Fratres sobrii estote. I. Pet. 5. 8. Or, An admonition to the fryars of this Kingdome of Ireland to abandon such hereticall doctrines as they daylie publish to the corruption of our holy faith, the ruine of soules, and their owne damnation which sleepeth not, by Paul Harris priest.

TO POPE VRBANUS VIII. The Epistle of Paul Harris Priest.

MOST blessed Father, in these later and worser dayes are risen vp among vs from the Orders of the Begging Fryars, men speaking perverse things, and drawing many disciples after them, not onely in the matter of the Eleaven Propositions, but profiting vnto the worse, they labour to transfer us from him who hath called us unto the grace of Christ, unto an other gospell, teaching the people as well in publicke assem••lyes as private houses, these wret∣ched and prophane doctrines:

• 1. Whosoever shall dye in the habit of S. Francis shall never be prevented with an unhappy death.
• 2. Whosoever shall take the Scapular of the Carme∣lites, and dye in the same, shall never bee da∣mned.
• 3. Whosoever shall faste the first Saturday after they have heard of the death of Luissa a Spanish Nun of the order of S. Clare, shall have no part in the second death.

The first of these lewde positions is taken out of the Chronicle of the Fryar Minors, (for so are the Franciscans called) tom. 1. and fathered upon S. Francis as one of those Legacyes bequeathed by him unto his Order, and by the Friars of his Order indifferently to be communica∣ted to so many as shall before their death desire to be put into their habit, which that it may bee the better knowne and notified unto the world, it is commonly printed under the Image of S. Francis, and placed at our Altars, as both my selfe and many others have beheld with our eyes in this citty.

The second is recorded in a certaine sheet of paper, not much unlike unto a Ballad, printed by the Friar Carmelits: The title whereof is, An abridgment of the Priviledges of the holy Scapular granted by the most gracious Queene of Heaven, MARY, unto the Order of the Carmelites. In which Compendium or Briefe, the institute of the holy Sca∣pular (for so is it called) is layd downe in these words.

S. Simon Stoc the sixt Generall of all the Latines of this Order, did receive not without a manifest signe of the Di∣vine favour, this most sacred Scapular; for when as he had along time with much earnestnesse besought of Almighty God, that by some manifest token it might appeare that the Friar Carmelites were in the vndoubted protection of the blessed Virgin, behold vpon a certain night he saw the Mother of God in great glory, who reached downe vnto him this divine Scapular with these words: Dilectissime fili, hoc recipe tui ordinis scapulare, meae confraternitatis signū, tibi, et cunctis Carmelitis privilegium, in quo quis moriens, non aeter∣num patietur incendium. Ecce signum salutis, salus in periculis, saedus pacis, et pacti sempiterni: Most loving son, receive this Scapular of thy Order, a token of my confraternity, to thee and to all Carmelites; a priviledge, in which who so dyes

shall not suffer ever lasting fire, Behold the figne of s••lvati∣on, safety in dangers, a league of peace and an everlasting covenant &c. If more can be ascribed unto him who dyed for mankind upon the Altar of the Crosse, I leave it to ho∣ly Church to determine. And such was the vision of S. Si∣mon Stoc exhibited by the Carmelites unto the Estate, in the castle of Dublin in the moneth of August 1633. by the hands of Edmund Doyle Priest. And if any doubt heerof, they shall find the very originall with me when ever they shall be pleased to demaund the same. And such is the au∣thentication of the Scapular of the Carmelites evangeli∣zed every-where by the Friars of that Order, and repre∣sented unto the eye at many of their altars by tables of pi∣cture. Now if any desire to know what thing this Scapular is, and have not seene the same, behold this description. The Scapular is onely two square pieces of cloath of the bignesse of two trenchers, * 1.1 the one before pendant upon the brest, the other behind upon the shoulders, from whence it hath the name of Scapular.

