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.

A FAMILIAR DISPVTA∣TION WITH THE FRYARS, PROPOVNDED BY THE AVTHOR

CAP. I.

AND thus gentle Friars, having (as you see) made my moane to Pope Vrbanus 8 of your false and seditious doctrines, the pillars of your pride and ambition, and no small reve∣new unto your Garnells, Cellars, and Kin∣chins. Give mee leave to ventilat and dis∣pute the aforesaid cafe of the Habis, Scapu∣tar, and Fast, a little more familiarly with your selves as my equalls. The end and butt I shoot at (if God so blesse my endeavors) is to undeceive such poore soules among us, as hitherto have beene inveigled and besotted with these your dreames and pleasant fantasies: since it is my part no lesse to con∣sute orror, then to teach true doctrine, and to discover: such false: apostles, as seeke to transtorme themselves into the Apostles of Christ. And albeit some happily will hold it a labour needl••sse, to oppose these sencelesse tenents, which like unto ill plastred walls, threatning their owner nine, dan not long subsist: yet others, (and peradventure with more reason) will also judge my endeavours bootlesse, and to no purpose, for that in most mens opinions, these: doctrines are so fastned, or rather (as I may say) so rivetted, and

wedged into the heads and hearts of the people, as it may rather become the labour of the Apostie, then any other Paul to dissolve, and to remove the same, according to that of divine Petrarch, alte radicates errores nonfacile est extirpare. De vi••sol. lib. 1. Errors deeply rooted, are not easily pull'd up. Forsomuch then as these supernaturall prerogatives ascribed unto the Hubit, Seapular, and Donna Luissa her fast, are all of them built upon visions and reve∣lations, and we are taught by the holy Ghost from the mouth of the Apostle, 2. Cor. 11. That Satan can transfigure himselfe into an Angell of light, and therefore are admonished by the same Apostle not to be circumvented by him, whose operation consisteth in all power and lying signes and wonders, and in all sedmong of Iniquity. I demaund then of you O Regulars, and especially of you Gray Fri∣ars and Carmelites, how you come to know, that forsomuch as S. Fraugis, and S. Simon Stec, might as well as many other Saints have beene deluded, and abused by Satan in this kind: that not withstan∣ding these revelations of theirs, were heavenly and divine, and for such, to be taken and beleeved, and not rather illusions of that e∣nemie of mankind, Cui mille sunt nomina, & wille nocendi artes, Who hath a thousand names and meanes of deceiving. For say, that S. Francis, and S. Simon Stec be canonized Saints, yet not all that is written by them, or of them is canonized truths. And therefore as wicked men and women in the Scriptures have beene honou∣red with divine visions, and revelations, as Balaam, Pharaoh, Saul, Nebuch aduczar, Pelats wife, and the Sybills, so have many of Gods servants beene deceived by strong illusions to beleeve lyes. Ex∣amples whereof we have store as well in the Dialogues of S. Gre∣gory written above a thousand yeares agoe, as in that more ancient legend of the holy men and Eremites of Palestina, Egypt, and The∣••ais, written by Palladius within the first foure hundred yeares af∣ter Christ, to omit infinite others in historyes of later times. Nay S. Francis himselfe seemes not to have beene priviledged in this kind, I say, from being abused with false revelations. For as wee reade in the Chronicle of the Friar Minors: He having under him a Vicar generall whose name was Helias. It was revealed unto him by Almighty God, that the aforesaid Friar should both dye out of the Order, and be damned, in respect whereof the holy Faaher S.

Francis did ever after so dis affect the aforesaid Fryar, that he could not endure to behold him. Yet not many linesafter in the very same sap. it is reported how the same S. Francis had a revelation from heaven, that the aforesaid Friar Helias should doe pennance for his sinnes, and not be damned at all. This shall you reade in the Chronicle of the Friar Minors, tom. 1. cap. 118. And such as will take paines to peruse S. Brigids revelations, & conserre them with our legends of Saints lives, shall finde innumerable examples of like kind. One Saint having a revelation directly contrary to what hath beene revealed unto another. Notwithstanding that there is but one God, one truth. And we may be enduced or rather enfor∣ced to beleeve, that these revelations, visions, and apparitions of S. Francis, and Simon Stoc (if any such were) were meere satanicall illusions, & no divine revelations, for that they promise that certi∣tude and assurance of salvation in this life, which is repugnant to sacred Writt, the uniforme consent of the Primitive Fathers, the uniforme consent of Generall Councells, and the beliefe both of our holy Mother the Church, and all her obedient children even unto these times, as I have aboundantly proved in my Epistle to Pope Vrbanns, and not necessary heere to be repeated againe. And therefore I will conclude this first point with that of the Apostle, Golat. 1. That if an Angell from heaven shall come and preach un∣to us contrary to what we have received, Anathema sir.

But yet to give scope to a more full and ample discourse of this Argument, let us admit for the present that S. Francis, and Simon Stoc had received by divine revelation: That whosoever shall dye in the habit of the one, and the scapular of the other, should un∣doubtedly be saved, (for it may not bee denyed but such certitude may be had by divine revelation) Examples we have of the Scri∣ptures of the two glorious Apostles, S. Peter & S. Paul, of S. Mary Magdalen, & some others, for the arme of our Lord is not short∣ned, nor his power abridged. Yet (say I) conformable to the do∣ctrine of holy Church (as afterward shall bee prooved) that this can be no assurance, or security unto others, who are not partakers of the said visions, and revelations to beleeve that doctrine; be∣cause what is of divine authority unto one, is but of humane and sallible authority unto another. For say that Peter knoweth a thing

to come by certaine & divine revelation, yet the same shall be to Patrick but onely a humane relation, received from the lips of Pe∣ter a mortall man, subject to error and mistaking, to deceive, and to be deceived, and being but in via, & non in termine, peccable in thought, word and deed: and therefore we see the Church (whose wisdome is from the holy Ghost) never to canonize any person, though reputed never so holy, while they are in the flesh, and till such time as their sanctity be attested by signes, and wonders from heaven. As then S. Francis before his conversion was of life & con∣versation like unto others of his rank, & quality, & not much scru∣pulous of the offence of God, till he came unto the age of twenty five, as may appeare both by the first words of his Testament. Quia cùm essem in peccatis &c. as also by his life written by Bona∣veniure. So albeit I confesse the a^d and better part of his life, after his conversion, & dedicating himselfe unto the service of God, was as a threed more evenly ipun, then the former, yet not altoge∣ther without some knotes, as may be knowne by his own confes∣sion, when on a time so journing in the pallace of the Cardinall De S^ta Cruce and in the night-time being beaten of the Devills, he re∣payred in the morning to the presence of the aforesaid Cardinall, to whom he related what he had endured, and then added, Men that know me not, repute me as a Saint, but behold how the devills who know me well, doe handle and chastice me for my sinnes. So he. Chron, fras, minor, toni, I, cap. 13. Out of all which I doe inferre, that a visi∣on, or revclation is not therefore authenticall, or to be believed, because such a person, who after ••is death was canonized for a Saint, did in his life-time avouch the same, either by word, or wri∣ting, because it is necessary for my p••ucent assent unto such visions or revelations, that the same be canonized for supernaturall & in∣fallible truths, which cannot be but by authority of holy Church, which hath canonized for certaine and infallible verities, no other mens workes, sayings, or writings, then those of the Prophets and Apostles, as that Angelical Doctor S. Thomas hath in these words, Innititur fide: nostra rev Lationi Apostolis & prophetis factae qui ca∣noric••s linos scripserunt, non autem revelationi si qua fuit aliis docto∣ribus facta, 1² q. 1.8. 2^d. 2^dum. Our faith is grounded upon revelati∣on made unto the Apostles, and Prophets, who wrote the canoni∣call

bookes, not to revelation (if any such was made) to other Do∣ctors. For which doctrine he cites also S. Aug. in his Epistle unto S. Hierom Epist. 14. in these words: Solis enim scripturarum libris qui canonici appellaneny, didici hune honorem deferre, ••t unllum authe∣rum corum in scribendo errasse aliquid firmissime credam. Alios autem it a lego ut quantalibet fanctitato, doctrinaque prepolleant. non ideo ve∣rum putem, quod ipsi it a senserunt vel scripserunt. Onely to the books of Scripture, which are called canonicall, I have learned to give that honour, that I most firmely believe, that none of the Authors thereof have erred in writing, but other writers I so read (that with how great sanctity, or learning so ever they doe excell,) I doe not therefore believe a thing to be true, because they have so judged, or so written. So S. Aug.

Now future glory in Heaven being a supernaturall object, can∣not by humane knowledge or morall certitude be assured unto us, but either not all, or by divine faith, which though not cleare and evident, yet excelleth in certitude and infallibility all scientificall knowledge whatsoever. And this I say to answere those who happily in defence of their errors, in the aforesaid revelations, will say, that albeit indeed they be not to be believed by a divine and a supernaturall faith, yet may they be certaine unto us, exáio tapi∣te, that is, from some other topicall argument, which in truth is as much, as if they said nothing, preaching an infallibility of the a∣foresaid visions, and revelations, then brought unto cheir justifica∣tion, they answere us with nothing but historicall legends (and I pray God not rather fabulous) and meere humane possibilityes. When the poore soule in the meane time trusting unto habits and scapulats, as Oracles of truth, & rockes of a sure foundation, at the evening and perclose of life, findes it selfe irreparably deceived, & in puncto descondit in infernum: in a moment for misbeliefe siukes downe to hell, whence neither the habit of S. Francis, nor the sca∣pular of the Carmelites, nor the saturday faste of Dame Luissa shall be able to fetch it our. And because that Dives can not obtayne of Abraham that one should come from the dead & signifie unto his brethren what entertainment these habit & scapular wearers, sinde in the next world; Our Friars doe the lesse regard what Moses & the Prophets, what the Apostles, Fathers, and Generall Councells

teach, for not being convicted of their ••••rours by experimentall knowledge of the dead, they lesse reck on of any other proofe, de∣monstration, or argument, which not withstanding wee will not spare further to urge against them, or whatsoever else may conferr to the demolition of this so desp••rat an error, possessing the last act of mans life, and making the same most tragicall. For as it is truly said, Quod in bello non bis peceatur, A man shall never offend the second time in warre, and why? because by c••••ath the second error is prevented. So with much more reason, yea with ruth and compassion may it be said of a Christian dying in mi•• beliefe of a matter of such consequence, as concernes his eternall woe or wel∣fare, non bis peceatur. He cannot twise offend. An error concluded in death 1•• singular, is solitary, and unaccompanyed, no reparation by repentance to bee hoped for, the doore of life being also the doore of mercy, which once shut is never more to be opened.

Marvaile not (good Reader) that I labour in confronting so horrid a doctrin: for if by all my endeavours I draw but one soule by the eares out of this sinke and pit of error, it shall well become my profession, & the disciple of him who sought the stray sheep, and finding it. brought it home into the fould upon his shoulders, or at least I shall avovde that censure of S. Bernard, saying, Cadit asinno, & invenit qui sublevet: sadit anima, & non est qui man um ap∣ponat: The asse falls into the ditch, and there is one ready to pull him out: the soule falls, and there is none to put to his helping hand. Bernard super Cantica.

The absurdity then of this doctrine of the habit and scapular (be∣fides what hitherto hath beene said) may in this also appeare. That if they performe what they promise, and what their revelations doe import. That is certitude and assurance in this life of glory, & salvation in the next, they surpasse in esticacy all the Sacraments of the Church, what soever have been or dayned by divine authority, and practised by Christians since the Primitive times, untill the second comming of Christ. For the Sacraments of the New Testa∣ment by our Saviours institution, doe on••ly conferre grace & pre∣dent iustification, (having all their vertue, & e••ticacy from the me∣rit of his passion) ex opere operato, & non ponenti obicem, onely as instrumentall causes conferred on such partakers of them, as tho∣rough

their indisposition either of misbellefe or complacencie in sin, doe put no impediment or barre unto their spirituall and su∣pernaturall operation. They who desire to see the proofes of this doctrine, from Scriptures, from Councells, the Greeke and Latine Fathers, & the Schoolemen, I remit them among many others, un∣to the second tome of Tho-Waldensis, or William Lindanus his Pa∣nopli••, or The. Stapleton his Doctrinalia, or Cardinall Bellarmine de sacramentis lib. 2. cap. 3.5. &c.

Now then (say I) albeit this be very much that our Saviour hath done for us in the Institution of the Sacramonts, yet far more hath S. Francis & Sirnon Stoc done for us by the habit & scapular, because he who this day is cleansed from his sins, & justified by the vertue & divine operation of the Sacraments, may after again fall into the like, or more grievous sinnes, & for the fame be damned, as of the, contrary: he who at this time abuseth the Sacraments by reason of the indispositions above mentioned, may afterwards be penitent for the same, and by the comfort and helpe of them attaine his sal∣vation, as may clearely appeare by the Apostles doctrine and ad∣monition unto the Corinthians as touching the use and abuse of the Eucharist, 1. Cor. 11. Now I say that by our Friars do∣ctrine, the habit & the scapular are farre more effectuall unto sal∣vation, then any one of the 7. Sacraments, or all of them put toge∣ther. can be. For whether the habit & the scapular worke in the na∣ture of the Sacraments, by couferring the first or second grace ex opere operato, they doe over and besides conferre the grace of per∣severance, & the perfection of all grace, which is glory. And this neither the baptiz••d, nor the conformed, nor the houselled, nor the or∣dered, nor the penitent, nor the marryed, nor the annointed can pro∣mise unto themselves, by which it is manifest; that in these mens doctrines the Babis & the scapular infinitely excell all the vertue of the Sacraments, and so accordingly to be held & estermed, as indeed in many mens eyes and opinions at this day they are.

But now happily these patrons of the habit & scapular pressed, or rather oppressed with the weight of these arguments, and being a∣shamed to ascribe the divine work•• of the Sacraments unto sha∣dowes of no greater authority, or antiqui••y, then the visions of S. Francis, & S. Simon Sto•• will happily tell us by way of a qualifica∣tion

of these their absurd assertions. That the habit & the scapular doe indeed resemble the Sacraments: But how? onely so far forth as they are signes of future beatitude in the next world, without having any vertue or efficacy of effecting what they doe signifie. For whereas the 7. Sacraments of the Catholicke Church are in∣deed signes, yet not base, & naked, but withall operative, that is as secondary & instrumentall causes working that grace which they signifie, and signifying that grace which they worke. The habit & the scapular (will these men say) are signes of another kind onely foreshewing & signifying beforehād that happines & glory which shal befal al such as shalbe foūd in the houre of death invested with them, albeit they no way concurre to the production of the afore∣said glory, either by supernatural, physicall, or morall influx. And of this kind of signes, we have examples in the Scriptures not a few.

Such was the Raine bow Genes. 9. placed by Almighty God in the clouds after the Flood, for a signe unto Noah and all mankind, that he would never more destroy the world by water, albeit the Rain-bow was no cause of any such effect at all.

Such was the Fleece of Gideon both wett and dry. Iudg. 6. a signe unto him from God, that the Madianites & Amalekites should be conquered by his hand.

Such was the Sun 4. Reg. 20. going back ten degrees in the diall of King Ez••chias a signe given unto him by the Prophet Elias, that he should recover of his infirmity.

And to omit many other signes like unto these, of which the Scriptures are plentifull, such was that signe of victor that ap∣peared unto Constantin the Great, being to encounter with Ma∣xentius the tyrant when in the sky hee saw a most bright Crosse with this circumscription, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In this overcome. Euseb. lib. 1. de vita Constant. Albeit not that signe of the Crosse, which appeared unto Constantin, but he in whose hands all victoryes are, seconded by humane meanes, was the cause of gayning that bat∣tayle.

