ASCETICKS: OR, The Heroic Piety & Virtue OF THE Ancient Christian ANCHORETS AND COENOBITES PART I. Exemplary Asceticks.  
LONDON, Printed for the Author, 1696.   

ADVERTISEMENT TO THE READER.  
IT hath been a usual, subtle and wicked Policy of the Devil and Evil Men, first to render Names Odious; and then by affixing them to Persons and Things, thereby to render them so too, with the vulgar; whom, by that means, they impose upon, and make their Tools. By such means have not only the Christians of Old, but also some of the chief Principles of Christianity been much injured and abused: And few Parties there are, who have not one time or other smarted by it. That the well-meaning Reader therefore may not be so abused and imposed upon in his Judgement of the things here put together for the Benefit of all, who can receive them, by the Odious Names of Monkery and Popery, it is to be observed, that though POPERY, taken properly for the Abuses and Corruptions of the Bishops and Church of Rome, may deserve all the Odium cast upon it, yet may most vile and wicked Abuses be committed by Pretence and Imputation of that Odious Name: And in some things it is hard to say, Whether the People have been more abused by Popery itself, or by the Odium and Imputation of the Name? And not only the People, but the Gospel itself: I may add, and the Reformation too. For, while Christian Truths have been misrepresented, and exposed to Contempt and Odium under the Name of Popery, the Cause on the side of Popery is supported, strengthened, and made so much the more defensible by the intermixture of so much Truth; and the Cause on the side of the Reformation so much the more weakened and disparaged by the intermixture of so much indefensible Error. Whereas, if they were only things inexcusable in them which were questioned, as Charity doth require, they must have sunk in the Cause long before this; but an indiscreet Affectation of Reformation and uncharitable seeking Occasions, have made a Reformation now as needful on the one side, as the other. Instances of this might be showed in divers particulars; but I need not step out of my way for that, the other Name mentioned may serve for that purpose here.  
MONKERY is not only rendered Odious, as of itself, but also as a part of Popery. And, indeed, if we imagine all that is believed or practised by the Church of Rome to be Popery, it may be so: but then we shall leave little of true Christianity for the Reformation: But if what is true Christianity be not Popery, than neither is Monkery, as some are pleased to call the Monastic Life; And that it is not only true Christianity, but the Practice of it in the greatest Perfection that Mortals are capable of, I am apt to think will be very plain to any who will consider what here follows with an unprejudiced and competent Judgement. And therefore I shall not need to say more here, but only desire the Reader to suspend his Judgement till he hath perused and considered it well.   

THE Beginning and Progress OF Contemplative Living, AND Religious Societies.  
THAT there are in the very Nature of Man some Principles of Inclination to Religion, which, if not corrupted by Evil Education, or other unhappy Occurrences, do insensibly grow and increase in Strength and Vigour, and in due time exert themselves in Action; though for some time they lie dormant as it were, and do not appear; even as some others, which in all Animals are manifestly most Natural, and yet appear not till after some growth toward Maturity; hath been observed, believed, and asserted, by Men of greatest Reputation for Learning and Wisdom, both in Ancient times, and to this Day.  
These Principles have among Mankind been, in many much corrupted and stifled by Evil Education, or Conversation with Evil Persons, and by the Impressions, Energy, and Instigations of Evil Spirits; but in others again much cherished and improved, not only by Good Education and Conversation, and by Consideration of the Works of Nature; but moreover, and especially, by the kind Influences of the Divine Majesty, and of his Good Ministering Spirits.  
From hence, in all Ages, and in all Parts of the World, have been produced and raised up Philosophers, and Wise, and Holy Men and Women, who have been as Lights and Examples to the rest, of several sorts, according to their different Ways of Living; some living a Life of Civil Conversation with others, but strictly conscientious, walking in all the Commandments and Ordinances of the Lord, blameless, as is said of Zacharias and Elizabeth, Luk. 6. or, to speak more comprehensively, living in all Good Conscience before God, as St. Paul saith of himself, Act. 23.1. or according to the Character of Job, Perfect, and Upright, fearing God, and eschewing Evil, Job 1.1. Others living a more abstracted Life of Retirement and Contemplation; abstracted not only from Business in the World, but also from ordinary Conversation with Men, that they might without Distraction converse with God, and his blessed Ministering Spirits: and others again living a kind of mixed or middle Life between these two, avoiding unnecessary Business and Incumberances, and exercising Recollections and Abstraction, as much as their Occasions would permit, and even in, and amidst their Business.  
Of those Three Ways of Living, that more strict and Contemplative Life is believed, by divers Learned Men, to have been begun by ENOS, or in his time; and not without reason: For, as the Principles  were apt to produce such an Effect, so there seems to be something singular noted concerning Religion, or some Religious Institution or Practice in that Sacred Record, Gen. 4. ult.  
But of the more ancient Times, not only before the Flood, but also for some Ages after the Flood, we know but very little: But in the Times of which, we have some more Knowledge, besides PRIESTS, and professed PHILOSOPHERS, there have always been both single Persons, and complete or form Societies of People, who, discerning the Vanity and Emptiness of Earthly things, and Solidity and Perminence of Heavenly things, withdrew themselves from those of the Earth, as much as their Mortal State could bear, and applied themselves entirely to the Contemplation and Prosecution of those of a more excellent Nature, living an Abstracted and Angelic Life in Mortal Flesh, in Holy Conversation, and Favour with God and his blessed Ministering Spirits. And some did actually and expressly consecrate themselves by Vow unto the special Service of God.  
Of which Sort were those among the Jews, called NAZARITES, because they did so separate themselves from among Men, to attend upon God. The Sacred History, Numb. 6. is a Record, not of the Original, but of the Divine Approbation of Nazarites, which, though that be very ancient, yet were much more ancient, and more ancient than any Man can tell: And God's Ordering of the Rites and Circumstances of their Consecration and Observations for that People, is a manifest Indication of his Divine Approbation of the thing itself, which had been in use long before.  
All do agree that they were of Two sorts; some, only for certain time; others, perpetual for their whole Life; and those may again be distinguished into Three sorts, viz. Such as were called or appointed by God, as Samson, a Nazarite unto God from the Womb, Judg. 13.5, 7: 16.17. and as St. John the Baptist, consecrated effectually, and filled with the Holy Spirit even from his Mother's Womb, Luk. 1.15. Such as were dedicated by their Parents, as Samuel by his Mother, 1 Sam. 1.10, 28. And such as did freely offer themselves: And this  Offering of themselves, though but for a certain time, God did accept no less than the  Offerings of their Goods, or any thing they had, v. Leu. 22.18, 21, 23: 27.2. and therefore ordered the Rites and Circumstances of their Consecration and Observations, as was said before. And, on the contrary, the Calamities of Nazarites is reckoned as a part of the Punishment of the People, by Jeremiah the Prophet, Lam. 4.7. But it is reckoned by God among his Divine Favours to that People, that he raised up Nazarites amongst them; and reckoned with his bringing them up from the Land of Egypt, and raising them Prophets amongst them. Amos 2.10, 11. I raised up of your Sons for Prophets, and of your Young Men for Nazarites. Though they might freely offer themselves, yet it was God that did secretly inspire and incline their Wills. And therefore these were Holy, as Origen hath well observed, Hom. 11. in Levit. If any one devotes himself to God, if any one entangles himself in no secular Business, that he may please Him, to whom he hath approved himself; if any one is separate from the rest of Men, who live Worldly Lives, and are obliged in secular Business, not seeking the things which are upon Earth, but which are in Heaven, he is deservedly called HOLY, or SAINT. And after much to this purpose, he concludes in these Words: From all which it is clear, how every one of us, who will be Holy, aught to be consecrated to God, and thenceforth be employed in no Business or Acts which relate not to God.  
So likewise the Colleges or Schools of the PROPHETS, though we meet with no express mention of them till in 1 Sam. 10.5. yet certain it is, that they were much more ancient, who, under the Name of Prophets, lived very abstracted Lives. The very change of the Denomination, mentioned in the chap. next foregoing, 1 Sam. 9.9. is an Evidence of that, viz. That he, who was then called a Prophet, was afore-time called a SEER; and therefore when one went to inquire of the Lord, they said, Come, and let us go to the Seer. And if to inquire of the Lord, was to go to the Seer, than that leads us back to the time of Rebecca, Gen. 25.22. for Seers; and how much farther back no Man knows: for that certainly was no new thing then. Nor doth it appear that the Schools of the Prophets were first instituted by Samuel: But that they lived such abstracted Contemplative Lives, is undeniable, both from the Nature of their Profession, and from the Particulars of the Matter of Fact of their Conversation mentioned in the Holy Scriptures.  
Nor were there Men only, but WOMEN also, who did very anciently, leaving the World, apply themselves to Matters of Devotion, though perhaps not with so solemn Consecration; such as Anna, a Prophetess, who having lived seven years a Wife, lived afterwards a Widow till eighty four years of Age, and departed not from the Temple, but served God with Fast and Prayers Night and Day. For of this sort of Religious Women were there many among the Israelites, as anciently as the Tabernacle in the Wilderness, as we are informed by the Jews, and the most learned Critics of this Age; as Munster, Fagius, Vatablus, and others, upon Exodus 38.8. And this, it is very probable, was a great Aggravation of the Sins of the Sons of Eli, 1 Sam. 2.22. that the Women, whom they abused, were such as these, who assembled at the Door of the Tabarnacle, as learned Critics inform us. And putting all these Notices together, it seems that such Religious Devout Women there were among the Jews, at least from the time of their first abode in the Wilderness, while they had the Temple standing amongst them.  
And if so, Why not long before, even while in Egypt? Had they not received Religious Instructions from their Ancestors? or, Did they retain none of them? or, Did they see nothing of Religion practised among the Egyptians? and, Had they not the same Natural Propensation to Religion, which is common to all Men? We see how ready and expert all the Women were at the Red-Sea, Exod. 15.1, 20. with Miriam, a Prophetess, to answer Moses and the Men; and, Can we imagine that all Religion had been extinguished, or lain dormant in their Abode in Egypt? No certainly; their hard Servitude, though it might hinder their more Solemn Worship, yet it could not hinder, but did rather excite and provoke to more retired and secret Devotion. And indeed, that Servitude with Rigour and hard Bondage, was not till a little before their Deliverance; and even then do we find that generous Magnanimity, even among the Hebrew Women, the Midwives, as to obey God rather than Man, Exod. 1.17.  
The Companies of the PROPHETS, mentioned 1 Sam. 10.10. and 19.20. such as elsewhere are called the Sons of the Prophets, 1 King. 18.4: 20.35. 2 King. 2.3, 5, 7, 15: 4.38: 6.1, 2: 9.1. were a sort of Religious Persons, who lived Abstracted Contemplative Lives; many of them plainly Coenobitical Lives, and some Anachoretical or Hermete Lives, as St. Antony, and others among the Christians did, as Elias, 1 King. 17.1. and Elisha, 1 King. 19.6. So that St. Hierom said very truly, Every Order or Institution of Life hath its Principals or Leaders; and then after divers Instances in others, he adds; Our Leaders are such as Paul, as Antony, as Julian, as Hilarian, as the Macerius 's: And to return to the Authority of the Scriptures, our Prince or Leader was Elias, was Elisha; our Leaders were the Sons of the Prophets, who dwelled in Fields, and Deserts, or Solitary Places, and made themselves Tabernacles or Cells by the River of Jordan: Of this Company were also the Sons of Racab, etc. Ep. 13. ad Paulin. p. 34. and elsewhere, The Sons of the Prophets, whom we read to have been Monks in the Old Testament, did build themselves Cottages or Cells near the River of Jordan, and leaving the Crowds of the Cities, lived on Barley-Cakes and Field-Herbs, Ep. 4. ad Rusticum. pa. 11. And if some of them lived in Cities, that doth no more invalidate what St. Hierom saith, than Monasteries being brought into Cities by St. Basil, is an Argument against their being Monks, who have dwelled in such ever since. Such Cavils do only prove the Partiality and Disingenuity of the Authors, and signify no more to any Person of Judgement and Candour; since they cannot deny, but are forced to confess, That the Prophets, Samuel, Elias, and Elisha, did institute Colleges, in which many Disciples did live together. So then they lived a Coenobitick Life: and, What was their Food and Raiment? Was it costly and delicious, or poor and mean? and, What was their Employment? Can we imagine it to have been other, than Studying the Scriptures, after Moses his time, and the large Book of Nature, the Works of God, of Creation, of Providence, Prayers, Psalms, and Divine Contemplation, and Works and Labours about what was necessary for them, and no more? And if we consider the admirable Graces of the Ancient Christian Monks, it will be an hard matter for an honest Man to find any difference between the Christian Monks and the Jewish Prophets, more than in Name. And for the Antiquity of these, Is it any Argument that there were none before, if we do not read of any before? How and by whom did they inquire of the Lord? Was Israel only without Prophets? Was Balaam the first in his Nation, or any other? or, Were there Prophets, who did not ordinarily live Prophetic Lives? or, if they did, What was the Difference? But such Profane Spirits as have too long contemned and insulted upon the most Heroic Professors of Christianity, and abused the People with their Sophistry, must answer for their Presumption, Rashness, Temporising, and encouraging of Sacrilege before God, though the Degeneracy of the Modern Monks had provoked his Judgements upon them; and among Men their Names will be little regarded hereafter. But all are not alike, and therefore I will here add a Note of Peter Martyr's, concerning this Matter, upon 2 King. We will moreover observe, (saith he) that the Disciples of the Prophets did live together with their Preceptors; For so they say; The Place where we dwell with thee, is too straight for us. It seems to have been a kind of Monastic Life, but free without Vows or Superstitions. (But Vows we find approved by God in the Nazarites, and practised by St. Paul, and others; and that they were not in use among these, is more than any one can prove: but he goes on:) They exercised themselves in Divine Scriptures and Hymns; and also in Holy Prayers: They were often sent to edify the People, and to confirm Holy Men, who lived amongst Idolaters in sound and true Religion. They seem moreover to have exercised some Arts, working with their Hands to get a Maintenance for themselves, etc. And so much for this.  
At the same time with Elisha lived Jonadab the Son of Rechab, 2 King. 10.15. who instituted another Order of Religious Persons, called after his Father's Name, RECHABITES. These were not of any of the Tribes of Israel; but Kenites descended of Jethro, Moses his Father-in-Law. v. 1 Chron. 2.55. Jud. 1.16. who was Priest of Midian, Exod. 2.16: 3.1: 18.1. and one who worshipped the true God: for he blessed God, when he heard the Relation of what he had done for the Israelites, Exod. 18.10. and in the usual Form in such Cases, just as Melchizedeck did long before, upon the Victory of Abraham, Gen. 14.20. but they are reckoned among them of the Tribe of Juda, 1 Chron. 2.55. because they came up with them out of the Wilderness, Jud. 1.16. and for that reason, and because they dwelled in Tents, are thought to be called the Tents of Juda, Zech. 12.7. But they are called, the Families of the Scribes, 1 Chron. 2.55. And therefore both from their Descent, and from their Quality of Scribes, and from their Institution, and from the very Form of God's Promise to them, we may reasonably conclude them to have been a Religious Order. And indeed, that alone is sufficient to demonstrate it was some special Service to God, they were employed in: for it is expressed in the same terms, which are used concerning the Tribe of Levi, when the Lord separated them to his special Service, viz. to stand before the Lord, Deut. 10.8. v. 2 Chron. 29.11. Ezek. 44.11, 15. And though we have little more Account of them, than only in Jer. 35. yet there have we a plain Account of these Three great things concerning them. 1. The Institution of their Progenitor. 2. Their Religious Observance for Three Hundred Years past. And, 3. the Approbation of both by Almighty God. The Institution may be thought very severe; and the more, because without any special manifest Reason: and, by consequence, their so punctual Observance rather Superstitious than Reasonable; and yet both are greatly approved by God: Whence it is very plain, that such Institutions, and the strict Observance of them, are lawful, and wellpleasing to God; and therefore that it is great Presumption and Inconsiderateness to censure them as Superstition. But the Evidence of Truth hath extorted this Confession from an Adversary, and as Sinister an Interpreter of these things, as he could well tell how to be; viz. That their Father gave them these Precepts for this very purpose, that thereby he might set them free from the Cares and the Pleasures of the World, that so they might, with the more leisure, employ themselves in the Study of the Scriptures, and of Divine Matters: Which was the very Business of the Christian Monks. And if they continued in Being at the Destruction of Jerusalem, as is believed; (as well it may, if we believe the Promise of God to them;) and that Simeon, who succeeded James, Bishop there, was one of them; there is no doubt but many of them received the Christian Faith, and retained the Institutions of their Progenitor, there being nothing inconsistent between them. Some of the Jews understand that of Zechar. 12.7. The Lord shall save the Tents of Juda first; of this People, because they lived in Tents, came up with that Tribe out of the Wilderness, and are reckoned among them, 1 Chron. 2.55. and that the Lord shall save them first, because to them the Messiah shall first be discovered. And whether the Therapeuts, of whom Philo writes, and the first Converts by St. Mark about Alexandria, might not be of those People, may be considered.  
It is true, we have no mention of them in the Gospel; nor have we of the ESSEANS, who yet are known to have been a Religious Sect among the Jews, of great Antiquity, though not once mentioned in all the Scriptures; a People, who lived a Religious Abstracted Life: But of them I shall say no more in this place, because I intent the full Relations both of Josephus, and of Philo, concerning them hereafter.  
Nor shall I here say any thing of the THERAPEUTS, another Religious Society of the Jews, as Philo saith, not only for that reason, because I intent Philo's Relation of them hereafter; but because I conceive this no proper place for it: For I am well satisfied that they were some of those who were first converted to Christianity, probably of the Jews, and possibly of the Esseans, notwithstanding all the Cavils which some disingenuous and prejudiced Persons have, in these last Ages, strained their Wits to raise against it; though they might retain some Sentiments and Practices peculiar to themselves for some time; as did they at Jerusalem, as may be understood from Act. 15.1, 5. Gal. 2.4, 12. etc. For, it is certain, they were never heard of before that time, nor any such since, but Christians, who, from that time, inhabited the same places; and from thence, after the Persecution ceased, were the Ascetic Communities propagated to Palestin, and those parts first, and afterward into Europe.  
The Precursor to our Saviour, St. JOHN BAPTIST, according to the Prediction of the Angel, Luk. 1.15. was filled with the Holy Ghost even from his Mother's Womb, and drank neither Wine nor strong Drink; had his Raiment of Camel's Hair, and a Leathern Girdle about his Loins; and his Meat was Locusts and wild Honey, Mat. 3.4. and was in the Desert till the day of his Showing unto Israel, Luk. 1.80. but in the Fifteenth Year of the Reign of Tiberius Caesar, Annas and Cajaphas being the High Priests, the Word of God came unto him in the Wilderness, Luk. 3.1, 2. and being sent of God, Joh. 1.6. he preached and baptised in the Wilderness, Mat. 3.1. Mar. 1.3. and the People from Jerusalem and all Judea went out to him, and were baptised of him, Mat. 3.5, 6. This was a Life not only of Retirement and Abstraction from the World, such as was also that of the Coenobites, who lived in Religious Communities, but plainly an Eremetick, or Hermetick Life. And this being by one filled with the Holy Ghost from his Mother's Womb, and therefore by one raised up by Him, who had raised up the Nazarites before; with good cause do the ancient Christian Writers repute Him a Prince of the Monks and Hermit's raised up among the Christians; and so good cause, that they who oppose it, may seem to oppose not only the Sentiments and Opinions of Men, but, out of Prejudice and misguided Zeal, the very Acts of God, very disingeniously and inconsiderately to serve a Party.  
And for our SAVIOUR Himself, though we have no particular Account of his Life till about the Thirtieth Year of his Age, yet we cannot question but he did practise Himself what he did recommend to others; and that it was a Life of the highest Perfection: The only particular of his Life before, that is left upon Record, is, That when he was Twelve Years Old, he tarried behind at Jerusalem at the Feast of the Passover, and Joseph and his Mother knew not of it; and after Three Days was found in the Temple sitting in the midst of the Doctors, both hearing them, and ask them Questions; and that all who heard him were astonished at his Understanding and Answers: and when his Mother asked him, why he had thus dealt with them; and told him, that they had sought him sorrowing; he replied, How is it that ye sought me? Witted ye not that I must be about my Father's Business? and that he went down with them, and came to Nazareth, and was subject to them. At his Baptism we see how careful he was to fulfil all Righteousness. Afterwards he declared to the Jews, That he sought not his own Will, but the Will of the Father, who sent him; and to his Disciples, That it was his Food to do the Will of him who sent him, and to finish his Work, (Joh. 5.30: 4.34.) That he lived a Life of Poverty from his Birth, is very plain in the Evangelical History; and that by his own choice, certainly not ingenuous Person will deny; and therefore of voluntary Poverty. And that he lived also a Life of Chastity, is not to be questioned. Much less that it was a Life of Abstraction, Recollection, and continual Adherence to, and Communion with the Father. And all this being put together, and well considered, what was it other than a most perfect Ascetic Life; the Great Exemplar so generously and heroickly Exemplified by those many and numerous Choires of Holy Christian Nazarites, of whom the World, especially this Lazy, Tepid, Unprofitable, Sensual Generation, which despiseth the Memory, and reproacheth the Common Name heretofore with them, and others venerable, is not worthy.  
And this Life which he lived Himself, he did recommend to others, as by his own Illustrious Example, so also by his Doctrine: though he enjoined it to none, especially in that high degree. For Chastity and celibacy, he doth not barely approve it, but speaks of it as a special Gift of God, Mat. 19.11. which all cannot receive, save they to whom it is given. And when he had said, There he Eunuches, who have made themselves Eunuches for the Kingdom of Heaven's sake; he adds, He that is able to receive it, let him receive it: in both speaking of something more excellent than ordinary; and besides, in these Words, There be Eunuches, who have made themselves Eunuches, etc. he plainly affirms, that it was a thing in Use and Practice at that time, (as it had been long before) which he so approved and recommended to all, who could receive it. And concerning voluntary Poverty, to the Young Man, who desired to know what he should do that he might have Eternal Life; and had kept the Commandments from his Youth up; he replied, one thing thou lackest; if thou wilt be Perfect, go and sell whatsoever thou hast, and give to the Poor, and thou shalt have Treasure in Heaven; and come, take up the Cross, and follow me, Mat. 19.21. Mar. 10.21. Luk. 18.22. And Forsaking all, he maketh an indispensible requisite to the being his Disciple: Whosoever he be of you who forsaketh not all that he hath, he cannot be my Disciple, Luk. 14.33. As to Religious Obedience, and voluntary Subjection to the Order and Determination of another well experienced in the Ways of God, for an Exercise of an entire Subjection of the Creature to the Creator, What else is it but a very proper and useful Mean and Expedient for the acquiring the Habit, and a continual Exercise of that great Doctrine of our Saviour, of Self-denial, and taking up the Cross, Mat. 16.24. Mar. 8.34. warranted and approved by God in the Recabites, and by our Saviour in his Subjection to Joseph and his Mother? Which, though Self-denial be a Precept, is a voluntary Act of the nature of a Reasonable  Offering; and a doing it daily, as is expressed, Luk. 9.23. a Living in it, and a continual Reasonable Sacrifice of the prime Faculties of the Soul for the Service of God. And the whole Business of an abstracted Ascetic Life, What is it but a reasonable, religious and devout Exercise of our Saviour's Doctrine, in his Admonition to Martha, Luk. 10.41, 42. against being careful and troubled about many things, when it was only for a short Entertainment of Himself; and that One thing is needful; and that Mary's Choice was of the better part? In his Sermon upon the Mount, of taking no thought for our Life, Mat. 6.25.— 34. In his Parable of the Sour, concerning the Cares, and Riches, and Pleasures of this Life; the Thorns which choke the Seed of the Word, that it bringeth no Fruit to Perfection, Luk. 8.14. and concerning Watching, that we be not surprised, Mat. 24.42: 25.13 Mar. 13.35. Luk. 21.36.  
And now, if any one please, as many have done, to make any question concerning the meaning of our Saviour, or the Interpretation of any part of this, what more Authentic Evidence of that can be reasonably desired than what the wisest of Men have always approved and had recourse to in such Cases, Usage and Practice afterward; which daily Experience in the Construction of Laws, and ancient Records and Deeds, doth sufficiently confirm. The APOSTLES certainly practised all this, as far as was consistent with their Circumstances and Business they were employed in; and Preached it, and recommended it by their Doctrine too, as far as the Circumstances of the People and the Times would bear. They forsook all; not one of them Married any Wife afterward, though they might have done it; and were so far abstracted from all Diversions and Distractions of the World, that they ordered Deacons for other necessary Works, that they might give themselves continually to Prayer, and to the Ministry of the Word, or to Preaching. And the effect of their Preaching, and of the powerful Operation of the Holy Spirit upon the People, was, that they continued steadfastly in the Apostles Doctrine, in Communion in breaking Bread, and in Prayers. And all that believed were, together, and had all things Common; and sold their Possessions and Goods, and parted them as every Man had need, etc. Act. 2.42. And again, Act. 4.32. The Multitude of them that believed, were of one Heart, and of one Soul; neither said any of them, that aught of the things which he possessed, was his own, but they had all things Common: For as many as were Possessors of Lands or Houses, sold them, and brought the Prices of the things that were sold, and laid them down at the Apostles Feet.  
What is here briefly said of the first Converts and Primitive Christians at Jerusalem, agrees so well, all things considered with what Philo more largely relates concerning those about Alexandria, whom he calls THERAPEUTS, who were never heard of before, nor after, under any Denomination, unless of that of Christians; which began early at Antioch, and was soon spread over the World where any Disciples of Christ were, and took place of all others, that, as the Ancients do affirm, we also have great reason to rest satisfied, that they were indeed such, notwithstanding all the Cavils of some of the last Age, which have since been sufficiently refuted. It is true, they did not long appear in that form of Communities; for they were dissolved at Jerusalem, and dispersed into divers Regions by that great Persecution, after the Death of Stephen, and, doubtless, by like Occasions in other Places: But the Example and Doctrine of our Saviour and his Apostles could not but provoke many, especially among the Jews, before well-disposed for it, to forsake the World, and betake themselves to a retired, abstracted, Contemplative Life. The Natural Inclination in them was excited and fortified by the various Examples which were common among them before; and then receiving such further Encouragement from our Saviour and his Apostles, both directly and indirectly, from several Doctrines of the gospel, concerning Self-denial, Mortification, Contempt of the World, Heavenly-mindedness, etc. this could not but mightily affect them generally with an Heroic Contempt of the World, and of the Body, and all Earthly things: The very Doctrine, Promises, and Miracles, with which they were confirmed, were apt, of their own Nature, to produce all this; but much more, being accompanied with such a Spirit and Power, as the Preaching of the Apostles and the Primitive Christians then was. And certainly they wanted nothing but Opportunity, even then in the Apostles times, to have settled in Coenobitical Societies; which as soon as the commom obstacle, the Persecutions, was removed, by the Providence of God, in raising Constantine to the Throne of the Empire, they presently began to do, first in Egypt, where, 'tis probable, were many descended from the Recabites and Esseans, and in no long time after in most other Parts. Concerning those in Egypt in his time, St. John chrysostom gives us this Account: Should any one come now to the Deserts of Egypt, he would see all the Wilderness altogether more excellent than a Paradise, and innumerable Companies of Angels shining in Mortal Bodies. For there is to be seen spread over all that Region the Camp of Christ, and the admirable Royal Flock, and the Conversation of the Heavenly Powers illustriously shining upon Earth. And this you may see most splendid, not in MEN only, but also in WOMEN. Heaven itself doth not so shine with various Constellations of Stars, as Egypt is beset and illustrated with innumerable Convents of Monks and Virgins: But of this more hereafter.  
These things being well considered, it will be very plain, 1. That they who have derived these Religious Institutions from our Saviour and his Apostles, by their Example and Doctrine, and the Inspiration of the Holy Spirit, had a good Foundation of Truth to maintain their Assertion. 2. That they who have raised such Prejudice in the Minds of the People against such Holy, Religious Societies in general, as to beget in them an Odium against all; if they did it in simplicity, and merely through the Prejudice they themselves had conceived from the Scandals of those of their time, yet did they very rashly and inconsiderately in so doing: but if they did it to temporize and ingratiate themselves with Princes and Great Men, who had enriched themselves with the Spoils of the Monasteries, and the Revenues of the Church, they did very wickedly and impiously. We must not deny or question the Justice of the Judgement of God upon them: but, Who are they by whom the Righteous God doth usually execute such Judgements? And at this time we have great reason to take that for a Warning to ourselves. Were they cast out for their Laziness and Corruptions? What then have we to expect? Suppose ye that they were Sinners above all that have succeeded them? I tell you, Nay; but except ye Repent ye shall all likewise perish. God is able to restore them again: The Vineyard shall be taken from you, and given to other Husbandmen, who shall render him their Fruits in their Seasons.  
I Thought I had done here: For though I know many have written very bitterly against Monks and Monkery, I thought them not worth the looking into: because I believed the Truth, which I have asserted, will stand as an impregnable Rock against all their Blasts. Yet, at last, it coming into my mind, that an excellent Person of great Learning, Judgement, Piety and Candour, of this Church of England, had written something to like purpose, I thought fit to look into him; and finding, to my Sorrow for him, but great Satisfaction in this Case, how unworthy of himself, and of how little weight it is, which he hath said against them, I intended to have spared his Name, and to have passed it over with a short Note that it needed not, nor deserved an Answer. But considering that that is only the way of the World; that we ought to sacrifice all Esteem of Men, whether ourselves or others, to the Truth, and to the Service of God, and of Men too, for their Admonition; and that the Holy Scriptures spare not to record the Failings of Holy Men; I resolved to do the like. To be plain therefore, that Excellent Person, Mr. Joseph Meed, having concluded the Apostasy of the latter times, foretell, 1 Tim. 4.1. to be the Worship of Saints introduced into the Christian Church, through the Hypocrisy of Liars, forbidding to Marry, and commanding to abstain from Meats; to make good his Interpretation of that first part of the Prediction, and make it complete, concludes the latter part to be understood of Monks, that they were the chief Advancers of Saints Worship: And to prove this, he produceth the Testimony of Chemnitius, a known Adversary to them, who lived about 1200 Years after the time he speaks of; and Eunapius, (a known Enemy not only to them, but to all Christians) whom he calls wretched Caitiff, and damned Dog. And why so? Why, because he blasphemes the Saints and Servants of Christ, who loved not their Lives unto Death, the Dust of whose Feet he was not worthy to lick up. Competent Witnesses indeed; and a special Testimony this: but he adds: Yet may we make a shift to gather hence, etc. But without Shifts we may see plainly to what Shifts his unadvised and preposterous Zeal had reduced him, thus to expose the Weakness of the Cause he had undertaken, taken, when all his Learning, Diligence, and Inquiry, and all Antiquity, could afford him no better Evidence; and to expose himself to the same Censure he had deservedly given to his own Witness. Had they been Monks and only Monks, who had been guilty of this, had it been fair to cast an Aspersion upon all? and, Was it fair, within a dozen Lines after, to print Bishops and Monks in different Characters, while both were under the same Circumstances? At this rate, What Calumnies might not be raised against the People of God in all Ages; the Israelites, the Christians, the very Apostles themselves, and such as pretend most of all to Reformation? The Devil hath always sowed his Tares, and most industriously amongst the best. But upon this Evidence, there is no question but the Accused will be acquitted by all impartial Judges.  
As to what St. Austin saith of some Hypocrites rambling about in the Habit of Monks, it is very disingeniously, not to say dishonestly, alleged concerning Monks in general. But St Austin's Mind concerning the Monks of his time is so plain in what follows, that I need say no more of it in this place. And for further answer to this Abuse of his Testimony, they who please may peruse it in his own Words upon Ps. 99 & 132. and Ep. 137. And the same may be said concerning Gregory of Towers. v. Cassian. Coll. 18. c. 16.  
He had unhappily concluded before, that those Words of St. Paul are a Description of Monkery; and when that Conceit was once fixed in his Mind, it presently set all his Parts and all his Learning to work to prove it to others; and gave easy admittance to all that might seem to favour it. Hence it was that he imagines Abstaining from Meats may comprehend Renouncing of Possessions. Nor could he otherwise have thought that the Monks did any more 
* It was Conc. Chalced. did that, c. 15. to them, not to all.  forbid Marriage, than St. Paul himself did; nay, than our Saviour himself did: Nor have set himself (Disc. 28.) to derogate from that Obedience of the Recabites to the Institutions of their Progenitor, which God himself had so highly approved, and testified his Approbation of by so gracious a Promise: Nor have imagined that the Law of Nazarism was ever imposed upon any; much less that it is one of the things expressly named, which the Apostles decreed at the Council of Jerusalem, should not be imposed upon the Gentiles, who believed in Christ; or that Act. 21.25, did prove any Prohibition of that, whereby the Apostles decreed the Gentiles should observe no such thing. There is a great difference between a Prohibition of Impositions, and a Prohibition of a free and voluntary Act. But how doth Prejudice blind men's Minds! That a Man of his Parts, of his Learning, of his Judgement, Candour, and Generosity in asserting the Truth in other matters, should be so affected with a mere Imagination of his own, as to maintain that, to do such an Indignity to so glorious a part of the Christian Church, which St. Gregory Nazianzen calls the most Choice and Wisest part of the Church; and St. Hierom, the Flower of the Church, which produced so many Glorious Saints of so great Virtue, and adorned with such various and illustrious Graces; produced so many Bishops, innumerable, and amongst them the most illustrious Lights of the Church, both for Virtue and Learning; was so much respected not only by the People, but by the best of the Christian Emperors, and approved and favoured by the most Eminent Bishops of the Church, and hath so many Testimonies of their Excellence by Persons of the greatest Credit and Reputation, and deserved so well in many respects; that such a Man, for the sake of a Fancy of his own, should set up a Chemnitius, a prejudiced Adversary to them; and Eunapius, a Pagan Adversary to the Christians, against such a Cloud of Witnesses, and so wrest & strain the Holy Scriptures, and thereby so expose himself to just Censure, is one of the most remarkable Instances of the Mischief of Prejudice that I can think of: an Edifying instance to make all Men, good Men, learned Men, and wise Men, jealous of themselves, and cautious that they do not impose upon themselves; not to do God Service: for he needs no such Shifts, nor is at any time pleased with them.   

