alms from door to door, ('tis not enough for them to have good Posses∣sions and Incoms; they must besides go and ravish the Bread of those who are truly poor, asking of it for themselves.)

Ibid. Rule 36. He is to read the Letters that are brought to his Jesuists, and to read those that they send abroad, (great policy to pre∣serve their Society, and know what ever is done or passeth abroad.)

Chap. iv.

It declares the great care they ought to take of Souls in Preaching Popery, and hearing Confessions. (The Devil is very much obliged to them.)

Chap. vi.

Rule 69. They ought to receive no Mony in trust, unless of those to whom they are much obliged, and cannot be resused. (They will do no service, but to those from whom they have received some.)

Chap. vii.

Rule 77. He must endeavour to keep the Friends they have, and to gain the Hearts of those, who may be disaffected to the Society; particularly if they be persons of Qua∣lity, (because they are more able to promote their Temporal concerns.)

Ibid. Rule 78. He ought to shew himself very grateful towards the Founders, and Be∣nefactors of the Society, (so much do the Pagans and the Publicans.)

Chap. viii.

He shall express his Charity to∣wards the Travellers of their own Society, to receive, and to treat them with all kindness, and good Offices imaginable: (The rambling Jesuits ought to be very well entertained.)

Ibid. Rule 83. They ought not to exercise Hospitality towards any other Strangers, ex∣cept it be those whom they have been much obliged to, who would otherwise take it very Ill, (Hospitality so much recommended in Scripture, is banished from Jesuits Houses, unless it be for themselves.)

Of the other Rules of the Jesuits in General.

IT would be too great a Volume, should I in this manner run over all the Rules of this Society; but I will be content to say, That part of these Rules aims only at establishing the Authority of, and Subordination to other Superiors. Some are for the direction of their Studies and Colleges, others for the Govern∣ment

of their Novitiates and Profest-houses. Others again are for their Diet, and their Ha∣bits. Tis not possible to express the great care they ought to take of their Health. The Means they use to that purpose, are admirable. * 1.142They have in every Convent a Prefect, or O∣verseer of Health, whose care and Application is continually to Study the way of promoting the same. A part of his Office is to examin, if the Meat which is prepared for the Fathers Jesuits, is good and well drest. He is to look that they be not prejudiced in their Health by bad Air; by too much Heat, Cold, immoderate Labour, or by too great Application of Mind; and ought to give notice of it to the Superi∣or, that he may remedy it. One cannot but see in all these Rules, the extrordinary great love which the Jesuits have for their own Bo∣dies; and one would think, they do not be∣lieve another Life hereafter. There is more∣over amongst these Rules, a great Catalogue to be seen of the Masses, which their Priests ought say, and of the Rosaries or Beads, which, those who are not Priests, ought to re∣cite every Month, and every Week for their Benefactors, as well living as deceased, to get more of them, if possible may be. Every Je∣suit Priest is also obliged to say one Mass e∣very Month, and those who are not Priests, one Row of Beads, or the third part of a Rosary, for the Reduction of Hereticks, es∣pecially those of the Northen Countries. (They do not say for their Conversion, but

for their Reduction, being all one to them, whether this be effected by way of Persuasion, or by Fire and Sword) They do declare in many places of their Rule, that to teach Youth, to preach the Doctrins of the Romish Church, to execute Missions, to assist sick Per∣sons on their Death-Beds, to hear Confessi∣ons, and to extend, as much as lies in them, the Popes Spiritual Domination, ought to be the chiefest employments of the Society. They give directions for that purpose, and make an express Vow of the last, which they call a Vow of Obedience to the Pope, or of Mission. The Subjects who do compose this Company, are considered five different ways, either as Professed of four Vows; or as Spiritual Coadjutors, who are Priests; or as * 1.143Temporal Coadjutors, who are Brothers; or as Masters and Students; or lastly, as Novices. They have particular Rules for all these De∣grees and Conditions. The General is above * 1.144all these Orders, and they give to him the Glo∣rious Titles of God's Legate, Vicar of God's Republick, which is the Order of the Jesuits. His Generalship is perpetual, and he is only * 1.145subject to the Pope. His chiefest business, besides the Government of his Order, is to find out all sorts of means of rooting out the Hereticks, Enemies of the See of Rome, and to take away the Lives or Dominions of those Princes or Kings, who are not under its obedience.

Of the Encrease and Power of the Jesuits.

THIS Society favoured by the Popes, as wholly devoted to them, did so much multiply, and so fast, that Father Ribadeneira, a Jesuit, having made a Catalogue of their Provinces, Colleges and Religious Houses in the year 1608. (to wit, seventy years after the Foundation of their Order) reckons 31 Provinces, 21 Profest Houses, 293 Colleges, 33 Novitiates, other Residential Houses 96. But since that time they are so much increa∣sed, that there is no Religious Order so much dilated, so abundantly favoured with Privi∣ledges, so Rich and so Powerful as theirs: A Book in Folio would not be enough to give to the Publick the History of it: I shall on∣ly say in general, that they are spread all over the World; and in those Countries where they have not the liberty to appear in their Je∣suitical Habit, they keep themselves there In∣cognito, in great numbers, and leave no stone unturned to compass their intreagues and ill designs. All their Houses and Colleges are * 1.146very stately and curiously built. Pope Gregory the XIII. gave them in Rome, against the Orders of the Senate, a whole Island, or quarter of the Town, where they pulled down all the Houses, turned out all the Owners, the Widows and the Orphans, to build there

