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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42518	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.	Gavin, Antonio, fl. 1726.	1693 (1693)	Wing G394; ESTC R8086	141,685	356

Imprimatur Feb. 3. 1692. Ra. Barker Advertisement Two Books published by the same Author THE Frauds of the Monks and Priests set forth in Eight Letters lately written by a Gentleman in his Journey to Italy the third Edition in Octavo Observations on a Journy to Naples wherein the Frauds of Romish Monks and Priests are farther discovered by the same Author Bedae Venerabilis Opera quaedam Theologica nunc primum edita nec non Historica anteà semel edita accesserunt Egberti Archiepiscopi Eboracensis Dialogus de Ecclesiastica Institutione Adhelmi Sireburnensis Liber de Virginitate ex Codice Antiquissimo Emendatus in Quarto L. Annei Flori Rerum Romanarum Epitome Interpretatione Notis Illustravit Anna Tanaquilli Fabri Filia Jussu Christianissimi Regis in usum Serenissimi Delphini in Octavo 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 LONDON Printed by S. Roycroft for W. Bentley in Russel-street Covent-Garden 1693. TO The Most Reverend the ARCHBISHOPS The Right Reverend the BISHOPS And to the rest of the Reverend Clergy OF THE Church of England This Book is humbly Presented by Gabriel d' Emillianne THE PREFACE I Must desire my Reader to observe here three things concerning this Book First What were the Motives which induced me to write it Secondly The Methods which I observed in it and Thirdly The Reasons I have to dedicate it to the English Clergy I. Several of the Order of Gray and Black Fryars having had the confidence in the late King James's Reign not only to flock by Troops from beyond Seas into England but also to appear publickly in their Monkish Habits and a great many others of different Colours preparing to follow The People here was not in a little amazement to see these new Faces while the Papists were very busie in combing the Fox's Tail to make it appear finer and magnified every where the pretended Holiness both of these Monks and of their Habits The good Protestants did only laugh at them but the wiser sort inquired who they were and in what Book one might have a sufficient notice of them There were indeed some Latin Books which treated of Monks and also some French and Italian but besides that all these were written in Foreign Tongues unknown to the most part of the vulgar sort of People they were almost all of them written in a Popish way and by Monks who had not forgot to be kind to themselves There wanted then an English Book to give a sufficient and true information about this matter A learned Doctor in Divinity undertook at that time to do it whose Pen would have without doubt far out-done mine had he perfected the Work which he had begun But these mimical Faces of Monks having disappeared in the late happy Revolution and the Doctor 's applications being required another way he thought fit to leave off and I was desired to try what I could do on this Subject both with shortness and impartiality II. These Two Parts I have endeavoured to make good having briefly related the times of the Institution of each Religious Order their Founders their Tempers their Habits and given a short Abstract of their Rules I have made use both of Protestant and Popish Authors amongst whom I have endeavoured to retrieve the Truth After each Rule I have treated of those Monks who do profess the same according to the times of their respective Foundations excepting only some few who are under the pretended Rules of St. Austin and have taken the Name of Regular Clerks whom because they are so newly hatched I have placed after the Mendicant Fryars After these you shall find a little Treatise of Nuns and another of Military Regular Orders All these Treatises might have been more enlarged each of them affording very plentiful matter but I have chosen to he short and to relate only what might give a sufficient notice of them I am further now to inform my Reader of some Reasons I had to dedicate this small Performance to the Venerable Clergy of the Church of England III. First As I cannot sufficiently praise God for his great Mercy in calling me to be a Member of this Holy Church so I I thought I could not honour enough those who are the Pillars and the chief Ornaments of it Secondly Having many particular Obligations to several of the Clergy I hoped they might perceive in this Dedication of my Book to them though in General the earnest desire which I have to be thankful But what inclined me yet very powerfully to do it was that being not altogether ignorant of the great disturbances which the Monks in all Ages almost from their first Establishment in this Country Caused amongst the English Clergy nay of the violent Usurpations Slanders Tyrannies Persecutions and Oppressions wherewith they so devilishly attempted the total Destruction both of Churches and Church men I thought it would well suit with the Honour of the