OF THE ESSEANS, OUT OF JOSEPHUS.  
THERE are Three Sects of Philosophers amongst the Jews, [of long Gontinuance and Antiquity.] One, is that of the Pharisees; another, of the Sadduces; and the third, of the Esseans, which is the most Famous of the Three. The Esseans are Jews born, but live in the greatest Union together imaginable: They consider all Pleasures, as Vices that are to be avoided; and esteem Continence and Victory over Passions, as the greatest Virtues. They reject Marriage, and account other men's Children put to them to be taught, whilst young, as their own Kinsmen; whom they diligently instruct in their Manners and Opinions; not for that they condemn Marriage and Propagation of Mankind, but to avoid women's Incontinence: for they think that none of them keep themselves true to one Man. Also, they contemn Riches, and all things with them are Common, and no Man amongst them is Richer than other. And they have a Law amongst themselves, that whosoever will embrace their Sect, he must make his Goods Common: for so, neither any amongst them seems abject for Poverty, nor any great for Riches; but they have, as it were, all equal Patrimonies, like Brethren.  This is a Custom worthy Admiration, and such as is not to be found amongst any other, either Greeks, or Barbarians, that make account of Virtue, which they have practised from all Antiquity. 
They account it a Shame to anoint the Body with Oil; and if any Man, though against his Will, be anointed therewith, they use all diligence to wipe it away: And they account themselves fine enough, if their  be white.  
They have amongst them Stewards to oversee all things for their Common Benefit; who are chosen from amongst themselves by a Common Consult. Their Revenue is distributed according to the Need that every one hath. They have not one certain City, but are dispersed in many Cities; and if any of their Sect, though a Stranger, come to them from another Place, they give him any thing they have, as if he were their ancient Acquaintance. In like manner they go boldly to those whom they never, in their Lives, saw before, as though they were familiarly acquainted with them: And therefore when they take a Journey, they only arm themselves against Thiefs, and carry nothing with them else. In every City there is one appointed, whose Office is [to entertain Strangers] to receive and lodge those of their Sect that come thither; and to see that they neither want , nor any thing else necessary for them. All Children under Government, brought up by them, go apparelled alike; and they never change their Apparel nor Shoes, except they have worn out their first Apparel. Amongst themselves they neither Buy nor Sell; but every Man that hath any thing which another wanteth, giveth him it, and taketh that of him which himself needeth; yea, every one of them may take any thing he hath need of, from whom he pleaseth, without any Change.  Above all, towards God they are very Religious. They attribute to Him the Government and Disposition of all things. They say that the Souls of Men are immortal; and all the uttermost of their Endeavour and Delight is to maintain Justice and Equity. They send their Offerings unto the Temple, yet Sacrifice they not with other Men, by reason they use more sacred and different Ceremonies; for which they are secluded out of the Common Temple, and Sacrifice apart. Otherwise, they are Men of most composed Behaviour. 
Before the Sun rise they speak of nothing but Holy things, and then they make certain Vows and Prayers, after the Custom of their Country, as it were, praying that God would please to make it rise upon the Earth.  
After this, every one is dismissed to work, or practise the Art he knoweth: And when every one hath diligently laboured till Eleven a Clock, they all meet together again, and being covered with Linen , they wash their Bodies with cold Water; and having thus purged themselves, they go to their Cells, into which no Man that is not of their Sect is admitted. And then they come to the Refectory, as into a Holy Temple, where, all sitting down with Silence, there is set before every Man, in order, a Loaf of Bread and a little Mess of Pottage, all of one sort. Before they eat, a Priest giveth Thanks, and no Man may eat any Meat till his Prayer be made to God. Likewise, when Dinner is ended they pray again; for both before and after they give Thanks to God, the Giver of all: And then putting off the Apparel, as Sacred, they apply themselves to their Work till Evening. At Supper they do, as before, causing their Guests to sup with them, if by fortune any come. Their House is never troubled with Cries or Tumults; for every one is appointed to speak in his turn; so that their Silence produceth respect in Strangers. The Cause of this Moderation, is, their continual Sobriety, and that every one is limited how much to eat or drink.  
And although that in all other Matters they are ruled by their Superior, yet in these two, to wit, Compassionating and Helping, they may do as they think good: for every one may, when he pleases, help those whom he thinketh deserve Help; and, when he pleaseth, give Meat to them that are in Need. Yet may they not give any thing to their Kindred, without the Leave of their Superior.  
They take great care to suppress their Anger; they keep their Promise, and maintain Peace; and People account every Word they speak of as much force, as if they had bound it with an Oath: And they eat Oaths worse than Perjury; for they esteem him a Liar, who is not to be believed without he call God to witness. They study diligently Ancient Writers, chief gathering out of their Writings what is most convenient for the Soul and the Body: Out of them they learn Remedies for Diseases, and the Virtues of Herbs, Stones, and Metals.  
Those who are desirous to be of their Order, do not straightway converse with them; but, for a Year before, live out of the College, and have the same Diet, a little Hatchet, and such a Girdle as is before spoken of, and a white Garment: But, at the Years end, if they perceive such a Person to be continent, they give him a Diet more agreeing with their own, and he is permitted to wash himself in cold Water, to the end to purify himself; yet he is not admitted in common amongst them, till for Two Years more they have observed his Life and Manners: And, at last, when he is thought worthy, he is admitted to their common Company. But before he is received to the common Table, first he is to protest solemnly to honour and serve God with all his Heart; to observe Justice and Fidelity towards all Men; never willing to hurt any Man, nor injure any for another Man's Command; but always to hate the Wicked, and assist the Good; to keep his Faith to all, but especially to his Superiors; because they hold their Power from God. To which they add, that if he be put in Authority over others, he never will abuse it, to the Prejudice of those who are under him, and neither exceed the rest in Apparel, nor any other ambitious Pomp: that he will always love the Truth, and severely reprove Liars: and that he will keep his Hands and Soul pure from all Theft and unjust Gain: and that he will not conceal any Mysteries, or Secrets of their Religion, from his Companions, nor reveal them to any Strangers, although he should be threatened thereto by Death. Adding moreover, that he will never deliver any Doctrine, save that which he hath received; and diligently preserve the Books, as well as the Names, of those from whom they received it. These Protestations they oblige those to take solemnly, who enter into their Order, to the end to fortify them against all Vices.  
Those of the Society who transgress notoriously, they thrust out of their Company: And  is so punished, for the most part dieth a miserable Death; for, it being not lawful for him to eat with any Stranger, he is reduced to feed on Grass, like Beasts, and so he perisheth through Famine. For which cause oftentimes they are moved with Compassion to receive many into their Order again, when ready, by Famine, to yield up the Ghost; judging them to have endured Penance enough for their Offences, who, with Famine, were almost brought to Death's door. They are very severe and just in their Judgements; and to decide any Matter, there is never fewer of them than an Hundred, and that which is by them agreed upon is irrevocable. Next after God they reverence their Lawgiver, insomuch, that if any one revile him, they forthwith condemn him to Death. They take it for a great Duty to obey their Elders, and what is appointed by many; so that if Ten of them sit together, no Man of them must speak, without he be licenced thereto by Nine of the Company. They account it a great Incivility to be in the midst of the Assembly, or on their right hand.  
And they are more severe than any other Jews in observing the Sabbath; for they do not only abstain from dressing Meat (which they dress the Evening before) that Day; but also, they may not remove any Vessel out of its place, nor satisfy the Necessities of Nature.  
Upon other Days they dig a Pit, a foot deep in the Ground, with the Hatchet which (as we before said) every one, at his Entrance into their Order, hath given him; and then covering themselves diligently with their Garment, as if they feared to be Irreverent to the Light of Heaven; in that Pit they ease themselves, and then cover their Ordure with the Earth they took out of the Pit: and this they do in the most secret places. And though this purging of their Bodies be natural, yet do they, by washing, purify themselves after it, as after great Uncleanness.  
Furthermore, amongst themselves they are divided into Four Orders, according to the time which they have continued this Exercise of Life: and they that are Juniors bear such respect to their Seniors, that if they do but touch one of them, they are obliged to purify themselves, as though they had touched a Stranger.  
They are long lived, so that most of them live an Hundred Years; which I judge is, by reason of their well-ordered Diet, and their Temperance.  
They contemn Adversity, and by Constancy and Fortitude triumph over Torments. They prefer an honourable Death before Life. The Wars which the Jews made against the Romans showed what invinsible Courage and Hardiness they have in all things; for they suffered the Breaking of the Members of their Bodies, Fire and Sword, and all kind of Tortures, rather than be brought to speak the least Word against their Lawgiver, or to eat Meats forbidden. They could not be forced to any of these, neither would they entreat the Torturers, nor show any Sorrow amidst their Torments. Yea, in the midst of their Pains they scoffed at their Tormentors, and joyfully yielded up their Souls, as though they hoped to pass to a better Life.  
For it is an Opinion amongst them, That the Body is mortal and corruptible, but the Souls remain ever immortal; and being of a most pure and etherial Substance, wrap themselves in Bodies, as in Prisons, being drawn thereunto by some natural Inclination: But when they are delivered out of these carnal Bonds, then presently, as freed from a long Bondage, they joyfully mount into the Air. And of the Good Souls they say, as did the Grecians, that they live beyond the Ocean in a place of Pleasure, where they are never molested with Rain, nor Snow, nor Heat; but have always a sweet and pleasant Air. But the Wicked Souls (as they say) go into a Place very tempestuous, where there is always Winter Weather, always Lamentations of those who for ever are to be punished. For I judge that the Greeks are of this Opinion, when they say there is an Isle for the Virtuous, whom they call Heroes and Half-Gods; and that the Souls of the Wicked go to a Place in Hell, where it is feigned, that some are tormented, as Sisyphus, Tantalus, Ixion, and Titius. Those Esseans also believe that they are created Immortal, that they may be induced to Virtue, and averted from Vice; that the Good are rendered better in this Life, by the Hope of being Happy after Death; and that the Wicked, who imagine they can hid their Evil Actions in this World, are punished for them in the other with Eternal Torments. This is the Esseans Opinion, touching the Excellence of the Soul; from which we see very few of those depart, who have once embraced it.  
There are also some among them, who promise to foretell things to come: which Faculty is obtained as well by the Study of Holy Books and Ancient Prophecies, as by the Care they take of sanctifying themselves: And their Predictions seldom fail.  They are, at least, Four Thousand in Number, who have neither Wives nor Slaves; supposing that Women are the occasion of Injustice, and Slaves do cause Insurrections; and living apart by themselves, they serve one another; and choose out certain upright Men among the Priests, to gather the Fruits and Revenues of the Land, to the end they may be maintained and nourished thereby. In a Word, they follow the same Course of Life that they do, who are called Plisti among the Danes. 
There is another sort of Esseans, agreeing with the former, both in Apparel, Diet, and kind of Life, and Observance of the same Laws and Ordinances; only they differ in the Matter of Marriage: Affirming, that to abstain from Marriage tends to abolish Mankind. For (say they) if all Men should follow this Opinion, presently all Mankind would perish. Notwithstanding, these People use such Moderation, that for Three Years space they observe the Women they intent to Marry; and then, if they appear sound enough to bear Children, they Mary them. None of them lie with their Wives when they are with Child; to show that they do not Marry to satisfy Lust, but to have Children. When their Wives wash themselves they are covered with a Garment, as the Men are: And this is the Manner and Custom of this Sect.   