The third Proposition as touching the Saturdayes faste of Donna Luissa the Nunn of S. Clare, is much insisted upon and most carefully taught by the Cordeliers or Franciscan Friars, and particularly by Friar Thomas Babe, who publish∣ed the same the 29. of Aprill, being the feast of S. Peter Martyr, and S. Catherin of Siena, in the yeare of our Lord 1631. in the Cook-street of Dublin in a publicke audience, whose exhortation to the people was to this purpose. That forsomuch as a certaine holy. Virgin called Luissa of the or∣der of S.Clare had a revelation, that whosoever should fast upon the next Saturday after they heard of her death, should never dye in mortall sin, or of any evill death. The aforesaid Friar Thomas Babe perswaded the people then present, to undertake so holy a pennance, mooved where∣withall

very many (and I say signanter very many) as they did be loeve his doctrin, so did they most carefully observe the same faste, among whom as chiefe of all the rest, Tho∣mas Flemming aliàs Barnwell Archbishop of Dublin for ex∣aniple unto his flock, and as a prime man of the same order observed most devoutly the same, as himselfe hath not bin ashamed diverse times to acknowledge: Neither was that doctrine onely then, but sundry other times also taught by that false Apostle Friar Babe and his fellowes in diverse o∣ther places of this City and Diocesse.

Most holy Father, I meddle not with the matter of In∣dolgences, neither doe I intend, or ever did, to discourse of that argument. I onely complaine of these wicked do∣ctrines; and I doe adjure your sanctity, in the Name of the crucified, that you confirme your flock in these parts, that they be not led away with these new doctrines from that faith in which our holy Mother the Church hath bred us from her brest. I say that we be no longer mis-led by these Mendicants who seeke to perswade us these carnall fan∣cyes, more serviceable I confesse unto the belly, then any wayes behoofeful unto the soule, but rather as the Apostle willeth us, that wee abide in those things which wee have learned, and have beene committed unto us, in no sort ad∣mitting these new Apostles as sent from heaven, but rather avoyding them as seducers come from hell. For we fooles doe verily beleeve, That he who was borne of the blessed and immaculat Virgin God and Man, Iesus and Emmanuel, who suffered so many and so grievous torments upon the Crosse under Pontius Pilate, who arose glorious from the death, and ascended into Heaven, that he and no other re∣deemed us from the curse of the Law, that he and no other hath cleansed us from our iniquityes, and wrought our re∣conciliation for us. And that neither Paul, nor Apollo, nor

the habit of S.Francis, nor the Scapular of the Carmelites, nor Dame Luissa the Nun of S.Clare, order (be shee never so holy a woman) hath washed us with her bloud, or was crucifyed for us.

Most holy Father, you have given unto us for the Pastor of our soules, a Friar of the Order of S.Francis, by name Thomas Flemming alias Barnwell, consecrated Archbishop of Dublin; to him our Diocesan were presented our com∣plains and grievances in the behalfe of the Clergy of Du∣blin, against the most horrid and blasphemous tenents be∣fore-mentioned. I say two R. Priests in the name of the rest personally appearing before our Archbishop, did pre∣sent him not onely with the names of the delinquents, but a catalogue also of their witnesses and proofes which pas∣sed on the 7. of March in the yeare 1631. in this Citty of Dublin. But what answer received the two Priests from their Ordinary? Truely none at all, neither to this day have they profited in that suit. For verily it is to be feared that this disease (whose nature is to fret like a canker) hath invaded and infected the head no lesse then the rest of the body. And we are the rather enduced to beleeve the same, for that we see these errors and corrupt doctrines day lie more and more to prevaile, & to enlarge themselves espe∣cially among the ignorant and common people, alas too easie and flexible to be led astray: for there are a number of Regulars, especially of the Franciscans and Carmelites, false Apostles, who not onely in pulpits preach these er∣tors, but as the Apostle sayth, going from house to house, sub∣vert whole familyes, teaching what they ought not for filthy lucres sake. For no small profit doubtlesse doth arise unto these Poets and Inventours of fable, insomuch as they may truely say with Demetrius the silver-smyth, Act. 19. De hoc artificio nobis est acquisitio: Sirs you know that our gaine