a College. The same Pope gave them 25 Tuns of Gold towards the raising of it. They maintain there 500 Jesuits, of all the parts of the World, who are the chief Emissaries of the General, and as so many Mastiff-dogs ready to be let loose, at his pleasure, upon those whom they call Hereticks. King Louis the XIV. was no less liberal towards this Order in his Kingdom, where he caused to be built every where stately Palaces for them; while Spain, Germany, Poland, Italy, and the other Popish Countries, have suffered these Vulturs to gnaw their Entrails, and become fat upon them. Rodolphus Hospinianus, a very grave and faithful Author, hath left us four Books of the Jesuitical History. He treats in the First, of the Origin, Name, Habit, and Rules of the Jesuits; he handleth in the Second, the Increase and Power of this Order; in the Third, he exposes to publick view, the wick∣ed Acts, Frauds, Impostures, and Bloody Counsels of the Jesuits, both in Portugal and in France, the Conspiracies, Troubles, Sediti∣ons, Parricides, horrid and enormous Crimes, which they have committed in England, Scot∣land, Bohemia, Hungary, Moscovy, Poland, &c. Lastly, His Fourth Book does very plainly re∣present their Doctrin of Killing and Deposing Kings and Princes; their Equivocations and Contradictions. I shall not spend time to re∣late them to my Reader here in a Country where their Artifices and Devilish Enterprises are so well known; I will only set down a

curious Piece, related by the same Author in his Fourth Book, which is their form of Con∣secrating and Blessing those Murtherers, whom they have persuaded to lay Violent and Sacrilegious Hands on Kings. Here is word for word the order of it.

Ceremonies of the Consecration, Blessing, and Sanctification of Regicides by the Jesuits, extracted out of a Process, Printed at Delphes, by John Andrew.

* 1.147 HE who is so unhappy as to be persuaded by the Jesuits to assassinate either a King or a Prince, is brought by them into a secret Chappel, where they have prepared upon an Altar a great Dagger, wrapped up in linnen Cloath, together with an Agnus Dei. Drawing it out of the Sheath, they besprinkle it with Holy Water, and fasten to the Hilt several Consecrated Beads of Coral, pronoun∣cing this Indulgence, That as many Blows as the Murtherer shall give with it to the Prince, he shall deliver so many Souls from Purgato∣ry. After this Ceremony, they put the Dag∣ger into the Parricides Hand, and recommend it to him in this sort.

Thou chosen Son of God, take the Sword of Jephte, the

Sword of Sampson, the Sword of David, wherewith he did cut off the Head of Goli∣ath, the Sword of Gideon, the Sword of Judith, the Sword of the Maccabees, the Sword of Pope Julius the II. wherewith he cut off the Lives of several Princes, his Enemies, fil∣ling whole Cities with Slaughter and Blood: Go, and let Prudence go along with thy Courage, let God give new strength to thy Arm.

After which they all fall down on their Knees, and the Superior of the Jesuits pro∣nounces the following Exorcism.

Come ye Cherubins, ye Seraphims, Thrones and Powers, come ye holy Angels, and fill up this Blessed Vessel (the execrable Parricide) with an immortal Glory, do ye present him every day with the Crowns of the Blessed Virgin Mary, of the Holy Patriarchs and Martyrs. We do not look upon him now as one of ours, but as one belonging to you. And thou, O God, who art terrible and in∣vincible, and hast inspired him in Prayer and Meditation to kill the Tyrant and He∣retick, for to give his Crown to a Catho∣lick King, comfort, we beseech thee, the Heart of him whom we have Consecrated for this Office; strengthen his Arm, that he may execute his Enterprise; cloath him with the Armour of thy Divine Power, that ha∣ving performed his Design, he may escape the Hands of those who shall go in pursuit of him; give him Wings, that his holy Mem∣bers may flie away from the power of the

impious Hereticks; replenish his Soul with Joy, Comfort and Light, by which his Bo∣dy, having banished all fear, may be upheld and animated in the midst of Dangers and Torments.

This Exorcism being ended, they bring the Parricide before another Altar, where hangs the Image of James Clement, Dominican Fryar, who with a venemous Knife killed King Henry the III. This Image is surrounded with Angels, who protect him and bring him to Heaven. The Jesuits shew it to him, and put afterwards a Crown on his Head, saying,

Lord, regard here thy Arm, and the Execu∣ter of thy Justice, let all the Saints arise, bow, and yield to him the most honourable place amongst them.

After every thing so performed, he is permitted to speak to none but to four Jesuits, who are deputed to keep him company. These Fellows are not want∣ing in their Discourses to tell him very often, that they perceive a Divine Light that sur∣rounds him, and is the cause why they bow to him, kiss his Hands and Feet, and consider him no more as a Man, but as a Saint. Nay, they make a shew as if they did envy the great Honour and Glory which does attend him, and say, sighing,

Oh that God had been pleased to make choice of us instead you, and given us so much Grace, that, as you, we might be translated into Heaven, without going into Purgatory.

Here's the end of the Ceremony, and of the Order of these Fathers, who call themselves the Com∣pany of Jesus.

Of the Order of the Fathers of the Oratory.

* 1.148 THIS Congregation of Regular Priests, was Founded at Rome, by Philip Neri, a Florentine Secular Priest in Italy. He gathered a Company of Ecclesiasticks, who applied themselves to the exercises of Clerical Life, and got a great Name in the World. They begun their practices in the year 1550, but their Order was not confirmed till twenty five years after, by Gregory the III. who gave to Philip Neri the Parochial Church of St. Ma∣ry in Valicella, called now La Chiesa Nuova. He built there a Convent, where he passed almost his whole Life, not going out but to visit the Seven Churches. In imitation of him, Peter of Berulle instituted at Paris, the Congregati∣on of the Fathers of the Oratory of Jesus. He was peculiarly encouraged to it by Cardi∣nal Gondi, Bishop of Paris. Pope Paul the V. approved this Congregation in the year 1613, and since it hath spread it self very much in France, and in the Low Countries. These Priests have this for the end of their Institu∣tion, to honour as much as lies in them, the Infancy, Life and Death of our Saviour Jesus Christ, and of the Virgin Mary, to whom they render an Idolatrous Worship. They have several times a Week meetings, to which they invite Seculars also, to make them meditate