OF THE ESSEANS, OUT OF PHILO.  
'TIS a strange and lamentable thing to consider, what a continual Faintness, and how much Listlessness, we find in ourselves to those things which we should prosecute with the greatest Vigour, as being the nearest related to us, and most proper for us: 'Tis this Sluggishness which putrefies all the Seeds of Integrity, that are in our Natures. On the contrary, we have an unsatiable longing after and desire of those things of which 'tis fitting we should be devested. Hence it is that both the Sea and Land are full of Wealthy, and Vainglorious, and Voluptuous Men. Whereas the Number of Wise, and Righteous, and Good Men, is very small. But though that which is small is rare, yet it is not quite not existing in Nature. This both Greece and the Barbarous Countries can attest: For, in Greece did flourish those who were truly called the Seven Wise Men, (besides whom, others also, as is very probable, flourished, both before and since them) whose Memory, inasmuch as they were the Ancienter, has not vanished; though, the Memory of the later of them, through the great Neglect of their Contemporaries, lies in Obscurity. And in other Kingdoms were many Ancients, venerable both for their Actions and Discourses, even numerous Armies (if I may so say, because of the difficulties of Virtue) of Good and Excellent Men. Such among the Persians are the Magis, who diving into the Works of Nature for the Knowledge of the Truth, are quietly; by much Leisure and Opportunity, instructed in Sacred things; and do also teach others the Divine Virtues by clearer Demonstrations. Such also among the Indians are the Gymnosophites, who, besides Natural Philosophy, applied themselves to Moral Philosophy; and made their whole Life a Demonstration of Virtue.  
Neither does Palestine and Syria want their share of Excellent Virtue; for there no small part of a Numerous sort of Jews does dwell: for there are some there which are called Esseans, in Number (as I think, for I can't be exact) above Four Thousand: They have their Denomination from Holiness, in the Greek Dialect; for although they have the best and most Worshippers, yet they sacrifice no Creatures; but they are ambitious to prepare their Minds so, as that they may present their Thoughts in a fit Temper to be consecrated, and as becomes Holy Men.  
They dwell only in little Villages, avoiding Cities and great Towns, because of the Immoralities of the Inhabitants of such Places, being very sensible that Souls receive an incurable Wound from the Conversation of such Men; just as our Body's imbibe a Disease from corruptive Air. Some of them Till the Ground, and others follow such Arts and Trades as are of use in Times of Peace, and by which they may be helpful to their Neighbours.  
None of them hoard up Gold and Silver, or possess great Estates of Land out of Covetousness of Revenues; but they are all contented with what will just supply the Necessities of Life. These are the Persons that, of almost all Men, keep themselves Monyless and Estateless. These are very Rich by their Industry, and, indeed, more Wealthy by their wise Institution, than 'tis possible that those whose Minds stand in need of the Favour of Fortune should be, or their own voluntary choice of only what is just necessary can make them Poor. These are they who look upon a Temper, which makes a Man need very little, and be soon satisfied, to be true Affluence, and a brave Estate; as indeed it is.  
You can't find a Gun-Smith, or a Cutler; not one that makes Arrows, or Darts, or Javelins, or Daggers, or a Head-piece, or a Breastplate, or a Shield, or, indeed, any of those Trades amongst them which work upon Arms, or any Instruments which belong to War; or upon any of those things which promote or tend to the Promotion of Vice in Peace. They own no Use to be in Merchandise, or Taverning, or keeping Public Houses, or Navigation; for they avoid all Provocations of Covetousness.  
There is not one amongst them a Servant; but they are all Freemen, and wait upon one another mutually by turns; and they condemn Masters, not only as unjust Persons that lay Holiness waste; but as impious ones too, who destroy the Established Law of Nature; for she, like a common Mother, hath brought us forth, and bred us all up alike, as Natural Brethren, having made us not only Nominally, but Really Brethren. But that treacherous Principle, Covetousness, (which prompts us easily to overlook one another) has made a Breach in this Universal Alliance, and wrought in us Strangeness instead of Familiarity, and Enmity in the place of Friendship.  
They resign the Logical part of Philosophy, as being not necessary in order to the Acquisition of Virtue, to Word-Hunters; and the Physical part of it, (so much only excepted as proves the Existence of God, and the Genesis of the Universe,) as that which exceeds the Comprehension of Humane Nature to those who affect to prattle at random about Sublime things. But they take a great deal of pains in cultivating the Moral part thereof, making great use of some Traditional Laws of their Fathers, which encourage the Soul mightily in its prosecution of Heroic Virtue: and, indeed, they are such Laws, as 'tis impossible for a Humane Soul to discern and think of without some Divine Instruction. These they teach on Seventh Days, (besides other times) with extraordinary Care, and in very excellent Methods; for the Seventh Day is reckoned Holy by their Laws; and in it they abstain from all other Business, and go to their Sacred Places, (which they call Synagogues) where the Young Men sit in their Orders, according to their different Ages, below the Elders, and hear attentively and reverently with all befiting Decency. When they are sat, one of them takes the Books and reads; and then another of the most Experienced reads, passing by those things which are not so practical and thoroughly known: Part of their Philosophy they communicate by Signs, [or Riddles,] [or Hieroglyphics,] in Imitation of an ancient Custom. The Subjects of their Instruction are, Sanctity, Righteousness, Oeconomy, Polity, the Knowledge of Helps to, or Hindrances of the Truth, the Differences between things really Good, and really Bad, and things that are Indifferent; the Choices of things which ought to be chosen, and Avoidances of contrary things; making use herein of Three general Terms and Canons, (viz.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Love of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Love of Virtue; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Love of Man. Of the first they give infinite Demonstrations, Namely, a continued Series of Chastity through the whole Life, refraining from Oaths and Lies, and a steady Belief that the Deity is the Author of all Good things, but of nothing that is Evil. For Evidences of their Love of Virtue, (which was their Second general Canon) they prescribed Freedom from Love of Money, Freedom from Love of Glory, and Freedom from Love of Pleasure, Continence, and Patience; also Needing but little, Simplicity, cheap and spare Diet, Freedom from Swell of the Mind, regular Obedience, and Stability, and all other Habits of the like Nature. For Indications of their Love of Man, (which was their third general Canon) they taught Benevolence, Equality, (which is better than the highest Pretences in Words) and having all things Common; of which it may not be unseasonable to speak briefly.  
In the first place then, you must know, no one has a House of his own, but what does as equally belong to all; for, because of their cohabiting together in Multitudes, their Houses are open to all Comers from other Parts, in case they are those that like the same way of Living. They have all one Refectory, common Banks and Expenses, and common , common Victuals, and common Lodgings. One common united Roof, and one and the same common Diet and Table, is what you can't find amongst any others [of them,] and perhaps no where else at all.  
In the Evening, when they have received their Hire, they don't keep it to themselves, but bring it and cast it in, in the midst, before all, for the common Benefit of those who want to make use of it. Those also that are Sick are not neglected, because they are not able to help themselves, having common Banks laid up in readiness for the Healing the Sick, so that they may be at extraordinary Expense on such extraordinary Occasions without fear. They revere, honour, and take great Care of their Elders, maintaining and cherishing them in their Old Age by their Manual Labour, and many other means, in all Plenty and Security.   

OF THE THERAPEUTS, OUT OF PHILO.  
HAving spoken concerning the Esseans, who were zealous of, and studiously exercised in an Active Life, more exactly than all, or, to speak indeed more tolerably, than very many others: I come now, keeping close to the thread of my Design, to speak as much as is true and pertinent concerning those who have embraced a Contemplative way of Living: And here I shall add nothing of my own to set off my Narrative, as Poets and Orators, whose ends of Writing are mean, and who are at a loss for good and excellent Matter: 'Tis Truth, and that only, which I unfeignedly love and salute, how unwelcome soever this Method may be to the Artificial Speaker. But in my Entrance on this Subject, I find a great Contest with myself; however, the Greatness of the Virtue of those Men ought not to be the Cause of Silence in those, who don't think it fair that what is admirable should be concealed.  
What the Purpose of these Philosophers was, their very Name discovers; for they are called Therapeuts and Therapentesses, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either from Healing, and more truly than other Physicians, since they profess a nobler Medicinal Art than that professed in the City; for that only heals Bodies, but this cures Souls of Diseases very severe and hard to be cured; Souls beleaguered and oppressed with Pleasures and Lusts, Griefs and Fears, irregular Desires, and Follies, and Iniquities, and an infinite Multitude of other Passions and Vices: Or from Worshipping, because they have been taught by Nature and Holy Laws to worship the Being which is Better than Good, and Smpler than One, and Ancienter than Unity.  
Those that enter upon the way of Living which the Therapeuts use, don't do it out of Custom, or at the Instigation of any Persons; but because they are ravished with an Heavenly Love, and struck powerfully by the Deity, and feel Spiritual Exultations of Joy in their Souls, and will not be at rest till they see the Object they long for: Wherefore, because through their desire of an Immortal and Blessed Life, they reckon themselves Dead to this Mortal Life, they leave their Estates to their Sons, or Daughters, or any other Relations, making them their Heirs cheerfully, and with a free Mind: Those of them which have not Relations, leave them to their Friends and Acquaintance. The Greeks celebrate Anaxagoras and Democritus, because they, being smote with the Love of Philosophy, let their Estates be devoured by Sheep. I admire those Men, because they themselves were above Riches: But, How much better were those, who, not suffering their Estates to be devoured by Cattle, applied a Remedy to the Needs of Men, and made the Indigent Rich? for that was an inconsiderable (not to say Mad) Act, for which Greece admired those Men: But this is a sober Custom, which shows much Consideration, Prudence, Humanity, and Sweetness of Disposition. What can Enemies do more than devour and make the Countries of their Enemies bare of Corn, Fodder, and Trees, that being brought into the straits of Necessity, they may yield. Just thus did Democritus serve his Kindred, contriving, as it were, with his own Hands straits and Poverty for them, not designedly perhaps, but by not forecasting and having in his Eye the Benefit of others: How much better are these, though the Efforts of their Affections for Philosophy were not less than his. These preferred an extensive Concern and Generorosity of Mind before Contempt of their Friends, benefitting others with their Estates, and not making a corrupt use of them, that they might benefit both themselves and others; others, by ample Estates; themselves, by Philosophising; because the Cares of Money and Lands devour much Time: But 'tis an excellent thing to be frugal of Time, since, as the Physician Hypocrates said, Life is short, but Art long. But to proceed in our Narration.  
When they quit their Estates, and are no longer caught by any Baits, they depart without ever turning back, and leave their Brethren, Children, Wives, Parents, numerous Relations, friendly Intimacies and Engagements, and the Countries in which they were bred and born; because Custom and Familiarity are very attracting, and have the greatest Power to ensnare. And when they do thus, they do not remove into another City, like miserable, unfortunate Servants, who, instead of Exchanging Slavery for Liberty, only exchange their Masters; for, indeed, such are they, who part with one Estate, to purchase another in some other City; for every City much inhabited (though it be governed by Good Laws) is full of unspeakable Tumults and Hurries, which any one that is once led by Wisdom can't away with: But they live and exercise themselves without Walls, in Gardens and Byfields, seeking after Solitude, not out of a morose affected Disgust against Men; but because they are sensible Mixtures are unprofitable and hurtful, by reason of the Dis-agreeableness of their Manners.  
This sort of Men are in all parts of the habitable World; and, indeed, 'twas but fitting that both Greece and the Barbarous World should partake of this perfectly good Sect.  
They abound in Egypt in every one of their Provinces, and especially about Alexandria: But the principal of them retire, as to their own Country, from all Parts, to a Colony of Therapeuts, at a commodious Place about the Lake Maria, situate upon a little rising Hill, and very convenient both for Security, and good Temperature of Air. As for Security, that Place is best which is surrounded with Neighbouring Villages and Cottages: And as for good, well-tempered Air, continual Gales, which proceed from a Lake that lies open to the Sea, and that part of the Sea which is nigh furnish them with that; for the Sea sends fine, thin Gales, and the Lake, which lies open to the Sea, thick, fat Gales; which two, so curiously mingled together, make a very Healthy Air.  
The Houses in which they live together are very mean and slight, and just serve for Defence against two very necessary things, the Scorching of the Sun, & the cold Crudeness of the Air: But they are not near together, as the Houses in the Cities; for Neighbourhoods are troublesome and ungrateful to those who court Retirement: Neither are they far distant from each other; because they love Communion and Society together, and that they may help one another if they should be set upon by Thiefs.  
In every House they have an Oratory to themselves, called a Sanctuary and Monastery; in which, alone by themselves, they celebrate the Mysteries of a Sacred Life, never bringing thither any such thing as Meat, or Drink, or any other things else which are necessary for the Repairs of Nature's Decays; but only Laws, and inspired Oracles, which were spoken by the Prophets, and Hymns, and other things by which Knowledge and Piety are increased and perfected. They always preserve an unintermitted Remembrance of God; so that even in their Dreams their Fancies form and present them with no other Images, but the Beauties of the Divine Powers. Hence many speak out in their Sleep, and whilst they are dreaming do interpret the venerable Decrees of the Holy Philosophy. They are used to Pray twice every Day, viz. Morning, and Evening: When the Sun rises, begging due Composedness, Illumination, and Gentleness of Mind, and that their Mind may be filled with Heavenly Light: When it sets, they beg that the Soul may be quite eased of the Tumour and Vanity of the Senses and Objects of Sense, and that being fixed in her own Sanhedrim and Consultory, she may trace the Tracts of Truth. All the space of Time between the Morning and Evening, they give themselves to Exercise: For reading the most Holy Scriptures they Philosophise, Allegorising the Philosophy of their Ancestors: For they interpret the Composure of a plain literal Sense, as the Symbols [or Signatures] of a secret or concealed Nature, by probable Conjectures. They have also Composures of Ancient Men, who, being the principal Promoters of this Sect, have left Monuments of this Model in their Allegories, which they make use of as certain Archetypals, imitating the Manner of their Design; so that they don't only contemplate. Moreover, they also make Songs and Hymns upon God, of all sorts of Measures and Tunes, to which they are obliged to prick the Graver sort of Notes. Six Days together every one of them apart Philosophise by themselves in their Cells, never going over the threshold, nor so much as peeping out; but on the Seventh Days they meet together in a common Body and sit down together in Order, according to their Age, in a very decent Posture, keeping their Hands out of sight; to wit, their right Hand between the Breast and their Chin, and the left Hand upon the Cavity of their right Side: The Eldest and Expertest of them, when he is come, discourses to them with a fixed Eye, and a steady Voice, with Reasoning and Wisdom, not affecting out of Ostentation Excellency in Words, like Orators and Sophisters; but with great Searchingness of Thought, and Accuracy of Interpretation, which does not sit upon the tip of the Ears, but by hearing goes into the Soul, and continues its fixed Dwelling-Place there. All the rest hear the Exhortation with Silence, signifying their Approbation only by Motions of their Eye or Head.  
The common Temple, in which they meet together on Seventh Days, has Two Enclosures; one being allotted for the Men, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the other for Women, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for the Women ordinarily hear together with them, having the same Emulation and Purpose. The Wall which parts the Enclosures is built about three or four Cubits high from the Pavement, like a Fortress, being higher up open to the top. By this Contrivance the Female Sex preserve that Modesty which becomes them, and hear well enough as they sit in the Auditory, because nothing hinders the Voice of the Speaker.  
They first lay Temperance in the Soul, as it were for a Foundation, and raise a Superstructure of other Virtues upon that. Not one of them uses any Meat or Drink before Sunset; for they reckon the Exercise of Philosophy worthy of the Day; but Bodily Necessities to belong to Darkness: Wherefore, they bestow their Days upon that, and some small part of the Night upon these. Some of them having a peculiar Desire after Knowledge raised in them, forget to Eat for Three Days together: And others are so luxuriously and deliciously cheered and feasted by Wisdom, supplying them liberally with Sentiments, that they withstand their Appetites double that time, and hardly taste the least necessary Food for Six Days together, being used (as they say of a certain sort of Grasshoppers) to be fed by Air; for their Singing makes Want very easy.  
And because they reckon the Seventh Day all Holy and all Festival, they vouchsafe it a peculiar Honour; for after the Care of the Soul, they anoint the Body also, allowing it Relaxation, just as they do their Cattle, from continual Toil. They eat nothing that is costly, but feed upon cheap Bread, and Salt: Those of them that live deliciously, dress it with Hyssop. Their Drink is Spring-Water. Thus they appease those Two Tyrannesses, Hunger and Thirst, which Nature hath placed over [or under] the Mortal kind, bringing nothing to allure them, but only such things as are needful, without which 'tis not possible to live. For this Reason they eat that they may not be hungry, and drink that they may not thirst; but they avoid Fullness and Satiety, as the Enemy and Traitor both of Soul and Body.  
Covering being of Two kinds, namely, , and a Dwelling-Place; (having acquainted you that their Dwellings are mean, made without Art, of  comes to hand, and only for use) I come now to acquaint you, that their Raiment also is very mean, worn only for Defence against Cold and Heat: They have a thick Cloak over some rough Skin or other, in Winter; and in Summer, a lighter short Garment over their Shoulder, or Linen. They also exercise themselves to a perfect Freedom from all Arrogance and Vanity, knowing very well that Falsehood is the beginning of Tumour, and that Truth is the Source of the Avoidance of vain Pomp and Ostentation; and that both these have the Nature of their different Spring and Fountain; for from Falshood flow numerous and divers Ideas [or kinds] of Evils; but from Truth, a great Abundance of both Humane and Divine Goods.  
The manner of their Feasting is thus; For Seven Weeks together they assemble together, which they do not only out of Respect to the Number Seven, but also to the Power of it; for they know it to be a chaste and Virgin Number. This Festival is a Preparatory to the greatest Feast, (viz. Pentecost,) so called for its belonging to the Number Fifty, which is the most Holy and Natural Number, because of the Power of a rightangled Triangle, which is the Principle of the Production of all things. When they are met together, arrayed in White, as soon as the Ephemereuts (for that is the Name they call their Beadles by) give the Sign, all of them, before they sit down to eat, standing in a very decent Order, with all Gravity, do, with their Eyes and Hands lifted up to Heaven, (their Eyes, because they have been taught to see things so worthy of Veneration; their Hands, to signify that they are not guilty of Eating any Food before, out of pretence of Necessity) pray to God that their Banqueting may please Him, and be according to his Mind, or [according to understanding.] The Seniors sit down according to their Admissions; for they don't reckon those who have lived many Years, and are very Ancient, the Seniors there; but, on the contrary, they look upon them as Young Children, if they have but lately been enamoured with that way of Living; but they count those who began betime, in the Flower of their Age, to betake themselves to the Contemplative part of Philosophy (which, indeed, is the best and Divinest part) their Seniors, though their Youth be not yet expired. The Women also are at the Feast with them, many of which are very Ancient, and Virgins out of pure, Love to Purity, not out of Necessity, as some of the Priestesses amongst the Greeks, who live so upon that Account, rather than out of free Choice: No; these live so because of a true Zeal for, and desire of Wisdom; for, having a fervent desire to live by Wisdom, they make no account of Bodily Pleasures; neither do they desire Mortal, but Immortal Offsprings, which only a Soul that truly loves God is able to bring forth out of its self; for 'tis God who has shed into it the Intellectual Rays of the Father, by which 'twill be able to contemplate the Decrees of Wisdom. When they sit together, the Men sit on the Right hand, and the Women on the Left. If any one supposes that softer Seats than ordinary (though not so costly) were prepared for such Noble, Virtuous Exercisers of Virtue; let him know, that they have cheap sort of Carpets made of some Leaves and Barks of Trees that grow there, on which they lean a little; for they remit something of the hard way of Living that the Lacedæmonians use; though, in all respects, they study Frugality, and have a strong Antipathy against the Philtres of Pleasure. They are not waited upon by Slaves; for they look upon the keeping of Servants to be a Custom against Nature; for she made and brought forth all Men free. But the Iniquity and unreasonable Covet of those who have affected Inequality, the Ringleader of all Mischief, have brought Camps into the World, and set the stronger Men on Fire, to exert their Strength against the Weak. Here, as I said, is no Servant; but Freemen give all necessary Attendance, which they do hearty, and with all readiness, even to the Prevention of Request; for the Juniors of the Company, which are appointed from Meal to Meal, do, with all Diligence, serve those who have arrived to a great pitch of Virtue, (just as Natural Sons do, with great Pleasure and Emulation, serve their Parents) reckoning these their common Parents to be nearer related to them than their Parents by Blood, since nothing is nearer than Integrity to those who have right Minds. Those that wait come with their Garments lose about them, lest there should be the least Appearance of Servility amongst them at this Feast. I know some will laugh at the Hearing of this; but they are such as do those things for which they ought to weep and lament. At those Feasts no Wine is brought in, but only very clear Water; cold Water for the most, and warm Water for the Tenderest of the Old Men. Their Table is pure from all Bloody Creatures; Loaves are their Meat, and Salt is their Sauce. The most dainty of them, indeed, make it more palatable with Hyssop; for Right Reason charges them, like Priests, to sacrifice Sacrifices without Wine, and to live upon them; for Wine is an incentive of Folly, and chargeable Dishes provoke Lust, which is the most Insatiable of all Beasts. And so much for the First part.  
After the Guests are sat in the Orders , the Waiters do stand decently in Order, ready to serve. There is no Drink brought, but every one calls for it as he wants it; and, which is more than any thing already mentioned, no one dares Belch, or fetch his Breath indecently: But some body either offers a Query upon some place of the Holy Scriptures, or solves something proposed by another without any Solicitude about the manner of the Solution; for not one amongst them desires Fame by fine Speaking: But every one loves to see another more exact; and when they see him so, not to envy him, though they are not so acute themselves. They have all the like Desire to learn. Sometimes one of them takes more time when he teaches, repeating and dwelling upon what he says, that he may imprint his Notions on their Souls; for, many times, the Mind of the Auditors being not able to keep pace with the Interpretation of one that speaks too closely, or too fast, falls short of comprehending what is said; the rest look with their Faces upright upon him who speaks, in one and the same Posture, and give Notice of their Understanding and Comprehending what they hear by a Nod, or a Look. They discover their Commendation by the continued Cheerfulness of their Aspect; but a Doubt is signified by a stiller Motion of the Head, and their Right hand's little Finger. The Juniors also that wait give no less Attention than those that sit at Table. Their Expositions of the Holy Scriptures are Allegorical Hints; for the whole Constitution of their Law seems to them like an Animal; in which the literal Expressions, are the Body; and the invisible Sense enfolded in the Words, the Mind; wherein the Reasonable Soul gins distinctly to consider the Properties thereof, as through the Perspective of the Names, after it (having beheld the admirable Beauties of the Notions, and unveiled the Symbols) has brought to light the deeper [or more recondite] Sense to those, who, from a small hint, are capable of tracing obscure Truths by the Light of those that are manifest. After the Precedent seems to have made a sufficient Discourse, so as that his Applications successfully hit what he aimed at, and the Attention of the Auditors perceive his meaning, they all give an Humm, thereby signifying that they are pleased, and choose, for the future, to put his Advice in Execution.  
After this, he rises up, and sings an Hymn in Praise of God, which is either of his own, or some ancient Poet's composure; for their Poets have left them Measures and Songs of all sorts; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Trimetres; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Introits, [or Processional;] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laudatory; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrifical; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Altar-Songs; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Stationary; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Choiral with Stanza's of various Measures; some of which are used with their Faces turned from, and others with their Faces turned towards the Altar: After whom the others, according to their Orders, in a very decent manner, do also sing, the rest hearing with deep Silence, except when the last Lines, or the short after-Hymns, are to be sung; for than they all sing out, both Men and Women.  
When every Precentor has finished his Hymn, the Juniors bring in the Table, as was just ; upon which they have all their Holy Loaf of Bread leavened with Salt and Hyssop mingled together. They have Hyssop in the Hall-Loaf, out of Reverence to their Holy Table in the Church-Porch; for on this Table they have Loaves and Salt without Sauces; the Loaves unleavened, and the Salt unmixed: For 'twas fitting that the simplest and purest things should be allotted to the Principal part of the Sacra, as the Reward of the Ministration; and that others should imitate the same, and abstain from those Loaves, that their betters may have them as their Prerogative.  
After Supper, they keep a Holy Vigil all Night. They keep the Vigil thus: They all rise together, and in the middle of the Hall make two Choirs; one of Men, and the other of Women; each choosing their Eminentest person for Music for a Precentor; and then they sing some Hymns made in the Praise of God, with variety of Measures and Stanza's, sometimes singing all together, and sometimes alternately, with peculiar Gestures, and dancing about, as those who are struck with a Divine Fury. Sometimes they sing Processional, sometimes Stational Hymns, altering their Postures with respect to the Altar, as they see occasion: Then when each of them has been separately and by themselves entertained, just as though they had been drinking some Divine Wine, they both mingle together, and make one Choir, in imitation of the Choir at the Red-Sea, upon the account of the Miracles wrought there, which exceeded the Thought and Hope of the Israelites, and made them all in one Company exult, as though they were beside themselves, and sing Eucharistical Hymns to God their Deliverer; the Prophet Moses, being the men's Precentor; and Miram the Prophetess, Precentress to the Women: The Choir of the Therapeuts and Therapeutesses, is just like it, singing with different Notes; for the treeble Voice of the Women mingled with the Base of the Men, makes a lovely and truly Musical Harmony. Their Thoughts are truly fine, their Words are fine, and their Choiristers are comely: in short, the Thoughts, the Expressions, and Choiristers, are all pious and devout. After they have continued their Holy Transport till the Morning, they don't feel their Heads disordered, or their Eyes heavy; but they are more wakeful than they came; and as soon as they see the Sun rise, with their Eyes and their whole Body towards the East, and their Hands lifted up towards Heaven, they pray for Lightsomness of Mind, and Truth, and Rational Quicksightedness. After these Prayers every one of them retreat to their own Oratories, to cultivate and traffic in their usual Philosophy.  
Since therefore the Therapeuts have embraced the Theory of Nature, and lived together with one Soul, and were Citizens both of Heaven and Earth, and were truly commended and conformed to the Father and Maker of all things by Virtue, which procured them that Friendship which is the truest Honour; do thou, by applying thy Mind to a Prosecution of Virtue, which is better than all Prosperity, reach the Top and Perfection of Felicity.   