And so indeed it is said of the divine scapular in that sayned re∣velation of Simon Stec, Ecec signum salutis, salus in periculis, foedus pacis, & pacts sempiterni: Behold the signe of salvation, safety in dan∣gers, a league of peace, and of an everlasting covenant. Say then,

that we admit of this qualification of theirs, and take it for gran∣ted, that the habit & scapular be but bare signes onely significative & not operative, and onely of the nature of those foure signes last mentioned. Yet must we needs confesse them to bee signes of farre more excellency, & of a greater importment, in respect of their supernaturall object, which is glory, I meane then either the Rain-bow in the clouds, or Gideo••s Fleece upon the sloore, or the retrograde Sun in Ezechias horologe, or Constantin his Crosse with the Emblem thereof, In ••oc vince, In this overcome. For that these were but signes and pledges of temporall blessings, as security from inundations, victory in warre, bodily health, and the like.

But S. Francis legacy bequeathed unto his Friars is, that who∣soever dyes in their habit, shall not perish of any unhappy death.

Simon St•••• of the scapular is, That whosoever dyes therein, n••n∣quam patietur incendium sempiternum, He shall never suffer eternall fire.

Dame Luissa her Saturday fast is, That who so performes it, shall not end his dayes in mortall sin.

These (I wis) are signes not of any worldly benefits, or tempo∣rall blessings, but of that Crowne of immortality which attends all such as have beene victorious in this our Christian warfare. For if the soule that better part of Man be of a divine being, and im∣mortall as the best Philosophers have taught: and if it be of that precious esteeme with God, as he is said in the Scriptures to bee amator animarum, a lover of soules. And our blessed Saviour the Redeemer of soules, could say, Mar. 8. Quid enim proderit bomini? &c. What shall it boot a man to ga••ne the whole world, and to loose his owne soule? And if King Ezechias was so tender of his corporall health, as he desired that the same should be confirmed unto him by a signe from Heaven, which was a pledge farre more liefe and deare unto him then was that plastet of figs applyed unto his sore, a secon••lary cause of his health. No marveile then though a poore sinner should prize a signe from Heaven, an assured pledge of eternall salvation, before all other treasure upon earth, yea be∣fore all other helpes and meanes conducing thereunto.

Alas then, if it be true that these men tell us, Why was not S. Francis, and Simon Stoe no sooner with us? Why did poors sinners

misse these so precious signes and pledges of their salvation for a thousand & two yeares since Christ? Or why since there have beene habits & scapulars from the dayes of S. Basil, & S. Augustine, & S. Benedict, that none of them had that divine influence, or sig∣nification as the gray habit of the Minors, & the two square pat∣ches ex quolibet panno of the Car••••clites, the former not five hun∣dred yeares old, and the later not so much. But not to lament the times of greater antiquity. Alas, & well away. Where was this blessed habit & scapular the day wherein S. Bernard dyed, in which it is reported that of 30 thousand persons, who then departed this life, onely S. Bernard & two moe were saved, for so S. Vincen∣tius the Dominican enformeth us in his 6. sermon de Septuag. fró a vision made unto an holy Ermite, sometime Deane of Langres in France, as also Martinus Polonus in his promptuary of examples, cap. 18. Or after that time againe, and within the date of these so mysticall weeder, where were these helpes & divine comforts so farre transcending all sacraments, and sacramentalls, when as in the yeere of grace, 1343. a holy Ermite saw in a vision the soules of men & women falling as fast into hell as ever snow came downe from the clouds, and onely three to mount up to Heaven, namely the soule of a Bishop & of a Charter-house Monke, and of a Ro∣man Widow. This shall you reade lib. de ••rt•• Carthusiensi in the time of Innocentius the sixt of that name, Surely it seemes that ei∣ther in those dayes there wanted Preachers to publish these mi∣raculous graces of the habit and scapular, or people to beleeve them. Or else we must say, that the shops wanted frises & woollen cloath to make them of. Or Taylors to cut them out, which for my part I will as soone believe, as the woods of Arden in Germa∣ny to want theeves & Freebooters, or the Gardens of Egypt to want Leekes & Onions, which some of the Egyptians worship∣ped as their gods, as may appeare by that verse of Invenal. Sat. 15.

Porrum & cepe nefas violare, ac frangere morsu: O sanctas gentes, quibus bac nascuntur in hor tis Numina.

To chaw an Onion or a Leeke is held a foule offence: O holy people whose gods doe grow, but wot you whence? Their gardens.

And I pray God, That many among us, who would bee esteemed very good & perfect Christians, yeeld not more honour unto the creatures (albeit they make them not their gods) then they ought, or may stand with the integrity of our holy faith.

But to returne to our Argument: (For I purpose to leave no rea∣son pro, or contra indiscussed, which may serve to discover the va∣nity of these aforesaid Revelations, with which so many soules both have beene, and are at this day abused.) And first for that Legacy of S. Francis, grounded upon a vision, or Revelation. That whosoever dyeth in his habit, shall never be prevented with an un∣happy death. I perswade my selfe, besides what already hath been said, that it is a meere fiction & an lmposture of his Friars of later times, untruly fathered upon the Saint, for the maintenance of their bellyes.

And first it is held as most probable, That S. Francis had no cer∣taine or particular habit at all, either of this or that cloath, or co∣lour: but onely course and of small price, such as might best sort with poverty, & pennance, as may appeare by his rule cap. 2. in these words, Fratres omnes vestimentis vilibus induantur, & possint eis repeciare de saccis & alijs pecijs cum benedictione Dei. Let all the Fryars be clad with course clothing, & they may patch them with sackcloth, & other patches on Gods blessing. And this which our Friars doe hold to be a precept of the rule, or equipollent to a precept, may seeme to be confirmed by the practice of the Order, for see wee not the Capuchins to weare a distinct habit from the Cordeliers, agreeing in nothing but onely in colour? The Capuchin having a large frise coat to the foot, with a piece of course canvas square, one halfe yard upon the back, girded unto him with a rude massie rope, with a great knot before, & unto this coat sowed a steepled hood, or ca puch, from whence they have the name of Ca∣puchins, of well-neere two foot long, from the basis to the conus, & over this coat they have a cloake of the same frise, comming litle below the waste.

When as the Cordelier professing the same Order of S. Francis, & the same rule, hath a coat of much better frise, without that square canvas on the back, with a hood or a capuch not steepled at all, but round, & fitted unto his head, a girdle of a cord, from whence hee

hath his name of Cordilier, the same handsomely wrought with many artificiall knots, orderly placed by equall distances, a sleeve, O heavenly wide, which besides the arme will well containe a couple of Cheeses quartered, or a Gamon of bacon a-piece, or as many Puddings as would well neere serve a whole Convent of Friars for their break-fast, & over all this they have a cloak of the same frise descending almost unto the foot. Observe then how different these habits be, & yet those Franciscans againe which are of the reformation of S. Diego, they have a distinct habit both from the Capuchin & Cordelier. Sith then each of these deny the other to have the habit of S. Francis, I then demaund of our Friars, which of these habits? or is it all of them that hath the blessing, that whosoever dyes in them shall never be prevented with an unhap∣py death? But what was the true habit of S. Francis, or which of the reformations have got it, I make account they will agree u∣pon it when my fingers grow all of one length, & then happily my selfe will be as credulous as others to believe them.

Now againe it is to be observed, That this revelation of the ha∣bit is not to be found in the life of S. Francis at all, notwithstan∣ding his life was written by many & most of them of his own fa∣mily & order, as first & soone after his death by S. Bonaventure, neither is it in the Bull of his canonization of Pope Greg. 9. nor yet in the Roman Breviary or any other Legend of later time, ei∣ther of Lippolo, or Lippomannus, or Villiegas, or last of all by Friar Luke Wadding, a Cordilier, living this day in Rome. In all which Legends of the aforesaid authors, matters of farre lesse couse∣quence (I wis) are not forgotten, & yet not word of this great be∣nefit of the habit to be read in them.

Besides, is it not a thing to be admired & wondered at, that S. Francis leaving such a golden legacy unto the world, that whoso∣ever dyed in the habit of his order should be saved, that himselfe was not carefull to dye in the same, as well for example unto po∣sterity, as also to be partaker of that security of salvation with o∣ther Christians. For we reade in the first tome of the Chronicle of the Priars Minors, cap. 71. That S. Francis when he perceived the houre of his death approaching, stript himselfe all naked, and then cast himselfe upon the ground, making an exhortation to his 〈4 pages missing〉〈4 pages missing〉

brethren to persist constant in the love of God, & the profession of holy poverty, till such time as the Guardian (whom he obeyed) understanding the desire of the holy Father, taking presently an habit with the cord & linnea breeches, brought them unto him, saying: Father, take this habit which I lend you with the cord and breeches, that you may be buryed there with to cover your nakednesse. And it is there said, that S. Francis contentedly took the bree∣ches, but not the habit, for that he desired to conforme himselfe unto our Saviour, who dyed naked upon the Crosse.

Lastly, how can this aforesaid revelation of the habit stand with any truth, or probability, when as dayly experience condem ••eth the same of crrour & falshood, & therefore more like to be some belly-invention of his disciples, apostating from the rule and dis∣cipline of their Founder, then any wise authorixed by S. Francis, who doubtlesse was a holy man, & who in his life-time did see, & did both condemne & lament with great griefe of mind, the ma∣nyfold disorders of his followers, and the prevarication of his rule, as may appeare by sundry passages of the history of the Friar Minors, whosoever will take the paines to peruse the same.

I say then, that setting aside all other reasons, sense it selfe & ex∣perience doth sufficiently confute & convince of most into lienable falshood that doctrine of our Friar Minors, namely that whosoe∣ver dyes vested with their habit, shall never be prevented of an unhappy death. For first if it be understood of temporall dua∣sters, & calamityes in death, these fraile bodyes of ours having so many windowes to admit them, according to that of the Trage∣dian, Eripere vitam nem•• non homini potest, at nemo mortem, mille ad hane aditus patent. Seneca in Hippol. Every one may deprive us of life, but none can debarre us of death, which hath a thousand gates. Among which calamityes attending our ends, if sudden death be reckoned for one, (as it seemes by the doctrine of holy Church to be) we being taught to pray: A subitanea & improvisa morte libera nos domine: From sudden and inexpected death deliver us good Lord, What shall wee say of that subtile Doctor among the Fran∣ciseans, Johaunes Duns Scotus, who being Apoplecticus, or subject to the palsy, and supposed in one of his fits to be dead, was buryed

alive, as appeared at the returne of his absent companion, who be∣ing acquainted with the nature of his disease, caused his body to be taken up, which was found all broken & bruised with striving to recover himselfe from his sepulchre, whose fate is reported by Paulus I vi•••• in these words: Apoplexiâ correp••us Scot us panas persolvis It a qu••dem at nimis festinato funere promortuo tumulatus, cum redeubte vita soro morbi impetum natura discuteret, frustra ad pe∣tendaw opem mi••era••il•• mugitu adito pulsatoque din sepulchri lapide eliso tandem capite pe••ier••t. Scotus taken with an Apoplexy, had his punishment. so as buryed for dead too hastily, when as nature too late had disgested the force of his disease, and life returning, in vaine desiring holp, & yeelding a miserable roaring, & often bea∣ting the store of his grave, at length his head being violently brui∣sed, he perished. So Iovius. Whose fate wanted not also a Poet to expresse the same in verse, as followeth:

Quod nulli hominum un quans accidit viator Hic Scot us jaceo semel sepultus, Et his mortuus: omnibus sophistis Argutus magis, at que captiosus. Ianus Vitalis apud lovium.

What chanc'd before to none, I am forced to bemoane: O thou that passest by, Lo Scotus where J lye, Who twise though being dead, Was once but buryed, Of me some (doubt not) say, And sure I thinke they may. Each Sophist I out-went In captious argument.

This and much more as touching the fate of Scotus may you read in Bzovius in his continuation of Cesur Baronius his Annalls in the years 1494. But not to wade into any further sea of ex∣amples. Spaine will tell you how many Friar Minots have been cast away by sh••pwrack in their voyages unto the Indyes, My selfe in the yeare 1610, in the territoryes of Lerma in Cantle, with many o∣thors (the whole town in a manner going forth to the same) be∣held

the murdered body of a Franciscan Friar, a stranger to that place, who was supposed to have had moneyes, & being robbed of them, was also slaine, & his body hid among the standing corne neere unto the gate of the towne of Le••ma. But some peradven∣ture will say, that sudden death is not to be numbred among un∣happy, or disasterous fates at all. For so much as we read, that Iu∣lius Casar disputing of that argument the day before he was slain in the Senat-house, was of opinion, that an inexpected death was to be preferred before any other. Sueton, in Iulio. And a Princely wri∣ter of these times, in his exposition upon the Lords prayer, seemes not to disallow of that death which yeelds least trouble unto the sense. So as in these mens opinions, not a sudden, but an unprovi∣ded death is that which is to be misliked, conformable to that of Sapient 4. Iustus si morte praeoccupatus fu••rit, in refrigerio e••it. The just man though he be prevented by death, he shall be in a refre∣shing. And by their leaves, I would say, that the death which is in∣expected, may well be suspected, & feared to be unprovided. And therefore (for my part) I pray God that death may knock at my doore along time before he enter, still leaning unto the old Inta∣nyes, A subitanea & improvisa morte libera nos Domine: From a sudden, & an unlooked for death, good Lord deliver us. But to leave this point to those who have more leisure to dispute it: whether a sudden death is to be numbred among miserable deaths or no?

Let us come unto a second, wherein I demand, whether a death ins••icted by the hand of Iustice, may not justly be numbred among unhappy deaths. And I thinke none will deny it, forsomuch as Pe∣ter hath said, Nemo autem vestrum paetiatur ut homicida, aut fur, &c. Let none of you suffer as a murderere or a thiefe, &c. If then we find Friars of the order of S. Francis, who for their crimes & de∣merits have been sentenced at the barre of Tribunalls, to in famous & dishonorable deaths, How then have their habits priviledged them? Or where is that legacy of S. Francis, that who so dyeth in the habit of his Order, shall never be prevented with an unhappy death? If any be so curious as to enforme himselfe in this affaire. I shall not need to send him either unto the Italian Guittiardin, or to Spanish & French History, or further then unto the Annalls of

England, & for no larger a time then betwixt the Norman Conque∣ror, & King Henry 8. Where he shall find examples moe then a good many, of that kind. I say of Friars of the Order of S. Francis who have bin put to shamefull deaths by the hand of Iustice. And the same neither for building of Churches, nor ministring of Sa∣craments.

But some will say. That still I come short of the marke, & of what was intended, so long as I insist onely in these temporall ca∣lamiti••s that accompany the death of the body, which with how terrible a countenance soever they looke upon their patients, by any misery, or casualty deprived together with their lifes, of the benefit of the, Sacraments, yet we know not but ev••n in their last agony, or before continued unto their end thorough the abundant mercy of God they might be found penitent, & truly contrite for their fins, & so as (in that despicable & wretched a passage unto the eyes of the world) they might be able to say, Transivimus per ignem & aquam, & eduxisti nos in refrigerium. We have passed tho∣rough fire & water, & thou hast brought us into a refreshing. So as still to make good that propheticall prediction fathered upon S. Francis by his Friars, such as dye in their habit, whether by death sudden, or deserved, they shal alwayes dye happily. Since no death is to be held absolutely miserable, excepting that one which car∣ryes with it, Peccatum ad mortem. Of which the Apostle S. Iohn. Est peccatum ad mortem, non pro illo dico ut roget quis. 1. ••oh, 5. There is a sin unto death, I say, that for it no man aske. Which sin by S. Au∣gustines judgment is finall impenitency. I a••••irme (saith he). That a sin to dea his to leave faith working by charity, even till death. Decorrept. & gratia, cap. 12. And the same doctrine he teacheth De civicate Deilib. 21. cap. 24. So then the last refuge of our Fri∣ars is, that setting apart ••ll other kindes of death, of which none can be defined to be absolutely miserable, such as dye in their ha∣bit shall never dye impenitent, but truly contrite for their sins, by which they sh••ll be se••ure from the second death, & the eternall se∣paration from the blessed vision of God. So S. Francis his suppo∣sed revelation of the habit, & Simon Stoc of the scapular, doe con∣curre in this. In quo quis moriens, non patietur incendium sempiternū, In which whosoever dyes shall never suffer eternall fire.