in their Churches, called by them Oratories (from whence they have got the Name of Fa∣thers of the Oratory) on what the Virgin Mary hath done while she was yet a Child; with what Diligence she went to School, with what Modesty she plaid with the young Girls of her Age; on the great Respect she had towards the Priests, bowing to them in the Streets; and running in such manner over all the Actions of her Life, till her Death, with particulars, which were never known by Scripture or anci∣ent Tradition; they believe they have perform∣ed great exercises of Piety, by Preaching to the Seculars three or four hours at each meet∣ing, upon these and such like matters. They make it also their business to teach Youth in their Colleges, to Preach and to go on Mis∣sions. They make no Vows, and can very easily go out from their Society to possess some good Living offered to them. They are gene∣rally much beloved by all sorts of people for their Honesty, and Affability, but mortally hated by the Jesuits, who have persecuted them extreamly in these last Times, accusing them of favouring the Opinions of Jansenius; but indeed it is because they are their Rivals, and they fear, lest the Papists, weary at last of their tyranny and impieties, should one day give their Houses and Colleges to the Fa∣thers of the Oratory. They are Cloathed like secular Priests, viz. with a long black Casock, a Girdle and a long Cloak of the same Colour. This Order hath produced several,

both learned and honest men, according to their Principles.

Of the Order of the Fathers of Well Dying.

THIS Religion is instituted to serve the Sick, and comfort them in their Dying-Hour. Those who do compose it, are Regu∣lar * 1.149Clerks. Camillus of Lelis, was the Author thereof. He was born in the Land of Abru••so, in the Diocese of Chiety in Italy, called Buc∣cianico, and having past the first years of his Life in being a Soldier, he resolved to em∣ploy the last in serving the Poor in the Hos∣pitals, and comforting Dying People. Four of his Friends joined with him in the same design; and their new Religion was appro∣ved by Pope Sixtus the V. in the year 1584. but upon condition, that they should follow some Ancient Rule. These good Fathers be∣ing not very well pleased with it, as desirous to have the Honour of being the Founders of a distinct Order, continued still their for∣mer practices. In the mean while Sixtus the V. passed to another Life; and Gregory the XIV. who succeeded him, confirmed this Congregation in the year 1591, making it free and independent. 'Tis called the Con∣gregation of Regular Clerks, serving the Sick.

Their Habit is Clerical, with a Cross on their Breast, and another upon their Cloak on the Right Side of Tawny Colour, with a great flopping Hat upon their Heads. They have several Convents in Italy.

Of the Order of Clerks Minors.

* 1.150 THE Regular Clerks Minors, owe their establishment to Austin Adorne, a Gen∣man of Genoa. He set up their first Congre∣gation at Naples in the year 1558, with two other Gentlemen of the family of Caracciola, Austin and Francis. The Constitutions of their Order were approved by Paul the V. in the year 1605. They have a Convent at Rome at St. Laurence in Lucia, where their general abode is; and a College at St. Agnes of Piaz∣za Navona. They are Cloathed as Secular Priests, only with a courser Cloath.

Of the Order of Barnabites, or Regular Clerks of St. Paul.

* 1.151 THIS Congregation was approved at Bologna, by Pope Clement the VII. in the year 1533. and by Paul the III. in 1535. James Anthony Morigias, Bartholomew Ferrara of Milan, and Francis Mary Zaccaria of Cre∣mona, began to establish it by a Famous Prea∣cher, called Seraphim, who persuaded them to read diligently the Epistles of St. Paul, for which cause they took the name of Clerks of St. Paul. They are called likewise Barnabites, either for their great devotion towards that Saint Barnab••, who founded the Church of Milan, or because they made their first Exer∣cises in a Church of Regular Canons, Dedica∣ted to this Saint. This Congregation is much increased since, and hath produced great men. They have several Colleges in Italy, and some in France, Savoy, and other part.

Of the Order of the Holy Ghost in Saxia at Rome.

* 1.152 IN the year of our Lord 1198, Pope Inno∣cent the III. caused to be built at Rome, the staely and famous Hospital of the Holy Ghost in Saxia or Saxony, (which place was so call∣ed, because formerly the Saxons, a people of Germany, had their Quarter there) and endow∣ed it very richly for the relief of the Poor, Sick and other Indigents. He ordered a Rule for all the Brothers and Sisters who would en∣ter that Order. In this year 1564, Father Bernardinus Cirilli, General of the same, Refor∣med it. This Rule commands all the Brothers and Sisters to live in Obedience and Chastity, possessing nothing as their own, and above all to be careful of the Sick. They make their Promise and Vow in such manner.

I, such one, give and offer my self to God, and to the Blessed Virgin Mary, to the Holy Ghost, and to my Lords the Poor Sick, to be their humble Servant as long as I live; I promise to keep Chastity by the grace of God, and to live without possessing any thing as my own; and to you, my General Master, and all your Sccessors, to pay you all Obedience, and to take a faithful care of the Incomes for the Poor.

Then the Su∣perior gives him this Answer.

For the Vow

which thou hast made to God, to the Vir∣gin, and to our Lords the Poor Sick, we re∣ceive thee, and the Souls of thy Father and Mother, to participate of the Masses, Fasts, Prayers, Alms, and other good Works, which are, and shall be done in the House of the Holy Ghost. God make thee partaker of them, as we all hope. Know also, that the House of the Holy Ghost promises to give thee Bread and Water,

and an Humble Robe. This said, the Superior takes a Cloak, on which is a Cross, and putting it on his Shoul∣ders, saith to him,

In virtue of this Sign of the Cross all evil Spirits be expelled from thee, and Christ Jesus bring thee to his everlast∣ing Kingdom.