The Judgement and Observations of Eusebius, Bishop of Caesarea, (in his Eccl. Hist. l. 2. c. 16.) and other Ancient Writers, concerning Philo 's Book of the Therapeuts, and that they were Christians.  
MARK (the Evangelist) going into Egypt, is reported to have been the first Publisher there of the Gospel he had written, and to have settled Churches in the very City of Alexandria. And furthermore, that so great a Multitude both of Men and Women, who there embraced the Faith of Christ, professed from the very beginning so severe and so Philosophical a Course of Live, that Philo vouchsafed in his Writings to relate their Converse, their Assemblies, their Eating and Drinking together, and their whole manner of Living.  
It is reported that this Philo, in the times of Claudius, came to be familiarly acquainted with Peter at Rome, who then Preached the Word of God there: neither is this unlikely. For that Work of his, of which we speak, being by him elaborated a long time after, does manifestly contain all the Ecclesiastical Rules which are to this present observed among us. And seeing he describes evidently the Lives of the Ascetae amongst us, he does make it sufficiently perspicuous that he did not only see, but also very much approve of and admire the Apostolical Men of his time, who being, as it is probable, originally Jews, upon that account did then observe, in a great measure, the Judaical Rites and Customs.  
First of all therefore, in that Book which he entitled, Of Contemplative Life; or, Of Suppliants, having professed that he would insert nothing disagreeable to Truth, or of his own Head into that Account which he was about to give, he says, That the Men were called Therapeutae, and the Women that were conversant among them Therapeutriae: And he adjoins the reason of that Appellation, either because, like Physicians, they healed the Minds of those that resorted to them, curing them of their vicious Affections; or because they worshipped the Deity with a pure and sincere Service and Adoration.  
Further, whether Philo himself gave them this Name, devising an Appellation agreeable to the Manners and Dispositions of Men; or whether they were really so called from the beginning, the Name of Christians not being every where spread and diffused, it is not necessary positively to affirm or contend about it. But he attests that, in the first place, they part with their Goods, saying, That as soon as they betake themselves to this course of Philosophising, they put over their Wealth and Possessions to their Relations. Then, casting away all Care of Worldly matters, they leave the Cities, and make their Abode in Gardens and solitary Places; well knowing the Conversing with Men of a different and disagreeing Persuasion to be unprofitable and hurtful. Which thing the Christians of that time seem to me to have instituted out of a generous and most fervent Ardour of Faith, endeavouring to emulate the Prophetical severe Course of Life. Therefore in the Acts of the Apostles (which contain nothing but the perfect Truth) it is showed, That all the Disciples of the Apostles selling their Possessions and Goods, divided the Price among the Brethren, according as every one had need, that so there might not be any indigent Person amongst them. For as the Word says, As many as were Possessors of Lands or Houses sold them, and brought the Prices of the things that were sold and laid them down at the Apostles feet: and Distribution was made unto every Man according as he had Need.  
After Philo has attested the very same things with these, of the Therapeutae, he adds thus much farther concerning them, word for word, saying, This sort of Men, indeed, is diffused far and wide over the whole World. For it was requisite that both Greeks and Barbarians should be partakers of so excellent a Benefit. Egypt especially is full of them, throughout all its Divisions; but most of all about Alexandria. But from all places, the principal of them retire themselves into a most commodious place above the Lake Maria, situate upon a little rising Hill, excellently well seated both for Wholsomeness of Air, and Conveniency of Abiding, as into the Country of the Therapeutae.  
Then, after he has described their Houses, after what manner they were built, he speaks thus of the Churches they have in divers Places. In every House there is a Chapel, called a Semnaeum, and Monasterium, in which, alone by themselves, they perform the Mysteries of an Holy Life. They bring in thither neither Meat nor Drink, nor any Corporal Provisions or Necessaries; but only the Law, and the divine Oracles of the Prophets, and Hymns, and such like; whereby Knowledge and Piety are increased and perfected.  
And a little while after, he says: All the interval of time, from Sun rising to the Evening, they spend in Meditations of Philosophy: For reading the Holy Scriptures, they Philosophise after their Country way, and expound Allegorically. For they suppose that the Words are only Notes and Marks of some things of a Mystical Nature, which are to be explained Figuratively. They have Writings of some ancient Persons, who have been heretofore famous Leaders of their Sect, and have left them many Monuments of that Learning, which consists in dark and secret Expressions, which they, using as original Platforms, do imitate thereby that Course of Study.  
These, certainly, seem to be the Words of such a Man as had heard some of our Religion expounding the Holy Scriptures. And it is very likely that the Writings of those ancient Persons, which he says they had, were the Gospels and Writings of the Apostles, and certain Expositions of the ancient Prophets, of which sort many are contained both in other Epistles of Paul, and also in that written to the Hebrews.  
Afterwards Philo thus writeth concerning the New Psalms composed by them. They do not only spend their time in Contemplation, but they compose Songs and Hymns to the Praise of God of all sorts of Meeter and Musical Verse, which they writ in grave and seemly Rhymes.  
He relates many other things of them in that Book I mentioned: But I judged these fittest to be selected and picked out, in which certain Marks of Church Discipline are proposed.  
But if any one should think what Philo here says to be in no wise proper to the Evangelical Polity, but may be adapted to others besides those I have mentioned; he will certainly be convinced by Philo's following Words; in which, if he shall duly weigh the Matter, he will receive a most undoubted Testimony of this thing. Now he writes thus: Having first laid Temperance, as a certain foundation, they build thereupon the other Virtues. For none of them takes either Meat or Drink before Sunset: for they hold it requisite to spend the Day in the Study of Philosophy, and the Night in making necessary Provision for the Body. Therefore they allot the whole Day to study, but allow a very small portion of the Night for Bodily Provision. Some of them forget to eat for Three Days together, so great is the desire of Knowledge that possesses them. But some others of them are so well pleased with, and feed so richly and deliciously upon the Banquets of Wisdom, which sets before them wholesome Precepts, as a most sumptuous Feast, that they are wont scarce to taste any necessary Food in twice that space, to wit, in Six Days time.  
We suppose these Words of Philo to be evidently, and without all doubt, spoken concerning those of our Religion. But if, after all this, any one shall still persist in a peremptory denial of these things; he will, at length, recede from his obstinate difficulty of Belief, being persuaded to submit to such manifest Demonstrations as are not where to be found but in the Christian Religion, composed according to the Rule of the Gospel.  
Philo says further therefore, That among these Men, of whom we speak, there are certain Women conversant, many of which continue Virgins being old; not out of Necessity, like some of those amongst the Grecian Priests, but voluntarily preserving their Chastity out of an ardent Affection to and Desire of Wisdom; in the Embraces and Familiarity whereof they earnestly affect to spend their Lives; having despised all Bodily Pleasures, and desiring earnestly not a Mortal Issue, but an Immortal; which that Mind only that loves, and is beloved of God, can of itself bring forth.  
After many other Expressions, he speaks yet more plainly thus; Their Expositions of Holy Writ are figurative, by way of Allegories. For these Men suppose the whole Law to be like a Living Creature; the bare Words whereof are, as it were the Body, and the invisible Sense, that lies hid under the Words, resembles the Soul. Which sense this Sect have and do make it their Religion earnestly to search into and contemplate, beholding in the Words, as in a Glass, the admirable beauty of the Meaning.  
There is no necessity of adding farther here an account of their Assemblies, of the distinct Apartments of their Men and Women, and of their several Studies and Holy Exercises, now in use amongst us, more especially about the Feast of our Lord's Passion, when we are wont to practise them in Fast, Watch, and attentive Reading of Holy Scriptures. All which the Man we have so often mentioned, does relate in his Writings accurately, after the same manner in which we only at this time observe them: Especially he mentions the Vigils of the great Solemnity, the Holy Exercises therein, and the Hymns we are wont to recite. And how, when one has begun to sing a Psalm harmoniously and gravely, the rest, silently harkening, do after sing out in Chorus, the latter parts only of the Verses. And how throughout those Days, lying in Straw upon the Ground, they wholly abstain from Wine, (as he has said in these express Words) and eat nothing that has Blood in it: Water is their only Drink, and their Food is Bread with Salt and Hyssop.  
Farther he describes the Order and Degrees of their Governors, to wit, those who perform the Ecclesiastical Offices; then the Ministrations of the Deacons; and, lastly, the Episcopal Presidency over all. He that desires to know these things more accurately, may be therein informed from the  History of Philo.  
It is therefore apparently evident to every one, that Philo writing thus, did mean thereby those first Preachers of the Evangelical Doctrine and Discipline, at the beginning delivered by the Apostles.  

Epiphanius, Bishop of Cyprus, concerning the same, Har. 29. § 5.  
HAving said that the Christians were at first called nazarenes, as Act. 24.5.2.22. and for some time Jesseans, whether from the Name of Jesse, or from the Name of our Lord Jesus, because they were his Disciples, he adds: But thou may'st find this in the Writings of PHILO, in the Book by him entitled, Of the Jesseans, who describing their Polity and Commendations, and recounting their Monastries near about the Lake Maria, he relates it of no other than of Christians. For he, when he was in that Region, called Mariotis, and was by them themselves conducted to the Monastries of that place, got much Profit by it. For, being there in the Days of Easter, he saw both their Lives, and how some lived without Eating all the Holy Week of Easter, some Two Days, and some until the Evening. But all these things were done by this Man for the treating of the Subject concerning the Faith and Manners of the Christians.   

St. Hierom concerning the same, in his Book de Scriptoribus Ecclesiasticis.  
PHILO the Jew, Born at Alexandria, of the Race of the Priests, is therefore by us placed among the Ecclesiastical Writers, because writing a Book of the first Church of Mark the Evangelist at Alexandria, he discourseth in Praise of our People, (the Christians there) recounting that they were not only there, but also in many other Provinces, and calling their Habitations Monastries. Whence it appears, that such was the Church of the first Believers in Christ, as now the Monk's endeavour and desire to be, that nothing may be any ones own, that is, that none claim a Propriety in any thing, that there be none amongst them Rich, none Poor, their Patrimonies be divided among those who need; that they all attend to Prayer, and Psalms, also to Doctrine, and to Continence, such as Luke relates were the first Believers at Jerusalem. It is reported, that under Caius Caligula he was in some Danger at Rome, whither he was sent Legate for his Nation: that when he came a second time to Claudius, he there, in the same City, spoke with the Apostle Peter, and held Friendship with him; and for this Cause also wrote in Praise of the Followers of Mark, the Disciple of Peter at Alexandria.  
A little after, recounting the Works of Philo, among the rest, he puts in One Book concerning the Lives of our People, that is, concerning Apostolic Men, of which we have spoken before, which he entitled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. because they did contemplate Heavenly things, and prayed continually.   

Johannes Cassianus concerning the same, lib. 2. de Institut. cap. 5.  
IN the Beginning of the Faith there were indeed but few, but those most approved Persons, reckoned under the Denomination of Monks, who, as from Mark the Evangelist, of Blessed Memory, who first presided Bishop in the City of Alexandria, they received their Rule of Living, did not only retain those Great things, which we read in the Acts of the Apostles, that the Church, or Crowd of Believers, at first made so famous, viz.  
The Multitude of them, who believed, were of one Heart, and of one Soul; neither said any of them that ought of the things, which he possessed, were his own; but they had all things Common. [Neither was there any among them that lacked:] for as many as were Possessors of Land or Houses, sold them, and brought the Prices of the things which were sold, and laid them down at the Feet of the Apostles; and Distribution was made unto every Man according as he had need.  
But they even built up more sublime things upon them. For retiring into the most secret parts of the Suburbs, they lead a Life of so great Rigour of Abstinence, that so severe a Profession of Life was an amazement to others. For they applied themselves with so much Fervour to the Reading of the Divine Scriptures, and to Prayer, and to the Work of their Hands, Day and Night, that neither the Appetite, or Memory of Meat, unless after two or three Days, did interrupt them by Hunger of the Body. And they received Meat and Drink, not as what they desired, but what was necessary, and not that neither before Sunset, that they might conjoin the time of Light with the Studies of Spiritual Meditations, but the Care of the Body to the Night; and other things did they effect more sublime than these: concerning which, he who is not sufficiently informed by the People of the Country, may satisfy himself in the Ecclesiastical History.   