As then we have hitherto proved & instanced by many exaples, that notwithstanding the habit of S. Francis, there hath not wan∣ted such as have perished both by sudden, & infamous deaths. So now in the last place it remaines (to take away all tergiversation) to manifest unto the world (which some will say is a hard tax,) That divers Friars ending their dayes in the habit of S. Francis, have bin subiect even unto this last & worst kind of death, joyned with finall impenitency & obduratnesse in sin, & consequently ac∣cording unto the doctrine of holy Church, can no wayes be held to have dyed happily. And albeit no man in this life may judge another mans servant, for that as the Apostle sayth, he stan••s or falls unto his owne Lord, to whom all judgment both of quick & dead is reserved. And that ordinarily none comes back from the next world to tell us, how they fare, according to that of Iob. 16. Ecte enim brevi anni transennt, & semitam per quam non revertar am∣bulo. Loe our yeares passe swiftly, & I walke the path by which I shall not returne. Notwithstanding in our Writers of the Acts & Monuments of Saints. we find nothing more common, or fami∣liar then visions or apparitions made unto the living, as touching the estare & condition of the desunct: somerev ealed to be in glo∣ry, some in Purgatory, others damned: As whosoever will peruse that large vo umt of S. Brigids revelations, or Casarius, or Specu∣lum exemplorum, or Capgravins, or the Chronicle of S. Francis, or any of our later legendary collectors, will witnesse with me. But setting all these aside, which for mine own part, as I doe not whol∣ly reject, depriving them of all credit & authority. So neither is my faith so strong, as to admit into my Creed very much of what I read of that kind. Considering that if the belly hath in all times bin a great Master of Art, according to that of the Poet, Venter ma∣gister artis, ingenijque largitor: The belly is a Master of Art, & a sup∣plyer of Invention. So above all other in the schoole of our Monkes & Mendicants hath the same bin not onely a Master of Art, but even Doctor Cathedrations, A Doctor of the Chayre, pabli∣shing both by voyce & writing whatsoever might be serviceable unto the Genius of the place.

Omitting then all Visions, Revelations, & Apparitions. I heare our Saviour saying, that there is Spiritus blasphemia, there is a sin

against the Holy Ghost which shall never be forgiven, I heare the voyce of the same truth saying Iohn 3. Such as believe not, are judg∣ed already. I heare the beloved Disciple saying, 1. Iohn 5. Est pec∣catum ad mortem, there is a sin unto death, for which I say that none doe pray. I heare S. Aug. saying De Civitate Deilib. 21. cap. 24. If there be any that persist till death in impenitency of heart, doth the Church now pray for them, that is, for the soules of them that are depar∣ted? I heare also Concilium Braccarense primum cap. 34. forbid∣ding to pray for such as dye in desperation, or misbeliefe, or kill themselves. Tell me then you who pretend to be observantes, and the most strict imitators of S. Francis, what shall we say of such of your order, as have bin mnrdered in flagranti delicte? you know my meaning. Of so many as have bin executed for Iudaisme by sen∣tence of the Inquisition? especially in Spaine & Portugall, of which sort in Lisboa, there was a Friar Minor in the yeare 1610. who was burned in his habit upon a stage, & dying obstinate in his infideli∣ty till the last breath, cryed loude & often in a lamentable, & dying voyce, Deus, Deus mens, ad te de luce vigilo. O God, O my God, from the light doe I wake unto thee. What say you to others of your Order, who preventing the course of nature have murdered themselves? Have you forgotten? or can you ever forget that wofull spectacle which hapned in the person of † 1.1 Thomas Barnwel a Franciscan Friar, who upon S. Iohn day in Christmasse, in the yeare 1630, hanged himselfe in the Orchard of Temple Og, scarse two miles distant from the city of Dublin, upon the bough of an apple-tree, not onely in the habit of his order, but using for that ex∣ecrable service, the cord of his habit, with which he girt his loyns? What voyce is there then so wicked? or pen so prophane as to pu∣blish these men & the like to have dved happily? No rather may they say, Quid profuit nobis habitus aut scapulare? What hath the habit or the scapular prosited us? or wherein have they helped us? for save that in our life-time they were beneficiall unto cur bel∣lyes, the confidence that we had in them after death, hath deprived both our bodyes of Christian buriall, & our soules of the prayers & suffrages of the Church, and of all faithfull people.

Now then to conclude this Chap. with are capirulation of such argunents, as have bin alledged in the precedent discourse, against

the doctrine of certaintie of salvation by Habits, Scapulars, & the Luissian fast. First then (gentle reader) thou hast scene the same refuted à priore from authority of the Church, Scriptures, Coun∣cells, & Fathers. Secondly à posteriore thou hast beheld the ab∣surdity & falsity thereof layd open before thee ad oculum, by very sense & experience in all such kindes, sorts, & varietyes of death as by Christians in all times have bin held miserable, unhappy & ig∣nominious: of all which, Friars in their Habits have bin sensible, & sufferers. And therefore that doctrine of theirs must needes remaine voyde of all truth. That whosoever dyes in their habit, shall never be prevented with an unhappy death.

And yet these be our Apostles, & Missionaryes sent from Rome to convert Nations, and to reduce them to the Catholick faith. Such Apostles & Preachers, as doubtlesse shall never turne any, un∣lesse it be fooles into mad men. Truly Friar Missionaryes, if these be the signes of your Apostleship, & this the Gospell you preach, sooner shall you catch a Hare with a Tabor, then convert a Prote∣stant into a Roman Catholicke. If among the savage Indyes you preach these doctrines, I know not what credulity you may pur∣chase: but if in these parts you seeke to gaine soules, & to bring such as are astray into the right way, doubt lesse it must be by other doctrines, then Habits and Scapulars.

Non obtusa adoo gestamus corda Britanni.

We Britans live not in so grosse anayre, though much unto the North, but that we can discerne of colours, who preacheth Christ, & who themselves: and if the former had bin till this day, as well applyed as the latter, happily that lapis scandali, that rock of of∣fence, at which so many have stumbled, had bin before this time removed. You Mendicants enter heere among us, with specious & glorious titles of Legantine, & Missionary power. You tell us, you are sent to labour in the Vineyard, to worke in the harvest, but what sayes the Protestant? when he sees all you labour is but to eat the grapes, & to cull out the best sheaves, when they finde all your preaching turned into begging, or at least there unto tending. Mary (say they) These be those who preach themselves, and not Christ Iesus. And say they not truly? You tell us you are sent from Rome to assist the Priests and the Pastours ingoverning and

feeding of their flocks, but verily in all parts of this Kingdome, it is well understood what slockes you looke after. O how well it becomes the Francisean & the Dominican, after they have shamed the poore people on a Sunday morning out of their meanes, the weeke after to gadd thorough the Parishes, & to gather in their muttons, and hearde them together.

Compulerantque greges Coridon & Thirsis in unum. and after to expose them to sale one with another at 12. pence the head, in every Barony of this Kingdome. Gentlemen expecting when the Friars sheep passe by, or where they keepe the market, hoping what they got so easily, they will not rate too highly. And as dextrous as they be in bringing home the strayed sheep, so no lesse diligent are they in seeking the lost groat. It is a laudable custome of the Church commanded by expresse Canons, that all Christians should communicate at least once a yeare, & the same at Easter at the hands of their owne Pastor, & this is called the Paschall Communion, at which time as by the precept of holy Church, all that are come to the yeares of discretion doe partici∣pate the blessed body & blood of our Saviour in the holy Eucha∣rist, so commonly doth every one according to their devotion & ability, make their offering: which offering the good people in this Countrey commonly lay downe upon the Altar, & it is in∣deed the chiefe maintenance that the Pastor hath for all the yeare after. But thinke you this poore groat can escape the Friars gripe No, for now the holy weeke approaching, the Friar Limitour be∣ftirs himselfe, & the weeke commonly before, & after Easter, hee visits all the Parishes of his limits, & he either addresses himselfe unto the Oratory of the Parish Priest, or else himself makes a Ran∣de••••us in some principall part of the Parish, where he sayes Masse, heares confessions, receives all he can procure to make the Paschal Communion with him, having all the yeare before prepared and perswaded the people, that by reason of their Indults & priviled∣ges from Rome, they shall as well satisfie the precept of the Church in communicating with him, as at the hands of the I'astor. Neither dare the Parish Priest contest with him, for the Friar is not unpro∣vided of his friends, who will make good all his pretentions, so as if the Priest give but the least opposition, hee shall not onely not

prevayle, but he shall have the frowne of the best of his Pa∣rish happily all the yeare after. And thus the groat lost by the Priest, is found by the Friar, & where was it all this while, but up∣on the Altar, close by the Candlestick. This is that good assistance, & this the help which the Parish Priest at Easter gets by the Fri∣ars industry, who having found the groat, returnes home, & there rejoyeeth with his fellowes, who in other Parishes have done the like service, putting the surplus of their gettings into the hands of their syndieus or Treasurer (of which every Convent hath one) and I pray God such Treasures be reserved for good purposes.

CAP. II. The Authors Apology, and a defence of his Writings.

BVT now I wot well what our Mendicants with all their faction both in privat & publick speeches, will thunder out against me. Is it well done for a Catho∣lick man to discover the faults of Church men? A Priest of his brethren? Were it not better that these enormityes were covered with Constantius his purple robe, themto be ascan dall & a by-word unto so many Atheists, & misbelieving Secta∣ryes as these times doe yeeld ••o Did not the Prophet David when he heard of the overthrow of Saul & lonathar, & their slaughter upon the mountaines of Gilbon, cry out with great lamentation, Nolite enunciare in Gath, neque annuncietia in compitis Ascalon, 〈◊〉〈◊〉 fortè latentu filin Philistin, n•• exulten••ili•• incircumci sorum, O pis∣blish it not in Gath, nor preach it in the streetes of Ascalon, left peradventure the daughters of the Philistins doerejoyce, and the daughters of the incircumcised triumph.

To all which & what else they can say against these my procee∣dings, I answer with S. Gragary, Melius ast ut scandalum, or••••tur, quam ••t veritas relinquatur. Better it is that scandall should arise, then that truth should be forsaken. And is it possible (say I) to refixe error, & not to name it? to reprove vice, & not to tell what

colour it is of? Have I done otherwise in these my proceedings, then the Prophets of God, who opposed themselves unto such Prophets, as for a piece of bread would prophesie pleasing things in the cares of the people? Or then the Apostles of our Saviour, who both by word & writing did confound the false Apostles, who entred in among them to corrupt the truth, & to adulterat the Gospell of the Kingdome? And hath not this beene the pra∣ctice of the Pastors of Gods Church in all times? Did not S. A∣thanasius, S. Hilary, & S. Aug. most bitterly inveigh against the Arian Heretiques? S. Hierom against lovintan & Vigilantius? S. Beruard against Abaylardus? Nay, not against false teachers one∣ly, but against vitious, & corrupt livers also, have the aforesaid Fa∣thers lanced out into the depth of most sharp reprehensions, not sparing the vices either of Church, or Laymen, of their dayes? And why should I in a like cause bee fearefull to imitate so great ex∣amples? to rebuke such false Prophets as sacrifize not unto the Creator, & his providence, but unto their own fishing-nets, lines, & hookes, the fancyes & inventions of their own braines? To op∣pose such as call themselves Apostles & are not, but are found ly∣ars? And why should I more feare the face, and frownes of a Fri∣ar, then S. Antony of Padna, a principall Preacher among the Friar Minor? or S. Bondventure some time generall of their order, then S. Francis himselso in stitutor of the same Order?

Of whom the first hath these words. Heu quant •• scissura, &c. Alas, how great divisions, how great schismes, how great dissen∣tions are there in Religion! & truly where these be, there is no∣thing but contention in the Chapter-house, dissolutenesse in the Quire, murmuration in the Oloyster, & wantonnossein the Dormi∣tary. So Antony de Padua in his Sermon upon Sexagesima Sun∣day.

S. Bonaventure. Cùmsecundùm patres laudantur wonachi in ca∣sollis, &c. When as, according to the Fathers. The Monkes are praised to have dwelt in cotts, & poore habitations, What is the matter now, that you build high & stately, houses, sumptuous Monasteryes, you purchase large & spacious Courts. When as be∣ing poore & beggars you ought to be contemners of all worldly

things. So S. Bonaventure q. 6.

S. Francis was so farre out of love with his owne Friars, as see∣ing them in his owne dayes no lesse a bound in wickednesse, then in number, he left off to be thein generall Minister, gave them over (as his words are) to the devills to be their tormentors both in this world, & in the other for the prevatication of that rule hee instituted, & the transgression of the vowes of their profession All which & much more to the same purpose shall you read in the 1. Tome of the Chronicle of the Friar Minors, the laft Chap.

What shall 1 say of Iohannes Lanspergius, the Carthusian Monk, who in a certain Sermon which he preached unto the Congrega∣tion of Friars, relating the miserable conditiō of Regulars, he utre∣reth such things as are hardly to be beloeved that a Catholick man would publish. I will report his words as they lye, and they be these: Perijt religio, perijt reguluris bon••s, parumque abest hodie a∣pud nonnullos, ut monachum non recenseant inter Christiants. Religion is perished, Regular honour is perished, & many are not farre from accounting a Monke searce among Christian men. So Lanspergius. & not many lines after: Non absque gemitu lo quendum ast, &c. It is not to be spoken without griefe, & with the licence of you & all good men. So great hath been, & is at this day the coldnesse of the most in religious Orders, so great their dissolutenesse, so great their discord, so great their faction, & to be short, such selfe love, & so little mortification of their evill passions, that it hath obscu∣red the very name of all good men; for if you looke into their lives, setting aside certain exteriour signes & badges of religion in their habits, nothing may you find or heare in them, wherein they goe beyond worldings, What marvayle then is it, if ou Lord hath given us up to an hiss, to a mock, a wonderment & laughing∣stock to all Nations? I say what marvaile is it if we be accounted inforiour both in name, & estimation to men of the world, since what Monke is there who goes beyond them either in devotion, piety, or morall honesty. So Lanspergius with much more to that purpose in the place above alledged.

Laurentius Iustinianus sometime a Canon Regular, afterward Patrick of Venise, De Obedientiacap. 19. Saint mute•• oenobia•• &

utinam non numer osior pars) que non sanctor um habitacula, sed latro∣num dicenda su•••• spelunce, spectacula demonum, & officine vitiorum. There be many Convents, & I would to God not the greater part, that are not to be called the habitation of Saints, but the denns of theeves, the hant of devils, and the shops of vices.

S. Brigid (not the Virgin of Ireland, but the widow of Swedland, lib. 4. Revel, cap.) much lamenteth the deformation of Religion in her time, I am tristitia est, religiosorum Regulas setnore mutatas in detestabiles abusiones, & minime teneri sient Aug. Dominicus, & Franciscus ex inspiratione spiritus sancti dictaverunt. It is a heavi∣nesse to behold the rules of religious to be changed into detestable abuses, & not to be observed as S. Aug. Dominick and Francis have by the inspiration of the Holy Ghost stayd them downe. The same S. Brigid condemning the avarice of Regulars, bringeth in our Sa∣viour detesting the same in these words: Recepetunt decem manda∣ta mea, & composucrunt in hos unum verbum: Quid est hoc anum ver∣bum? Porrige mann••, & a•• pecuni••m. I••o nunquam sitiantur do ob∣tentis. They have received ten commandements from me, & they have reduced them all into one word, & what is that one word? Forsooth stretch forth thy hand, and give money, yea they are never satisfied with what they get. So S. Brigid.