Reformation if I should bring in these Monks as vanquished Slaves and lay them at the Feet of the Protestant Clergy who at last by God's Grace and Mercy have so gloriously triumphed over them The Church History is full of the bold and malitious attempts of the Monks against the English Secular Clergy and it will not be methinks amiss to relate here some few instances among so many to verifie what I have said before One of the first who declared against the Clerical State was Dunstan The Monks who always reverenced him as their great Support Patron and Favourer ceased not to extol him to the Skies and went so far as to assert that he had been sanctified in his Mothers Womb and they made so much noise with Lyes and pretended Miracles that he was easily made a Saint in the Church of Rome However several good Authors speak otherwise of him that he had been a very debauched Youth excessively inclined to Women and a great lover of Magical Arts wherewith he bewitched to that degree Alfgina Princess of the Royal Blood that she could not live separate from him Therefore that she might enjoy continually his Company she caused a House to be built near the Church of St. Mary at Glascow where the Hypocrite Dunstan to deceive the World had built a little Cell for himself When she died she left to him the whole disposal of her Estate to be given to Pious Uses thinking thereby to attone for her great sins before God Dunstan builded with the Mony five Monasteries and richly endowed them making himself Abbot of the best of them Which which was also they say the first that was built in England Nevertheless he did not build them out of any love for Solitude for during the Reigns of seven Kings under whom he lived he almost never stirred from great Lords Houses or from the

of Monks and Fryars upon the Secular Clergy and how at all times they endeavoured to oppress it not only in the Church of Canterbury but in all the other Churches of England Scotland and Ireland but this would make a Book and not a Preface Therefore I chuse to stop here intreating only my Reader to make this one Reflection more that when in King Jame's time the Monks began to hope for their re-establishment in these Kingdoms these Holy Penitent Fryars out of a Spirit of Mortification not only did pitch upon the most delightful places of Great Lincolns Inn Fields of the Savoy of St. Jame's Park c. where they builded Monasteries but also were seen at the Temple at the Black and White Fryars nay at Westminster Abby to make Projects and to take Dimensions for the rebuilding of their Convents not despairing to see themselves in a short time in a condition to turn both Prebendaries Canons and Ministers out of these Churches so impatient they were already to come to a Contest with the Clergy This may be sufficient to shew that I had some Reason to dedicate this short History of Monks who ought to be considered as an Anticlergy to the Clergy it self and to that Clergy which by God's great Blessing is become a just Terror and a Scourge to them RELIGIOUS ORDERS Which are Treated of IN THIS BOOK OF St. Paul of Thebes in Egypt who was the First Hermit page 1 Of St. Anthony First Abbot p. 6 The Order of Tabennisiens or of St. Pacomius p. 8 The Order of the Eustasiens p. 11 The Order of St. Basil p. 14 The Order of the Studites p. 21 The Order of St. Austin p. 23 The Congregation of Lateran in Italy p. 33 The Congregation of Regular Canons of St. Saviour in Italy p. 36 The Congregation of St. Georges in Alga at Venice and St. Georges in Sicily p. 37 The Regular Canons of the Holy Sepulcher p. 39 The Congregation of Regular Canons of St. Genvieve p. 40 The Congregation of Regular Canons of St. Victor p. 42 The Congregation of Regular Canons of St. Rufus in Dauphine p. 43 The Congregation of our Saviour in Lorrain ibid. The Congregation of Regular Canons of Windesem in the Low Countries p. 44 The Congregation of Regular Canons of the Holy Cross of Conimbria in Portugal p. 45 Of some other Houses of Regular Canons p. 46 The Order of the Hermits of St. Austin p. 48 The Orders and Rules of Cassianus Caesarius and Isidorus p. 51 The Order of the Williamites p. 54 The Order of the Zambonites p. 55 The Order and Rules of St. Benet Patriarch of the Monks in the West p. 57 The Order of St. Benet p. 59 The Order of Cluny p. 91 The Congregation of Mount Cassin p. 94 The Order of Camaldoni p. 95 The Order of Valombrosa p. 98 The Order of Sylvestrins p. 100 The Order of Grammont p. 101 The Order of Carthusians p 102 The Cistercian Order of Bernardins p 108 The Order of Feuillans p. 110 The Order of the Humbled or Humilies p. 112 The Order of Celestine p. 114 The Order of the Olivetans p. 116 Some other Orders of St. Benet and Congregation of St. Maurus p. 118 Of the Orders of St. Hierom p. 121 The Hermits of St. Hierom p. 122 The Congregation of the Hieronimites of Montebello p. 123 The Reformation of Lupo d' Olmedo p. 124 The Congregation of Hieronimites of Fiesole p 125 Of some Religious Orders which follow the Rule of St. Austin