This Congregation hath several Hospitals in divers parts of Christendom, of which that of Rome is the Chief. The General Chapters are kept there, and each Hospital is obliged to render an account there by the Duputies of its Administration. Supposing a Religious of this Order be found in possession of any thing, as his own, when he dies, he is not to be bu∣ried in Holy Ground, but he is lookt upon as one excommunicated. They wear a Black Sacerdotal Habit, with a White Cross on their Breast, and another upon their Cloak on the left Side.

Of the Congregation of the Hermits of Ma∣dam Gonzague.

* 1.153 FRancis of Gonzague, fourth Marquess of Mantoua, going to one his Country Houses, and passing near an Old Wall, on which was painted an Image of the Virgin Mary, his Horse was so much frighted at it, that in curvetting it threw his Master on the ground. A Gentleman of his Retinue, called Hierom Regnini, seeing the Marquess all bruised with his fall, fell immediately on his Knees, and made a Vow to the Virgin, that if his Master did recover, he would in that very place lead an Hermetical Life: Which thing having succeeded as he desired, he went about to per∣form his Vow, and the Marquesses Lady cau∣sed a Monastery to be built for him; where several other Gentlemen joined together, and established a Rule amongst them, which was confirmed by Pope Alexander the VI. They make no profession, and none of their Obser∣vances does bind upon pain of Mortal Sin. They have a General, and about threescore and ten Monasteries, the Chief whereof is that of Gon∣zaga, in which are twelve Hermits. This Con∣gregation began under Pope Innocent the VIII. and the Empire Maximilian the First.

Of the Fathers of Christian Doctrin.

* 1.154 THIS Religious Congregation was found∣ed by Caesar de Bus, born at Cavailon, a Town of Provence in France. The end of this Institution was, to Catechise the People, in imitation (as they say) of the Apostles, teach∣ing them the Mysteries of our Faith, and to∣gether the gross Errors of Popery. Pope Cle∣ment the VIII. approved this Congregation, and Paul the V. did the same, in the year 1616. He obliged these Teachers or Doctrinaries ••o make Monastical Vows, and united their Co••∣pany to that of the Regular Clerks of Somask, to make, together with them, one Body, un∣der the same General. Since that time, by a Bull of Pope Innocent the X. granted in the year 1647. the Priests of the Christian Do∣ctrin were disunited from the others, and had a French General for themselves. Thuy pos∣sess several Convents and Colleges in France. There is likewise in Italy another Order of the Fathers of the Christian Doctrin, who do acknowledge for their Founder, Cardinal Charles Borromeo, who instituted them at Milan in the year 1568.

CHAP. XIX.

Of some Religious Orders which have been suppressed, or united to others, or of which, the Authors, the time of their In∣stitution, or Habits are not well know.

First, Of the Order of the White Men.

IN the year 1399, under the Pontificate of Boniface the IX. a certain Priest, came down from the Alpes into Italy, followed with a great multitude of People. He was Cloath∣ed all in White, had very modest Looks, and * 1.155by his Speech one might have taken him for a Saint. He deplored with loud and very sen∣sible Expressions, the miserable Condition of Mankind, and Preached Repentance for Sin. He was going directly to Rome, with hopes to remedy the evil, first in the place where he thought Religion suffered the most. In his way by Lucca, the Apennine, and Tus∣cany, great crouds both of Men and Women, of all Ages and Conditions followed him, and took White Cloaths likewise on their Backs. They lay in the night time in the Fields like Sheep, and did Eat together, what ever place they came at, of the Provisions they carried

along with them. Several Italian Princes, even Bishops joyned with this Priest, who car∣ried a great Wooden Crucifix in his Arms, which they say, wept for the Sins of the Peo∣ple; and when (by human Artifice or Diabo∣lical Illusion) it shed Tears, all that went a∣long made great Cries, and asked pardon for their Sins. This Crucifix is kept yet to this day at Lucca, in a very Rich Chapel, with great Honour and Worship. This numerous Troop having rested themselves some days about Viterbo, Pope Boniface the IX. who feared lest this Priest had a design to come and pull him out of his Pontifical Throne, sent Com∣panies of Soldiers, who brought him before him bound in Chains. The Pope made him immediately to suffer a cruel Death, and so having smitten the Shepherd, the Flock was dispersed, every one of the White Men re∣turning with speed to their own Homes a∣again.

Of the Amedyes, or Friends of God.

A Certain Man who took the name of Friend of God, Born in Portugal, came in an Heremitical Habit into Lombardia; where he fixed for a while his Habitation, at a place called St. Mary of Br••scia, towards

Cremona. From thence he passed to Rome, and made his abode in Monte Aure••, called now St. Peter in Montorio. He went for a great Contemplative Man, and for a Prophet, who had many Visions. From him this Congre∣gation took the name of Friends of God, or Amedees. They wore gray Cloaths and Wood∣en Shooes, had no Breeches, girding them∣selves with a Cord. They did possess 28 Con∣vents in Italy, and their Congregation begun in 1400. But Pope Pius the V. united it part∣ly with that of Clervaux or Cisteaux, and part of it with the Wooden Shoe▪bearers or Soc∣colanti.

Of the Order of Fontavellane.

* 1.156 ONE Rodolphus persecuted by a temporal Lord, withdrew himself between two of the highest Mountains of the Appennine, Mount Latria, and Mount Corvo. He got there in a short time, (as it is usual to Hermits) the name of a great Saint, and Followers, and had there a Monastery built, under the name of the Holy Cross. But his Order after his Death, being fallen from its Observance; a Father of Camaldoli reformed it, and being deformed again Pope Pius the V. took occa∣sion from thence, to put their Abby in Com∣mendam,

and gave it to the Cardinal of Ro∣vere, Brother to the Duke of Urbain, who put in it the Fathers of Camaldoli, who are still there.