is of this occupation. For (say mee) who in the world is there that beleeves any thing to remaine after death and ashes, who will not be glad to avoy de the paines of hell? who desires not to enjoy a blessed eternity in Heaven? And I call Heaven and Earth to witnesse, what thing is there more easiethen before death to creepe into a Friars habit? or what more tollerable then to fast one day, which is no more then having one competent repast at noone, to for beare a supper at night? Or what is there lesse trouble∣some then to carry two square pannicles or clouts, the one upon his back, the other at his bosome, under his garments (I wis) a carriage not so burdensome, nor comparably so painfull, as was that heavy became of the Crosse which sweet In svs carryed upon his backe to mount Calvary, and on which the salvation of the world did hang. Doubt∣lesse if future glory in the world to come, & the assurance thereof in this life might with so small a labour be purcha∣sed, who is so much an Euclio or streit handed? Who so much a Lucian, or an Atheist, as would not willingly ad∣mit these blessed Friars bringing such abundance of spiri∣tuall richesse with them, into his treasury, into his garnell amongst his heards and flocks, yea into his whole substance and meanes, not a sad or an unwilling, but a most joyfull giver? Or what woman carefull of her soules health, will make spare of whatsoever is in her custody or under her hands? her bracelets, her rings, chaynes, Iewels, her chests of linnen, her arkes of meale and malt in exchange of such immortall benefits, and to have so propitious and present gods, albeit our Saviour hath said: Quid commutationis ho∣mo dabit pro anima sua? Mar. 8. What exchange shall a man give for his sould? The same truth hath also said Math. 7. Angusta est porta & via arcta quae ducit ad vitam aternam &c. Narrow is the gate and streit is the way that leadeth unto

life, and few there be that finde it. And our Saviour fore∣seeing that there would come in the last times of the world such as would endeavour to enlarge that way, and to make that gate more wide, he presently addeth. Attendite a fal∣sis prophetes, &c. Take you heed of false prophets that come to you in the cloathing of sleep, but inwardly are ravening wolfes, by their frui••s you shall know them. And what are the fruits sweet Iesus) of these falso prophets among us at this day, but to make the gates of Heaven to gape as wide as the gates of hell it selfe. For albeit the Apostle hath ex∣cluded from celestiall glory not a few, saying, Hoc enim sci∣tote intelligentes &c. For understanding know this, that no fornicator, nor uncleane or covetousiperson, which is the fervice of Idols, hath inheritance in the Kingdome of Christ and of God: yet will our Friars admin them all, if they once faste Dame Luissaes saturdayes faste. And albeit Christ our Lord excluded the man who had not a wed∣ding garment from his Kingdome, yet will the Franciscan Friar let in any who is cloathed with his habit, and so the Carmelite such as are found with his Scapular about their shoulders. I say, all these so qualifved shall be accepted of, and be admitted as well unto the Dinner of the great King as unto the Supper of the Lambe. Who then can marvell (these doctrines supposed as orthodox, yea as oracles) that we day lie see so many to be buryed in Friars weeds, so ma∣ny men & women day lie to take the Scapular, witnesse the register of the Friars Franciscan and Carmelices, in which their names are carefully recorded, as perpetuall Benefa∣ctors unto their Orders. Nay, who is there especially a∣mong the Laity (O triste verbum!) who dare so nurch trust to the sufferings of our Saviour, and to the merites of his death & passion, as they dare be found in the houre of death without that thrice holy Scapular, that signe of salvarion,

that safety in dangers, that league of peace, & of aneverla∣sting covenant, in which who so dyeth, shall never suffer e∣ternall fire. All which attributions are incorporated unto the said Scapular by the blessed Virgin, if Simon Stoc his revelation be authenticke; yea many among us nor trusting to the habit alone, or unto the Scapular alone, or to the Nunnes faste alone, will before their death beee furnished with them all three together, having wisely understood that of Salomon, Proverh. 4. Funiculus triplex difficile rumpi∣tur: A triple cord is not easily broken. In which their pro∣ceeding me seemeth that yet they shew some weakenes of faith; for if they did constantly beleeve every one of these three promised salvations to be assured by divine revelati∣on, as their teachers be are them in hand, surely either any of them is sufficient, or all of them together insufficient.