Sozomen concerning the same, 1 Hist. Eccl. c. 12.  
HAving spoken of the Glory of the Christian Religion, by reason of the Virtue of its Professors, and of the Confessors then living, and of the Famous Bishop Spiridion, he adds: But most of all did they illustrate the Church with their Virtues, and propagated the Christian Doctrine, who exercised the Monastic Discipline. For this kind of PHILOSOPHY coming from God, with the greatest Benefit to Men, despiseth indeed many Sciences, and the Artifice of Logic as a matter of Curiosity, and by which the Exercise of better things is supplanted; nor is any thing of Advantage for a right kind of Life conferred by it; and with a more natural Prudence, void of Curiosity, teacheth those things which remove wholly Viciousness, and effect better things; but the Middle things between Virtue and Vice it reputes not among the Good; but delights in only Good things, and holds him for an ill Man, who, although he abstains from Evil, yet doth not Good. For it doth not make show, but exerciseth Virtue, and makes no account of the Glory, which is of Men, resisting the Affections of the Mind with great Fortitude; nor doth it yield to the Necessities of Nature, nor stoop to the Infirmities of the Body; but having obtained the Powers of a Divine Mind, it looks perpetually at the Creator of all, whom it worshippeth Day and Night, and appeaseth with Prayers and Supplications: But having begun a pure Religion, with Purity of Mind, and the Exercise of Good Deeds, it makes light of Washings, and such like [Purifications.] For it judgeth Sins only to be Impurities, and being Conqueror of those things which happen from without, and, as I may so say, Mistress of all, is not diverted from her purpose, neither by the Confusion of those things which fill the Lives of Mortals, nor by any Necessity; neither is it provoked with Contumelies; nor being injured, doth it revenge itself; nor doth it sink, being pressed either with Sickness, or with Penury of Necessaries; but doth rather triumph over those, in which she exerciseth Patience, and Meekness, and Contentation of Mind all the Life long; and, as far as is possible to Humane Nature, becomes near to God; using this present Life as in a Passage, is neither anxious for the acquest of Earthly things, nor doth so much as think of things present, even in urging Necessity; but perpetually prising a Life frugal, and discharged of temporal Furniture, respects the Felicity which it hath from thence, and is always disposed for a Blessed End: But incessantly breathing out Piety towards God; it abhors the Defilement of filthy Speaking, not so much as enduring in Speech those things which in Fact it hath banished from its Course of Life, and by degrees contracting the Necessities of Nature, and compelling the Body to be content with mean things; it doth with Temperance, overcome Prodigality; Injustice, with Justice; and corrects Lying, with Truth; and in right order keeps Moderation in all things, and orders its Method of Life in keeping Concord and Communion with Neighbours: It provides for Friends and Strangers, communicates its Good to those who want, confers upon every one what are commodious for them; not being troublesome to those who rejoice, but administering Comfort to those who are sad: But in all studiously reaching after the True Good, discoursing with sound Speeches, and wise Thoughts void of Elegance and Rudeness, as with certain Medicines, doth cure its Auditors with Decency and Respect, without Contention, Scorn, or Anger: For since it is furnished with reason, it refuseth every unreasonable Motion, and completely rules the Affections both of the Body, and the Mind.  
This most Excellent Philosophy was begun, as some say, by Elias the Prophet, and John the Baptist; but PHILO, the Pythagorean, writes, That the most Excellent of (his Nation) the Hebrews, being assembled from all Parts in a certain place at the Lake Maria, did Philosophise in a little Hill thereunto adjacent: but describes their Habitation, Living, and Conversation; such as we also now see amongst the Monks now living in Egypt. For he writes, that they who began to Philosophise forsaken their Estates, and renounced both Things and Persons belonging to them, and lived without the Walls in solitary Fields and Orchards; then that their Houses were Sacred, which they called Monasteries; that they did devoutly worship God with Psalms and Hymns, nor did touch any Food till Sunset; that some among them abstained for three days together or more, and lay certain days upon the Ground; but Wine, and Things that have Blood, they never at all used; but their Meat was Bread, and Salt, and Hyssop, and their Drink Water: That ancient Women and Virgins dwelled among them, and for the Love of Philosophy, (or Wisdom) of their own choice abstained from Marriage.  
And Philo writing to this purpose seems to intent the Jews, who, in his time, embracing Christianity, lived a little too much after the Jewish Manner, and observed the Rites of their Nation. For among no others is that kind of Life to be found: from whence I conjecture, that this Philosophy hath, from that time, flourished in Egypt: But others think that the Persecutions of those times gave Occasion to this Religion; For, because those who escaped by Flight lived in Mountains, and Deserts, and Woods, they contracted a Habit of this kind of Living.   

This of St. HIEROM being omitted in its proper place, (pag. 46.) it was thought fit to insert it here.  
MARK, the Disciple and Interpreter of Peter, entreated by the Brethren at Rome, wrote a short Gospel, according to what he had heard Peter relate. Which when Peter had read, he approved it, and by his Authority gave it to the Church to be read, as writeth Clemens in sexto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libro, and Papias Bishop of Hierapolis. Of this Mark doth Peter also make mention, under the Name of Babylon, figuratively signifying Rome: The Church which is in Babylon salutes you, and (so doth) Mark, my Son. Wherefore, taking the Gospel, which he had composed, he went to Egypt, and first Preaching Christ at Alexandria, he founded the Church (there) with such Doctrine and Continence of Life, that it enforced all Followers of Christ to their Example. At length Philo, the most Eloquent of the Jews, seeing that first Church at Alexandria yet Judaizing, wrote a Book concerning their Manner of Living, as in Praise of his own Nation. And as Luke relates, that the Believers at Jerusalem had all things Common, so doth also he, what he did see done at Alexandria under Mark, commit to Memory. He Died in the Eighth Year of Nero, and was Buried at Alexandria, Anianus succeeding him.    

Of the Ancient MONKS of Egypt, And their Original; A Relation of Piammon, an Ancient Egyptian Abbot, and a Presbyter or Priest of great Grace and Virtue, even to the doing of Miracles, Cassian. Coll. 18. cap. 4.  
THERE are in Egypt Three sorts of Monks, whereof Two are excellent, but the Third tepid and slothful, and by all means to be avoided. The first is of the Coenobites, who living together in a Religious Society, are governed by the Judgement (and Order) of One Elder, (or Superior) of which sort a very great number of Monks are resident throughout all Egypt. The second, is of the Anchoretes, (or Hermit's) who being first instructed in the Monasteries, and become already perfect in their Conversation, have chosen the Secrets of the Desert: of whose Perfection we also wish to be Partakers. The third, the reprehensible one of the Sarabaits. Of all which we shall discourse severally more fully in order.  
The Discipline of the Coenobites took its beginning from the time of the Preaching of the Apostles. For such was that whole Multitude of Believers at Jerusalem, which, in the Acts of the Apostles, is thus described:  
The Multitude of them, who believed, were of one Heart, and of one Soul; neither said any of them that ought of the things, which he possessed, were his own; but they had all things Common. Neither was there any among them that lacked: for as many as were Possessors of Land or Houses, sold them, and brought the Prices of the things which were sold, and laid them down at the Feet of the Apostles; and Distribution was made unto every Man according as he had need.  
Such, I say, was then the whole Church, as it is now difficult to find a very few in the Monasteries. But when, after the Apostles decease, the Multitude of the Believers began to grow Tepid, and that most of all, which came into the Faith of Christ of Foreigners and divers Nations, of whom the Apostles, according to their Rudiments of Faith, and inveterate Custom of Gentisism, did require no more, but that they should abstain from Fornication, and from things strangled, and from Blood; and that Liberty which was indulged to the Gentiles, by reason of the Infirmity of their first Belief, began by degrees to contaminate the Perfection even of that Church, which was settled at Jerusalem; and the Number daily increasing, either of Natives, or of Foreigners, the Fervour of that first Faith began to cool; not only those who came flowing in to the Faith of Christ, but even they who were the Principal of the Church were relaxed from that Strictness. For some thinking that, which they saw conceded to the Gentiles, by reason of their Infirmity, to be lawful also for themselves, believed they should suffer no Detriment, if they did, with their Goods and Estates, (retaining them in Propriety to themselves) follow the Faith and Confession of Christ. But others, in whom the Apostolic Fervour did still abide, mindful of that ancient Perfection, departing from their Cities, and from the Company of those who believed the Negligence of a more remiss Life to be Lawful for themselves, or for the Church of God, began to reside in places without the Cities, and more secret, (or retired) and to exercise privately and apart the things which they remembered to be instituted by the Apostles generally throughout the whole Body of the Church: And so did that Discipline, which we have mentioned, of the Disciples, who sequestered themselves from the Contagion of the rest, come to a Settlement. Who, in process of time, by degrees, being separate from the Crowds of Believers, because they did abstain from Marriage, and withdrew themselves from the Company of their Parents, and the Conversation of the World, were called Monachi, or Monazontes, for the Strictness of their single and solitary Life. Whence it followed, that, from the Communion of their Company, they were called Coenobitoe, and their Cells and Habitations Coenobia. This therefore alone was the most Ancient kind of Monks, which was the prime, not only in Time, but also in Grace (and Virtue,) and which continued inviolable for very many Years, even to the Age of Father Paul, or Antony; the Footsteps whereof we even now see remaining in the strict Coenobia, (or Monasteries, as now called.)  
Of this number of Perfect ones, and, as I may say, fertile Root, were produced after these also the Flowers and Fruits of the Holy Anchoretes, (or Hermit's;) of which Profession, we know, those, whom we a little before remembered, viz. Holy Paul and Antony, to have been the Principal, or first Beginners. Who betook themselves to the Secrets or Retirements of Solitude, not as some, through Pusillanimity, or the Disease of Impatience, but out of Design of more sublime Advancement, and Divine Contemplation, although the former of them is said to have gone into the Wilderness under pretence of Necessity, while, in the time of Persecution, he avoids the Snares of his Relations. Thus from that Discipline, which we have mentioned, proceeded another kind of Perfection, the Followers of which are deservedly named Anachoretoe, that is, Retired, because not content with this Victory, whereby they have avoided the secret Snares of the Devil among Men, designing to encounter the Devils in an open Combat and manifest Conflict, they fear not to enter into the vast Recesses of the Wilderness, in imitation of John the Baptist, who remained in the Wilderness his whole Life; and of Elias and Elisha, and of those whom the Apostle makes mention of thus: They wandered about in Sheepskins, and Goatskins, being destitute, afflicted, tormented: Of whom the World was not worthy, wandering in Deserts, and in Mountains, and in Dens, and in Caves of the Earth, Heb. 11.37, 38.  
And when the Christian Religion did flourish in these two Professions of Monks, but this Order also began to decline, there arose up after those, that worst and unfaithful kind of Monks, or rather, that Evil Plantation reviving grew up, which, by Ananias and Sapphira sprouting out in the beginning of the Church, was cut down by the Apostle Peter; which, among the Monks, was judged detestable and execrable, nor by any other more used, so long as the Fear of that strict Sentence remained with them fixed in the Memory of the Faithful, with which the Blessed Apostle not suffeirng the aforesaid Leaders of that New Crime to be cured with any Penitence, or any Satisfaction, did cut off the pernicious Sprout with sudden Death. But that Example, whereby with Apostolical Severity it was punished in Ananias and Sapphira, being, through long Inconsiderateness, and the oblitering nature of Time, by degrees, substracted from the Contemplation of some, there arose that sort of the Sarabites; who from thence that they did sequester themselves from the Congregation of the Coenobites, and did separately provide for their own Occasions, in the propriety of the Egyptian Language were named Sarabites, proceeding out of the Number of those, whom we mentioned before, who choose rather to simulate the Evangelical Perfection, than to embrace it in Truth and Reality; being provoked with an Emulation, or by the Commendation of those, who preferred the complete Nudity of Christ before all the Riches of the World. For these, while either with a weak Mind they affect a Matter of the highest Virtue, or are by Necessity compelled to come to this Profession, while they are eager only to be reckoned under the Name of Monks, without any Emulation of their Studies or Endeavours, they do not at all seek after the Discipline of the Caenobites, nor are they subject to the Will and Ordering of the Seniors or Superiors, nor being instructed by their Traditions, do they learn to overcome their own Wills, or receive any Rule of Discretion by a regular Erudition, but renouncing (the World) in outward Appearance, that is, to the sight of Men, they either continue in their Houses under the Privilege of this Name, obliged to the same Occupations; or buidling Cells for themselves, and calling them Monasteries, they abide there in their own Power and Liberty, not at all submitting to the Evangelical Precepts, viz. that they be employed in no Solicitude for daily Food, in no Distractions of Family Concerns; which they only use without Infidel doubting, who being set free from all the Goods of this World, do so subject themselves to the Precedents of the Monasteries, that they do not so much as own themselves to be Lords of themselves. But they, who declining, as we said, the Strictness of the Monastery, reside two or three together in Cells, not content to be governed by the Care and Government of the Abbot, but principally procuring this for themselves, that being set free from the Yoke of the Superiors, they may have the Liberty of exercising their own Wills, and of going out, and gading where, or doing what they please, even more in their daily Works than those, who live in the Monasteries, are (indeed) consumed (and wasted) Day and Night, but not with the same Faith, and the same Purpose (of Mind.) For this they do, not that they may subject (or commit) the Fruit or Product of their Labour to the Judgement of the Steward; but that they may acquire Money, which they may lay up. Between which, what Difference there is, I pray you observe.  
Those not thinking any thing of the Morrow, do offer to God the most grateful Fruits of their Labour. But these extending their Infidel Solicitude not only to the Morrow, but even to the Terms of many Years, believe God either a Liar, or a Beggar, who either cannot, or will not, afford them his promised Sufficiency of daily Food and Raiment. Those, with all earnestness, desire that they may attain Nudity of all things, and Poverty: These, that they may obtain an Affluence of all Goods: They striving with one another, labour to exceed in their daily Works the stated Rule, for this purpose, that what is redundant above the Holy Uses of the Monastery, may be given to the Prisons, or to the Hospitals, or to the Poor, at the Pleasure of the Abbot: These, that what remains of their daily Gluttony, may serve either for a more profuse Gratification, or be hoarded up through the Sin of Covetousness. Lastly, To grant that these things, which are with none of the best Purposes hoarded up, may also, by them, be better disposed of than we have said; yet even so do they not aspire to the Worth of the Virtue and Perfection of the others. For they bringing so great Revenues to the Monastery, and daily renouncing them themselves, do persevere in so great Humility of Subjection, that they are deprived of the Power, as of themselves, so also of those things which, with their Sweat, they have acquired, continually renewing the Fervour of their first Ab-renunciation, while they do daily strip themselves of the Fruits of their own Labour. But these, even in that which they give to the Poor, being puffed up, do daily fall headlong. Those, the Patience and Strictness, with which they so devoutly hold out in this Profession, which they had once embraced, that they never fulfil their own Wills, makes them daily crucified to the World, and living Martyrs: but these, the Tepidity and Lukewarmness of their own Wills sinks down alive into Hell.  
There is also another, a fourth sort, which we see lately to have risen in these, who flatter themselves with the Show and Image of Anchoretes, and who, in their Beginnings, did seem with a kind of short Fervour to desire the Perfection of the Coenobites, but presently being cooled, while they refuse to cut off their former Manners and Vices, nor are content long to bear the Yoke of Humility and Patience, and disdain to be subject to the Government of the Seniors, or Superiors, they require separate Cells, and desire to sit Solitaries, viz. that so, they being provoked by none, they may be thought Patient, Meek, and Humble, by Men. Which Institution, yea, Lukewarmness, whom it once infects, it never permits to arrive at Perfection. For, by this means, their Corruptions are not only not cured, but strengthened for the worse, while they are provoked by none; as a certain deadly intestine Poison, by how much the more it is concealed, spreading so much the deeper, makes the Disease incurable to the Party.  

St. Hierom concerning the same, Epist. 22. ad Eustoch. c. 15.  
THERE are in Egypt Three sorts of Monks: the first, Coenobites, which they, in the Language of their Country, call Sauces, we may say living in Common: The second, Anchoretes, who live alone separately throughout the Deserts, and from thence that they have retired far from Men, are so called. The third, that which they call Remoboth, a very bad and disesteemed kind, and that which, in our Province, is either sole, or the first. These inhabit two or three, and not many more, together, living at their own Pleasure and Command, and of what they have wrought, bring all together for common Maintenance. They dwell, for the most part, in Cities and Towns, and, as if their Art, not their Lives, were Holy,  they sell is at a greater Price (than ordinary.) There are often Squabbles among them, because living of their own Provisions they do not suffer themselves to be subject to any one. They are wont, in truth, to contend about Fast; and what is matter of Secrecy, they make it matter of Victory (or Triumph.) Among them all things are affected, their Sleeves large, their Sandals flopping, their Garment thicker, and frequent are their Sighs, visits of Virgins, and detraction of the Clergy; and if a Feast-Day come, they fill themselves till they vomit. These therefore being cashiered, as very Pests, let us come to those who are more in number, and live in Common, that is, those whom we have said are called Coenobites.  
The first Confederation, or mutual Agreement amongst them, is, to obey their Superiors, and to do  they command. They are divided into Decennaries, (or Tithings) (as our Ancestors called them) and Centenaries; so that One of Ten doth preside over the other Nine, and over those Ten Precedents the centenary, or Hundreder. They abide separate, but in Cells joined together, until the ninth hour; according to their Institute, none goes to another, except these Decanes or Deans, whom we mentioned, that if, perhaps, any of them hath any doubtful Thoughts, he may be comforted by his Discourses. After the ninth hour they come together in common, where Psalms are sung or chanted, the Scriptures read, as accustomed, and the Prayers being done, and all sitting down, he in the middle, whom they call the Father, gins to discourse; while he is speaking, there is great Silence, (and Composedness) that no one dares to look aside, or to hawk and spit. The Excellence of the Speaker appears in the Weeping of the Auditors: silent Tears trickle down their Faces, but their Compunction doth not so much as break out into Sighs. But when he comes to speak concerning the Kingdom of Christ, and of the future Beatitude and Glory to come, you may see all, with a moderate Sigh, and Eyes lift up to Heaven, say, Who will give me the Wings of a Dove, and I will fly away, and be at rest? After this the Assembly is dismissed, and each Tithing or Decennary, with their Father, go to their Table, where they serve every Week by turn. There is no Noise at their Meal, none, while eating, speaks: They live upon Bread, Pulse, and Herbs, which are seasoned only with Salt. Wine only Old Men take, who with Children have their Meal together, that the spent Age of some may be sustained, and the tender Age of others not destroyed. Then they rise together, and having sung an Hymn, retire to their Stalls. There, until Evening, each with his Companions discoursed to this purpose: Did you see such an one, and such an one? What Grace in him? What Silence? What decent Comportment? If they see one weak, they comfort him; if fervent in the Love of God, they encourage him to Industry. And because in the Night, out of the time of public Prayers, each doth watch in his own Couch, they go about to every one of their Cells, and laying their Ear to them, diligently listen what they do. Whom they apprehend more remiss, they do not presently reprove; but, dissemble what they hear, visit him more often; and Beginners they rather provoke at first, than compel to Prayer. The Work of the Day is settled, and being delivered to the Decane or Tithing-Man, is after carried to the Steward, who himself also doth every Month, with great Reverence, give account to the (General) Father of all. By whom also the Provisions, when made ready, are tasted; and because none may say I want a Coat, or a Cassock, or a Mat, he so order all things, that none should ask, none should want. But if any begin to be Sick, he is carried to a larger Room, and is so taken Care of by the Ministry of the Old Men, that he desireth not the Delicacies of Cities, or the Affection of his Mother. Upon the Lord's-Day they apply themselves only to Prayer and Reading; which indeed they do at all times when their Work is done: They do every Day learn something out of the Scriptures. Their Fast is alike all the Year, except Lent, in which only it is permitted them to live more strictly. From Easter to Whitsuntide their Suppers are changed into Dinners, whereby both the Ecclesiastical Tradition is observed, and they do not charge their Stomach with a doubled Portion of Food. Such doth Philo, an Imitator of the Platonic Style; such Josephus, the Greek Livy, in the second History of the Captivity of the Jews, relate the ESSEANS to be.   

St. Austin concerning the same.  
UPON John 10.11. I am the Good Shepherd. But there in Egypt, how he is the Good Shepherd, those who know, do confess; those who know not, let them inquire how Great a Flock he hath there together, how Great a Number of Holy Men and Women, wholly contemning the World, he there hath. That Flock hath so increased, that it hath expelled Superstition even from thence; all the Superstitions of Idols, which were so powerful there, hath it expelled. Serm. 50. de Verb. Dom. c. 10.   

