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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

of his Disciples who condemn 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 Errors have separated themselves from their Husbands and not being able afterwards to keep themselves Chaste have committed Adulteries 'T is farther said that some of them have cut their Hair and put themselves in Mens Apparel The Bishops about Gangres the metropolitan City of Paphlagonia being assembled together have excommunicated those who were the followers of such Maxims unless they did recant Since that time they say Eustatius changed his Habit 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 Eustatiens THE Devil was too much concerned in the establishment of Monastical Orders 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 repressing of Concupiscence Were they not rather 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 Prudence hath corrected in following Ages For indeed we do not find any such practices observed 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 effectual than boldly to give out that they come from Heaven Nevertheless this Order had so good success that Pacomius saw himself 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 follows 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 Monastical Life went not very far without becoming a source of Errors in the Church being already of it self a kind of Schism though under a pretence of greater Perfection Amongst the Errors wherewith the Eustatiens were charged were these That they condemned 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 Bishops about Gangres assembled in a Provincial Council thundred with Anathema's against 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 themselves obliged to Celibacy or would be distinguished 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 Habit 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 Apostles 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 met with him there he undertook to instruct them and converted his Desert into a Learned School of Divinity and Philosophy being also very careful to bring them up in the practice 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 different 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 mentions 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 represented there than that Monkish one accompanied with Vows and a world of Superstitions 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 tedious draught of it to my Reader I thought fit to separate what is in it purely Monastick from the common Duties of Honesty or Christianity 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 Second and the Third Chapters which enjoyned 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 eminent Duties of Christian Life ought not

Monasterii Cassinensis 1 Patriarchae Sacrae Religionis 2 Abbas Sacri Monasterii Cassinensis 3 Dux 4 Princepts omnium Abbatum Religiosorum 5 Vice-Cancellarius Regnorum utriusque Siciliae Hierusalem Hungariae 6 Comes 7 Rector Campaniae Terrae Laboris Maritimaeque 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 Sicilies of Jerusalem and Hungaria 6 Count and 7 Governour of Campania and Ferrra di Lavoro and of the Maritime Province 8 Vice-Emperour 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 favour 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 BENET when living sent two of his most beloved Disciples Maurus and Placidus one into France and the other into Sicily for to found there some Monasteries They made there in a short time a wonderful progress by the favourable disposition of several great Lords who did help them in their design 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 Monasteries 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 the 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 favour 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 excellent 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 Papacy it self In an old Table of the greatness of the Order of St. Benet I find 28 Popes 200 Cardinals 1600 Archbishops 4000 Bishops The principal Monasteries where Studies and Learned Men did flourish with great reputation were those of Fulda Milan Hirsauge Auxerre St. Martins of Treves Hirsfeld Rheims St. Gall St. Denis Wissembourg Malmesbury in England Corbie Neubourg Altendorf Luxevil and a great many others the relation of which might prove perhaps too tedious In a word if we believe Tritemius towards the year 840. almost all the Monasteries 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 Order 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 magnificent 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 Abbies 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 entred 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 making 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 motive 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 iis 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 undertook 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 towards the end particularly of the tenth Century to found Monasteries was a false Opinion they had imbibed that the World would come to an end with that Age. This does appear by the old Charters of Donation of those times of which this is one In Dei Nomine perpetrandum est unicuique hominum quam vel●citer tempora caduca praetereunt futura appropriant Ideo penset unusquisque apud semetipsum si habeat unde aliquid de facultatibus suis tribuere valeat ad venerabilia loca pro remedio animae suae ut in sempiterna requie cum Beato Petro Andraea Paradysum

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 filling 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 pronounces 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 invincible and hast inspired him in Prayer and Meditation to kill the Tyrant and Heretick for to give his Crown to a Catholick 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 having performed his Design he may escape the Hands of those who shall go in pursuit of him give him Wings that his holy Members may flie away from the power of the impious Hereticks replenish his Soul with Joy Comfort and Light by which his Body 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 Executer 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 wanting in their Discourses to tell him very often that they perceive a Divine Light that surrounds 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 Company of Jesus Of the Order of the Fathers of the Oratory 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. Mary 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 Congregation of the Fathers of the Oratory of Jesus He was peculiarly encouraged to it by Cardinal 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 Institution 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 Fathers 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 ancient Tradition they believe they have performed great exercises of Piety by Preaching to the Seculars three or four hours at each meeting upon these and such like matters They make it also their business to teach Youth in their Colleges to Preach and to go on Missions They make no Vows and can very easily go out from their Society to possess some good Living offered to them They are generally 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 Fathers 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 Regular Clerks Camillus of Lelis was the Author thereof He was born in the Land of Abru●so in the Diocese of Chiety in Italy called Buccianico and having past the first years of his Life in being a Soldier he resolved to employ the last in serving the Poor in the Hospitals and comforting Dying People Four of his Friends joined with him in the same design and their new Religion was approved by Pope Sixtus the V. in the year 1584. but upon condition that they should follow some Ancient Rule These good Fathers being not very well pleased with it as desirous to have the Honour of being the Founders of a distinct Order continued still their former 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 'T is called the Congregation 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 THE Regular