Neither doth it boot the Friars to cloake these their er∣rors by saying, That these doctrines rightly understood, do not import every sinner by keeping such a fast••, by taking such an Habit, or Scapular to be favied, but such onely as be contrite with all for their fins, and are washed in the blood of the Redeemer. For neither doe our Friars, in their Semons and exhortations, mention any such condition, &c if they did, yet notwithstanding the whose doctrine of the Sabbaoth faste, the Habit & the Scapular, (no lesseblazed by the Friars, then superstitously beleeved of the people) would utterly vanish into smoake. For why? a person so disposed and qualifyed, that is penitent for his fimes, and relying upon the redemption of In sas CHRIST is apt for the Kingdome of God, and to receive an inheritance a∣mong the Saints and Elect, say he be naked of Habit & sca∣pular, and not at all acquainted with Donna Luissa her sa∣turdayes fast: yea a man ending his dayes in the service of God, and as the Divines say in the estate of grace can not

misse of his salvation, had he but a couple of Hawkes-bells about his neck, or if he dyed in his old bootes as well as in scapular or habit. If then the Friar thus expounds himself. He that dyeth in the habit or scapular, shall undoubredly be saved, alwayes provided that he bein the love and favor of God, verily he might as wel have spared so much breath to have cooled his broth, I say, as to spend it upon such a glosse as corrupteth and quite over-throweth the text. No no, Mors in olla, There is poyson in the pot. For these prea∣chers desire no thing lesse then to be so understood in their sermons when they make their Panegyricks of the habit and scapular unto the people, for by that meanes they might be in danger not onely to loose their offerings at the Altar, but that great authority and place which they have in the hearts and affection of the Laity. No rather with all possible endeavour they labour to bee beleeved, that by the vertue of these raggs, either as causes instrumentall or infallible signes, salvation is to be acquired. And heuce it is that the Carmelite Friars dedicate yeerely a day of great festivity, namely the 16. of Iuly. unto the honour and rece∣ption of the Scapular, as the Franciscans also doe to that parcell of their habit which is the Cord or Girdle. Ar which festival times it is lamentable to behold how much the Divine Majestie by these beggars & their devotoes is prophaned in his creatures:yea truly the world might lesse admire in these dismall dayes the Sun to be eclipsed, & the rocks to rent, then at the time of our Saviours passion, be∣holding the benefit thereof so miserably defaced by these false Teachers who in these dayes cannot be contented to rob the people of their purses, but of their soules also.

And to the end, they and all those that read these my writings may understand, that I will not inveigh without just cause or reprove in words what I am not able by good

Argument to confound: I seriously demaund of our Friar, what ground they have either from the divine Oracles, Ecclesiasticall tradition, or monuments of the Fathers, to promise this security and certitude of Salvation, or to de∣termine of the Sons of Adam in particular and by polle that their names are written in the booke of life. I say, while yet we are viatotes, et non in statu, Pilgrimes from our Lord, and not arrived at our country. I heare Salomon one of the Secretaries of the Holy Ghost saying, Prov. 20. Quis potest dicere mundum est cor meum? Who can say my heart is cleane? I heare Iob saying, Etiamsi simplex fuero, &c. Job. 9. Albeit I be innocent, yet shall my soule bee igno∣rant thereof. I heare the Apostle saying, Philip. 2. Cum me∣ta & tremore vestram salutem operamini. Worke your Salva∣tion with feare and trembling. I heare S. August. upon the 40. Psal. saying, Scia quod justitia Dei mei maneat, ve∣rum an justitia mea maneat an non, ignoro, terret me enim Apo∣stolus inquiens. Qui existimat se stare, videat ne cadat. I know that the justice of my God remaines, but whether my ju∣stice doe remaine or not, I am ignorant. For the Apostle doth terrify me saying, he who thinkes he stands, let him looke to it he fall not. So S. Hierome in his 3. booke upon the Prophet Ieremy. Man seeth in the face, God in the heart, and that which unto us doth some times seeme cleane, in Gods eyes is found filthy. Adde hereunto the testimony of S. Ambrose in his 5. Sermon upon the 118. Psal. S. Chrysost Homil. 87. upon Iohn. S. Gregory lib. 6. epist: 22. S. Bede in his Comment. upon the 20. cap. of the Prov. But I may not ommit to set downe at large what S. Bernard that pillar of Gods Church in these later Centuryes hath left written of this argument, as in many other places, so especially in his 1. Sermon de Septuagesima in these words; Who can say I am one of the Elect? I am one of those