St. Austin concerning the Anchorets, and Coenobites, and Holy Nuns of his time.  
DEservedly hast thou (O Catholic Church, the most True Mother of Christians) so many Hospitable People, so many Officious, so many Merciful, so many Learned, so many , so many Holy, so many so Inflamed with the Love of God, that in the greatest Continence and incredible Contempt of this World they are delighted with the Desert. What, I pray you, is it that they see, who cannot not love Man, and yet can (live and) not see Man? Truly that,  it is, is more excellent than Humane things, (or any thing of Man) in the Contemplation of which, a Man can live without (the Sight of) Man. (This of Anchorets, and then, a little after, of the Coenobites.  
Who knows not that a Multitude of Christians, of most exquisite Continence, are daily more and more diffused throughout the whole World, and especially in the East, and in Egypt, which you can by no means be ignorant of. I'll say nothing of those, whom I mentioned a little before, who being most retired wholly from all sight of Men, are content with Bread alone, which at certain times is brought to them, and Water, inhabit the most barren Deserts, enjoying Communication with God, to whom they adhere with pure Minds, and are blessed with the Contemplation of his Beauty, which cannot be perceived but by the Intellects of Saints. I say I will say nothing of these: for they seem to some to have forsaken Humane Affairs more than they ought, who understand not how much their Minds do profit in Prayer, and their Lives for Examples to others, whose Bodies we are not permitted to see. But I think it long and superfluous to discourse of this: For this so great a height of Sanctity, who doth not of his own accord think it to be admired and honoured, who by our Speech can think so? Only they are to be admonished, who vainly boast themselves, that the Temperance and Continence of the most Holy Christians of the Catholic Faith hath proceeded so far, that it may seem to some that it should be restrained and recalled within Humane Bounds: So far above Men are their Minds thought to have ascended by those who are displeased at it.  
But if this exceeds our Ability to bear, who will not admire and applaud those, who, having contemned and forsaken the Allurements of this World, are congregated into a common, most chaste and most holy Life, spend their Days together, living in Prayers, Lessons, Conferences, not puffed up with any Pride, nor troublesome with any Obstinacy, nor pining with any Envy; but modest, bashful, quiet, do offer up to God their Lives most agreeable among themselves, and most firmly adhering to Him, from whom they received this Power, a most grateful Present. None possesses any thing of his own; None is burdensome to any one. They work those things with their Hands, with which their Body may be supplied, and they not be hindered from God. But the Work itself they deliver to those whom they call Deans, because they have the Oversight of Ten, that none of them may be touched with any Care of their Body, neither in Food or Raiment, nor any thing else needful for daily Occasions, or for any change of Health, if it happen, as is common. But those Deans dispensing all things with great Care, and making ready  that Life doth, by reason of the Imbecility of the Body, require, do yet deliver all over to one, whom they call the Father. But these Fathers are not only most holy in their Manners, but most excellent in Divine Doctrine, eminent in all things: They direct without any Pride those, whom they call Sons, with great Authority of Command, and with great Readiness of Obedience in them. They meet all at the end of the Day every one out of their Cells, while yet Fasting, to hear that Father. And they meet before each of the Fathers, at least Three Thousand Men: for many more live under one. They hear with incredible Attention, and deepest Silence, signifying the Affections of their Mind, as the Speech of him who speaks moveth them, either with Sighing, or with Weeping; but Modest, and without Noise. Then they refresh their Bodies so much as is sufficient for Health and Salubrity, each restraining his Appetite, lest it be greedy even of those few and mean things which are provided. In like manner they abstain, not only from Flesh and Wine, for sufficient allay of Lusts, but also from those things which do so much the more excite and provoke the Appetite of the Stomach and of the Palate, by how much they may seem to some more clean: Under which pretence, a filthy Desire of exquisite Dishes, without Flesh, is wont to be ridiculously and filthily defended. Truly,  is redundant above necessary Provision; for there is much redundant by the Work of their Hands, and the Strictness of their Meals; it is with no less Care distributed to the Poor, than with what it was earned by them who distribute it. For they do by no means endeavour that these things should abound with them, but by all means are diligent, that what doth abound may not remain with them; insomuch, that they send even Ships laden to those places where indigent People dwell. There's no need to say more of a thing so well known.  
This is also the Life of the WOMEN, who serve God with Carefulness and Chastity, who are separated and removed from Men as far as is decent, joined to them only in pious Charity, and Imitation of Virtue; to whom Young Men have no access at all, nor the Ancient neither, although most Grave and Approved, further than to the threshold, for the supplying them with the Necessaries which they need. They do both exercise and sustain the Body, by making Cloth, and deliver the Garments themselves to the Brethren, receiving of them again what is necessary for their Maintenance.  
These Manners, this Life, this Order, this Institution, if I would praise it, I am not able to do it as it deserves. And I fear lest I should seem to think that of itself barely related it would not please, if I should think fit to add to the Simplicity of a Reporter the Flourishes of an Orator. lib. 1. de Moribus Ecclesiae Catholicae. cap. 30, 31.    

The Direction of Piammon, to some Foreiners, who came to his Monastery.  
 desires to obtain the Skill of any Art, unless with all Care and Vigilance he oblige himself to the Studies and Labours of that Discipline, which he desires to learn, and observes the Precepts and Institutions of the most complete Masters of that Art or Science, he doth in vain, with vain Desires, wish to be like them, whose Care and Industry he refuseth to emulate ......  
Wherefore, if the Cause of God, as we believe, drew you to an Emulation of our Knowledge, you must, abdicating the Prejudices of your Education, with all Humility, observe  ye shall see your Seniors (or Superiors) do or prescribe. Nor let it move you, or withdraw and divert you from that Imitation, although, at present, the Reason or Cause of any Thing or Fact (which you see) be not manifest to you. For to those who think well and simply of all things, and do more study to imitate than examine what they see prescribed or done by the Ancients, by their own Experience doth the Knowledge of all things come to them. But he will never enter into the Reason of the Truth, who gins to learn with questioning things: For the Enemy seeing him rather confiding in his own, than in the Judgement of the Fathers, doth easily drive him to that, that even those things which are most profitable and wholesome for him, shall seem to him superfluous and hurtful: And so doth the crafty Enemy impose upon his Presumption, that he persuades him, pertinaciously adhering to his unreasonable Determinations, that that only is Holy which he, in the Error of his Obstinacy, thinks Right and Just. Cassian. Coll. 18. cap. 2, 3.  

An Excellent Exhortation of Pinuphius to a Novice, upon his Admittance into his Monastery.  
lib. 4. de Vit. Pat. cap. 31. ex Cassian.  
SON, thou knowest after how many Days waiting before the Doors, thou art this Day received. Of which difficulty (of thy Reception) thou oughtest, in the first place, to understand the Cause: for it may advantage thee much in this Life, which thou desirest to enter into, if, understanding the Reason of it, thou dost accordingly come to the Service of Christ, and as thou oughtest to do. For as infinite Glory is promised hereafter to those, who faithfully serve God, and do adhere to Him according to the Institution of this Rule: so most grievous Pains are prepared for them, who shall perform the same coldly and negligently; and shall neglect to produce congruous Fruits of Sanctity, according to what they do profess, or by Men are believed to be. For it is better not to Vow, than to vow, and not perform: and Cursed is he who doth the Work of the Lord negligently. Therefore, for this cause, wast thou long refused by us, not that we do not desire, with all our Hearts, to promote the Salvation of thee, or of all, [or do not wish, even afar off, to meet those who desire to come to Christ] but , being too hastily received, we should make both ourselves guilty before God of Levity, and thee of the greater Punishment, if, at present, easily received, and, not understanding the weight of this Profession, thou shouldest afterward prove either a (total) Deserter, or a tepid (Professor.)— Know therefore that this Day thou art dead to this World, and that, according to the Apostle, thou art crucified to the World, and the World to thee.— But perhaps thou wilt say, How can one that is Living be Crucified? Hear briefly the Reason.  
Our Cross, is the Fear of the Lord: for as one Crucified, hath not the power thereafter to move or turn his Members any way at the pleasure of his own Mind; so we also ought to apply our Wills and Desires, not to that which pleaseth us at present, but according to the Precept of the Lord, as it obligeth us. And as he who is fixed to the Tree of the Cross, doth not then regard the things of this World, nor think of his Affections, is then moved with no desire of Possessions, and while he is yet living in the Body, reckons himself dead to all Earthly things; so we also, by the Fear of God, aught to be crucified to all carnal Vices, and there always to have the Eyes of our Minds fixed, whether we ought every moment to hope to arrive. We must therefore beware that we do not at any time resume any of those things, which, at our Renouncing (the World) we have forsaken. For the crafty Serpent doth always watch our Steps, that is, he lays Snares for our going out, and even to the end of our Life doth always endeavour to supplant us: and therefore to have begun well profits nothing, if it be not well finished. Wherefore, according to the Determination of the Scripture, being entered into the Service of the Lord, stand in the Fear of the Lord, and prepare thy Soul, not for Ease, not for Delights, but for Temptations and straits: for we must through many Tribulations enter into the Kingdom of God; For narrow is the Gate, and strait is the Way, which leads to Life, and few there are who find it.  
The Beginning therefore of our Salvation, is the Fear of the Lord: For by this, is both the beginning of our Conversion, and the Preservation of our Virtue obtained; which, when it has once pierced into the Mind of Man, it produceth a Contempt of all (these) things, and begets an abhorrence of the World; and by Contempt, and forsaking of our Riches, is true Humility obtained. And Humility is proved by these Tokens: 1. If the Religious person have in him all his Wills mortified. 2. If he conceil not his Acts nor his Thoughts from his Superior. 3. If he commit all to his Judgement, (and reserve) nothing to his own Discretion. 4. If in all things commanded he keep the Meekness of Obedience, and Constancy of Patience. 5. If he do Injury to none, and also bear patiently those done to him. 6. If he do nothing besides the Exemplar of his Rule. 7. If to all things commanded him, he judgeth himself as an ill and unworthy Workman. 8. If he declare himself inferior to all. 9 If he hold his Tongue, and be not forward to speak. 10. If he be not apt to Laughter. By such Tokens is true Humility discerned.  
And these things also be necessary for thee to be observed in the Congregation, viz. That, according to the Declaration of the Psalmist, thou be'st as one Deaf, not Hearing; and one Dumb, not opening his Mouth: questioning nothing, judging nothing of these things, which shall be commanded thee. Wherefore thou oughtest not to hope to obtain thy Patience from the Virtue of others, that is, that thou then only possess it, when thou art provoked by no Body.  
The beginning of our Salvation, (as hath been said) is, the Fear of our Lord. Of the Fear of our Lord, is sound Compunction begotten; From Compunction of the Heart, proceed Contempt and Nakedness of all Riches; From that Nakedness, Humility proceed; Of Humility, is begotten Mortification of our Wills; And by Mortification of our Wills, are all Vices extirpated; By the expulsion of Vices, do Virtues fructify and grow up; And by the growth of Virtues, is Purity of Heart acquired; And by Purity of Heart, is the Perfection of Apostolical Charity possessed. Cassian. 4. Instit. cap. 32.   

The Advice of Moses, an Ancient Egyptian Abbot, for the obtaining true Discretion.  
TRUE Discretion is not acquired but by true Humility. Of which Humility, this is the first Proof, if all things, not only which are acted, but even which are thought, be referred to the Examination of the Elders, so that the Person, not trusting to his own Judgement, do, in all things, acquiess in their Determinations, and learn what he ought to judge Good or Evil by their Teaching. Which Instruction will not only teach a Young Person to walk in the right path by the true Way of Discretion, but will also preserve him unhurt from all the Frauds and Snares of the Enemy. For he can by no means be deceived, who ever lives not after his own Judgement, but after the Manner of the Ancients: Nor will the Crafty Enemy be able to impose upon his Ignorance, who doth not cover any of the Thoughts arising in his Heart with a pernicious Bashfulness, but doth either reject or admit them upon mature examination of the Elders. For immediately after a malignant Thought is discovered, it withers; and before the Judgement of Discretion be pronounced, the filthy Serpent, being, as it were, by the virtue of Confession drawn out of his dark subterraneous Den into the Light, and in a manner exposed and detected, withdraws himself. For so long do his noxious Suggestions prevail in us as they are concealed in the Heart, and no longer. Cassian. Coll. 2. ca 10. v. 4. Instit. cap. 9, 39 Basil. Ascet. Qu. 26. Const. cap. 19   

The Instruction of the Ancient Egyptian Abbot, Nestero, concerning Spiritual Knowledge, Cass. Coll. 14.  
THERE are many kinds of Sciences in this World: For as great Variety there is of them, as (there is) of Arts and Disciplines: But though all of them are either altogether unprofitable, or serviceable only for the Commodities of this Life; yet is there none of them, which hath not a proper Order and Method of its Teaching, by which it may be attained by those who desire it. If therefore those Arts are directed to be attained by certain and proper Methods, how much rather doth the Discipline and Profession of our Religion, which tends to the contemplating of the Secrets of Invisible Mysteries, and seeks not the Retribution of a temporal Gain, but of Eternal Reward, consist in a certain Order and Method: Of which, the Science is twofold: the first, Practical; that is, Actual, which is performed in the Amendment of Manners, and the Purgation of Vices: the other, is Theoretical; that is, which consists in the Contemplation of Divine things, and the Knowledge of most Sacred Senses. (cap. 1.)  
 therefore would attain to the Theoretic, (or Contemplative) it is necessary that with all Study and Industry he acquire first the Actual Science. For this Practical may be possessed without the Theoretic; but the Theoretic without the Practic cannot be throughly apprehended: For there are certain Steps so ordered and distinguished, that the mean Estate of Man may ascend to the top: If they succeed one another in the Order which we have said, one may by them come to the top; to which, if the first be taken away he cannot fly up. He doth therefore in vain endeavour to see God, who doth not avoid the Infection of Vices: For the Spirit of God flies that which is feigned, nor will it dwell in a Body subject to Sins. (cap. 2.)  
But this Actual Accomplishment consists of two Branches; The first, the Knowledge of the Nature, and of the Cure of Vices: The second, the Knowledge of the Order of Virtues; and the Accomplishment of the Mind with them; so that it may not serve them by the Compulsion of a forcible Regiment, but be as it were fed and delighted (with them) as with a Good natural to it, and ascend that hard and narrow Way with Delight. (cap. 3.)  
If your Concern be to attain to the Light of Spiritual Knowledge, not out of vain Ostentation, but from the Grace of Reformation, you must first be affected with a Desire of that Beatitude, of which it is said, Blessed are the pure in Heart, for they shall see God: that ye may also arrive to that, concerning which the Angel said to Daniel: But they, who are instructed, shall shine as the Splendour of the Firmament; and they, who instruct many to Righteousness, as the Stars for ever and ever.—  
Wherefore, continuing that Diligence of Reading, which I perceive you have, make haste with all Industry, as soon as may be, to learn completely the Actual, that is, the Moral Discipline; for without this cannot be understood that Contemplative Purity, which I mentioned, which they alone obtain, as a Reward after the Expense of many Labours and Pains, who become perfect, not by the Words of other Teachers, but by the Virtue of their own Actions.— If ye will prepare a Sacred Tabernacle in your Heart for Spiritual Knowledge; purge yourselves from the Contagion of all Vices, and divest yourselves of the Cares of this Life: For it is impossible for a Soul which is busied but a little in Worldly Affairs, to obtain the Gift of Knowledge, or to be fruitful in Spiritual Senses, or retentive of Sacred Lessons. Observe therefore in the first place, lest your Study in Reading, and Labour of your Desire, be frustrated by vain Elation, that you impose Silence on your Tongue: For this is the first Entrance of Actual Discipline;— and that you receive the Institutions and Sentences of all the Seniors with Attention and Silence; and laying them up in your Heart, make haste more to practise them yourselves, than to teach them to others: For from this, will grow a pernicious Presumption of Vainglory; but from that, the Fruit of Spiritual Understanding. Do not dare therefore to utter any thing in a Conference of the Seniors, but what either an hurtful Ignorance, or the Cause of necessary Knowledge doth compel, as some, who, filled with the Affection of Vainglory, pretend to inquire what they know very well: For it is impossible that he, who, out of design to gain the Applause of Men applies himself to the Study of Reading, should obtain the Gift of true Science. For, of necessity, he who is fettered with this Passion, must be bound also with other Vices, and especially of Pride; and so failing in the Actual and Moral Undertaking, he cannot at all attain to Spiritual Knowledge, which springs from it. Neither presume to teach to any in Words, what you have not first practised in Deeds: For this Order hath our Lord, by his Example, taught us to observe, of whom it is said,— Which Jesus began to do, and to teach. Beware therefore, lest leaping out to Teach, before Practice, you be reputed in the Number of them, of whom, in the Gospel, our Lord says to his Disciples: What they say to you, observe and do; but according to their Works, do not: for they say, and do not, etc. c. 9  
If therefore you would attain to the true Knowledge of the Scriptures, you must make haste first to obtain a settled Humility in your Heart; which will lead you, not to that which puffs up, but to that which gives Light of Understanding, or illustrates Knowledge by the Perfection of Charity. For it is impossible that an uncleansed Mind should obtain the Gift of Spiritual Knowledge, etc. (cap. 10.)  
Moreover, this is by all means to be endeavoured, that having expelled all Earthly Solicitude and Thought, you give yourself continually to Sacred Lessons, until continual Meditation tincture your Mind, and form it to the Likeness of itself, etc. (cap. 10.)  
But it is impossible, as I said before, that any one unexperienced should either understand or teach these things: For he who is not capable so much as to conceive them, How should he be fit to teach 'em? Of which, if notwithstanding he should presume to teach any thing, his Speech, without doubt, would be ineffectual and unprofitable, reach only to the Ears of the Auditors, but not pierce the Heart. (cap. 14.)   

Abbot Moses, concerning the End and Scope of a Monastic Life, Cassian. Coll. 1.  
THE End of our Undertaking, according to the Apostle, is Life Eternal: so he saith Rom. 6.22. Having your Fruit unto Holiness, and the End Everlasting Life: But the Scope Purity of Heart, which he deservedly calls Holiness or Sanctification; without which the aforesaid End cannot be attained.— Which Scope he elsewhere expressly mentions: Forgetting those things which are behind, and reaching forth to those things which are before, I press toward the (Scope or) Mark, for the Prize of the high Calling of God in Christ Jesus, Phil. 3.— Whatever therefore guides us to this Mark, that is, Purity of Heart, it is to be followed with all our Might: but  doth withdraw us from it, is to be eschewed as pernicious and noxious. For, for this do we undergo and act all things: For this are Parents, Country, Dignities, Riches, Delights of this World, and all Pleasure, contemned, to wit, that perpetual Purity of Heart may be retained. This Design therefore being resolved upon, our Acts and Thoughts shall always be rightly directed to the obtaining of it. Which if it be not continually set before our Eyes, it will not only make all our Labours vain and instable without Profit, but also all our Thoughts varying and contrary to themselves. For, of necessity, the Soul, which hath not whether to have recourse, and where principally to rest, must every moment be changed, according to the variety of its Occurrences; and by those things which happen without, be continually transformed into that State which next presents its self. (cap 5.)  
For this Cause therefore are all things to be done and sought after by us: for this, is the Desert to be chosen; for this, Fast, Watch, Labours, Nakedness, Readins, and other Exercises of Virtue, we know, are by us to be undertaken; to wit, that by them we may prepare and keep our Heart unhurt from all noxious Passions; and by treading those steps ascend to the Perfection of Charity.— They are not Perfection, but the Instruments of Perfection: for in them doth not consist the End of this Discipline; but by them is the End arrived to.—  therefore may disturb that Purity and Tranquillity of our Mind, although it may seem Profitable and Necessary, is to be avoided as noxious. (cap. 7.)  
This aught therefore to be our principal endeavour, this the unmoveable Design of our Heart continually to be desired, that our Mind may continually adhere to God and Divine things.  differs from that, however great, is to be judged of an inferior Nature, or of the meanest, or certainly noxious. The Figure of this Mind or Action is very finely represented in the Gospel in the Persons of Martha and Mary.— In which you see that our Lord placed the principal Good in the Theory, that is, in Divine Contemplation. Whence the other Virtues, though we declare them necessary, yet we resolve them to be reckoned in the second degree; because all are sought for the sake of this alone. For our Lord saying, Thou art solicitous, and art troubled about many things; but there is need (but) of a few, or even One; he placed the Chief Good, not in an actual, though commendable Work, and abounding in many Fruits; but in Contemplation of Himself; which is indeed simple, and (but) One, etc. (cap. 8.)  
To attend uncessantly to God and Divine Contemplation, is impossible for Man encompassed with this Infirmity of the Flesh. But it behoves us to know, where we ought to have the Intention of our Mind fixed, and to which design we may always apply the Prospect of our Mind, which when it can obtain, it rejoiceth; and from which, being distracted, it grieves and sighs; and doth so often feel herself to have departed from her chief Good, as she doth find herself separated from that Profpect, etc. (cap. 13.)  
Therefore is frequent Reading, and continual Meditation of the Scriptures, that from thence we may have occasion of remembering Spiritual things. Therefore is frequent Singing of Psalms, that daily Compunction may thence be obtained. Therefore is Diligence used in Watch, Fast, and Prayers, that the Mind, being refined, may not savour Earthly things, but contemplate Heavenly: Which again ceasing, through Negligence creeping in, of necessity the Mind, waxing gross with the Filth of Corruptions, must sink and fall into the Carnal part. (cap. 17.) v. Col. 9 cap. 26.   

Abbot Daniel, concerning the triple State of Souls, Cass. Coll. 4. cap. 19  
ACcording to the Doctrine of the Scripture, there are Three States of Souls: the first, Carnal; the second, Animal; the third, Spiritual; which we read thus noted-out by the Apostle: for concerning the Carnal it is said, I have given you Milk to drink, not Meat; for than ye were not able, neither yet indeed are ye; for ye are yet Carnal, 1 Cor. 3. And again; While there is among you Emulation and Contention, are ye not Carnal? ibid. Concerning the Animal, it is thus mentioned; The Animal Man perceives not the things of the Spirit of God; it is Foolishness to him, 1 Cor. 2. But of the Spiritual; But the Spiritual judgeth all things, but is judged of none. ibid. And again; Ye, who are Spiritual, instruct those who are of that sort in a Spirit of Gentleness, Gal. 6. And therefore we must be diligent, that when, by our Renunciation, we have ceased to be Carnal, that is, have begun to separate ourselves from the Conversation of Worldly People, and to cease from that manifest Pollution of the Flesh, we strive presently, with all our Might, to acquire the Spiritual State; lest flattering ourselves because we seem, according to the outward Man, to have renounced the World, or to have forsaken the Contagions of Carnal Fornications, as if by this we had gotten the top of Perfection, we should thenceforth become more remiss toward the Emundation of other Passions, and more slothful; and, being detained between both, not be able to attain to the degree of Spiritual Profit; supposing that it is abundantly sufficient for us for Perfection, that in the outward Man we seem separated from the Conversation and Delights of this World; or that we are set free from Carnal Corruption and Mixture: And so being found in that Cepid State, which is reckoned the Worst, we shall understand that we are to be vomited out of the Mouth of the Lord, according to his Sentence, saying; I would thou wert Hot or Cold; but (because) thou art now Tepid, (or Lukewarm) I will begin to spew thee out of my Mouth, Rev. 3.15. etc.   

