with this holy old Man in an humble and faithful Obedience to him. After his death St. John re∣tir'd into the Solitude of Thola, about five Miles from the Church which was upon Mount Sina, whither he came on Sundays and Saturdays to a assist at Divine Service, and to receive the Communion. There was a Solitary who put himself under his Conduct. Towards the end of the sixth Age he was chosen Abbot of the Monks of Mount Sina, and govern'd this Monastery for some years; but finding himself near his End, he quitted the Government of this Monastery, and retir'd into the So∣litude, leaving his Brother Georgius in his room. He died of a great Age at the beginning of the next Century. While he was Abbot, he compos'd his Scale of the Cloyster, at the desire of John Abbot of Raithu. This Book was very famous among the Greeks, but the Latines had no know∣ledge of it, for the space of 600 years.
This Scale contains 30 Degrees, which are so many Christian and Religious Vertues, which the Author explains by holy Maxims, and teaches the Practice of them by wi••e Counsels.
The first is of Renouncing the World; the second of the Abaracting from the Things of the World; the third of Pilgrimage, or a Retreat out of the World. To these three Degrees he subjoyns some Reflexions, to show that we must not give credit to Dreams, affirming that the Devil makes use of them to deceive the Solitary.
The fourth Degree is of Obedience. He thinks that it is one of the Effects of this Vertue, that a Monk should confess his sins to his Superior, who is the true and proper Judge, and to him only: He would also have a Monk ready to Confess them to all the World, if his Superior does order him. Upon this Occasion he relates the publick Penance of a Robber, who publickly confess'd most enor∣mous sins, by the Order of an Abbot of a Monastery near the City of Alexandria, whither he had retir'd. From hence he takes occasion to describe the admirable Vertues of the Monks of this Mo∣nastery, and the Penance of one nam'd Isidore, whom this Abbot had oblig'd to kneel down before all those who should enter into the Monastery, and to continue this Practice for the space of seven whole years. He relates also many other Examples of the Patience, Humility, and Obedience pra∣ctis'd by the Monks of this Monastery, whom this Abbot humbled either by sharp Rebukes, or rude Treatment, altho they had not deserv'd them. But nothing is more horrible then the Examples of Penance which our Saint relates in this Degree, and the next which is of Penance, and the Representa∣tion he makes of the Monastery of Penitents, which was but one mile distant from that of which we have now spoken, and govern'd by the same Abbot; it was call'd The Prison, and it did really resem∣ble a Prison for its darkness, its stench and filthiness. In it were shut up many Monks, who having fall'n into some Crimes, desir'd to be shut up there, that they might expiate their Crimes by volun∣tary Torments, which exceeded all that can be imagin'd. Some pass'd Nights and Days standing expos'd to the Injuries of the Weather, others were bound and manacl'd, others had their Feet in Fetters, others were lying upon Ashes; Some were beating their Breast with their Fist, others were tearing their Face: They had all a sadness visible in their Countenance; some made dreadful La∣mentations, others shed abundance of Tears, the greatness of Grief hindred others from speaking, and they are almost nothing at all. Lastly, having practis'd all these kind of the Austerities during their Life, they desir'd that after their Death the honour of Burial should be deny'd them.
The sixth Degree is of the Meditation of Death. After he has made some Reflexions upon the Usefulness of this Practice, he proposes some Examples of the wonderful Effects it has had upon the Minds of some Hermits.
The seventh is of the Grief of Penance, and the Necessity of Tears. There he relates as a great wonder, the History of a Solitary, who on the Eve of his death, had a Rapture, wherein he ima∣gin'd, that he saw Men who demanded an Account of his Life; to whom he answer'd with a loud voice, telling them what he had done, and what he had not done.
The eighth Degree is of Meekness which should overcome Anger. There he describes the deadly Effects of this Poison, and prescribes Means for subduing it.
The ninth teaches the Solitaries to forget Reproaches.
The tenth condemns Evil-speaking and rash Judging.
The eleventh recommends Silence.
The twelfth is against Lying.
The thirteenth blames Envy and Sloth, and chiefly that which a Man is guilty of in the time of Prayer.
The fourteenth disswades from Intemperance.
The fifteenth contains the Praises of Chastity. There he shows the Consequence of this Vertue, and the Enormity of the Crime which is opposite to it. He observes that it is more punish'd in the Church then Heresie it self; he condemns it even to the Motions of Lust which happen in the time of sleep. He prescribes for a Remedy, that they should clothe themselves with Sackcloth, and co∣ver themselves with Ashes, that they should pass the night standing, that they should suffer hunger and thirst, that they should lodge in the Tombs, and be humble and charitable.
The sixteenth Degree opposes Covetousness, which is there call'd a Monster with many Heads, the Tyrant of our Souls, the Daughter of Infidelity, &c. Voluntary Poverty is taught in the second part of this Degree.
The seventeenth Degree is the Insensibility of Holy and Religious Things, into which Religious Persons often fall.