p 127 The Order of St. Anthony ibid. The Order of Premontre p. 130 The Order of Gilbertin●s in England p. 133 The Ord. of Maturines or Trinitaries p. 135 The Order of Mercy for the Redeeming of Captives p. 138 The Order of Armenians ibid. The Order of Servants of the Virgin Mary p. 139 The Order of the Hermits of St. Paul p. 140 The Order of Jesuiti p. 141 The Order of St. Ambrosius in the Wood p. 142 The Order of Apostolins p. 143 The Order of the Brothers of Charity called otherwise St. John of God or Ignorant Fryars p. 144 The Order of the Holy Cross called Cruciferi in Italy p. 146 The Order of Dominican Fryars p. 147 The Order of Carmelites p. 153 The Order of Vnshod Carmelites p. 156 The Order of St. Francis p. 158 The Order of Minors Fryars called Sabbotiers or Wooden Shoe-Beares p. 172 The Order of Minors Conventuals p. 173 The Order of Capucines p. 174 The Order of St. John of Penitency p. 176 The Order of Minimes or Good Men p. 177 Of some Orders of Regular Clerks and Fathers of Common Life p. 184 The Order of Divine Love or Theatins p. 185 The Order of Somasks p. 187 The Order of Jesuits p. 188 The Order of the Fathers of the Oratory p. 207 The Order of the Fathers of Well-dying p. 209 The Order of Minor Clerks p. 210 The Order of Barnabites or Regular Clerks of St. Paul p. 211 The Order of the Holy Ghost in Saxia at Rome p. 212 The Congregation of Hermits of Madam Gonzague p. 214 The Fathers of Christian Doctrin p. 215 Of some Religious Orders which have been suppressed or united to others or of which the Authors the time of their Institution or Habits are not well known p. 216 The Order of White-men ibid. The Amedys or Friends of God p. 217 The Order of Fontavellane p. 218 The Beggars Beggins and Begines p. 219 The Penitents p. 220 The Habits and of the Tonsure or Shaving of Monks p. 223 Treatise of NUNS OF Marcella First Founder of Nuns p. 235 Regular Canonesses of St. John of Lateran ibid. Regular Canonesses of the Holy Sepulcher ibid. Regular Canonesses of St. Austin ibid. Regular Canonesses of the Low Countries ibid. Regular Canonesses of Mons. ibid. Regular Canonesses of Colen p. 236 Regular Nuns of St. Agnes at Dort ibid. Bighines of Amsterdam ibid. Nuns of the Good Jesus ibid. Nuns of St. Caesarius ibid. Congregation of Women of the Christian Doctrine ibid. Congregation of Our Lady p. 237 Hospitaler Nuns of St. John of Jerusalem ibid. Hospitaler Nuns of the Holy Ghost ibid. Black Nuns ibid. Order of Women Servants p. 238 Nuns Knightesses or Sword-bearers of St. James ibid. Nuns of Tabennisia in Egypt ibid. Nuns of St. Basil ibid. Acoemetes or Studites Nuns ibid. Women Hermits p. 239 Nuns of St. Anthony ibid. Benedictine Nuns ibid. Benedictines of Cluny ibid. Benedictines of Chesal Benoist ibid. Benedictine Nuns of Mount Calvary p. 240 Benedictines of Camaldoli ibid. Carthusian Nuns ibid. Benedictine Nuns of Citeaux ibid. Military and Knight Nuns of the Order of Calatrava ibid. Gregorian Benedictines ibid. Ambrosian Benedictines p. 241 Benedictine Nuns of St. Columbanus ibid. Nuns under the Bishops Rules ibid. Benedictine Nuns of the Order of Feuillans ibid. Benedictine Nuns of Mount Olivet ibid. Nuns of Premontre ibid. Dominican Nuns p. 242 Nuns of the Redemption of Captives ibid. Nuns Servites or Servants of the Virgin Mary ibid. Nuns Hermits

pestiferous Dragons were by him vanquished and supplanted This is the Notion which this Author gives us of that Order which manifestly shews to what Merit and Honour these deluded People think they arrive by the Persecution which they raise against the true defenders of the Gospel Time will come saith Christ when those who Persecute you shall think they do great Service to God As for the Secular Orders of Knights having not Treated of them in this Book it would be superfluous to give here the Character of them I only say that most of these Orders being Instituted to establish a true Submission of the Subjects to their Princes or a perfect Friendship amongst equals or lastly to serve for Badges of Nobility and honour to distinguish Illustrious and brave Men they cannot but produce very good effects in those Kingdoms where they are established and Crowned Heads will always do well to make them Glorious by becoming themselves the Heads of them A CONCLUSION OF THE Whole WORK NO Body will deny but it is very advantagious to retire now and then into Solitude far from the noise and dissturbances of the World there to examine more at leisure and with a composed mind the State of his own Conscience and the Ways of Salvation to the end that one may dispose himself to discharge better afterwards his great Duties towards God and to order more charitably his Employments and Conversation amongst men A Retirement made for such good Ends and Purposes cannot but be very good and commendable and in this sense ought to be understood all the Elogies which the Holy Doctors and First Fathers of the Church have given to Solitude Christ himself hath commended the same by his own Example when he retired into desert