And Thomas Walsingham a Monk of S. Benets order, and of the Abbay of S. Albons, setting forth the condition of the Friar Men∣dicants in his time, a most pious, & a learned Authour, hath these words: The begging Friars unmindfull of their profession, have forgot to what end their orders were instituted, because their Law-givers, & Founders (most holy men) would therefore have them poore, & altogether free from the possession of temporall things, that they might have no impediment to hinder them from speaking the truth, or any thing they might seare to loose for the same. But now while they envy such as have possessions, appro∣ving the faults of greatment, nourishing the common people in er∣ror, & eating the sins of them both, in seeking of possessions, who have ••••nounced possessions, in hoarding up of money, who have sworne to persevere in poverty; they call good, evill; & evill. good; seducing Princes with flattery, the people with lyes, and

drawing both of them with themselves astray, they have in such fort stayned that their profession of truth, by their unhappy lives, that in these dayes in every ones mouth it is a good argument, holding as well in forme as matter: This fellow is a Fryar, and therefore a Lyar. Even as true as that, This thing is white, and therefore hath a colour. But that we may not be thought to have written these things of malice, let all of us acknowledge our selves to be in fault, & let us amond what willingly we have done amisse, & beseech the God of peace and love, most devoutly, that peace & truth may be in our dayes. So that holy Monk Thomas Walfing∣ham in the reign•• of Richard 2. fol 226. hee lived in the dayes of Henry 6. and dyed in the yeare 1440.

Atmathanus that glory of the Irish Church both for sanctity & learning, Archbishop of Armagh, & Primate of all Ireland, com∣monly knowne by the name of S. Richard of Dundalks, speaking of the great disorders of the begging Friars of his time, especially of the Franciscans, hath these words, by which may bee understood how soone & even in those primitive & better times of their ob∣servance, they deflected from the vowed rule of their Founder. When as the rule of S. Francis (sayth Armachanus) commaunds after this manner, Pracipio formiter fratribus universis &c. I doe firmely commaund all Friars, that they have not any suspected fel∣lowships, or counsells with women, neither that they once enter into the Monasteryes of Nuns, excepting those to whom especiall licence is granted from the See Apostolick, neither that they be gossips of men, or women, lest by such occasion among the Friars, or of the Friars, scandall may arise. But of the contrary (sayth my Author) The Friars have gotten licence to heare the most secret councells of women, of Ladies, & of others without distinctiò, yea with their heads very submissively bowed unto the womē heads, not following the footsteps of holy Iob, who sayd, Pepigi f••dus cum oculis m••••ne cogitarem de virgine: I made a covenant with mine eyes that I should not thinke of a Virgin. So as now-a dayes tho∣rough such familiarity they can play the Philosophces with most beautifull Dames in their chambers, by occasion whereof such seandalls thorough the world are risen of the Friars, as I will not

declare the same. So Armachanus in his Defensorium Curatorum, about the midst, with much more to the same purpose: he decea∣sed in the Papall Court of Avignion, with opinion of great sancti∣ty, in the yeare 1360. Cal. Doce••b. But I must not omit what the said Author setteth down in that his Oration which he pronoun∣ced before Pope Innocentius 6. & his Cardinalls, against the Friars at Avignion as touching the abuse of their priviledges, making them an instrument of Covetousnesse in these words.

The Parishioner may reasonably judge, that as concerning due & profitable pennance to be enjoyned him for his sins, the Pastor or Parish priest is a judge lesse to be suspected, & more indifferent then the Friar. For that the penitent cannot suspect, nor hath any, ground to imagine, that his Pastor by hearing his confession doth expect any temporall lucre, or profit unto himselfe, for so much as all things necessary for his maintenance according to the Law of God, & holy Church, are annexed unto his office, But as for the Friars it is not so, because as in that appellation which they made against me in England, it is contayned according unto their foun∣dation, as they avouch, that not withstanding they are priviledged to heare the confessions of all such as wil confesse unto them, they are bound to most strict poverty, & begging, whereupon the Pari∣shioner may probably suspect, that verily the hope of gaine, & of the relieving of his poverty, is the cause why the Friar heares his confession, & thus he may reason with himself in his mind. Wher∣fore should that beggar that sits there, heare my confession? & so defist from seeking things necessary for his maintenance, unlesse he expected from me such a supply? And forsomuch as poverty is a motive to sin, by meanes where of his want may be supplyed, ac∣cording to that of Solomon, Prov. 30. Poverty and riches give me not, but onely so much as shall be necessary for my maintenance, lest happily being full I may be emised to deny thee, & to say, who is the Lord? and forced by poverty should steale and forswe are the name of my God. It followeth that forevery kind of sin, the Friar will impose upon, me almes-deedes, by which his poverty may be relieved, & so shall not I be spiritually cured. For our Saviour, when as his Disciples asked him: Why could not we cast him out I (speaking of the

devill) he answered: This kinde of devill is not throwne out but by prayer and fasting, Math. 17. Whereupon it is inferred, that as to e∣very corporal disease, a particular medicine is to be applyed, which kind of medicine that beggar attending onely his necessityes (as I may well think) will never minister unto me. And this reason is thus confirmed. For that it sufficiently appeares, that since the Friars have obtained a priviledge of hearing confessions every∣where thorough the world they have builded beautifull Monaste∣ryc••, and Princely Pallaces. The cause whereof seemeth to be their grant of hearing Confessions: for that before such power given unto them, they were not able to build such houses. Again it is never heard, that tho Friars either for building of bridges, or repayring of high-wayes, or Parish Churches, doe enjoyne almes upon their penitents. Neither doe the Friar Minors impose almes to be bestowed upon the Dominicans, nor the Dominicans upon the Minors. Every one applying all unto themselves & unto their owne order. Wherefore it may be probably judged, that private lucce & gaine is the cause why such a begging Friar is so careful to heare the confession of the Layman, that he neglects his time of begging, &c. So Armachanus.

Cardinall Bellarmine (for learning & piety in this age not infe∣tiour to many, & I know not whether to any) lamenting the mi∣serable face of religious orders of these times, in a most devout treatise which he composed but a little before his death, called Ge∣mitus Columba, lib, 2. cap. 6. hath these words: Multiplicari coepe∣runt Regulares sine numero &c. Regulars have begun to be multi∣plyed without number, & many of them not called by God unto the estate of perfection, but enduced by other motives, have re∣plenished Monasteryes, & that of Esay is fulfilled: Thou hast mul∣tiplyed the Nation, but not increased their joy. Hence so many, so grie∣vous scandalls knowne unto all which yeeld plentifull matter un∣to the Dove of bewayling the loosnesse, I will not say the corrup∣tion of religious Orders themselves, as they be at this day. So the Cardinall.

Ichannes Petrus Camus Bishop of Bellay, that great omament of the French Church, both for piety & learning, in his booke called

The ••••••ltua•• Director, part 4. cap. 7. in shewing the difference twixt Pastors & Mercenaryes plainly demonstrateth ou•• of the words of our Saviour: That the Regulars who in these times would be e∣steemed the onely Masters in Israel, advancing themselves above the ordinary Pastors of Gods Church, assuming unto themselves the first parts, as in perfection of life, so in ruling & feeding that slock which our Saviour hath purchased with his own blood, are in truth no Pastors at all, but playne Mercenaryes, & hirelings, & for such onely to be held & reputed: his words are these, which proceeding from so grave an Author, are worthy both to be read and pondered.

Pastors as well Bishops as Curats, are by state obliged to expose their lives for the sheep committed unto their charge. Let us con∣cerning this point give care unto the divine sentence, which can∣not be denyed without impiety, nor contradicted without blas∣phemy. There is no greater charity then to give his life for his friends. Let us now adde here unto the description of the true & good Pa∣stor delivered unto us in the 10. Chap, of the Ghospell of S. Iohn, from the lips of our Saviour himselfe: Bonus pastor animam sua•••• dat pro vibus suis: The good Pastor or sheepheard giveth his life for his sheepe, which is as much as to say, is obliged to give it. Mercenarius out em, & qui nonest pastor: But the hireling, & he that is not the sheepheard. Behold how our Saviour distinguisheth the Mercenary or hireling from the Pastor, & how he makes it ap∣parant that the Mercenary is not the Pastor, & that he who is Pa∣stor is not Mercenary: He addeth, Mercenarius autem, & qui non est Pastor, cujus non suut oves propria: The hireling, & who is not the sheepheard, & the owner of the sheep. In which words the Mercenary or hireling is plainly described to bee the party to whom the sheep appertaine not. So as he who hath no sheep of his owne, & serveth notwithstanding the sheep, is no Pastor at all, but onely a servant, a mercenary fellow, & a meere hireling, with∣out any flock of his owne. Let us follow the Text. Mercenarius videt Inpum venientem, &c. He that is the Mercenary seeth the Wolfe comming, & flyes, & the Wolfe devoures & disperseth the sheep. Now I would faine know who is he that flyeth? Whe∣ther

the Pastor & he that hath curam animarium, the care of soules, or the Friar who hath no charge. He who is obliged by state & condition, & by divine law to an actuall resid••n••••? What storme soever happens, be it of plague, of warre, of famine, of persecution, of heresie, or any such like? Or he that is not typed to any cure, or charge, & not having any obligation, may retire himself from those afflicted places, may forsake his countrey, the place of his abode, & live where he likes best, yea & who peradventure may think with himselfe, that it is but to tempt God, to expose himselfe rashly to the hazard of his life without any necessary obligation, according as it is written, Qui amat periculum, peribit in illo. He who loveth danger, shall perish therein. Let us now put the last finger to this Evangelicall description of a Shepheard, and of an hireling. The mercenary or hireling (sayth S. Iohn) slyes, & he giveth a reason of his flight, Quia mercenarius ost, because hee is an hireling, and that the safety of the sheepe concernes him not, because he is not charged with them. But the true Pastor who understands that the blood of his sheep must be required at his hands, and that their salvation becomes a part of his owne, amazed with so many threats uttered by the Prophets against the bad Pastors, who a∣bandon their flockes in time of necessity, he awakes his sollici∣tude, he revives his courage, he exposeth himselfe to labour, and danger, inclining his heart to all the justifications of our Lord, for the retribution which he expects from him alone. Let us now ob∣serve how our Regulars behave themselves, who are sent unto this worke onely by delegation, by mission, of assistance by extra∣ordinary commission, as troopes of reliefe, and voluntary labou∣rers. This last sufficiently declares. Mercenarius autem fugit &c. The hireling flyes, because he is a hireling, & hath no care of the the sheep. So as if he do labor in feeding of them, his labour is but voluntary, & mercenary, & accordingly (as it often happens) most pittifully performed. For as the Regulars onely governe such soules as of their owne election, without any obligation commit themselves unto their conduct, so on their part have they the choyse in this great harvest, of what eares of corne they please, in this great draught of fishes, which they like best, casting the reft

into the water, to send them back unto their proper Pastors. In so much as the people doe make use of them so long as they please, so doe not they serve the persons of the world, but so long, & in such sort as they think best, the place of their residence being that which is conformable unto their liking, like unto wandring stars, (to use the phrase of the Apostle) whose influences worke not so strong impressions, forsomuch as they cast not their beames, but by way of passage, whereas the sixed starrs are the ayme whereby all Mariners direct their Navigations. So this most learned & holy Bishop.

Well then, understanding reader (Odi enim prophanum vulgar & weceo) Thou seest what authors, how many, and of what quality, who all flourished since the comming in of the Mendicants) have sharpned both their tongues & pens, against their disordered and wicked lives. Whereas then some (& those not of vulgar appre∣hensions) have taxed me of indiscretion for inveighiug in my bookes against the faults of Ecclesiasticall persons, my selfe being of the same rank & profession, for my part I undersland not their language. For I have alwayes heard that the maintaining of pub∣sique errours in doctrine, & not the refuting of them, the commit∣ting of manifest impieties, and not the reproving of them, to be scandalous. And the Apostle gave this charge unto Timothy: Pec∣cantes coram omnibus argue, ut et caeteri timorem habeant, I. Timoth. 5. Such as sin publickly reprove, that others may feare. These men (I see) doe wish me much good, for they would have meo more wise, more learned, & more vertuous then S. Bonaventure, then S. Ʋincent, then S. Anthony of Padua, then S. Richard of Dun∣dalke, then Thomas Walsingham, then Lanspergius, then Laurentius Instinianus, then Cardinall Bellarmine, then Petrus Camus, Bishop of Bellay, then many others, who have laboured in this kind, and whom for brevityes sake I am forced to omit. Might these then make to the life pictures of our deformed Regulats, with their black pencills of a deep reproofe, & shall not I be permitted to draw one small line in their tables? Shall these to the face of the world, & in the eyes of this sun, strip & whip the Friar at their pleasure, & shall not I be licensed to lay on one single lash? Or is it

that they have received already their 40. stripes save one? Might these spirituall Physicians make deep incisions, & lance them with words more piercing then any two-edged sword, & may not I be allowed to rub their galled backs with one dramme of vinegar? Might these Prelars & Priests thunder in every pulpit against their errors, & abuses, & not so contented, leave their invectives in their workes & monuments to be read of posterity? Mene mutire nefas? And may not I utter one little word, but presently I shall beserved with a citation from the spirituall Court, the Court of conscience? Nolite annunciate in Geth, neque annuncietis in compitis Ascalon, &c. O publish it not in Geth, nor preach it in the streetes of Ascalon, lest peradventure the daughters of the Philistines do rejoyce, & the daughters of the unci. cumcised triumph. For Lord, who sees not how mistaken, & misapplyed that text is to the purpose that these men would draw it. Wist not David that the death of Saul & Lo∣nathas, & that victory in which the Philistines prevayled against the house of Israel, could not be concealed from Goth, nor Asca∣lon, or any other City, or habitation of the Churches enemies? But David the more emphatically to expresse his griefe in that deso∣lation & heavinesse of the synagogue, in the slaughter other Prin∣ces & people, useth that manner of threane or lamentation, aggra∣vating that dayes calamity in consideration of the great content, joy, & triumph that it would minister unto the Philistines their vi∣ctorious enemyes.