Of the Beghards, Beghins, and Beghine.

* 1.157 THEY had their beginning in Germany, and in the Low Countries, towards the end of the 13 Age. They made profession of Monastical life, under the name of the third Order of St. Francis. An Italian called Her∣manus, and according to some others, one Dulcinus with his Wife, were the Authors of it. They preached publickly against the Pope, and the Pride of the Church of Rome, which they said was not the true Catholick Church. By reason of these Opinions, con∣trary to the See of Rome, they were called al∣so Opinionists, and the Papists charged them immediately, (as they are wont to do, those who not side with them) with Thousand abo∣minable Crimes, which therefore ought to be very suspicious. Bonifacius VIII. and Clement the V. whom they chiefly attacked, did con∣demn them, Annihilate their Order, and Excommunicate all those, who after the Dis∣solution should endeavour to reestablish it a∣gain. They were also called Fraticelli, and

Brothers of Poverty, for the strict Profession they made of it. Besides these Orders, there is mention made in some Authors of several others, viz. Of the Lazy-ones, of the Igno∣rants, of St. Joseph, of St. Peter, of the Look∣ing-glasses, of the Ladder of God, of the Valley of Josaphat, of the Penitents, of Pur∣gatory, and of some others, of which I find nothing almost but the Names, and give me no sufficient matter, wherewith to entertain my Reader. I am apt to believe however, that the Order of Purgatory, which I have named, is none other, but some Congregati∣ons of Seculars in Italy, who meet at certain days in the Week, to pray for the Souls in Purgatory. As for the Penitents, you may be better informed of it by what follows.

Of the Penitents.

* 1.158 THESE are certain Devouts, divided into several Confraternities, particular∣ly in Italy; who make profession of a publick Penance, at some prescribed times in the year. The custom was established in the year 1260, by an Hermit, who went to Preach in the City of Perugia in Italy; that the Inhabitants were on the point to be buried, under the Ruins of their own Houses, which were ready

to fall upon them, unless by a speedy Peni∣tence, they did appease Gods Anger. All his Hearers very much frighted, having put on Sack-cloth, armed with Whips and Disciplins, went Processionally along the Streets, beating severely their Shoulders for the expiation of their Sins. This Sort of Penance, was after∣wards practised in some other Countries, and particularly in Hungary, during a raging Plague, wherewith the whole Kingdom was miserably afflicted and wasted. But some while after, it occasioned a very dangerous sect of Flagellants or Whippers, who running by Troops, naked to the Wast, put their Backs all in a gore Blood, publishing that this new Baptism of Blood (so they called it,) blot∣ted out all Sins, even those that they might commit hereafter. These were abolished, but the Confraternities of different colours were confirmed, and are to be seen to this day in Italy, and in those Territories of France which belong to the Pope, where they make their Processions, especially during the holy Week, disciplining themselves publickly in the Streets. Henry the III. King of France, having seen in the year 1586, the Procession of the White Penitents at Avignon, desired to be admitted into it; and seven or eight years after, he esta∣blished one like to it at Paris, in the Church of the Austin-Fryars, under the Title of the Annunciation of our Lady. The most part of his Courtiers listed themselves in it, and failed not to be present with him at the Pro∣cessions

of the Confraternity; where he did assist himself without Guards, Cloathed all in White Linnen Holland-cloth, in the form of a Sack, having two holes answering to the Eyes, and a long Capuchon or Hood hang∣ing behind. To this Habit was fastened a Dis∣ciplin of Line, as a Mark of his Penitent State, and upon his Shoulder he had a Cross of White Satin, upon a Tawny Velvet Ground. * 1.159Tis observed in the History of the League, that the King practised these publick Devo∣tions, to destroy the Opinion which the People had, that he favoured the King of Navarre and the Protestants. Nevertheless, this did not hinder the Papists, from persua∣ding St. James Clement, a Dominican Fryar, to Murther him, giving him a desperate Wound, with a Poisoned Knife in the Belly, whereof he dyed the 2 of August, in the year 1589.

CHAP. XX.

Of the Habits, and of the Tonsure or Shaving of Monks.

I Have set down at the end of each Order, what Habits those Monks wear, and in what Form and Colour they do differ one from another, according to the Fancy of their Founders. Now I must further more explain to you what a Capuchon, a Scapulary, a Pa∣tience, a Force, a Plited Cloak, the Scandals, and the Monastical Crown are.

The Capuchon in its first Institution, was no other thing but a Sack, which the first Peni∣tents wore upon their Heads, with one Cor∣ner in, after the manner of the Colliers here in London. But our Monks have brought it at last, to the form of a Hood, and is of the same Stuff with their Habits. It is a very com∣modious contrivance, because when they are hot, they cast it back upon their Shoulders, and when they are cold, they draw it very deep on their Heads, to keep their Ears warm: Some have it so curiously Wrought, that three Women at work can hardly make one in four days. Speaking of it in a Spiritual Sense, they call it the Helmet of Salvation; Galeam salutis, and believe, that the Devil hath not the Power in that Harness, to suggest

to them ill Thoughts. Some Monks, as the Benedictins, the Augustinians, the Dominicans, &c. wear it very broad, and hanging down al∣most to the Calf of their Legs, to extend the more on their Bodies the virtue of this holy Garment. The Capucins contrarywise, have the tail of their Capuchion turned right up∣wards, which makes them (they say) more Terrible to the Powers of the Air, and unit∣eth them more immdiately to God.

The Scapulary is a piece of Stuff, divided length-ways in half, (and sowed to their Capu∣chion) which reacheth before and behind, al¦most to their Feet. Tis called Scapulary, à Scapu∣lis, because it covers their Shoulders, and in the Spiritul Sense, it is an Armour against the Devil, Impenetrable to all the Arrows of his Malice.