that are predestinated unto life: I am one of the children of God? Who, I say, can say this? When as the Scripture cryeth out against him. Man knoweth not whether he be worthy of love or hatred. Certainely therefore wee can∣not have, but yet we are comforred with the trust of hope, that we may not by anxiety of this dubitation be tormen∣ted above measure. So he. Lastly to this cloud of testi∣monies out of the ancient fathers, I will adde the uniforme consent of the moderne Fathers of the Councell of Trent, condemning & anathematizing this certitude of Salvation Can. 15. in these words. Si quis dixerit hominem renatum & justificatum teneri ex side ad credendum se certo esse in numero praedeslinatorum Anathem asit. If any shall say a man regene∣rate and justifyed to be bound by faith to beleeve himself undoubtedly to be in the number of the predestinate, let him be accursed: and in the Can. following, Si quis mag∣num illud usque in finem perseverantiae donum se certo habitu∣rum, absoluta & infallibili certitudine dixerit nisi hoc exspeciali revelatione didicerit) anathema sit. If any shall say, that by absolute and infallible assurance he hath that great gift of perseverance unto the end, unlesse he hath learned the same by speciall revelation, accursed be he. So the Councell.

And sure no marvaile. Since this presumption of Salva∣tion is the very food and fewell of all wickednesse and im∣piety, the provocation and incitement to all shamelesse lusts and pleasures, with which the soule once possessed what further care is to be taken in matters of conscience: For say, That now I have either gotten the habit of the Franciscans upon my backe, or the Scapular of the Car∣melites hanging about my necke, (a most present antidote against hell and damnation) what have I henceforth to doe with the commandements of God and Holy C••••rch? Why should I feare for the time to come to loose the

reynes unto my unbridled passion, or to set sayle which way the streame of my misplaced desires doe carry mee headlong? I say what cause have I further to wage warre with vice, or longer to resist the sweete allurements of Evill. Yea what should hinder me to say with Salomon (ha∣ving run the same courses with him) Eccles. 2. All things which my eyes have desired, I denyed them not: neither did I for∣bid my heart to enjoy all manner of pleasures.

These be the thoughts, these the labours of the minde, these the discourses of the understanding which doe often burst out into the lipps and tongues of men entangled in these intricacyes of error. And what Moses have wee among us to put himselfe as a wall and a bulwarke for the house of Israel? Who shall pacisie these congregations of Abiram? Who shall consume and burne up this new fire of the sonnes of Aaron with a better flame? Where is Elias, or where is Micheas to reprove these false Prophets, of pleasing but perilous lyes. Where is that Apostle of Christ? Who should confound these false Apostles with an Apostolicall zeale? Scarse is there one Peter to be found among us to oppose himselfe to these Simons. Scarse one Paul to deliver up these Hymeneus and Alexanders unto Sa∣tan, that they may learne not to blaspheme. For tell mee, who is there among the Clergy, at least in this our Nor∣therne Iland, divided from the rest of the world, that is ei∣ther willing or able to goe against these Regulars, moving so irregularly out of their owne proper spheares? Nay rather, who is there among us not carryed head-long by these their raptand violent motions, into the aforesaid er∣rors? If not in expresse termes of approbation, at least by a shut up cye, and a sealed lip, of a silent connivance? One circumvented by fraud, another detained by feare of dis∣pleasure, the third won by benefites, the most or all of us

