and that happy state of affairs which seems destined to heal the wounds, to calm the passions, and to re-establish the peace and happiness, of all nations.

Answer of Monsieur, the King's brother, to the Senate.

I thank the Senate for its regard to the happiness of France, in recalling her legitimate sovereign. The king and his family will spend their lives for the happiness of the French people: one feeling must be common to us all; the past is forgotten: we are now a nation of brethren. So long as I shall remain at the head of the government, which will be, I trust, but a short time, I will exert myself to the utmost for the public weal.

Answer of Monsieur, the King's brother, to the Legislative

Assembly.

We are all Frenchmen, we are all brothers. The king has just arrived among us: it will be his chief gratification to uphold the prosperity of France, and to obliterate past evils. Let us think only of the future. The king and myself have deeply felt the merit of your brave resistance to tyranny, at a crisis when it was highly dangerous to withstand the cruel oppression which ground down our country: once more, we are all Frenchmen.

Articles 8, 9, and 11, of the Constitutional Charter.

Art. 8. The French nation have the right of printing and publishing their opinions, in conformity to the laws which prevent the abuse of this privilege.

Art. 9. All property is inviolable, without exception of that which is called national, as the law acknowleges no difference.

Art. 11. All cognisance is remitted, of opinions or votes before the Restoration; this caution is applicable alike to the tribunals and to citizens.

THE END.

SHORT HISTORICAL VIEW

OF THE

PRINCIPAL

Religious and Military Orders

OF THE

ROMAN-CATHOLIC CHURCH.

BY THE AUTHOR OF THE « HORÆ BIBLICÆ.”

No. IX.

Pam.

VOL. V.

C

HISTORICAL VIEW,

&c. &c. &c.

THE

HE following pages may be found to give a succinct

account

1. Of the nature of religious profession, in respect to the vows, taken by persons entering into religion, of obedience, poverty, chastity, and stability:

II. Of the Eastern monks:

11. Of the Western monks, or Benedictines; of the congregations, which have diverged from them; and of the introduction of lay brothers into the monastic state :

IV. Some account of the Canons Regular of St. Augustin:

v. Of the four Mendicant orders, the Franciscan, Dominican and Carmelite friars, and the Hermits of St. Augustin:

VI. Of the Society of Jesus: and,

VII. Of the Military Orders of the Church of Rome. Those, who wish to see these subjects more fully treated, may consult l'Histoire des Ordres Monastiques, Religieux et Militaires, 8 vol. 4to. by father Helyot, a Franciscan Friar.

I.

Every Christian is bound, by his baptismal vows, to practise the precepts of the Gospel. A religious person, in the sense, in which that word is used in ecclesiastical law, is a person, engaged by a solemn vow, to practise, during his whole life, the counsels of the Gospel, in a mode, prescribed by a rule, approved by the Pope. A vow, is a promise made to God, to perform a good work, which is not a duty of obligation. A simple vow, is a vow made secretly, and without solemnity; a solemn vow, is a vow made, with certain public ceremonies. The vow, made by a person who professes himself of a religious order, is a solemn vow. The person received into it, pronounces, in public, the formulary of the vow prescribed by the order, and signs it with his hand; it is then registered. To the validity of THE RELIGIOUS Vow of Profession, the Council of Trent requires, that the party should have completed his sixteenth year, and should have passed through a year's noviciate.

In the early ages of the monastic state, those, who engaged in it, did not bind themselves to it by vow: when a vow was first made an essential part of monastic profession, is

uncertain.

The vows of every religious order oblige the persons, who make them, to obedience, poverty, chastity and stability.

I. 1. The vow of obedience obliges them to a perfect submission to the rule of the order; and also to the will of the superior, in all things, not inconsistent with the word or spirit of the rule.

I. 2. The vow of poverty renders the person who takes it, incapable of inheriting or acquiring property, except for the benefit of the order, and renders his enjoyment, even of the slightest article of property, as a book or a watch, abso

lutely dependent on the will of his superior. In respect to his inheriting or acquiring property for the benefit of the order, it is to be observed, that, in some countries, as in certain parts of Italy, it is modified, in others, as in France, it is altogether prohibited, by the national law. Where it is prohibited, the religious person, in respect to property. is supposed to be civilly dead. This was the case in England before the Reformation; and it deserves attention, that the English law did not then notice or admit the proof of foreign profession, and therefore did not interfere with the property, in this country, of any person, professed abroad. The reason was, that if, in the English secular courts, it became necessary to ascertain whether a person were a professed religious, the judges issued a writ, addressed to the bishop of the diocese, in which the party was alleged to have been professed, directing him to inquire and certify, whether the party were a professed monk, or not; and the bishop's certificate was the only regular evidence of the fact. Now, as a foreign bishop was not amenable to the jurisdiction of an English court, such a writ could not be effectually served on him.

I. 3. The vow of chastity consists in the renunciation of marriage.

I. 4. In the formulary of profession used in the Benedictine and some other orders, the party expressly vows stability, or perpetual residence, within the monastery, unless the superior dispenses with it. Where the vow does not express stability, it is always implied. But, stability is understood, in some orders, in a much looser sense, than it is in others.

The Monastic state originated IN THE EAST. In the earliest ages of Christianity, many persons, in imitation of