This Scapulary, when first contrived, was an Habit for work, whereof almost all the * 1.160Peasants made use formerly, working in the Fields; because this covering their Stomack, Back and Shoulders, and having no Sleeves, it left their Hands and Arms freer for work. Now as the Monks were obliged in the anti∣ent * 1.161times to work with their Hands, St. Benet and the other Institutors of Monks, gave them the Scapulary to wear, Scapulare prop∣ter opera tantum.

But as for the Monks in our days, who have preferred Idleness before Working, they might also go without a Scapulary. When the exe∣crable Regicide James Clement, a Dominican

Fryar, went to kill Henry the III. he hid hisgreat Dagger under his great Dagger under his Scapulary, and made it serve in such manner, to an use very different from its Institution.

The Patience is only another name, to sig∣nify the two sides of their Scapulary; the part which is one their Backs, is called the Hinder∣patience, and that one their Breast the Fore∣patience. This word is in expression of their Sufferings, because one of these Monks, having once by chance stretched his Scapula∣ry, together with the Capuchion on the ground; they ingeniously observed that it represented a kind of a Cross, and very lucki∣ly for them, they published that they were the Imitators of Jesus Christ, bearing after him their Crosses in this World. And, indeed who can doubt but these Scapularies being for the most part of a very fine Cloth or Linnen, be very heavy Crosses to these poor Monks?

The Frock or Cowl, is a Stately Gown with large Sleeves, which the Monks wear over their other Habits, when they go to Church, or to work in the Towns. In a Spiritual Sense, it is the Protection of God Almighty, that Surrounds them (they say) on every side.

The Cape is a long Cloak, plited round a∣bout the Neck, and without Sleeves, of which some Fryars make use in stead of the Frock. The Carmelites particularly wear such Gar∣ment, because (they say) it represents better ••he Cloak of the Prophet Elijah, who they

pretend to have been the Founder of their Order.

The Sandals are Wooden-shoes or Clogs, which render them (they say) like to the A∣postles.

The Monastical Crown, is a Circle of Hair, which the Barber leaves to their Heads, when he Shaves them.

* 1.162 Beda, in the first Book of his History, Chap. 22. saith, that the Monks and Priests have their Heads Shaved, and leave above the Ears a Circle of Hair, in the form of a Crown, to represent the Crown of Thorns of our Sa∣viour; and that this Crown is a warning to them, that they ought to imitate Christ in his Sufferings, and bear patiently all sorts of Af∣fronts and Injuries for the sake of his Name. * 1.163And in truth (saith Hospinian,) these good Monks and Priests are put very hard to it, and suffer every day a great deal of Shame, for the Cause of Christ Jesus, and of his Holy Gospel. Alas, how are they to be pitied, these holy Martyrs of the Popish Church, sleeping as they do till Noon-day, upon good Down Feather-Beds! How weary, how tired are they in cutting up the Partridges, the Snipes, the Pheasants, and others Dainties, wherewith their Tables are covered! Oh the Sharp Thorny-Crown, that so cruelly afflicts their tender Heads! How kind, how human were the Barbarous Jews, who drove the Crown of Thorns into the Sacred head of our Lord Jesus; in comparison of those unmerciful

Barbers, who Shave every Week or Fortnight, the Heads of Fryars and Monks; and more∣over, to accumulate misfortunes, wash them with sweet and odoriferous Waters!

Isidorus and other Authors, give another Explication of the Monastical Crown. They * 1.164say, that it represents the slight which the Monks ought to make of the things of the World, by losing all their Hairs, except on∣ly a small Portion, which they reserve for themselves, to wit, that little Circle about the Ears. This Circle notwithstanding, according to them, is a Royal Crown, that raises them a∣bove all other Christians, as much as Kings are above their own Subjects. Tis very true, (goes on my Author Hospinian) that these Fellows wear a Royal Crown on their Heads, since they are exempted from all Jurisdiction and Power of the Magistrates, when all the others are bound to obey. Nay, they are above Kings and Princes, to whom they are become formidable, and are adored by those of their party, like Gods. Having already gathered for themselves, almost all the Riches of the Universe, they may well boast them∣selves of their Frugality, and of the con∣tempt of Wordly things, which they so in∣satiably purchase.

* 1.165 Rupertus saith, that the shaving of Monks makes them in a manner bald, to honour Jesus Christ Crucified on Calvary, which is by him interpreted, A bald Mountain. Calvi sunt, quia scilicet Christus in Calvariae loco Cru∣cifixus

est. This is a good reason (saith my Au∣thor) and worthy of a great Divine.

Lastly, Bellarmin adds another Mystery to it, and saith, that this Crown is a mark of Penitence and of Conversion. And my Author follows him closely, and pretends the Monks have neither right nor title to it, since there is no People where lesser signs of true Re∣pentance and Conversion to God, are to be found than amongst these wretched Monks, notwithstanding all their Shavings and Bene∣dictions.

I shall conclude this matter, with saying, that the Monks of the Church of Rome, do attribute so much Holiness to their Shaving and Habits, that they think they may with folded Arms go to Heaven, and therefore do neglect the true practices of Justice and Piety, which are approved by God, and commanded in the Gospel.