places upon the Mountains with his Disciples where he taught them to pray and instructed them in all the duties of the Gospel He gave them in the Solitude those Precepts which they were to practise in the Cities insomuch that all these Retirements were only ordered for to converse better afterwards in the World The Romanists who commonly take things very materially without well examining what goes before and what after were not wanting to pronounce that because Christ did practise Retirement this same Retirement considered absolutely in it self without reference to the end for which it was chiefly intended was to be looked upon as the most perfect State in which a Christian may live not observing that it was only to be considered as an excellent means for better ordering civil Life Upon this mistaken Principle are grounded all the the Monastical Orders of the Church of Rome and the Monks are called by a very improper Emphasis Religious Men which is as much as to say perfect Christians Would to God they were so indeed or at least that they did come something near to the simplicity and honesty of Life of the most part of the first Monks who inhabited in the Third and Fourth Ages in the Deserts of Palestina and Thebaide they in this case should be only guilty of a little too much Superstition which the uprighness of their Hearts might render excusable both before God and before Man But the Monks of our times have brought things to such a point of Abomination by their Hypocrisies Cheats perfidious and infamous Practices that happy a thousand times those Kingdoms and People are who see themselves freed from such a Brood of Vipers who tear in pieces the very Bowels of those who cherish them in their Bosoms Nevertheless I know very well that these wretched persons well stocked with impudence are very eager in taxing the Protestants with being declared Enemies to those very Christian Virtues Poverty Chastity and Obedience endeavouring by that means to render them more odious to those of their own Party But in this they are very unjust because there is never a good Protestant but will acknowledge that voluntary Poverty for the love of God is a great Treasure to a Christian who knows how to make a good use of it that Chastity is a Virtue beloved both of God and of Angels and that Obedience to lawful Superiours Spiritual and Temporal is a necessary Virtue to maintain that good order of things which God hath established here on Earth All the disference between a Papist and a Protestant in this Point is that the first believeth that he can make bold with God's Gifts dispose of them after his own Will and make a Vow before-hand to observe what is not in his own power to perform unless it be given him from above exposing himself thereby to an evident danger of becoming perjured and Sacrilegious in not performing his solemn Oath and Promises The other on the contrary hath a just and respectful sentiment of Gods Grace and his Holy Gifts which being meerly free are above our natural reach and therefore must be fervently prayed for and when given humbly received but not disposed of before-hand as being not sure if God will be pleased to bestow them upon us It is then the Vow that is found fault with as Bold and Rash and not the Virtues which are Heavenly and Holy This Declaration I hope will be enough fore the present to defeat all these odious Calumnies laid so unjustly by Popish Monks and Priests at the Protestants doors viz. that they hate Retirement Christian Poverty Chastity and Obedience Having done with this I come to another Observation concerning the beginning of Monastical Orders In the first page of this History where I say that it is generally agreed that Monastical Institutions did begin towards the middle of the third Age I dicourse only to those who have truly unpartially and with unprejudiced mind inquired into these matters I know very well that some Popish Writers blinded by a false Zeal for Monkery have been so hot in pushing it up as to make Monks of almost all the Ancient Fathers and the Primitive Christians of the Holy Apostles and the Blessed Jesus him St. John the Baptist Elias and the Sons of the Prophets Noah in the Ark and a long time before him Enos Nay they go back beyond the World and say that God before the Creation of the Universe was a Monk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone As for this last I make no disficulty to call it a down right Impiety and Profaneness to raise such ridiculous comparison between their filthy Monks and Almighty God And for Enos the Son of Seth the only ground they have to assert that he was a Monk is because it s said in Scripture that he begun to call upon the name of the Lord. If to begin to call in a special manner upon the name of the Lord is as they would have it to be a Monk to be sure our first Reformers who departing from Idolatrous Popery called in an undefiled manner upon the name of the Lord must have also their Lot amongst the Monks Noah they say and all those who entred the Ark