drawne to a farre more penicious dissimulation then was that of Barnabas condemned by the Apostle. For albeit the Priests of the Clergy in these parts are lesse refractary unto Ecclesiasticall discipline, yea truely farre more obe∣dient unto the lawes and behests of holy Church then the Regulars, yet not much more learned I confesse, and in number farre inferiour unto them, as may be seene in this principall Citty of Ireland, in which there be onely six pa∣stors, but of Regulars not much sewer then a hundred, al∣beit by reason of their ebbing and flowing, their frequent excursions caused by their manifold negotiations in every corner of the Kingdome, their out-gates beyond the seas, and back againe returnes, it is as hard to desine what num∣ber they be of, as to count how many froggs there were in the second plague of Egypt, yea to such a potency they are growne, and that in a short space in this Kingdome of Ire∣land, that what cause soever they take in hand, be it just or injust, Ecclesiasticall or Temporall, they will, nay they must be Conquerours; so united among themselves, so backt with powerfull friendships, so animated with for∣raine correspondencyes, not to speake of ordinary consan∣guinityes and affinityes, foster-ships, and gossip-fhips, so in∣tayled not onely to the Commons, but unto the greatest Familyes, by taking in of Youths into their Convents, May des into their Cloysters, furnishing Merchants with custome, purchasers with moneyes upon morgages & rent charges, absolurely ruling in all matters of Contracts and matrimoniall causes, managing the assay res of rich Wid∣dowes, but seldom (I confesse) helping them to husbands. * 1.2 At the pillow of every rich man, especially when he is a∣bout to make his Will, serving in that businesse both for ghostly Fathers, Councell, and Cleark, by reason of which imployments, & what else may either be honourable or

profitable unto them, they are ascended unto that height of authority, that if they should tell us, the crowes were white, and the swans black. (though we could not beleeve them) yet should wee not dare to gainsay them, or to con∣test with them.

For as it is the nature of plenty to beget prosperity, and this, pride, so our Regulars at this day are arrived at such an unmeasurable greatnesse, through plenty and popular estimation, as they are not onely a terrour unto the inferi∣our Pastors of Gods Church, but even unto Bishops and Cardinals. Nor will I except thee O Pope Vrbanus! who not once (as we are credibly informed from the city) hast complayned of their insupportable pride and insolencies, saying to such as complayned of their injuryes: I marveil not that they wrong you, for they wrong my selfe. And as these Regulars are awfull unto the Clergy, so no lesse fear∣full are they unto the Laity, who therefore yeeld them such attribution, as either they hope their friendship to bee an advantage unto them in the prosequution of their ends, or they providently fore-see how much the malice of a powerfull enemy may bee prejudiciall unto them in the same kinde. So as be who thou wilt, friend or foe, the Fri∣ar will benefit himselfe by thee. If thou be his friend and well-willer; he gaynes by ••hy. love. If his adversary, then also for feare of displeasure and offence, like unto those Lawyers whom Cassiodorus upon the 73. Psal. sayth, Apud causidicos etiam ipsum silentium venale est, ac lingua corum da∣mnifica nisi funibus argenteis ligetur. With Layers their very silence is vendible, &their ongues are harmefull un∣lesse they be tyed with silver chaynes. But truely as in the naturall body, when any one part or member groweth in∣to an exorbitant bignesfe beyond due symmetry and pro∣portion, the rest of the members become sick and feeble, &

the whole body 〈…〉〈…〉 in the Ec••l••sihft••∣call or Politicke. Sody may instand with the safety thereof to permit so great a party, and so intrinsecall a faction as are our Regulars in Ireland, to swell to such a bulke, as ex∣ceeding the bonds of due proportion, they draw unto ther selves the humors of the fest of the body to the destructi∣on of the whole.