Notes

• * 1.1

  Niceph. lib. 8. cap. 39.
• * 1.2

  Soz. Mist. of the Church, An. 300.
• * 1.3

  Anno Dom. 300.
• * 1.4

  Ammonio Teste.
• * 1.5

  Vid. Cassian. Coll▪ Patr.
• * 1.6

  Soz. Hist. of the Church. Tom. 3. l. 3. c. 14.
• * 1.7

  Vadianus lib. de tribus terrae par∣tibus.
• * 1.8

  Hospinian. de Orig. Monachat. lib. 3. c. 95.
• * 1.9

  Author of the Hist. of Religious Habits.
• * 1.10

  Moren. Dict. Hist. ex Ni∣ceph. l. 15. c. 23. vid. l. 16. c. 17.
• * 1.11

  Hosp. de Orig. Men. l. 3. c. 8.
• * 1.12

  Hospin. de Orig. Mon. l. 6. c. 11.
• * 1.13

  Ex Prosp. Stellar. Fund. & Regul. Ord.
• * 1.14

  Polydorus l. 7. c. 3.
• * 1.15

  Hosp. de Orig. M••n. l. 6. ad cal∣cem 3. Reg.
• * 1.16

  Judicium Erasmi de St. Augusti∣ni Mona∣chatu & Regulis.
• * 1.17

  Father Mo∣linet, Reg. Canon of S. Genev. at Paris, in his Hist. of Reg. Canons.
• * 1.18

  Hospin. de Orig. Mon.
• * 1.19

  Du Molinet Reg. Canon of St. Ge∣nev. in his Hist. of Reg. Ca∣nons.
• * 1.20

  Albertus Crantz. l. 3. c. 15. & l. 7. c. 50.
• * 1.21

  Du Molinet Hist. of Reg. Can.
• * 1.22

  Du Molinet Hist. of Reg. Can.
• * 1.23

  Du Molinet Regular Canon of this very Congrega∣tion in his History which he made of it.
• * 1.24