So let us never perswade our selves, that our publique errors ei∣ther in doctrine, or manners can be concealed from those who are of a diverse beliefe from us, neither theirs from our knowledge, so long as we live together in the same common-wealth, or border one upon another. I speak of publick & notorious excess••s, for I never was of opinion that any personall or privat delict, the con∣cealment whereof is neither prejudiciall unto the Church, Com∣mon-wealth, or a third person may be manifested or disclosed, to which doctrine all divines applaud, grounding the same upon di∣vers texts of holy writ, among which this is one, Prov. 11. Qui ambulat fraudulenter, revelat arcana, qui autem fidelis est celat amici commissum. He who walkes fraudulently, reveales secrets; but he

that is faithfull conceales the fault of his friend. And in the Go∣spell, Math. 18. Si peccaverit in to frater &c. If thy brother shall of∣fend fend thee, goe & rebuke him between thee & him alone &c. See for this S. Thomas 2² 2 ae. q. 68.1.3. & q. 70.1.2. And in this sence no donbt it was that Constant in the Great, that first Christian Em∣peror, most Christianly said: That if he saw an Ecclesiasticall man to doe what was indecent, or amisse, he would cover him with his purple robe, meaning he would so conceale his faults, as neither the delinquent should receive dishonour, nor the Church scandall thereby. As for manifest & knowne offences, we heare what al∣mighty God hath said by his Prophet Esay 58. Clama, necesses, quasi tuba exalta vecem tuam &c. Cry out & cease not, advance thy voyce like a Trumpet, declare unto my people their wickednesse, and unto the house of Iacob their offences: still by his Prophets complaying of such Pastors, who like unto dumbe doggs either could not, or would not open against the manifest vices & corru∣ptions of those to whom they were sent. And the Apostle exhor∣teth his scholler Timothy as to exhort, intreat, and beseech, so to blame, reprove, & correct, & that by his owne example, who so little feared the face of man, as to comply with his Apostleship, he would freely & publickly reprehend such as were manifest sin∣ners, & especially false teachers he would rouse out of their dens, & place the in the sight of the sun. So 2. Tim. 3. having made a long Catalogue of publique offences & offenders, which then infested the Church, concludes, Et hos devita ex his enim sunt &c. And these avoyd. For of these there be who rush into mens houses, & lead a∣way silly woemen into thraldome, loaden with sins, & drawne a∣way with many desires, alwayes learning, & never attayning the knowledge of the truth &c. And this not onely, or alwayes in ge∣nerall, but sometimes he would descend unto particulars, not spa∣ring to rebuke notorious sinners by name. For example in the Chap, following. Demas hath for saken me, and is gone into Mace∣donia. Alexander the Copper-s••••yth hath she Wed me much evill, our Lord will reward him according unto his Workes.

And this I thought fit by way of an Apology to alledge in my defence, as well for this present Treatise now penned, as also for

such other bookes, as I have heretofore written against the most knowne, & notorious errors, & abuses of the Mendicants, especi∣ally of this Country, and Kingdome, with which I will conclude this Chapter.

CAP. III. The power of the Scapular and Habit ever the soules in Purgatory.

IF blessednes be the end & summum bonum of the reaso∣nable creature, consisting in the cleare vision & full fru∣ition of the Creator, as our holy faith teacheth us. Two wayes after this life may a man be deprived of this blessed vision thorough his owne default: Either eternally, which is a full separation of the creature from the blessed vision of God the Creator. Or a suspension for some time. The former hath with it an abdication unto eternall punishment. Discedite à me maledicti in ignem aeternum. Depart from me ye cursed into hell fire. The second hath onely a deputation unto the purging fire. Si cujus opus arserit, detrimentum patietur: ipse enius salvus erit sic sa∣men quasi per ignem. If any mans worke burne, he shall suffer de∣triment, but himself shall be saved: yet so as by fire. Now if the doctrine of our Friars be good divinity, all matters of the soule after this life are most sweetly accommodated. First, for hell we have seen in the former. Chapter, the fire thereof quite extinguish∣ed only by dying in the Carmelites Scapular, or the Franciscans Habit, so as a soule furnished with either of those commodityes, may say with the Poet:

Contempt aeque jacent, & sine luce faces.

Now in this Chapter it is considerable whether they be not as forcible to quench the flames of Purgatory, which if they doe, I am labor in fine est. We have no more to do, but like Ioviall lads to passe our dayes Lucanicè in al pleasures, & delights, & a fig for what may betide us after death. The second doctrine then of our Carmelites is, that whosoever dyes in the Scapular, he is not only freed ab in∣cendie

sempiterne, from everlasting fire, but also ab igne Purgateris, from the purging fire, at leftafrer his departure within eight dayes after inclusivè, & that is the longest terme. For these be the words of their pretended indulgence (I say pretended) for undoubtedly it was never authorized by the See Apostolicke. The works are these, as they lye in that former abridgment of their priviledges cited in the beginning of this work, and falsty fathered upon Cle∣ment 7. Pope of that name. Die quo à saeculo hujusmodi purgatorium accesserint ipsa virgo gloriosa Dei genitrix Maria sabbatho sequenti post illorum confratrum, seu religioserum ac sororum obitus visitando, à poenis Purgatory hujusmodi corum animas liberabit. By reason of this double Hujusmodi, I confesse I am not so good a scholler, as to make any sensible construction in English of these words, not∣withstanding that I have both learned my Grammar, & have my selfe composed one. But yet we find by their sermons, conferen∣ces, bookes,& disputations, that upon those words the Friar Car∣melites conclude that by the benefit of the Scapular, every soule that is adjudged unto Purgatory, whose body in death was inve∣fted therewithall, by the ministery & visitation of the blessed vir∣gin, & under her conduct shalbe delivered thence the next satur∣day after their decease, which (as I said before) must needes be at the longest terme within eight dayes after death. Yet sith the paines of Purgatory are so grievous, happy (say I) be they who dye on Friday night, because the day following they shall be de∣livered thence. Now you must know that none have authority to give you this so holy a Scapolar, but such a Priest as is of the Order of the Carmelites. They have also in the aforesaid Treatise, another priviledge granted (as they say) by Pope Nicholas the 4. & Pope Innocentius the 4. (but it is not to be believed, but rather what Thomas Walsingham writ, cited in the former chap. That to be a friar and a lyar is all one.) The priviledge is this: That who∣soever shall give an almes, or an nights lodging unto a Carmelite, shall have a plenary indulgence of all their sins.

Another priviledge they father upon Pope Vibanus 6. & Nicho∣las 5. That whosoever shall call the Friar Carm••lites, the brethren of the blessed virgin of mount Carmel, shall have ten yeares of In∣dulgence.

Here is no ambition to be called the brethren of the blessed Virgin the Mother of God, & Vncles unto our Saviour? To the imitation of which spirituall kinred & alliance, it is very like that our Ignatian Friars, or Iesuites, albeit with more modesty, doe call themselves the fellowes or companions of our Saviour. And of all Friars, I know none of so conspicuous descents, & of so great a blood & houses, as these two, the Carmelites to be the brethten of the blessed Virgin: The Ignatians to be the companions of Ie∣sus. But why not? since our Saviour hath said, Math. 12. Whoso∣ever shall doe the will of my Father that is in Heaven, he is my brother, and sister, and mother. Sith then our Saviour is contented to admit into his kinred such as shal do the will of his Father without ex∣ception of persons of what quility soever, from the Cedar to the Hyssop, from the Pope to the Sexten, from the Prince to the Beg∣gar. To what end are these restrictions? these singularityes of stiles & titles importing a limitation, or rather a kind of an exclusion of their brethren from such spirituall prerogatives, especially our Saviour having left them to the generall extent of a Quieun{que} fe∣cerit voluntatem patris mei: Whosoever shall doe the will of my Father, he is my brother, sister, & mother. For tell me, why should not a cobler under a stall, or a poore woman selling her bunch of radish about the streetes, who have a care to live in the feare of God, assume these stately & honorable stiles, as well as either Car∣melise; or Iesuite? Albeit (I confesse) it would nothing become them so to do. Our Saviour bids us, when we have done our best endeavours, say we are unprofitble servants. The Pope calls him selfe servum servorum dei, the servant of Gods servants. The Publi∣can is commended for not lifting his eyes to Heaven, but knock∣ing his brest, and calling himselfe a sinner. The Prodigall Child hold it too much to be called his fathers son. The invited Guest is commanded to take the lowest place at the table. And we know who said to the Apostles, contending which of them should be the greatest. Quicunque voluer is inter vos maior fieri, sit vester mini∣ster, &c. Math. 23. He that would be the greatest among you, he shall be your servant. And he that exalteth himselfe shalbe hum∣bled, and he that humbleth himselfe shalbe exalted.

And albeit it pleaseth our Saviour sometimes to grace his fol∣lowers with high stiles, and termes full of love & honour, as he who knoweth the worth and merit of all his servants: as for ex∣ample, to call them his friends, his brethren, his fellow-heires, his children, his disciples, his servants. Yet it becomes not poore silly & wretched man, who either knowes his own misery in this val∣ley of teares or is more miserable in being ignorant thereof, to ap∣proach nearer unto his Creator, then the Portall of Pulvis & cinis. Shall I speake unto my Lord being but dust & ashes? not knowing whether in this life he be worthy of love, or hatred, a vessell of ho∣nour or dishonour, but that whatsoever good he hath, is by grace from Heaven, & not of himselfe.

And so much for the power of the Carmelites Scapular in mat∣ters of Purgatory. The summe of all whose doctrine in this point is: That the blessed Virgin the Mother of God, descends from Heaven every Saturday (but whether before noone or after, it is uncertaine) to deliver all such as have dyed in the Scapular the week before. The occasion of which supposed priviledge (as far as I can conjecture) was this: The Carmelite Friars hearing that the Franeiscans did preach and publish unto the people: That S. Francis every yeare upon his feast day (which falls upon the 4. of Octob.) comes down from Heaven, and descending into Purgato∣ry, carryeth away with him all those who the yeare before dyed in his habit, and desiring by all meanes that their Scapular might not be inferiour, but rather in greater request & estimation then the habit, & thinking a yeare too long a time for poore soules to be tormented in those flames, they obtained a priviledge (as they tell us, but most falsly) from the Sea Apostolick, that their scapularists should stay no longer then a week at the most, but every Saturday should be delivered thence. So as I do not a little wonder wher∣fore the Friars of S. Francis Order in Limericke of late, should with so great vehemency, and as it were with a new heat, set on foot that former pre••ended indult of a yearely manumission up∣on S. Francis day of all such as dyed in their habit be••o••e. The par∣ticulars of which history, curious Reader, if thou desire to under stand, I will not spare to impart unto thee, and that in such manne

as was related unto me by them who were eye, and c••re-witnes∣ses of the whole businesse, with all the circumstances thereunto belonging.

Philip Horrow Parish Priest of S. Iohn Baptists in the South part of Limerick, second Vicar generall unto the Bishop of Limericke, whose name is Ri. Arthure, preached upon S. Francis his day, the 4 of October, namely 1633, in the house of the Franciscans, and among many other prayses of S. Francis, said, that the Saint did e∣very S. Francis day descend from heaven to Purgatory, and deliver from thence all the soules of such as have taken S. Francis habit in their life-time. This was contradicted by the Dominitans and the Iesuites of Limericke, & thereupon the Vicar generall Philip Hor∣row was called before the Bishop, & before his adversaryes, & be∣ing questioned about that doctrine which he had delivered, He said, for his part he did not firmely believe it, but yet he cited two authors of the Franciscans for it. These were Onuphrins Mariscal, & Bartholomens Pisanus, whereupon he and his adversaryes were reconeiled, & by the Bishop enjoyned not to speak any more of that opinion. But the Guardian of the Franciscans in Limericke Friar Francis Wolf hearing this, prepared himselfe to preach of that subject on the 29, of December last, which is the Sonday in∣fra oc••avan•• Nativitatis Domini, but the Bishop hearing therof (be∣ing most vigilant & carefull of the peace & concord of his flock) sent his Arch-deacon Father Iordan Bourk, & Father William Sau∣vegan his Chantor first to intreat the said Guardian, not to speak any word of that controversie, & next to command him not to preach thereof. The which message they delivered unto the said Guardian upon Saturday night before his Sermon, and he with some coloured speech made them believe he would obey: yet the next morning, he preached the same opinion with great vehe∣mency, & cum sale mordicante against the other Regulars. Heere∣upon the Bishop called all his Clergy of the Citty, and the Regu∣lars together, the 15. of Ian. very late at night, & there the Regu∣lars, especially Friar Terence O Brian, Prior of the Dominicans, in Limerick, and Friar William Crah, superiour of the Iesuites also in Limerick, accused the said Guardian of the Franciscans, aswell

for that opinion, as also for his unseemely language against others that gainsayd that doctrine, whereupon the said Guardian, after some frivolous excuses given by him, was commaunded by the Bishop, not to preach any more within his Diocesse, without his especiall license. He cited no moe Authors for the same opinion but those which were cited by the Vicar Philip Horrow.

And thus have you the true relation of such troubles as hapned among our Church-men of Limerick this last Winter about the priviledges of the Franciscan habit, in which as in a map, you first behold the venters & broachers of false doctrines in the person of the Vicar general, & the Guardian of the Franciscans. In the second place is presented unto you the office of a good Pastor, & the care∣full performance of his duty in the Bish. of the Diocesse. Thirdly you are to observe the còmendable obedience of the Vicar general unto his Ordinary, being admonished of his fault. Fourthly you may note & detest the intollerable pride & schismaticall disobedi∣ence of Friar Francis Wolfe, Guardian of the Franciscans, who be∣ing praadmonished by the Diocesan not to preach such doctrins; and countersayting a faygned obedience, did notwithstanding transgresse his commandement, to the notable scandall of Gods Church, & the ruine of his own conscience. Lastly you may ob∣serve some laudable opposition made againsterror, & false doctrin, by the accusation of the Prior of the Dominicans, and the superiour of the Iesuites.

Now I would know of our Friars, and especially of Friar Fran∣cis Wolf Guardian of the Franciscans of Limericke, what priviledge or indult they have from the Pope to preach such doctrines as are inhibited them by the Bishop in whose Diocesse they live, contra∣ry to the decree of the Councell of Trent, sess. 5. cap. 2. Si vero. And both the rule of S. Francis cap. 9. and the aforesaid Councell forbidding them at all to preach contradicente Episcopo, the Bishop not giving way thereunto, sess. 24. cap. 4. But experience from time to time hath taught us, that they be too violent and head∣strong to be ruled by any Church law. Neither let the Reverend Bishop of Limericke be troubled with their disobedience unto him. For the Pope himselfe shall not be able to commaund them

further then stands with their own good liking. To which pur∣pose, it shall not be from the purpose to set down what that reve∣rend, pious, and learned Bishop of Bellay in France, Iohannes Petrus Camus observed at his being in Rome in the late dayes of Clement 1. And I will use his own words as they lye in the 32. Cap. of his booke De operibus Monachorum.

Being on a time in Rome in the dayes of Pope Clement 8. whose memory is in benediction, and in a sweet odour of sanctity, for his verity, equity, and mansuetude, who being much urged, (not to say importuned) with many questions and disputes touching the Habits and Beards of Cloyster-men, he had a resolution to bring unto the rasor, and unto the hood, all such as call themselves Regu∣lars, and who live in communityes, & observe Monastick vowes. This gave such an Alarme to them who had taken the Cap & the Habit of secular Clergy, the Iesuites, and Theatines, & an other sort who had made choyce for their character the long Beard, I mean the Conventualls, Carthufians, and Capuchins, that it was much to be feared, that the good Pope (whose name is in veneration tho∣rough all Christianity) had not felt the effect of those mortall Li∣tanyes, with which some Monkes doe threaten those who are not favourable unto them. For sure had he but touched the checkes of the one with the razor, & had thrust the heads of the other into an hood, he had tryed their resignation & obedience to the quick. but to avoyde troubles, & jealousies, the good Pope held it better to let that businesse sleep, then to tast the humours of his froward & discontented children. So the Bishop.

But of much more terrible consequence was that other case which hapned in the same most blessed Popes dayes, my selfe be∣ing then in Spaine, in Sevil of Andalusia, about the yeare 1600, for Pope Clement 8. being to determine the Controversy De An∣xili••s, so long debated, and yet depending undecided twixt the Dominicans and the Iesuites. The Iesuites to give a disturbance to that work, & to cast it quite from off the Hingells (lest it should be judged against themselves) cause it to be disputed thorough all their Colledges of Spaine & Portugall, and that in printed and pub∣lick conclusions. Quod non erat de fids: Quod Clement Papa octa∣••••••

cra•• caput Ecclesiae: That it was no point of faith, That Pope Clement 8. was head of the Church. And because the Spaniards in their disputes make use of their owne language, yea much more then of the Latin: and there being many Cavallero's, aed men of great fashion then present, as well as of the vulgar, according to the manner of solemne disputations, there went a tumultuous buz among the Laity in their meetings and conversations, Qu•• Diabo∣lo, El santo padre no es Cabeza de Iglesia? What the di••ell, is not the holy Father the Head of the Church? So as the Inquisition held it necessary under paine of Censures, to inhibit those questi∣ons and disputes. And in truth the good old Pope fearing by such disputations, to be disputed out of his chayre, was contented to surcease from any further processe in that assayre.