Abbot Isaac, concerning PRAYER, Cass. Col. 9  
THE End of every Monk, and Perfection of his Heart, tends to a continual and uninterrupted Perseverance in Prayer, and, as far as is permitted to Humane Frailty, strives after an unmoveable Tranquillity, and perpetual Purity of Mind. For the Enjoyment of which we unweariedly seek, and continually exercise as well Labour of the Body, as Contrition of Spirit: And there is between these a certain reciprocal and inseparable Conjunction. For as the Structure of all Virtues doth tend to the Perfection of Prayer; so unless all these be bound and compacted together by the toping of it, they can by no means hold out firm and stable. For as without them cannot this perpetual and continual Tranquillity of Prayer, of which we speak, be acquired and perfected; so neither can those Virtues, which prepare for it, without the Continuance of it, be accomplished. Wherefore, neither can we rightly treat of the Effect of Prayer, or enter to the principal End of it, which is accomplished by the Employment of all Virtues, by a hasty Discourse, unless first all these things, which for the obtaining of it are either to be cut off, or to be prepared, be in order enumerated and discussed; and according to the Instruction of the Parable in the Gospel, those things, which belong to the Building of that Spiritual and more sublime Tower, be counted and diligently prepared for it. Which, notwithstanding, will neither profit, being prepared; nor rightly admit those high toping of Perfection to be built upon them, unless first all refuse of Vices being cast out, and all dead rubbish of Passions dug up, the most firm Foundations of Simplicity and Humility be laid upon the sound and solid Earth of our Heart, that Evangelical Rock, upon which this Tower to be built, with the Employments of all the Spiritual Virtues, may be both unmovably established, and raised up to the highest Heavens by the Consistence of its own Firmness.— (cap. 2.)  
And therefore, that the Prayer be made with that Fervour and Purity it ought, these things are by all means to be observed. First, The Solicitude of Earthly things in general, is to be cut off: Next, not only the Care, but not so much as the Memory of any Business or Cause is to be admitted: Detractions, idle Talk, much Talk, Jesting, are likewise also to be cut off: Anger above all things, or the Perturbation of Sadness, are to be throughly rooted out: The pernicious Food of Carnal Concupiscence, and the Love of Money, is to be plucked up by the Roots: and these and the like Vices, which are visible even to the Eyes of Men, being cut off and wholly thrust out, and such a cleansing of the Rubbish, which is perfected in the Purity of Simplicity, (or Singleness of Heart) and Innocence first made, the unshaken Foundations of a profound Humility, which may bear a Tower reaching to the Heavens, are first to be laid; then is the Superstruction of Spiritual Virtues to be built upon it: and from all Discourse, (or Reasoning) and light Wandering, is the Mind to be restrained, that so it may, by degrees, be elevated to God, and to Spiritual Intuition. For  our Soul conceives before the Hour of Prayer, of necessity it will occur to us while we pray, by intrusion of our Remembrance. Wherefore, such as we would be found while we Pray, such ought we to prepare ourselves to be before the time of Prayer. For from the precedent State is the Mind form in Prayer, etc. (cap. 3.)  
The Quality of the Soul is not unfitly compared to a light Feather, which, if it be not spoiled by some wet from without happening to it, by the levity of its own Substance, with the help of a gentle Breath, is as it were naturally raised up on high, and to the Heavens: But if it be aggravated with the Accession of any wet, it is not only not raised up to any Aerial Flights by its natural Mobility, but will be depressed down to the very Earth by the weight of the Wet received. So also our Mind, if it be not aggravated with contracted Vices and Worldly Cares, or corrupted with the Humour of noxious Lust, being lifted up, as with the natural Advantage of its Purity, will, with the least Breath of Spiritual Meditation, be elevated on high; and forsaking low and Earthly things, will be transported to those which are Heavenly and invisible. So that we are very properly admonished by our Lord's Precepts: See that your Hearts be not at any time overcharged with Gluttony, Drunkenness, and the Cares of the World, Luk. 21.34. And, therefore, if we would our Prayers should pierce, not only the Heavens, but what are above the Heavens, let us take Care to raise our Mind purged from all Earthly Corruptions, and cleansed from all Dregs of Passions to its hatural Sublimity, that so our Prayer may ascend to God disburdened of all Weight of Corruption. (cap. 4.)  
The Intention of a Monk ought always to be fixed in God; by whom even a small Separation from that Chief Good is to be accounted a present Death, and most pernicious Destruction. And when the Mind comes to be settled in such a Tranquillity, or loosed from the ties of all Carnal Passions, and the Intention of the Heart doth most tenaciously adhere to that One Chief Good, then doth it fulfil that of the Apostle; Pray without Intermission, 1 Thess. 5.17. and, In every place lifting up pure Hands without Anger or Dispute, 1 Tim. 2.8. For the Sense of the Mind, if I may so say, being drenched in this Purity, and reform from the Earthly Filth to a Spiritual and Angelic Likeness,  it receives into its self,  it handles, whatever it doth, will be a most pure and sincere Prayer. (cap. 6.)  
The various Species of Prayer, I judge, cannot be comprehended without mighty Contrition of Heart, Purity of Mind, and Illumination of the Holy Spirit.— For according to the measure of Purity, in which every Soul doth proceed, and the quality of the State, in which, either by Occurrences she is lowered, or by her own Industry renewed, she herself is every moment new form. And therefore it is certain, that Prayers are by none always made of the same form, etc. (cap. 8.)  
They who having the penal thorn of Conscience plucked out of their Heart, are secure, ruminating the Favours and Mercies of the Lord, which he hath either in time passed given, or at present doth give, or hath prepared for the future, with a most pure Mind, are transported with a most servant Heart to that ardent Prayer, which cannot be expressed with the Tongue of Men, or comprehended. Yet sometimes a Mind, which hath profitted to that true effect of Purity, and hath now begun to be rooted in it, is wont, conceiving all the parts of Prayer at once together, and like an incompressible and devouring Flame spreading over all, to pour out to God ineffable Prayers of a most pure vigour, which the Spirit itself interceding with inexplicable Groans, we being ignorant, doth send forth to God, conceiving in that moment so great things, and pouring them out ineffably in Supplication, as it cannot at another time; I will not say, repeat with the Mouth, but not so much as recollect with the Mind, etc. (cap 15.)  
The higher and more sublime State (of Prayer) is form by the Contemplation of God alone, and the Fervour of Charity, by which the Soul being cast down, and melted into Love of him, doth very familiarly discourse to God, as its own Father, with a peculiar Devotion. Which State that we ought diligently to desire, the Form of the LORD's-PRAYER doth instruct us, saying;  
OUr Father. When therefore we do confess with our own Mouth the God and Lord of the Universe to be our Father, we do indeed profess ourselves to be adopted to be the Sons of God out of a State of Slavery: adding thereunto, Who art in Heaven; that flying from the abode of the present Life, which we live upon Earth, with much horror, as a Pilgrimage, and separating us far from our Father, we may hasten rather with our utmost desire to that Region, in which we confess our Father liveth; and may admit nothing of that kind which may render us unworthy of this our Profession, and of the Nobility of such an Adoption; or make us incur his Displeasure: To which Order and Degree being promoted, we shall continually be inflamed with that Devotion, which is in good Children, that now we shall employ all our Affection, not for our Commodities, but for the Glory of our Father. Saying to Him, Hollowed be thy Name, etc. (cap. 18.)  
And after a brief but excellent Explication of all the parts of this Prayer, he adds:  
You see therefore, what Model and Form of Prayer is proposed to us by the Judge himself, who is to be entreated by it; in which is no Petition of Riches, no Remembrance of Dignities, no Prayer for Power or Strength, no mention of Corporal Needs, or of Temporal Life contained. The Creator of Eternity will have nothing fading, nothing vile, nothing temporal, to be implored of him. And therefore he will do a very great Injury to his Magnificence and Munificence,  passing by the Petition of Eternal things, will rather ask any thing transitory or fading; and by the Vileness or Meanness of his Prayer, will rather incur the Offence, than obtain the Favour of his Judge. (cap. 24.)  
This Prayer therefore, though it may seem to contain all plenitude of Perfection, because either instituted or established by the Authority of our Lord himself, yet doth it promote those of his Family to that higher State, which we mentioned before, and lead them, in a more eminent degree, to that fervent, ineffable Prayer, known or experienced by very few, which transcending all humane Sense, is not distinctly delivered by any manner of Words or Expressions, but which the Mind, illustrated by the infusion of that Celestial Light, doth, not signify by humane and narrow Eloquence, but pour out abundantly, as out of a full Fountain, in full compacted Senses, and ineffably utter to the Lord, producing so great things in that little point of time, as the Mind can neither easily utter, nor recovering itself particularly remember. (cap. 25.)  
And that you may perceive the Affection of a true Prayer, I will produce to you, not my own, but St. Antony's Sense of it: Whom we have known to have sometimes so persisted in Prayer, that he frequently praying in an Excess of Mind, when the Sun began to rise, we have heard him, in fervour of Spirit, cry out; Why dost thou hinder me, O Sun, who dost now rise to withdraw me from the Splendour of this true Light? Whose also was this Celestial and more than humane Sentence, concerning the End of Prayer: It is not (saith he) Perfect Prayer, in which a Monk doth understand 
* By Prayer, these Men understand an Elevation of the Soul to God; and they who have observed how much the Soul may be affected and taken up in the Contemplation of much inferior Objects, will not so confidently censure this, though they never had Experience of any such thing in themselves. It is no more than Plato hath said of Oratory in Menon.  even this itself that he prayeth. (cap. 31.)  
They only with most pure Eyes do behold the Divinity of Jesus, who ascending from low and Earthly Works and Thoughts, do retire with him into the high Mount of Solitude; who being free from the Tumult of all Earthly Thoughts and Perturbations, and separate from all mixture of Vices, elevated with a most pure Faith, and Eminence of Virtues, doth reveal the Glory of his Countenance and the Image of his Clarity to those, who are meet to behold Him with pure Aspects of Soul, etc. (Coll. 10. c. 6.)  
This is the Design of a Solitary, this aught to be all his Intention, that he may come to possess in this Body an Image of future Beatitude, and begin in this Vessel to foretaste the Earnest of Heavenly Conversation and Glory. This, I say, is the End of all Perfection, that the Mind, so extenuated (or refined) from all Carnal Dust, may be daily elevated to Spiritual things, till all its Conversation, all its volutation of Heart, may become one continual Prayer. And, as I said a little before: All our Love; all our Desire, all our Study, all our Endeavour, all our Cogitation, all that we see, all that we speak, all that we hope, may be God; and that Unity which now is of the Father with the Son, and of the Son with the Father, may be transfused into our Sense and Minds; that is, that as he loves us with a pure and indissoluble Charity, we also may be joined to Him in a perpetual and inseparable Charity. (cap. 7.)  
For the Attaining and Practice of this, he recommends, from Experience of the Seniors, the continual or frequent mental repetion of that verse, Psal. 70. Deus in adjutorium meum intend; Domine ad adjuvandum me festina; in our Liturgy, O God make speed to save us; O Lord make haste to help us: and largely shows the use of it at all times, and upon all special occasions.   

Abbot Theodore, concerning the right Knowledge of the Scriptures, Cassian. lib. 5.  
HE was endowed with very great Sanctity and complete Science, not only in the Active Life, but also in the Knowledge of the Scriptures: which he acquired, not so much by Study of Reading, or Humane Learning, as by Purity of Heart: for he could hardly either understand or pronounce so much as a few Greek Words. When he sought the Explanation of a certain obscure Question, he persisted indefatigably in Prayer seven Days and Nights, until he knew the Solution of the Question proposed, by the Revelation of the lord (cap. 33.)  
When certain of the Brethren, admiring his eminent Light of Knowledge, inquired of him the Sense of certain Scriptures; he said, A Monk desiring to attain to the Knowledge of the Scriptures, aught by no means to employ his Pains upon Books of Commentators, but rather restrain and keep all the Industry of his Mind and bent of his Heart to the purifying of his Carnal Affections; which being expelled, presently the Eyes of his Mind, the Veil of his Passions being once removed, will begin as it were naturally to contemplate the Mysteries of the Scriptures. For they are not published to us by the Grace of the Holy Spirit, that they should be unintelligible and obscure; but they become obscure by our Fault, the veil of Sins overclouding the Eyes of our Mind; which being again restored to their Natural Sanity, the Reading of the Holy Scriptures will even alone abundantly suffice to the Contemplation of true Knowledge; nor will they need the Instructions of Commentaries, as these Eyes of Flesh need the Doctrine of none to see, if they be free from Suffusion and Dimness of Sight. For therefore is there so great Variety and Errors arisen amongst Interpreters themselves, because the most running to Interpret them, without using any Diligence toward the Purgation of the Mind, by reason of the Grossness or Uncleanness of their Heart, thinking things divers or contrary, either to Faith, or to themselves, they could not comprehend the Light of Truth. (cap. 34.)  
For this see in Smith 's Select Discourses, The true Way and Method of attaining to Divine Knowledge.   

Abbot Serapion of Discretion, Cass. Coll. 2. cap. 11.  
WHEN I was a Child, and lived with Abbot Theon, this brutish Custom was imposed upon me by the Enemy, that after I had eaten with him at the ninth hour, I did every day secretly convey one Biscuit into my Bosom, which I did after, without his knowledge, eat in secret. Which Theft, though I did constantly, through my accustomed Incontinence, commit; yet when I had gratified my Appetite, coming to myself, I was more tormented with the Gild of my Theft, than satisfied with what I had eaten. And when I was every day compelled, to the grief of my Heart, to perform that most troublesome work, imposed, as it were, by Pharaoh's Taskmasters instead of Bricks upon me, nor could extricate myself from this their most cruel Tyranny, and was ashamed and confounded to discover the secret Theft to my Senior; it came to pass, by the Hand of God, who was pleased to rescue me out of the Yoke of this Captivity, that certain Brothers desired to come to the Cell of the Senior for Edification sake. And when they were refreshed, and a Spiritual Conference was begun, the Senior answering to their Questions discoursed of the Vice of Gastrimargy, or Gluttony, and of the Domination (and Slavery) of Thoughts kept secret, and did explain their Nature and most dismal Power so long as they were concealed: I by the power of this Conference being pricked, and terrified with an accusing Conscience, as believing that these things were spoken for that Cause, that the Lord had revealed the Secrets of my Heart to the Senior, I began first secretly to sigh; then, the Compunction of my Heart increasing, breaking out into Sighs and Tears, I pulled the Biscuit, which by that evil Custom I had secretly stolen to eat, out of my Bosom, where it was concealed, and proferring it to them, I did prostrate upon the ground with Supplication for Pardon, confess how I did every day eat in secret, and with abundance of Tears did implore them to beg my Absolution from this hard Bondage of the Lord. Then said the Senior; Be of good Comfort, Child; Thy Confession hath obtained thy Absolution, though I hold my Tongue: For thou hast this day gotten the Victory of thine Enemy, more powerfully beating him down by thy Confession, than thou thyself wert cast down by him through thy Concealment. Whom not at all checking either by thy own or any others Reprehension, thou didst suffer to domineer over thee till now. But now, after this thy Confession, that wicked Spirit shall not be able to disquiet thee; nor shall the filthy Serpent any longer hold a hiding place in thee, being drawnout into the Light, out of the Darkness of thy Heart, by a salutary Confession. The Senior had not finished these Words, and behold a Burning Lamp, proceeding from my side, so filled the Cell with the smell of Brimstone, that the Stink of it would not suffer us to remain in it. And the Senior resuming his Admonition; Behold, saith he, our Lord hath visibly proved to thee the Truth of my Words, that thou shouldest see with thy Eyes the Instigator of thy Affection driven out of thy Heart by a salubrious Confession; and shouldst know that the detected Enemy should no longer at all have place in thee, by his manifest Expulsion. And so it is, according to the Sentence of the Senior, the Domination of that diabolical Tyranny in me is, by the Virtue of this Confession extinct, and for ever laid; so that the Enemy never after attempted to inject so much as the memory of this Concupiscence, nor have I ever after felt myself assaulted by any Instigation of that thievish desire.  
In this manner therefore may we most easily come to the Science of true Discretion, if following the tract of the Seniors, we presume neither to act any thing new, nor to determine it by our own Judgement; but walk in all things as their Tradition, or Probity of Life shall inform us. In which Institution being settled, any one may, not only come to the perfect reason of Discretion, but remain safe against all the Snares of the Enemy. For by no other Vice doth the Devil draw a Religious person so headlong to Destruction, as when he doth persuade him, neglecting the Advice of the Seniors, to confide in his own Judgement, and Determination or Doctrine. For since all Arts and Disciplines found out by humane Ingeny, and which are of no more benefit than for the Commodities of this temporal Life, though they may be handled with the Hand, and seen with the Eyes, yet can they not rightly be comprehended by any one without the Teaching of an Instructor; How improper is it to believe that this only should not need a Teacher, which is invisible and occult, and which is not seen-through but with a most pure Heart, wherein an Error produceth not a temporal Damage, nor what is easily repaired, but perdition of Soul, and perpetual Death? For it hath a Conflict Day and Night, not against visible, but invisible Enemies; and not against one or two, but against innumerable troops, a Spiritual Combat, the Case of which is so much the more pernicious to all, by how much both the Enemy is more mischievous, and the Encounter more secret. And therefore is the Trace of the Seniors always to be followed with the utmost Diligence, and to them are all things, which arise in our Hearts, taking away the Veil of Bashfulness, to be related. (cap. 11.) v. sup. p. 79.   

Abbot Cheremon, concerning the Wonderful things which the Lord doth, in a special manner, operate in his Saints, Cass. Coll. 12. cap. 12.  
GREAT indeed and wonderful are the things, nor throughly known to any Man, except only to those who have experience of them, which the Lord with ineffable Liberality gives to his Faithful ones, even in this Vessel of Corruption. Which the Prophet viewing in Purity of Mind, as well in his own Person, as in the Person of those, who come into this State and Affection, cried out; Great are thy Works; and that my Soul knoweth very well. Otherwise could not the Prophet be thought to have said any rare or great matter, if he be thought to have pronounced this either with other affection of Heart, or concerning other Works of God: For there is no Man, who doth not acknowledge the Works of God to be wonderful, even from the very Vastness of the Creation. But of those things, which by his daily Operation he doth produce in his Saints, and with a special Bounty doth pour out unto them, no other can be sensible but the Soul of them who enjoy it, which, in the secret of its Conscience, is so the only Judge of his Favours, that it not only cannot with any Speech relate them, but not so much as in Sense and Thought comprehend them; when descending from that inflamed Fervour, it sinks down to material and terrene Prospects. For, Who would not admire the Works of God in himself, when he sees the insatiable Greediness of the Stomach, and the costly and pernicious Luxury of the Palate, so restrained in Him, that he seldom (and unwillingly) takes scarce so much as a little, and that very mean Food? Who would not be amazed at the Works of God, when he feels that fire of Lust, which he before believed to be natural, and in a manner inextinguishable, to become so cooled, that he doth not feel himself incited so much as with a simple motion of his Body? How could any but revere the Power of the Lord, when he should see Men, before fierce and desperate, who were provoked even by officious (or well-meant) Services to the greatest Fury of Anger, to have come to so great Lenity and Gentleness, that now they not only are not moved with any Injuries, but even, when any are done them, do with great magnanimity rejoice? Who would not plainly admire the Works of God, and with his whole Heart cry out, I have known that great is the Lord, when he seethe himself or another of Greedy, become Liberal; of Prodigal, Frugal; of Proud, Humble; of Nice and Curious, Carleless and Homely; and even choosingly enjoying Want and Scarcity of temporal things? These indeed are the wonderful Works of God, which the Souls of the Prophets and such (experienced Persons) do know in a peculiar manner, being amazed with the Intuition of so wonderful a Contemplation. These are the Prodigies which the Lord hath placed upon Earth, which the same Prophet considering, calls all People to the admiration of them: Come and see the Works of God, the Prodigies which the Lord hath placed upon the Earth, etc. For what can be a greater Prodigy, then, in a very little moment, for Men of greedy Publicans, to become Apostles; of fierce Persecutors, most patiented Preachers of the Gospel, so as to propagate that Faith, which they did persecute, even with the Effusion of their Blood. These are the Works of God, which the Son declares that he, with the Father, daily doth work, etc. Concerning this saving Work of God, the Prophet prays to the Lord, saying; Confirm, O God, this which thou hast wrought in us. And, to pass by abscondite Dispensations of God, which the Mind of all the Saints doth every moment perceive peculiarly exercised within themselves, that Celestial Infusion of Spiritual rejoicings, in which a dejected Mind is raised with the Alacrity of an unexpected Joy, and those unknown Excesses of Heart, and as ineffable as unheard-of Solaces of Joys; with which sometimes drooping in a listless Stupidity, we are raised, as out of a deep Sleep, to most fervent Prayer; this, I say, is the Joy of which the blessed Apostle speaks, Which Eye hath not seen, nor Ear heard, nor hath come into the Heart of Man; that is, of him, who is still a Man stupefied with Earthly Vices, and sticks in Humane Affections, and perceives nothing of those Gifts of God. At last the same Apostle adds, as well concerning himself, as those like him, who have departed from Humane Conversation; But God hath revealed them to us by his Spirit. v. Cyp. Ep. 2.  
THese things I thought fit to collect cut of much of this kind, to give a Taste of the Manners and Spirit of these Holy People: and lest those who are little acquainted with these things should imagine that they were the mere Fancies of Melancholy Monks; I will here add a Taste of the Sentiments of some others; and instead of many, of two Eminent Bishops, Men of greatest Reputation both for Learning and Virtue; St. Gregory Nazianzen, and St. Austin, Bishop of Hippo: But first to begin with St. Gregory Nazianzen, it will not be amiss to add here, to those before, his Character of the Holy Monks of his time.   