Neither in writing these things most holy Father, is my meaning other, then was the soop•• of that thrice renowned Archbishop of Armagh, & Primate of all Ireland, commō∣ly called by Writers, Armachanus; by the Inhabitants of this Countrey, S. Richard of Dundalke, in his oration at A∣vinion, made before Pope Innocentius Sci his Card••nalls in these words: Pater sanctissime &c. Most holy Father, in the beginning of my Speech I doe protest that I doe not in∣tend to averre, or rashly affirme any thing which may bee contrary unto the Christian Faith, or Catholieke doctrine; & that my meaning is not to presse or perswade the destru∣ction of the Mendicant Orders approved by holy Church & confirmed by the See Apostolicke, but rather to per∣swade, that they may be reduced & brought ••acke againe unto the purity of then first institution; alwayes minded to submit my selfe unto the censure of your Holines. So Ar∣machanus.

And so Imindefull of my duty & obforvance unto the thay-re of sl••••••••, am bold to speake ••nnco my: Lord of such affay es us may conc•••••••• the w••ll••••áre) of soules, & the good of this Church of Ireland, in which I now have al∣most lived for the space of these ••••••my yeares! And the rather I hold my selfe bound so to 〈◊〉〈◊〉, fo••••••at ••••mnot i∣gno••an••, but know right we blow your How living among so many protectors of R〈7 letters〉〈7 letters〉ders, so muny Generals, so many Patrons, pro〈7 letters〉〈7 letters〉 &c agents for them; scarce

shall you heare a word of sincere truth, without many glosses & Commentaryes of most corrupt additions; yea & for one verity, a masse of forged & devised fables, espe∣cially from these remote Regions, & as you call them in Rome Tramontane Provinces. Yea such is the misery & ca∣lamity of Princes & great Personages, as well Ecclesiasti∣call, as Politick, that seldome by the care doe they con∣ceive that birth which with all their hearts they defire not to be vitall & long-lived, that is, seldome hearing what they would not heare. Such multitudes there are of para∣sites & flatterers, who suggest unto their sences nothing but what is rare, glorious, & above measure gratefull, who for to please, they holde it but little inferiour to immorta∣lity.

Neverthelesse such hath beene my breeding and educa∣tion from mine infancy, which together with my yeares hath growne up with mee, and is now confirmed in more then a declining age, that I rather desire to live poore with the Philosopher, and feed on coleworts in this my tubb, then to act the flatterer with Aristippus, and surfet on plea∣sures in the Court of Alexander. And forsomuch as now for many yeares we have had your Ho. amost vigilant pa∣stor, & a lover of truth. I held it not so much to concerne my selfe, as the whole Church of Ireland, to intimate these no small or triviall matters unto you. For as it is our parts to open, if not the imperfections & smaller excesses of our brethren, (which, charity would rather have con∣cealed, then revealed) yet certes so soule, so into be rable, so manifest adulterations of our holy faith, we can not, we ought not, woe dare not smother, which happily if wee should, the very stones would cry & rore them out in your eares. So doubtlesse to you holy Father it belongs to ap∣ply holesome remedyes to these diseases, to powre wine

and oyle into these wounds, to asswage the tempest of these raging Seas, to chastice with your pastorall staffe these butting rammes, which lead the following flocke a∣stray unto hurtfull and uncouth pastures, orif they con∣temne to heare your voyce, to cut them off from the rest of the fold, by the Ecclesiasticall Sword of your censures, that the good bee not infected by the fellowship of the bad, the sound by the diseased.

These things are expected by the Church of Ireland from so great a Pastor, by him to be governed, to be cheri∣shed, to be defended, to be enlarged. And so the Prince of Pastors to his Vicar and to his flock on earth be ever pro∣pitious, whose power over him and his writings is wil∣lingly acknowledged by

PAVL HARRIS.

Notes

• * 1.1

  The sorme of a Scapu∣lar.
• * 1.2

  For so they might be debarred frō Estates, Legacyes, and Execu∣torships