CAP. IV. That the Regulars of this Kingdome are neither Roman Catholiques, Protestants, nor good Subjects, and therefore neither by the Church nor common∣wealth to be permitted to live among them.

FIrst that the Regulars are no Roman Catholiques, it may appeare by what hath already bin disputed in the matter of the Habit, Scapular, and the Luissi∣an Fast, ascribing salvation unto them, contrary to the faith of holy Church, besides the maintenance of the Eleven Propositions, of which they have bin both convicted & judged in their booke lately made by Ed∣mundus Vrsulanus, censured & condemned at Rome, contrary to which censure the said book is allowed & approved of by all the Friars of this Kingdome. And for so much as the Friars are not conformable on the other side unto the Protestant Religion esta∣blished in this Kingdome. And I could never learne that his Ma∣jesty was pleased to allow of any third Religion within his Do∣minions, I say, more then the approbation of the Protestants, and

some gratious tolleration of the Catholicke, no more then he is pleased to allow of Arianisme, Nestorianisme, Pelagianisme, and the like heresies. In consideration whereof whensoever it may seem good unto the King and the State, what cause can be imagined, why the Friars of this Kingdome may not be prosequuted as most pestilent hereticks and seducers? Neither is there want of presi∣dents and examples in the Protestant Churches, of such procee∣dings against infamous heretickes. For so in Berne of Helvetia was Valentinus Gentilis an Italian heretick adjudged unto the fire. Servetus a Spaniard in Geneva. In the dayes of Queen Elizabeth, Hacket & Legat executed in London for Arianisme: others in Norwich, Penry hanged at Th••••ford. Greenwood and Bar•• in Lin∣colnes-Inn-fields; all of them for maintayning and publishing of Brownisme. But if it bee thought better to those that sit at the helme of Government to shew more mercy, then may they bee sent out into exile after their predecessors those false Monkes Pre∣binus, Milianus, Probinianus, who by Pelagius the Pope were bani∣shed into remote Ilands, as we read in Gratians decres. 16. q. 1. Pre∣binum. For one way or other it seemes necessary that the King∣dome should be purged of them, who to enrich themselves and make-up their Monarchy, regard not what slyding stayres they make the people to descend from Christianity, to Atheisme. And albeit the beginnings have bin marvailously neglected, and neither the cookarice crushed in the egg, nor these Harpyes in their first hatch, yet better late then never, before they grow to a stronger head, and not so easie to be suppressed. And so much briefly for the exorbitant heresies of our Regulars, condemned both by the Catholick and Protestant, by which separation from both, they have framed a new no. Church unto themselves, worthy no where to be admitted.

In the second and last place I am to prove according unto my promise, That the Friars of this Kingdome are no good subjects, & so also in that respect rather deserving punishment, then either fa∣vour or protection from the State under which they live. And so I argue. In those better and more religious times of our Ance∣stors, and when the Catholick faith did most flourish in Great Bri∣taine,

ta••ne, and the Iles adjacent, Cùm terra ••rat unius labij, when our Kings, Bishops, Nobles, and Commons were all of one heart and lipp in the worship and service of God; when the Canons, Lawes, and behests of holy-Church were in most rigorous observance, yet even then and in those dayes, no Archbishop, Bishop, or Prelate took upon him, or might by vertue of any Ecclesiasticall calling or dignity, to banish either out of the Land, or any one district Di∣occesse, or County, any of the Kings subjects of what calling so e∣ver, or for what cause so ever. And albeit Metropolitans, Bishops, Arch deacons, & other Prelats were of as great power, & as ample jurisdiction in those times, as any of their successours have been since; yet notwithstanding all suites against ecclesiasticall persons, of what quality or degree soever, in civill and secular causes, as debts, rents, revenewes, leases, inheritances, and the like, were both commenced & determined in the Kings temporall Courts, & not at all in the Bishops Consistoryes, as appeareth both by the anci∣ent Lawes of these Kingdomes, & the consent of the learned pro∣fessours thereof, who all with one voyce, as well Catholickes as Protestants, doe at this day agree in the premises.

Notwithstanding all this, our new titulary Bishops, especially so many of them as are sent unto us out of the Friaryes beyond∣seas, together with the whole Regularism•• of this Kingdome, doe stoutly maintaine, both by doctrine & practice the contrary. First, that they have power to banish; if they bee Arch-bishops, out of their Provinces; if Bishops, from out their Dioceses, not only for offences, but even ad nutum, & indicta causa, at their own will and pleasure, without either examination or determination of cause, any of the Kings subjects, aswell of the temporall, as ecclesiasticall estare. Secondly, they teach, & practically maintaine, that when∣soever the Defendant is a Clergy man, not only in ecclesiasticall ••anses; but as well in temporall & civill, as debts, morgages, leases, rents, &c. they are to be impleaded before the Bishop of the Di∣ocesse, in which they live, & not in any of the Kings Courts at all. In defence and justification of both which paradoxes, Tho. Flem∣wing, titulary Archb. of Dub in, stiffly persisting, (for that indeed within the Diocese of Duklin, he had practised both those points)

notwithstanding that his errour was with much mildues and lear∣ning, both out of the Canon, & Common-Lawes opened unto him by one of his Majesties Privy Councell, yet can he not to this day be reclaymed, but remaines most wilfull & obstinat in his former practised error. His Friars perswading him to offer himselfe a sacrifice in defence thereof, laying an imputation upon all such as complaine of this his tyranny, that they seek his bloud. Not doub∣ting but one way or other to prevayle in this his usurpation, not∣withstanding what opposition soever of the higher powers a∣gainst him.

And like unto this our Archbishop Flemming is another Fran∣ciscan, the present Bishop of Downe, of the house of Maggennes, a man in his behaviour more like an Italian Bannito, or some de∣bosht Ruffian, then a sacred Bishop, as may well be seen by his fan∣tastique acoustrements coupled to his Vlti{que} manners, having his locks hanging over his rich face, & down his shoulders, even to the center of his back, strouting himselfe at every third word up∣on his tip-toes, as if he were angry at his parents for not making him a foot longer. And if any think my pen hath wronged him in this rough draught, let them make a pilgrimage unto him, he lives not above two dayes journey from Dublin, & if they find him not as I have presented him, let them come unto me, & tell me of it, & I will congratulat with them his reformation. This Hugh Magennes transformed first into a Friar, & after into a Bishop, re∣taining still the first savour & seasoning of the pot, meeting lately witha Clergy man of these parts, asked him: Now, what doth Cadde•• & Harris? do they live still in Dublin? Yes. Were I their Bishop, concutiens illustre capus, (as if every haire of his head was able to transport them beyond the Aequinoctiall,) I would send them further off. O ne savi magne sacerdos. by your favonr my Lord, Caddell & Harris are civill men, & as they be Catholique Priests, so are they the Kings liege subjects, & may live in Dublin, or where else they think good, within his Majesties Dominions, so long as it pleaseth the State to permit them, being far frō yeel∣ding to the new usurped tyranny, which your Friar Bishops have of late brought into this Kingdome, contrary both to the Com∣mon

& Canon Law, as hath bin demonstrated unto them, not only in my late Treatise against The. Flemming his Excommunucation, but since that again most learnedly vivâ voce in the Castle of Du∣blin, by such as had the examination of the cause. Neither is it to be thought that his Majesty will endure such a diminution of his honour by any one Friar, or the whole pack of them together. In the mean time God help the poore Priests who live under the Fri∣ar Bishops, to whom if they do not yeeld in these & the like pra∣ctises, they shall presently heare. Ʋeteres migrate coloni: you shall no longer live in my Diocesse, which thunder-clap was first heard in Dublin, but afterward roared into other Diocesses, yea such ve∣xation they find (especially Priests of the best parts & deseres) un∣der the Friar Bishops, as to redeem their vexation, & to purchase their peace, they are contented to forsake their Parishes, & poore entertainments, and to betake themselves unto other Dioc••sses, where the Clergy-Bishops governe, leaving all to the Friar, who defires to doe all, and have all. And for this cause is it, (together with ambition, and an unbridled lust of domineering) that so ma∣ny Friars at this day do hunt after Bishopricks, as weare credibly informed both from Paris & Rome, no fewer then eight of them, to the admiration of strangers, & deteslation of all modest men, im∣portuning the Pope to be made titulary Bishops of this King∣dome, there being searce so many places vacant, which if they do obtaine, the utter ruine of the Clergy in those Diocesses can not be prevented, whom they will not faile to supplant, & to furnish their places with Friars, each one of his own order, as we heare dayly to be practized in the next Diocesse of Kildare, whose Bi∣shop being a Dominican Friar, creates his Friars, Parish Priests, con∣trary to the Law of holy Church, and continued practice there∣of till these times. But see the pollicy of this tyrant Bishop, or rather Tyrones Bishop of Kildare, for at Tyrones intercession was he nominated, (as himselfe canno: deny) having first written un∣to the Pope, as is credibly reported, & beleeved by us, that no Bish. should be named by his holinesse in this Kingdome, but such as by Tyrone from Flanders should be commended unto him. I say, this Ross Magogean, titulary Bishop of Kildare, in excuse of making

his Friars Pastors, & Parish Priests, contrary unto the Lawes of the Chruch, tells such as expostulate the matter with him, that of ne∣cessity he is inforced so to do, for that out of the body of the Cler∣gy he wants Priests of sufficiencie for those places. O blessed God! having first discontented, banished, wrangled, and clampe∣red all Priests of worth out of his Diocesse, & having first procu∣red that desolation, makes afterward his own fact an excuse of his own wickednesse. Shall Machiavell ever be dead so long as this Friar is alive?

To such miserable termes is the Clergy of this country brought, That if the Pope perseveres as he hath begun, to send us either Bi∣shops made of Fryars, or of the Friars creatures, there is an end of the Secular Priesthood, which is of Christs institution, and hath continued in the Ch••rch since the Apostles times, till this unhap∣py tyranny of the Friars hath corrupted both the doctrin and go∣vernment of the Church, & hath turned all things topsy-turvy a∣mong us. If any desire to know the names & number of our pre∣sent Friar Bishops of this Kingdome, they be as follow: Them. Flemming aliàs Barnwell, aliàs White Archbishop of Dublin Fran∣ciscan. Boethius Igan Bishop of Elfin, Franciscan. Hugh Magen∣ues Bishop of Downe, Franciscan. Ross Magoghagan Bishop of Kildare, Dominican. Patrick Cumberford Bishop of Waterford, Augustin, which last is the only indifferent Friar Bishop unto the Clergy, of all that ever yet were sent into this Kingdome. Some others we have, who albeit they were elected out of the body of the Clergy, yet because standing upon their own feet, they were not able to reach the apple of Episcopall promotion, they moun∣ted upon the Friars shoulders, & by their alone meanes have ob∣tained the same, and for that cause are litle more loving unto the Clergy, or lesse beloved of the Friars then the former, holding it a point of gratitude, & the least kind of remuneration for so great a benefit, to be at the beck and command of that Friar, whether it be Wadding the Cordelier, or any other, by whose sollicitation they received their nomination unto a Bishop rick, bound ever af∣ter to tread in their steps, & to run their courses. But fure for my part I should think the same Church-pollicy, which is practized

in Rome, in debarring Friars these 50. yeares & upward from the Apostolicall Chaire, might bee observed thorough the whole Church, as best beseeming the Ecclesiasticall Hierarchy, & the go∣vernment thereof: I mean the Clergy to be governed by the Cler∣gy, the Friars by the Friars, without making such a mixture of go∣vernments, as we see at this day: one Diocesse ruled by a Clergy Bishop, another by a Franciscan, the third by a Dominican &c. which is rather to lay a corner stone of discention, then any foun∣dation of unity, to plant a seminary of discord & contention, then a nursery of peace & concord, & the same not only for the present, but even descending unto posterity.

For example in this Diocesse of Dublin we have for the present Thowas Flemming Archbish. a Friar by all meanes suppressing and persequuting h••s poore Clergy, wearing out all the most auncient, & su••ficient I'riests of his Diocesse; & to the end he might with more facility at chieve his ends, he hath Iately procured a Bull frō Rome, the ground of this Bust is, for that all benefices of this King∣dome, for want of due collation, are held to be in the lapse, & de∣volved thereby unto the gift of the Pope, by which is conferred unto him the right of patronage & presentation, of all the Benefi∣ces, Rectoryes, Vicaryes, Capellania's, yea not them only, but the collation of all Digaityes, places of Channons, Prebends, or what else belongs unto the Cathedrall, or Collegiat Churches, within his Diocesse, all at his disposition, will, & command, either to con∣ferre, or to be vacant, as he doth the Dignityes of S. Patricks and Trinity Church, for feare of creating a Chapter, which one time or other might look into his game. Some Parishes he conferres (e∣specially upon his white disciples in titulum, others, & the most with amovibility ad nutum, to the end they may be more service∣able unto him. All to give a free scope & an uncontrouleable li∣cense unto his galloping Friars to commaund all, among whom there is not a Lay brother, who was but yesterday an hors••-boy, but will threaten the gravest Priest of his Diocesse with a remove∣all from his place, if he distast him.

And verily the present government of the Clergy in this, and such Diocesses, as the Friar Bishops do rule, makes me call to mind

that tyranny of the Danes, as well heere in Ireland as in England, to whose violence, not only the Republique in generall, but every private family was obnoxious, having their espialls and intelligen∣cers in every place & corner of the countrey, in so much as unto the basest groome among them, for feare of his displeasure, the honest subject was in such thraldome, as he would be glad to give him the best place at his table, & to feed him even ex adipe frumen∣ti; with the best morsells he had, & to call him at every word, My Lord Dane, whence it comes to passe, that in these dayes, we call by contraction every idle vagabond, a Lordan, borrowed I say, from that lubber of a Dane who was appointed to domineer in every mans house. Yea (if my memory faile me not, which is the first faculty of the mind that decayes in old-age) it is written in some of our Chronicles, that if an English man had been upon the midst of a bridge, & had seen a Dane make towards the same, though a musket shot before him, the Saxon would have returned back a∣gain, & have left the bridge unto the Dane to have passed over. And even such Lordanes for all the world be our Irish Friars, help∣ing to devoure the fruits of the earth, for which most of them ne∣ver swert in any lawfull vocation, absolutely commaunding the whole housholds in which they live, & all too little to doe them service, respect, & honour. Those that be house-keepers do more feelingly then my selfe understand the discommodities of the sau∣cy and malapert carriage of these sturdy beggars among them.

It was on a time, when a Friar of S. Francis Order comming to a Gentle-mans house, seated within the smoak & prospect of Du∣blin & finding the gate shuts for why? the Goodman of the house with all his family were set to dinner, neither was there written over the gate.

Porta patens esto nulli, clauderis honefto.