St. Gregory Nazianzen, concerning the Lives and Exercises of MONKS in his time.  
Orat. 9 to Julian, the controller of the Customs, upon the Discharge of the Monks.  
MY Speech presents to you the Poor, the whole Choir of Priests, the Choir of Philosophers, [Monks] who are tied down by no Band; who possess only their Bodies, nor them wholly; have nothing for Caesar, but all for God; Hymns, Prayers, Watch, Tears, a Possession not to be seized on, viz. to be dead to the World, alive to Christ; to have killed the Flesh; to have drawn the Soul from the Body: Sparing these, or rather purely restoring to God the Worshippers and Disciples of God, and Contemplators of Celestial things, the first Fruits of our kind, the Pillar, the Crown of Faith, the precious Pearls, the Stones of that Temple whose Foundation and Corner Stone is Christ, the noble Accomplishments of the Church; most nobly indeed, both for them, and for thyself, and for us all hast thou taken Care. And such Riches should I rather wish thee from us, than Treasure of much Gold and Silver now appearing, and after a little while not being at all.  
But what he observed in them, he elsewhere expresseth more copiously, as with great Approbation, Applause, and even Admiration, in these Particulars; Watch, Fast, Prayers, Tears, brawny Knees, knockings of the Breast, deep Sighs, nocturnal Stations, travel of the Soul to God, soft Weep at Prayers, a Medicine of Compunction to those who hear it; Singing, Glorifying, Meditating on the Law of the Lord day and night; carrying Exaltations of God in their Mouths: And also those noble Testimonials and Indications of a Life according to God, silent Preachers: Hair foul and uncombed; Feet naked, and like the Apostles, wearing nothing dead; decent Shaving; Raiment reproving Arrogance; a Girdle becoming an undecked Body, keeping the Coat from hanging lose, but so as though it did not gird it; an even Pace; an unwandering Eye; a pleasing sort, or rather powerful way of Smiling, which checks the Excess of Laughter; Discourse guided by Reason; Silence more venerable than Speech; Commendations seasoned with Salt, not to flatter, but to excite to Proficience; a sort of Reproving, more desirable than Praise; a Mean in Compunction and Relaxation, and a Mixture and Temperature of both Lenity with Authority and Authority with Modesty, so that neither is debased, but rather recommended by the other; due Measures of Converse and Retirement; of Converse, to help others; of Retirement, to get insight into the Mysteries of the Spirit; a Converse preserving Solitude (or Recollection) in Society; and Retirement retaining Brotherly-kindness and Charity in Solitude: And which are yet Greater and Sublimer things than these: Riches in Poverty; Possession in Pilgrimage; Glory in Disgrace; Power in Weakness; Fruitfulness in celibacy, if Divine Offsprings be better than what have beginning from the Flesh. They are such as live deliciously, by refusing Delights; and Mean, for the sake of Heavenly things; have nothing in the World, and (yet) are above the World; who are out of the Flesh, and (yet) in the Flesh. Whose Portion is the Lord; who are Poor, for the sake of a Kingdom, and Kings for their Poverty. These, my Wealth and Banquets, while present, made me exult for Joy; and if absent, stopped the brisk Circulation of my Blood.  
Thus far his Character of these Holy Men: And now for a Taste of his Contemplation, of which we have a Touch here, where he sets out the End of Retirement, to get Insight into the Mysteries of the Spirit.   

St. Gregory Nazianzen, concerning Divine Contemplation. Orat. 42.  
I Will Stand, saith the admirable Habakkuk, upon my Watch; and I with him to day upon the Power and Speculation given me by the Holy Ghost, and will contemplate and know what is showed, and what is spoken to me.—  
I being to speak of the great Sacrifice, and of the greatest of Days, cannot but have recourse to God. Here will I begin, and purge ye me your Mind, and Hearing, and Understanding,  relish these things; for as much as a Speech of God is Divine; so shall ye departed with a Savour of things which do not fade.—  
God Was always, and Is, and Shall be; or rather Is always: For Was, and Shall be, are fragments of Time with us, and of a fading Nature. But he always Is, and so doth he name Himself, speaking to Moses in the Mount. For he containing All in Himself hath a Being neither beginning, nor ceasing, as a certain Ocean of Essence, immense and boundless, exceeding all conception both of Time and Nature, represented with the Mind alone, and that but very faintly and obscurely, not from what are in Him, but from what are about Him, one Conception being collected after another into some one Image of the Truth, flying before it be laid-hold-on, and running away before it be apprehended, illustrating only the Principal part of us, and that purified, as the Lightning strikes the Sight without remaining; that, as it seems to me, he may with what is comprehensible draw us to Himself; (for what is altogether incomprehensible, is neither hoped nor attempted) and with what is incomprehensible, may become admired; being admired, may be the more desired; being desired, may purify us; and purifying, make us Dei-form or Godlike: and these things perfected, he may, as with Familiars, converse with us, God to God's united and made known, etc.  
To make this remarkable Discourse the more plain and intelligible, it may be fit and necessary to add some brief Notes out of the Greek Commentators, Nicetas and Psellus, upon it.  
The Sense of the Prophet's Words is this: I will keep my Mind Pure and Entire from all Worldly Care, and will fly into a certain Security very firm, and as a Thought raised on high: and thence will I observe what God will speak to me, etc. Nicetas, n. 1.  
Stand signifies Firmness and Constancy, and a State unmoved, and unmoveable to meaner things; Speculate an accurate and agreeable Contemplation and Knowledge, and that Impetus (or Earnestness) wherewith the Mind is carried to those things which come to our Knowledge. For so he, who doth emerge out of the Grossness of corporal things, at first goes the middle way, which is called Animal; but afterward the more sublime, which is called Spiritual. Psell.  
The Watch (or Guard) is the Manner of every one's Soul, according to which he doth receive Divine Visions in a certain proportion. For if any one shall raise himself by higher Contemplation, he will err. He calls it Power, because every Soul raised up to a Divine Simplicity, and conversing immediately with Divine Visions themselves, useth those kind of Sights freely, and according to this Power, condescending to the Capacity of his Auditors, etc. He calls it Speculation, because the Soul doth not measure Divine Visions by the Will, but by the Intellective Faculty and Measure of its Purgation. Psell. 9  
What the Sun is in Sensibles, that God is in Intellectuals: For as It doth illuminate the visible World, He doth in like manner the Invisible. Moreover, as It makes those, who look upon it, bright; so He makes them Divine and Deiform. Nicetas.  
The Presence of Spiritual Light and Divine Splendour converts the Mind of those, who are judged worthy of such a Glory and Contemplation, from many and various Opinions and Imaginations to that which truly is, that is to God, etc. Nicetas.  
For what the Eye is in the Body, this the Mind is in the Soul. As therefore to behold the Lightning when it breaks out, there is need of good Eyes: so also for this, that we may be illustrated by the Contemplation of God, is required a Pure and Sound Mind. For as in a Looking-Glass sordid and impure, the Form of a Face cannot be represented; so neither in a foul and unclean Mind, the Splendour of God. Ni.  
Whoever, knowing that they are only Mind, have passed the bulk and grossness of the Body,— and have purged their Mind from the Stain of Vices, and rendered it fit and meet for the Reception of the First (or chief) Mind and Creator of all things, God is united to them. For when the Mind is Pure and Incorrupt, he doth converse with the Mind without any thing intervening, and by it hath Communion with the Soul, as again by this he is joined to the Body. But he is united, not as He is, but as We are capable of that Union. And hence at last he becomes known: Nor can any one otherwise know God, unless he open his Soul to Him, and receive him in it. Psellus.  
God doth so much become known to Men, as he is familiarly joined to them, who by Virtue are joined to Him. For according as is their Ascent he doth descend. And how much Man doth approach to God, so much also doth God become known to Man, imparting the Knowledge of himself according to the proportion of Purity that is in every one.  
See whether the Spiritual and Divine Gradation will raise us. For from the Incomprehensibility of the Divine Nature, as from the first step of a Ladder, we are raised to Admiration of him, as to the second step: again, from Admiration we ascend to more earnest Desire: then from Desire are we raised up to Purgation: and from hence, further to Likeness with God: and, lastly, we arrive to converse familiarly with God, and know Him more perfectly by Union. Then, when we are made Deiform, doth the true and natural God converse familiarly with those, who by Grace are called Gods, infusing the Divine Fulgers of his Knowledge in us as every one is purified. Nicetas.  
To be made God, is to be partaker of Divine Illumination; but not to pass into the Divine Essence.— Since we are set in the Confines between God and Matter, if we decline to Matter, we are Gross and Material; if we tend toward God, we are called Divine, and thereupon Gods. Nicetas.   

St. Austin concerning the same.  
THE Life of the Body, is the Soul; the Life of the Soul, is God. The Spirit of God dwells in the Soul, and by the Soul in the Body, that our Bodies also may be the Temple of the Holy Spirit, whom we have from God. Ser. 18. de verb. Apost. c. 6.  
It is not unreasonable to say, That the Incorporeal Soul is so illuminated with the Incorporeal Light of the Simple (or pure) Wisdom of God, as the Body of the Air is illuminated with the Corporeal Light, and as the Air grows dark upon the departure of that Light. 11 de Civ. Dei, c. 10.  
Minds are to Souls as their Senses; but of Sciences whatever things are most certain, they are such as are those things which are illustrated or shined upon by the Sun, that they may be seen, as the Earth and all Earthly things. But God is he who doth illustrate; but I Reason am so in Mind, as the Aspect is in the Eyes. The Eye of the Soul is the Mind, pure from all stain of the Body, that is, remote and purged from all desires of Mortal things, etc. 1 Soliloq. c. 6.  
It is a great and very rare thing, with the Intenseness of the Mind to transcend all Creature, corporeal or incorporeal, being considered and found mutable, and to approach to that unchangeable Substance of God, and there learn from Him, that none but he made all Nature, which is not Himself. For so God speaks with Man, not by any corporal Creature sounding in corporal Ears, etc. but he speaks by the very Truth itself, if one be fit to hear with the Mind, not with the Body. 11 de C. D. 2. v. ibid. Coq.  
When the Soul sees that singular and true Beauty, it will the more love it. But unless it fix on it its Eye with a mighty Love, and decline not any whether from beholding it, it cannot remain in that most Blessed Vision. 1 Solil. c. 7.  
One thing there is that I can prescribe thee: I know no more. That these sensible things are wholly to be forsaken; and that we must greatly beware while we act this Body, that our Wings, which we need have entire and perfect, be not hindered by any of their Birdlime, that we may fly away from this Darkness, to that Light, etc. Therefore, when thou shalt be such, that nothing of Earthly things doth at all delight thee, believe me, in that moment, in the same point of time, thou shalt see what thou desirest, etc. 1 Soliloq. c. 14.  
Thou dost desire to see and embrace Wisdom as it were naked, without any thing of covering, so as she doth not suffer herself, except to very few and her most choice Lovers, etc. It is a certain ineffable and incomprehensible Light of Minds: that vulgar Light, etc. ibid. c. 13.  
Confide constantly in God, and as much as thou canst commit thyself entirely to Him. Do not be willing to be as it were thine own, but profess thyself to be a Servant of the most Gracious and Bountiful Lord. For so will he not cease to raise thee to Himself, and will permit nothing to befall thee, but what shall profit thee, though thou knowest it not. 1 Soliloq. 14.  
Hear me, my God, hear me after that manner of thine known to very few.— Command, I beseech thee, whatever thou wilt, but heal and open my Ears, that I may hear thy Voice: Heal and open my Eyes, that I may see thy Becks.— Say to me, which way I shall look that I may behold Thee, etc. 1 Soliloq. c. 1.  
Being admonished to return to myself, I entered into my most inward parts, thou being my Leader: and I could do it, because thou wast become my Helper. I entered, and I discerned with the Eye of my Soul, such as it was, above the same Eye of my Soul, above my Mind, the unchangeable Light of the Lord; not this vulgar, and visible to all Flesh. Nor was it as of the same kind greater, as if it grew more and more clear than it, and filled all with its Greatness. This was not that, but another, quite another from all those. Nor was it so above my Mind, as Oil above Water, nor as Heaven above Earth; but superior, because he made me; and I inferior, because I was made by it. He who knoweth Truth, knoweth it: and he who knoweth it, knoweth Eternity. Charity knoweth it. O Eternal Truth, and true Charity, and dear Eternity. Thou art my God; for Thee do I sigh day and night. And when I first knew Thee thou didst assume me, (or take me up) that I should see it to be which I did see; and myself not to be, who did see. And thou didst beat back my weak Sight, shining vehemently upon me; and I trembled with Love and Horror, and found myself to be far from Thee in the Region of Dissimilitude, (or Unlikeness) as if I heard thy Voice from on high; I am the Food of grown Persons; grow, and thou shalt feed on me. Nor shalt thou change me into thee, as the Food of thy Flesh; but thou shalt be changed into me. And I know that for Iniquity thou dost tutor Men, and makest my Soul to pine away like a Spider. And I said, Is Truth nothing, because it is diffused, neither through finite, nor through infinite spaces? And thou cried'st from a far, Yes indeed, I AM THAT I AM. And I heard, as it is heard in the heart; and there was no cause of doubt at all left; and I could easilier doubt that I was alive, than that Truth was not, which is seen being understood by the things which are made. 7 Confess. c. 10.  
More to this purpose might be noted out of these, and others of great Authority in the Christian Church; though it may be observed that anciently the Christians, as well as the Jews and Heathens, were very cautious not to express the Mysteries of their Religion to the Profane, or to such as were not capable, according to our Saviour's Admonition, Mat. 7.6. and out of that caution, and a like caution to avoid all Ostentation and secure their Humility, were more sparing in their Expressions of any thing of this nature in their Writings, than those of after-Ages, who, by degrees, began to write more openly, and at last to compose whole Books of what was before taught more secretly to particular Persons, as they were capable to receive it; but this is sufficient for the present.  
By this Taste of the Spirit of these Holy People, together with the Testimonies of such Excellent Persons as were contempory with them, and well acquainted with their Manners and Exercises, we may judge of the Rashness and Inconsiderateness of many of later times, who have made no scruple to despise, vilify, and reproach the Monastic State in general; and the Impiety and Wickedness of such as have industriously endeavoured to rake up all the Dirt, and raise all the Calumnies and Slanders they could against them. If the Abuses and Corruptions, which in later times have increased among them, were such as might provoke the Indignation of Men and Judgements of God upon them, must the whole State from the beginning be condemned for them? If the Serpent cast out a Flood of false and Hypocritical Pretenders, such as those described by Piammon before, pag. 59 and Hierom, pag. 65. called Sarabites and Remoboth, to drown and obscure the Excellence of those who were sincere, doth it become Christians to help the Serpent in that attempt? There are also (saith St. Austin) who are false Monks, and we have known such; sed non periit Fraternitas Pia propter eos, qui profitentur quod non sunt; But the Pious Fraternity is not therefore lost because of those, who profess themselves to be what they are not, in Psal. 132. and in divers other places he notes such a mixture among them; and the Unreasonableness of those, who censure all for the Miscarriages of some. Should we judge of Episcopacy by the Actions of too many of that Order, which might be noted even from the time of Diotrephes, but especially after they became not only secure, but greatly honoured by Christian Princes and Emperors; or of the Reformed Churches, by what hath been acted by some amongst them; or even of Christianity, by the Lives and Manners of too many called Christians; how unreasonable would that be?  
If we look into the more ancient times, we shall find them admired even by Jews and Heathens, and censured and condemned by none but Infidels, Heretics, and Apostates. Only one SYNESIUS is set up against the concurrent Judgement of all the Great Lights of the Church, Athanasius, Basil, Nazianzen, Chrysostom, Ambrose, Austin, and innumerable more. And who is this Synesius? A Bishop indeed, and a Learned Philosopher; but as a Learned Doctor of this Church, and no Friend to Enthusiasm, hath observed, a better Platonist than sound Christian; one who lived among them, and yet very ignorant of what was most considerable in them; one who passeth a harsh Censure of them, and yet in it gives a remarkable Testimony for them. He knew indeed what every Rustic could take notice of, that they practised themselves, and recommended to others, Temperance, and Continence, and great Austerities; and thereof he is an unexceptionable Witness; but the reason thereof he knew not; and therefore calls their Way of Living Barbarous, Adamantine, and contrary to Humane Nature; an ample Testimony rightly understood. He knew their diligent Labour and Works, and what was said concerning their continual Contemplation of Divine things: and thereof is an undeniable Witness; but how that was consistent with twisting of Reeds and making of Baskets, that he could not conceive. He knew that they had great regard to Motions, Impulses, Transports, etc. and thereof he is a competent Witness; but what to make of them he knew not; and therefore thought that they did thereby hope for the End without the Means. He knew that they were very confident of their Knowledge of Divine things; and thereof he is a sufficient Witness; but what they were he understood not; nor how they should attain any such Knowledge without Learning and Study; and therefore thought they did very arrogantly assume to themselves a greater Measure of Divine Knowledge than others had. And what wonder if he, who did not believe all the known Articles of the Christian Faith, should be no more acquainted with such Mysteries and Secrets in Spiritual things, as are by the Wisdom of God hid from the Wise and Prudent, but revealed unto Babes, than some of our Learned Doctors are at this time? Undoubtedly had those great Men, mentioned before, no way inferior to this in any part of Learning, understood no more of these things than he did, they had been of his Mind; or had he understood as much as they, he had been of theirs. And so much for Synesius, a very competent Witness of what he knew in this Case, but a most incompetent Judge of what he understood not.  
If we come nearer to our own times, and inquire into the State of the Monasteries at the time of the Dissolution, Stow the Historian writing of the Year 1536. 28. Hen. 8. says, The Poor did much lament the Downfall of Monasteries, for the great Hospitality which was kept there. And it is certain, that till after the Dissolution of Monasteries there was no Law in England to enforce any Man to pay to the Relief of the Poor by way of Temporal Coercion. The Stat. of Ed. 1. called the Stat. de Asportatis Religiosorum, recites it to be one chief End of building Monasteries, that Hospitality and Almsgiving might be exercised, and the Sick and Feeble maintained. The Clergy then scarce pretending themselves to be Proprietors, but rather Vsufructuarii: and as Mr. Selden saith, that Parsonages and Vicarages were Elemosynae Laicorum; so it seems they were used as a kind of Reserve for the Laity, when they fell into Poverty again, that is, the Surplus was so: for there was always to be deducted the Maintenance of him, who waited at the Altar, according to the Dignity and Quality of his Person, Order, and Function. This was the Observation of a very good Friend to the Church of England, the late Lord Chancellor Finch. But as to the Monasteries, certainly that was an excellent Provision for the Poor, where they might be supplied with Spiritual as well as Corporal Alms; and such as it seems did not fail till the last; so that we needed no Law for Provision for the Poor till the Monasteries were dissolved. Which is that Sin, whereof the Learned and Judicious Mr. Joseph Meed saith, the whole Body of the Reformation is notoriously guilty; which, nevertheless, saith he, is accounted no Sin, and yet such a one as I know not whether God ever passed by without some visible and remarkable Judgement. Ep. 14. p. 760. (( v. Ep. 58. p. 829. Disc. 2. p. 15, 17. & Disc. 27. p. 119 ...) and the Judgement he thought begun upon some, (v. p. 17. & 829.) and expected more to follow. And since the Righteous God is a severe Revenger of the Indignities and Injuries done to his Saints; nor can he be thought to have less regard to Sacred Persons than to Sacred things, I know no reason why the great Defects of pious and a complete Christian Education, which are now notorious in our Universities and that Blindness, and Spirit of Sloth and Slumber, which, from thence, seems to have seized and possessed all Ranks and Qualities of Persons and Parties amongst us, may not be a special Judgement of God for that Universal Prejudice and Contempt, which upon the Scandals of some, the profane Sacrilegious Impiety of others, and the inconsiderate Rashness and Indiscretion of many more, have raised against it.  
FINIS.