  Du Molinet in his Hist. of Reg. Can.
• * 1.25

  Du Molinet Hist. of Reg. Can.
• * 1.26

  Idem ut supra.
• * 1.27

  Du Molinet Hist. of Reg. Can.
• * 1.28

  Du Molinet Hist of Reg Can.
• * 1.29

  Du Molinet Hist. of Reg. Can.
• * 1.30

  Sic Erasm. & Hospin. consent.
• * 1.31

  Vid. Possid. Vita St. Aug.
• * 1.32

  Artheur des Habits des Ordres Religieux.
• * 1.33

  Moreri His••. Dict.
• * 1.34

  Balaeus Centuria 4. c. 17.
• * 1.35

  Moreri▪
• * 1.36

  Vide Cassia∣ni Opera in Bibl. Patr. Vol. 7.
• * 1.37

  Moreri Dict. Hist.
• * 1.38

  Prosp. Stell. Fund. & Reg. Ord.
• * 1.39

  Moreri Hist. Dict.
• * 1.40

  S. Greg. lib▪ 1. Dialog.
• * 1.41

  ••olat. lib. 〈◊〉〈◊〉.
• * 1.42

  〈◊〉〈◊〉 lib. ••0.
• * 1.43

  Ex Prosp. Stellar. Reg. S. Benedict.
• * 1.44

  Declar. Cassin. in Reg. S. Ben. super cap. 39.
• * 1.45

  In lib. Const. S. Just. in cap. 11. Reg. S. Ben.
• * 1.46

  Prosp. St••ll. Disquisit. in Reg. S. Ben. fol. 404.
• * 1.47

  Prosp. Stell. de Monast. Cassin. fol. 404.
• * 1.48

  S. Greg. lib. 2. Dial.
• * 1.49

  Trithem. lib. 1. cap. 6. de Monast. & Monach. Bened.
• * 1.50

  Trit. Chron. Hirsaug.
• * 1.51

  Brusch. lib. de Germ. Monast.
• * 1.52

  Beda lib. 3. cap. 3. Hist. Eccles.
• * 1.53

  Stum. in Chron. l. 5. c. 2.
• * 1.54

  Hosp. l. 4. de Orig. Mo••. c. 26.
• * 1.55

  Refert Cus∣pinianus.
• * 1.56

  Brus. lib. •• des Germ. Monast.
• * 1.57

  Petrus Ab∣bas Clunia∣ci lib. 6. Epist. 7.
• * 1.58

  Chronic. Cassin. lib. 4. c. 62.
• * 1.59

  Ribaden. Jesuist in Vita S. Ro∣muald••.
• * 1.60

  Surius tom. 4. d•• Vitis Sanctor••m.
• * 1.61

  Polyd. l. 7. c. 3. Genebrard. in Chron.
• * 1.62

  Vincent lib. 26. c. 82.
• * 1.63

  Hospin. de Orig. Mon. lib. 5. c. 7.
• * 1.64

  Ex lib. G••nstit. Curthus. in c. 36. Reg. S. Benedict.
• * 1.65

  De Thuy Traitte des Religions.
• * 1.66

  Idem u•• supra.
• * 1.67

  Moreri Dict. ••ist.
• * 1.68

  Hosp. de Orig. Mon. l. 4. c. 4.
• * 1.69

  Polyd. Veig. l. 7. c. 3. de Inventione Rerum.
• * 1.70

  Sebast. Frank in Chron. pag. 468.
• * 1.71

  ••al. Cent. 4. c. 11.
• * 1.72

  Bal. cent. 3. cap. 25. de Script. Brit.
• * 1.73

  Viz. The Abbess.
• * 1.74

  Prosp. Stell. lib. de Reg. Ord. Rel. p. 438.
• * 1.75

  Authour des Ord. Rel. Fig. 92.
• * 1.76

  Zoz. l. 3•• c. 14.
• * 1.77

  Bal. cent. 4. de script. Brit.
• * 1.78

  Sabell. Enne 9. lib. 7.
• * 1.79

  Autheur de l' Hist. des Habits des Ord. ••el.
• * 1.80

  Sab. Enne 9. l. 9.
• * 1.81

  Hosp. de Orig. Mon. l. 4.
• * 1.82

  Autheur de l' Hist. des Habits des Ord. Rel.
• * 1.83

  Mor••ri.
• * 1.84

  Autheur de l' Hist. des Habits des Ord. Rel.
• * 1.85

  Autheur de l' Hist. des Habits des Ordres.
• * 1.86

  Panv. Chron.
• * 1.87

  Autheur de l' Hist. des Habits Rel. num. 62, 63, 64, 65.
• * 1.88

  Moreri. Vide Porte∣croix Dict. Hist.
• * 1.89

  Hosp. de Orig. Mon. l. 6. c. 4, 5.
• * 1.90

  Hosp. ibid. ut supra.
• * 1.91

  Hosp. l. 6. de Orig. Mon. c. 6, 7.
• * 1.92

  Apol. Dom. in vita Ganct. Dom.
• * 1.93

  Anth. tit. 23. c. 11. parag. 1.
• * 1.94

  Moreri.
• * 1.95

  Joan. Stock. Ang. Dom.
• * 1.96

  ••al. in vi••a Innocent. 4.
• * 1.97

  Idem in vita Eugen.
• * 1.98

  Idem ibid. ut supra.
• * 1.99

  Hosp. ibid. ut supra.
• * 1.100

  Nic. Gallus sagittae ig∣neae. c. 5.
• * 1.101

  Hist. des Ord. & Hab. Rel. num. 61.
• * 1.102

  Moreri Dict. Hist.
• * 1.103

  Hosp. de Orig. Mon. l. 6. c. 8.
• * 1.104

  Mart. Pol. in Chron.
• * 1.105

  Prosp. Ste••. Fund. & Reg. Ord.
• * 1.106

  Prosp. Stell. fund. & Reg. Ord.
• * 1.107

  Hosp. de Orig. Mon. l. 6. c. 11.
• * 1.108

  Hosp. de Orig. Mon. lib. 6. c.
• * 1.109

  Liber Con∣formitat. Ord. S. Francis▪ fol. 228.
• * 1.110

  Lib. Consor. fol. 230, 231.
• * 1.111

  Bonav. in vit. Sancti Francisci. c. 15.
• * 1.112

  Idem Bona∣ventura.
• * 1.113

  Idem Bo∣naventura.
• * 1.114

  Author Scalae Dei.
• * 1.115

  Lib. Confor. fol. 2.
• * 1.116

  Ibid. fol. 18.
• * 1.117

  Ibid. fol. 231.
• * 1.118

  Ibid. fol. 66.
• * 1.119

  Anton. tit. 24. 6. 7. ss. 2.
• * 1.120

  Bonavent. in Legenda c. 4.
• * 1.121

  Petrus de Cruce His∣panus Mi∣norita.
• * 1.122

  Mereri. Dict. Hist.
• * 1.123

  Moreri. Dict. Hist.
• * 1.124

  Autheur de l' Hist. des Habits des Ord. Rel. num. 70.
• * 1.125

  Mereri Dict. Hist.
• * 1.126

  Prosp. Stell. Fund. & Reg. Ord. Rel.
• * 1.127

  Stellar. Regula 3. Minimo∣rum. c. 6.
• * 1.128

  Authour de l' Hist. des Habits des Ord. Rel••g. Num. 9.
• * 1.129

  Hospin. Hist. Mon. l. 6. c. 68.
• * 1.130

  Hosp. ibid. ut supra.
• * 1.131

  Authour de l' H••st. des Ord. & Habits Rel. Num. 11.
• * 1.132

  Hoc testan∣tur Hossaeus and Salma∣nazar Je∣suitae.
• * 1.133

  Ex Hosp. de Orig. Je∣suitarum l. 1. c. 1.
• * 1.134

  Ribad. in Vita Sti. Ignat.
• * 1.135

  Petrus Mas∣faeius l. 2. c. 5. Vitae Sti. Ignat.
• * 1.136

  Pater An∣nibal C••∣dretus Je∣suita.
• * 1.137

  Turrianus Bobadilla.
• * 1.138

  Hosp. de Orig. Je∣suit. l. 1.
• * 1.139

  In quaest. Utriusque testamenti.
• * 1.140

  Prosper Stellarius Fund. & Reg. Ord. Hosp. de Orig. Jesuit lib. 1.
• * 1.141

  Hosp. ibid.
• * 1.142

  Regulae Praefecti sanitatis.
• * 1.143

  Moreri. Dict. Hist.
• * 1.144

  Part. 5. Constit. c. 3. & Part. 6. c. 1.
• * 1.145

  Hosp. de Jesuit.
• * 1.146

  Hosp. Hist. Jesuit. lib. 2. 6. 5.
• * 1.147

  Hosp. de Doct. Jesui••. lib. 4.
• * 1.148

  Moreri. Dict. Hist.
• * 1.149

  Moreri. Dict. Hist.
• * 1.150

  Moreri. Dict. Hist.
• * 1.151

  Auth. des Hab. des Ord. Rel.
• * 1.152

  Monsieur de Thuy Etats & Empir.
• * 1.153

  Monsieur de Thuy Etats & Empir.
• * 1.154

  Moreri. Dict. Hist.
• * 1.155

  Hosp. the M••n.
• * 1.156

  De Thuy Etats & Empires traitte des Religions.
• * 1.157

  Hosp. de Orig. Mon. l. 6. c. ••2.
• * 1.158

  Moreri Dict. Hist.
• * 1.159

  Mainbourg Jesuits in the Histo∣ry of the League.
• * 1.160

  In Catalo∣go testium veritatis f. 214, 215.
• * 1.161

  Ex Libro ante annos 540. scrip∣to, & edito ab H••tt. Anno 1520
• * 1.162

  Beda l. 5. c. 22.
• * 1.163

  Hosp. de Orig. Mon. l. 111. c. 8.
• * 1.164

  Isidorus l. 2. c. 4. de Officiis. Rabanus l. 1. de Instit. cleric. c. 3. Hugo l. 2. de sacram. Durand. in Ration. l. 2.
• * 1.165

  Rupertus l. 2. de offic. c. 24.