The Friar seeing-himselfe thus prevented, & his stomack perswa∣ding him that he was in extremeinecessity of his dinner, he betook himself unto the hammer of the gave, & so belaboured the broad payle, as I know not whether Brontes the great Smithy man, with his biggest hammer fetched from his right care, could lay weigh∣tier stroakes upon his anvill. But so it was, as the Friar found the

proverbe true. Venter non babet aures, the belly hath no cares; and no admission or answer could he get, notwithstanding that propter improbitatem, by reason of his importunity he perswaded himselfe, had they bin all in bed, & fast in sleep, they would have risen & ministred unto him. And no question but as his hands did labor at the hammer, so did many a cogitation hammer in his braines, sometimes bewayling the declining of hospitality thorough the Kingdome, the hardnesse of rich mens hearts: somtimes again be∣thinking him of the vertue of perseverance, comforting himselfe with these & the like promises: Petite & accipietis, pulsate & a∣perietur vobis: Aske & you shall receive, knock & it shall be ope∣ned unto you. But nothing did more trouble the Friars mind, then when he fell into consideration of that Legacy of S. Francis, written under his Image commonly at their altars. That in what place so ever his Friars should be, they never should want necessa∣ry food, or rayment, the truth of which Legacy he found his sto∣mack now to call in question. O how often did he examine the gates, whether the weather, or wormes, or time more consuming then either wormes, or weather, had made any little windowes, by which he might espy some blessed body to passe over the base court within, but all in vaine, for assoone might hee have looked thorough the ribs of the Trojan horse. What will you have of it? Lasa patientia sit furor, wronged patience turnes into fury: the Friar gathers up a number of stones, as David did when hee went to let fly at Golias his head, though far bigger, for this Friar is alufly bouncing Cordilier, & not such a shrimpe as David was, these he throweth against the gates of Droncondran with many a vengeance upon all those who keep their gates so close shut a∣gainst Friars: but alas, as Priams darts rebounded back when they arrived at Pirrhus his armor of proofe, accusing the weak & feeble arme of the thrower: So did the stones which Friar Iohn Preston sent against the aforesaid gate, leaving some few dints of his doughty choller, but nothing which might relieve his hunger. At last the Friar all malecontent, betakes himselfe unto his palfrey, and with a froward kind of patience, pursued the rest of his jour∣ney. But time passing on with swift, though silent pases, not long

after he meetes with old Iohn Bath, (whose soule God pardon,) he relates what a challenge he made him, what documents he gave him, among which I remember, this was one: What wist you, but that the best and dearest friend you have might have bin at your gates at that houre? It is against the lawes of hospitality, & the custome of Ireland to shut their doores at meale time &c, but be∣twixt us both, he either forgot to tell me, or I to demaund, what satisfaction was made for that error. And now I wot well, what the Friar will say, or others for him: Alas M^r Harris, is this all you have to say against that ancient Guardian, and now a definitor of his Order. It seemes if you had worse, it should out. O no, I keep the rest for my Booke De illustribus viris & fuminis S. Fran∣cisci per Hibernian, which I hope ere long shall see the light, If they amend not. And now betaking my selfe unto a more serious discourse, I will conclude this Chapter.

CAP. V. Whether it be true Martyrdome to dye in defenes of the two former Tenents, held both in The∣ory and Practise by our Archbishop Tho. Flemming, and his Friars.

MVch doth our Archb. Flemming glory, that in and for the defence of the libertyes of the Church, he is perse∣quuted both of the State, & some of his own professi∣on: But for his part, as they seek his bloud, so is he most ready and willing with S. Thomas of Canterbury, for the im∣munityes & priviledges of the Church, to lay down his life, that so he may aspire unto the glorious Crown of Martyrdome, And sure if the Pope & Cardinals in Rome were as forward as he & his Fri∣ars be here, I perswede my selfe he would be canonized before his death, & so be a second S. Thomas. But then how a Martyr? There indeed would be the difficulty. And therefore the State may do well in the mean time to make him a Confessour; That is, to ac∣knowledge

his fault, & presumption, in violating such lawes, as both Church & Common-wealth in all ages from our very cradle of Christianity in these Kingdomes have maintained, conformable to the Law of God, & fittest for government, as I have abundantly declared in my Book against the Archbishop Flemming his Excò∣munication. And this I speak in excuse of his first error, the mo∣ther whereof had it bin iguorance, might by an humble submissi∣on bin made pardonable. For indeed Thomas Flemming was taken frō his Friary of Lovayn at the age of 30. years, & so was suddenly advāced unto the second Primacy of Ireland, humane negotiation of interposed mediators, Erigens e stercore pauperem, ut sedeat cum principibus, cum principibus populi sui: raysing him from the dung∣hill, even to sit with Princes, with the Princes of his people; to whom if that power which could in a moment elevat & set him a∣loft, had also furnished him with parts befitting government, there had bin no cause of complaint. But the man was taken as he was, & in a new mould could not now be cast. A Friar he was, and to have a Friar Archbishop of Dublin was the ambition of all the Fri∣ars in Ireland, whom they presumed, & therein were not deceived, that he would ever smell of the first humour with which he was seasoned. Notwithstanding David taken from the flocks, & from behind the bagged ewes, as himself confesseth, Psal. 77. Sustulit c∣um de gregibus, & de post foetanies accepit cum: & advanced unto the scepter of Israel, did not after look back, either to the Rams, or to the Ewes, or their yong ones, he left behind him, but as Salomon sayth of a Wise man, he had alwayes his eyes in his head, he look∣ed before him, forgetting what was past, endevouring to performe with that present estate to which he was called, having (I con fesse) this advantage, that he who raysed him, had both the power & will to bestow upon him the spirit of wisdome, and all other gists & graces necessary for so high a calling. By which we may take knowledge by the way of that distinction: Inter voluntatems: boneplaniti & permissionis handled by the Schoolmen, & in particu∣lar by S. Tho. 1^a. 2 ae qi 19. q.

Now then Tho. Flemming by Gods permission raysed unto the second See of Ireland at the age of 30. & as it was determined by

his brethren & Camerado's in the Friary of Lovaine, to extirpate the Clergy of the Diocesse of Dublin, & in their place to bring in the Friars, a plot though not very ancient, yet before him inven∣ted by an VIster Friar called Hugh Cavall, residing in Rome, & de∣signed by this present Pope Ʋrbanus 8. about tenne yeares agoe, Archbishop of Armagh, & Primat of Ireland, & to which purpose the aforesald Hugh Cavall obtayned a Bull by most sinister infor∣mation, to make his Friars Parish Priests thorough the Diocesse of Armagh, but being prevented by death before he could pay his way, & bid his friends farewell in Rome (albeit not two houres before his death he writ a letter unto the Pope, beseeching him to nominat in his place Friar Rob. Chamberlaine, for so they call him, albeit a most Irish & a tyronicall Friar of Lovaine) a successour was designed in his place, a Priest of the Clergy called Hugh O Reyly the present Metropolitan of Armagh, & Primat of all Ireland, who being a man not so wedded to Friarly plots against the Cler∣gy (albeit in many respects obnoxious unto them) that policy of making Friars Pastors, either ended in the first Hugh, or at least hath taken a time of breathing in the second Hugh.

But our young Friar Flemming an Archbishop of 30. yeares, (though now neere 40.) nothing doubted to under-go that bur∣den, which Milo himselfe was scarce able to beare, & in a prepo∣sterous zeale he would, yea that he would, without either Bull or Breve, banish the Secular Priests out of his Diocesse, which to per∣forme, (litle seen in the Canons of the Church, & lesse in the com∣mon Lawes of England) not distinguishing the Keyes from the Sword, nor Regall power, from Episcopall jurisdiction, like a Pre∣ster Iohn King of the Aethiopians, he presently banisheth 3. Priests, in his opinion the most fussicient of all his Diocesse, & these living in Dublin, the mother Citty of all Ireland, not doubting but they once sent away, all the rest would be glad to kisse his hands, and to depart with his benediction. Vpon such lofty termes stood our Archbishop, leaning his head upon the elbow of his Regulare bra∣chium, his Friarly arme, an Arme, or rather an army always ready & prest to second such attempts, as Episcopall jurisdiction could not support, yea to such an over-weening presumption did he and his

Friars at last arrive, relying upon their own conrage & strength, as they doubted not to complaine unto the temporall Magisttate, & bring their matter unto the Castle of Dublin, confident that the State would joyne with them, to the ratification of the banish∣ment of the Priests, for which cause, after that a Lay-man had first broken they ce, & made the way for them, there appeared plain∣tiffs William Malone, aliàs Morgan, alias Browne, Iesuite; Iohn Preston Franciscan: Patrick Brangan, & Edmund Doyle a payre of Priests adhering unto the Friars faction, all these (I say) presented themselves before a grave Counsellour of State (for as then the Lord Deputy was not arrived) before him they accuse M^r Doctor Caddell, & my selfe Paul Harris, (for the third whose name is Do∣ctor Cabil, had made his peace before with the Archbishop) they lay to our charge facta & infecta, but all in the cloudes of generali∣ty, as those usually do, who meane to calumniat, & to deceive, al∣ledging that we were disobedient, turbulent, seditious, facticus, of unquiet spirits, enemyes to peace. In conclusion, such as did trou∣ble all Israel, and therefore not to be tollerated, or longer endured. But it was their chance (good hap for us) to come before such a Iudge as held it necessary to keep one eare for the Defendants, & first to heare our answers before he condemned us, having under∣stood that of the Morall Philosopher, elegantly expressed by the Tragedian: Qui statuit aliquid, parte inandita altera; aquumlicet statuerit, hand aquus fuit: who determines any thing, either party unheard, though what he determines be just, yet himselfe is not just. Seneca in Medea. Wherefore it pleased that honourable Gentleman, after he had given audience unto our Adversaryes, first to send for me Paul Harris, to understand what I could answer in my defence, not having in nine yeares before beene within the Castle-gates of Dublin, and next after hee sent for Peter Caddell, who (as I take it) before that time had never seen the in fide of the Castle, and having heard our Apology, the Bells for the pre∣sent were stayed, & that great heat of hasty exile began to coole-Soon after this, was the happy arrivall of the present Lord Depu∣ty, before whom (upon petition) both the Archbishop Flem∣ming, & we the Priests were commanded to appeare, and our grie∣vances

propounded, were grationsly heard. And for that time dis∣missed with grave advice, how to frame our obedience unto the Lawes of God & the Kingdome, and the Archbishop Flemming in particular was most seriously required to reforme his errours, but he standing upon his justification, & wanting at that rime, (as it seemed unto us) the gift of utterance; & expression of himselfe, whether not acquainted with such an audience, or that he was not provided of his Answers, he desired againe to be heard, and soone after by the Lord Deputy his command, we were remitted unto the hearing of the now Lord Bishop of Derry, & Sir George Rad∣otiffe Knight, before whom all our causes were examened at full, ac∣cording unto the Canons of the Church, and the ancient and im∣memorable Lawes of these Kingdomes. And the Archbishop Flemming convicted, partly by his own confession, & partly by witnesse, that he had offended in these two points.

First in taking upon him to banish the Kings subjects by Episcopa•• authority out of his Diocesse.

Secondly, in erecting a new Tribunall, and drawing all causes of Ec∣elesiasticall men, though meerely civill and temporall unto his Consisto∣ry, there onely under paine of Excommunication to be heard and deter∣mined.

Neither can the aforesaid Thomas Flemming parallel his cause with S. Thomas of Canterbury, I appeale to all such as have writ∣ten the Legend of his life and death, whether it be Capgravius, the Breviary, or our English Chronicles, neither out of any other Hi∣story shall our Friars ever be able to prove, that in both, or either of those two points, there was any controversy at all betwixt King Henry the second, and Thomas Becket. Thomas Flemming the Friar, being the first & onely Bishop, since the conversion of these Nations to Christianity, that ever was bold to teach, maintaine, or practise the same, for which ause if he should suffer death (not∣withstanding all the ruissian-like boasts of him, & his Friars) hee should dye a malefactor, & not a martyr. But the little feare of any such punishment to befall him, causeth him & his Fryats so to tri∣umph over those who to their power have, & alwayes will endea∣vour to maintaine that harmony & concord, which time out of

mind hath beene twixt the Lawes of the Kingdome, & the Ca∣nons of holy Church. And verily our hope is in God, and next in those to whose hands the Sword of Iustice is committed, that they will not see the Church in her ancient Lawes, the King in his honour, or the subject in his right any longer prejudised by such our Circumcelliones & wandring limitours, as are able by their bu∣sie insinuations, perswasions, negotiations, if they be no sooner suppressed &c. towards whom to use lenity would be but cruelty, and the severity of Iustice the greatest benefite of Mercy.

CAP. VI. An Apology of the Author for the sharp∣nesse of his stile.

SOme say, there is too much gall in my Inke, especially writing against those that be domestici fidei, of the hous∣hold of faith, who albeit they had wronged me, my friends, or the Clergy, yet ought not I to exceed mode∣ramen incul patae tutela, the moderation of a faultlesse defence, that is, so defending my selfe, as not unnecessarily offending others, &c.

Alas, & will not these men yet understand, that I write not at al against any of the Churches children or family, but only such as S. Peter inveigheth against in his 2. Epist. 2. allwing, unstable soules, having their hearts ••xe••cised with avarice, the children of male dicti∣on leaving the right way, have erred, following the way of Bal••am of Bosor, which loved the reward of iniquity, &c. Such wandring stars of which S.Iude speaketh, who retaine nothing but their erraticall motion, having lost both light, heat & influence. Such as S. Iohn in his first Epist. chap. 2, discovereth, saying: They went out from us, but they were not of us. Search the Scriptures, and tell me, were not the Prophets of the Old Testament sharp, even to scoffing and bitter taunting against the false Prophets? Did not our bleffed Sa∣viour in the Gospell, reproying both the doctrine, & lives of the Seribes and Pharisees eight times in one chapter, cryout: Vae vo∣bis

Scriba & Pharisei hypocritae! Woe be to you, Scribes & Phari∣sees hypocrites: calling them serpents, and generation of vipers. Read the Epistles of S. Paul & the rest of the Apostles unto the Churches, consider what stile they used, against the enemies of the Faith which they planted, how edgy, how galling, how biting I Come down to the Fathers, peruse S. Aug. against the Mantschees, Calestius or Iovinian, S. Hierom against Vigilantins, Helvidius, and Ruffinus & tell me: Whether they bang them not, with a stile more stinging then a whip of Scorpions? Alas gentle reader. What I have brought in this, or any other of my bookes, is but ale, and cakes, to what the Fathers, and other champions of the Church, even to these times have written against the enemyes of our holy faith.

But some will say, That all the Friars are not such as I have repor∣ted them to be, for which cause I ought to have made a distinctiō twixt the good & bad, the corne, & chaff, the sheep, & wolves &c. And not send them all to the devill together in one bagg, as I have done. For God forbid say these men, (& then they thinke they speak very wifely) but there be some good, holy, & vertuous men among them, both orthodox in beliefe, & irreprehenfible of life. No, by the rood (say I) not one, there is not a right believer among them, & consequently not a good liver: for if vertue and falle worship can walk together, then both Turk & Iew may be good & holy. I confesse there are indeed a number of smooth fellowes to be tound among the Regulars, who have nothing but Euge O∣belle in their monthes, such as can dexterously act G••••to the Para∣sits part on every stage, praysing what you prayse, & disliking what you mislike, who in the presence, or in the procuring of a benefa∣ctor, si dixerit astuo, sudant. If he, by whom they expect a benefit, shall say, he is very warme, the Friar will swear•• by his hood, that for his own part he sweates down-right, knowing that a bene∣factor is a most delicate piece, & must be tenderly handled. I con∣fesse also some of them to be very morall, & in the outward man not to be reproved, and yet being infected with herefie, are farre from true piety. Neither heerein do they goe beyond Ari••s and thousands of his sect. What vice or corruption of manners can

be layd to the charge of Novatus, or his disciples? Pelagius, Vigi∣lantius, and many moe, whose lives we find little or nothing taxed by such as in their writings have condemned them, yet were they most vile & wretched heretiques notwithstanding what morality or seeming holinesse so ever appeared in their outward conversa∣tions according to that of S. Aug. in Psal. 4. Vbi sana fides non est non potest esse vera justitia: where there is not a sound faith, there can be no true justice. And it hath bin the custome of heretickes from time to time (observed by the Fathers) under the vaile of formall sanctity to shadow their wicked doctrines. Now our Fri∣ars be of two sorts, both naught, and both misbelievers. Either the Inventors and publishers of those damnable doctrines above refuted, or such as being their disciples do adhere unto them par∣takers of the same misbeliefe. For if I could find but one Friar among them, that would disclay me those errors, that would ei∣ther write, or preach, or any way publish in his perambulations, the errors of his fellowes: Oh how I would stroke his head, and embrace him! how I would exempt him from the leaven, & cor∣ruption of his fellowes, & would glory in his conversion! But O fearefull is that saying of the Apostle S. Iohn in his second Epistle speaking of the doctrine of the Church. Si quis venit ad vos, & hanc doctrinam non affert &c. If any man come unto you, & bring not this doctrine, receive him not into thy house, nor say, God save you, unto him. For he that sayth unto him, God save you, (Note the consenting unto others in sin) communicateth with his wicked workes. Now experience teacheth us, that not only the learned Friar, but the unlearned, and the lay-brother: yea the more unlearned, the more zealous, itchy, & busie are they in divul∣ging among the ignorant people these salvations of habits, & sca∣pulars, hawkes bells, and hobby-horses. How then can the one be more excused then the other? Or why should they not all bee put in one faggot, and sent to the fire together?

So much then for the Friar. But yet my scrupulous reader de∣sires to be further satisfyed, and that is in a second point, demaun∣ding as thus. How can you Paul Harris be excused for being so harsh in your writings, and so disrespective unto your Ordinary, as

may appeare by sundry passages both of this, and other of your Bookes, especially being a Priest of his Diocesse, & living within the compasse of his jurisdiction. Ought not a good Priest with all reverence & respect, both in his words and writings, to shew duty and obedience unto his Bishop? according to that of S. Paul, Ohedite praepositis vestris: Obey your superiours and such as be set over you. And S. Hierom ad Neopotianum. Esto subjectus Pontifici tuo, & quasi parentem animae tuae ama. Bee obedient unto thy Bi∣shop, and love him as the parent of thy soule.

To which I answer. That indeed such is the priviledge of Bishops by the Lawes of holy Church, that none may either censure them, or publish & declare them to be hereticks (speaking of such decla∣ratiō as is intēded by the Canon but only the Pope, neither before such declaration, according to the common opinion doth a Bishop loose his jurisdiction or the power of a Pastor over his flock, or in any of his three Censures; Excommunication, Suspension, or Interdi∣ction. Yet notwithstanding all this, if a Bishop should obstinatly maintaine, and publish any doctrine condemned by the Church in a Generall Councell, the least Priest in his Diocesse might be so bold to call him an heretick, & both preach and write against him, for example of Arianisme, Donatisme, Pelagianisme, & the like, & yet remaine subject to his jurisdiction notwithstanding. For the voyce of the Church, which is the voyce of God, is to be first heard and obeyed, and to be preferred before any other. And it is the rule of S. Aug. Ser. 6. de verbis Domini. Vbi duo superiores man∣dant opposita, inferiori non est obede••ndum. Where two superiours, for example, a Generall Councell, and a Bishop, command oppo∣site things, the Inferiour is not to be obeyed. And conformable to this, is that conclusion of S. Thom. 2.2. q. 104.5. Subditiiu••••s tan∣tummodo superioribus suis obedire tenentur, in quibus ipsisuis superiori∣bus subjiciuntur, & in quibus ipsi superiores sublinior is potestatis praece∣peo non adversantur. Inferiours in such things alone, are bound to obey their superiours, in which they are subject unto their superi∣ours, and wherein those their superiours, goe not against the pre∣cept & command of a power higher then is theirs. So S. Thom. And in the corps of the aforesaid conclusion, he illustrateth the

same doctrine out of S. Aug. ser. 6. de verbis Domini. by example of the Captaine, the Proconsull, the Generall, and God. Where neither the Captaine against the command of the Proconsull, nor the Proconsull against the precept of the Generall, nor the Generall against the command of God is to be obeyed by the subject.

But now ex abundanti. What will you say? If The. Flemming Archbishop of Dublin did first exempt himselfe from all power & pastorship over his Priest Paul Harris? Is Paul Harris then any longer his subject? Sure by the rule of Relatives: If he be not my Pastor, I am no sheep of his pasture, I have either forgotten my Logick, Orby the same rule & reason, that he dischargeth him∣self of all cure, care and command over me, he exempts me also from all obedience and subjection unto him. Reade then what followeth, witnessed by the firmes, and subscription of these two Reverend and grave Priests, both living at this day within the Di∣ocesse of Dublin.

Wee whose names are heere under subscribed, doe testify: That in our presence, Tho. Flemming Archbishop of Dublin did re∣nounce all correspondency either by word or writing with Paul Harris Priest, celling us plainly, that thence for ward be never would receive either letter or petition from him, or would meddle in any matter of his, for him, or against him: but wholly disclai∣med all jurisdiction and power over him, wishing us to signifie so much unto therefore said Paul Harris, which accordingly wee did.

May 24. anno 1631.

PETER CADDELL Priest. WILLIAM SHER GOLD Priest.

After this againe, two of his Friers having threatned violence unto my person: I sent a petition unto Tho. Flemming Archbishop by the hands of two worshipfull Aldermen my friends, beseech∣ing him that he would by his authority, and the Lawes of holy Church, provide for my security. His answer unto them was, That he would have nothing to doe with me in any cause whatsoever, which Aldermen will not refuse at this day to iustify the same.

Lastly, having certaine bookes detained from me by a Parish Priest, & a Friar Carmelite, I sent my complaint again unto him, by the hands of a Friar of his own order, (for unto his own presence he would not admit me) whose name is Iohn Parry, but after hee understood than the petition came from me, he neither would read or touch it, but did grow into choller with the Friar for pre∣senting it unto him. Behold the equity, the mildnesse, the longani∣mity of a Friar Bishop, his charitable & prudent government, his care of administring justice unto a Priest of his charge. But I was a stranger, & must be strangely used, & in place of protection made a prey, not onely to the wild beasts of the forest, but even unto the petulant and sturdy rams of the flock; by all which it appeares that I may truly say & complaine, as Almighty God did of the If∣ra elites unto Samuel, 1. Reg. 8. No••••te abjecerant, sed me. They have not cast off thee; but me, that I should not trule over them. I have not cast off my Bishop, or with-drawne my obedience from him, but he hath cast off me: of which sort of desertion I perswade my selfe he will not be able to alledge a president in the whole Church of God. Well, the Vine being thus forsaken of his stay, the sheep deprived of the care of his shepheard, as if with Daniel I had bin throwne into the Lyons den. Lord, whose tongues were not untyed? whose teeth not sharpned against me? Imo & in me psallebant qui bibebant vinum. Well, I then found by experience what formerly I had heard: That a man may live without father or mother, but not without Iustice. So then it hapned. As con∣cerning my bookes unjustly detayned from me, no other remedy appearing, I repayred for justice unto the present Lord Chiefe Iu∣stice of the Kings Bench, to him I addressed my petition. And by meanes of his honourable command, I recouered them out of the hands of the injust detayners. But what followes upon this. Ve∣rily as the Poets faigne, that in some stormes all the windes have blowne at one time, according to that, Vna curusque, Notusque ru∣unt, &c. So now all the whole Regularisme of this Kingdome from the foure corners thereof; Monke, Dominican, Franciscan, Augustine, Carmelite, Capuchin; Iesuit, with all their followers, God knowes what an hideous tempest they rayse against one poore

Priest, how they rage, how they storme? And now the Friar Thom, Flemming who before had disclaymed me for a sheep of his flock, & would intermeddle in no cause of mine with me, or against me, begins to assume a-fresh his Episcopall jurisdiction over me, and divulgeth me both in publick and private assemblys, to be excom∣municate, and why forsooth? for bringing the Priest Brangan by a warrant (in the cause of my bookes) before a secular Tribu∣nall: Vpon this, no man hence forward must eat or drinke with Paul Harris, no man may converse with him, no man must salute him, or bid God save him. For why? Incidit in canonem. He is fallen within the penalty of the Canon. Nay rather, Incidit in la∣trones, He fell into the hands of a company of the eves, who woun∣ding him, and leaving him halfe dead, he had utterly perished, had not the good Samaritan taken compassion of him. Now albeit I have handled this matter in my late answer unto Thom. Flemming his Excommunication, yet for that this discourse drawes me so aptly into the same controversie (a point of such debate at this day twixt the Clergy and the Regulars) it shall not be from the pur∣pose to enlarge my selfe with some few additions, to what in my former bookes hath beene delivered upon this Argument, as in the Chap. following.

CAP. VII. The state of the Question is this: Whether in these Kingdomes under the government of the King of Great Brittainy. A man conventing an Ecclesiasticall person in a cause meerely civill before the tempo∣tall Magistrate, hath ipso facto incurred Ex∣com, De Iurc.

THe Bishop, (I will not say) with all his Clerks, but with all his Friars maintaynes, the Artirmative. In confirmation wherof they all••dge those known texts of the Canon and Councels, cap. sivero lo. pri∣mo 〈1 page missing〉〈1 page missing〉

de sont, excom. e, si Index leisus co tit. Lib. 6. in extr. Martim ad reprimendum, 11. q. 1. where it is said that no Clarke may be con∣vented before a secular judge either for cause civill, or criminall. So Concil. Chalcedonsan. 9. ••dgathènse can, 32. Carthag. 3. can. 9. &c. Bulla cene.

For answer herennto I say that those and diverse other texts out of the Canon may be alledged to that purpose. For I acknowledge (as in my booke unto the Excommunication) that regularly spea∣king no ecclefiasticall person may be convented, or empleaded be∣fore a temporall Iudge in any cause ecclesiasticall, civill, or orimi∣nall. Yet since humane lawes are not obligatory till such time as they be received, according to that. Leges institnuntur cum pro∣mulgantur, confirmantur, dum approbantur Distinct in istis § prox. Lawes are then ordayned when they are published, but confirmed, when they are approved, yea and being received, and approved, may not only by the Law-makers bee repealed, or by priviledge dispensed withall, but also by a contrary custome abrogated, ac∣cording to that Dilect. 4. de Arbitris, cap. 2. Extra. de Consuetudini∣bus. Locorum consuetudines ubirationabiles sunt juri scripto derogare possunt. The customes of places being reasonable may derogate from the law written, and such is the doctrine of S. Aug. in his e∣pistle ad Casulanum cited by S. Tho. 1.2. q. 97. ar. 3. Mos populi Dei, & instituta majorum prolege sunt tenenda, & sicut prevaricatores le∣gum divinarum, it a & contemptores consuetudinum ecclesiasticarum coercendi sunt. The custome of Gods people, and the ordinances of our ancestors are to be held for a law, and as the transgressors of divine lawes, so the contemners of ecclesiasticall customes are to be punished. They who desire more reason and authority for the confirmation of this point, let them read the Angelicall Doctor, 1. 2. q. 97.3. Also 2.2. q. 79.2. and q. 100. 2. and it hath the consent of all Divines.

First then since it appeareth by the Registers of spiritual courts, that ecclesiasticall persons from time to time have beene conven∣ted in cases ecclesiasticall before ecclesiasticall Iudges, as in matter of doctrine, sacraments, benefices, tents. &c.

And secondly since it appeareth by the Registers of the same

courts, to such as will looke into them, that ecclesiasticall persons have usually beene convented in causes criminall before the said Tribunals, as felonies, rapes, murthers; &c. and either found inno∣cent cleered, or guilty punished, and in crimes capitall degraded, and so delivered unto the secular arme.

And thirdly since it doth not appeare by any Register or other testimony to be produced for these thousand yeares and upward, that any civill cause, as matter of lands. In heritances, debts, leases, sales, rents, purchases, &c. have beene sued, or sentenced in any court of Bishops, Archdeacons, or their officialls, by vertue of any ecclesiasticall power, or jurisdiction whatsoever. But of the con∣trary is manifest, and will well appeare by the records of the Kings Courts, by bookes of the common law, and their reports in every Kings raigne, that in the cases above mentioned, both Bi∣shops, Priests, Abbots, Priors, Superiours of Convents, in behalfe of their subjects, and all sorts of ecclesiasticall persons, both male, and female, have had their trialls in the aforesaid cases before the secu∣lar Tribunalls: (witnesse both the Canonist, and the Common Lawyer) I say, these grounds considered, It is evident to any man of common sence, and understanding, that either that Canon which in these civill actions drawes the plea unto the ecclesiasticall court of Bishops, or any other spirituall Iudges, was either in these king∣domes never received: or if it were at any time in observance, by custome beyond all memory was abrogated. Neither neede wee to marvaile thereat, for so much: as there wants not examples as well as doctrines leading us thereunto.

For first, not to speake of the Canons of the late counsell of Trent. We see the Bull of Pius quintus de Censibus in few places be∣sides Italy, and Spaine, in viridi observantia, in due observance. And why? because it is not received.

What Canon or Law of the Church more generall, then that diparitas cultus derimit matrimonium. Difference of religion, that is where one party is a true beleever, the other an Infidell or hereti{que} dissolveth matrimony. And yet * 2.1 Becann•• the Iesuit tells us, that the Catholickes of Germany marrying with the Lutherans incurre no such impediment, neither before nor after matrimony, And why?

Because (saith he) that law of the Church was either among them never received, or if so, by contrary custome abolished.

Againe Panor with Felinus in e, vniver sitabis. As also Decius in e. dilectis num. 3. de Appell. tells us, that such lay men as by command of the Ecclesiasticall ludge shall torture those whose persons are priviledged from violence by that Canon, Si quir suadome diabola, &c. or for correction and punishment of their offences, shall beat such Monkes, or Friars with rods, staves, or clubs, as well the eccle∣siasticall Iudge so commanding, as the lay persons executing his sentence, doe both of them incurre the Canon, and are excommu∣nicated ipso facto de Iure, And yet Graphius a grave writter, and a monke of S. Benets order in his decisionibus aureislib. 2. cap. 49. ex∣cuseth as well the one, as the other, the Iudge as the executioners, by reason of a contrary custome practised in France and now of late brought into Italy, and maintaines this custome contrary to the law, yea to be more reasonable then the law it selfe, namely that men of the laity, rather then of the Glergy, should be used as exe∣cutioners in the aforesaid cases. Those who desire to set moe ex∣amples of this nature, let them read Sotus de Iure & Iustitia, Sua∣rez, or Lessius of the same Argument.

Now then to come home unto our case in hand, I meane, of ci∣vill causes commenced, pleaded, and determined in the Kings Courts, the defendants being as well ecclesiasticall, as lay persons in these Kingdomes of Britanny. May we not perswade our selves that a custome so universally received, and without interruption continued since the Conversion of the Saxons under Pope Gregory the great, and King Ethelbert of England, for the space of a thou∣sand yeeres and upward, may not take place of the Canon that sayth, Preists in all causes must be presented before ecclesiasticall Iudges. Cap. Qualiter de Iudicijs? especially it being no lesse a law, and a Canon of the Church (as hath beene before observed) That the customes of places being reasonable, may derogate from the law written, Ext. de consuetudinibus, declared above by some ex∣amples. Now then must I needes bee foreed to beleev•••• that all our Kings, Bishops, Nobles, Iudges, and Magistrates, by whose au∣thority Ecclesiasticall persons were convented in civill causes be∣fore

secular Tribunals for a thousand yeares and upward, did all live and dye excommunicated, throwne out of the Church, as pe∣rished members, without hope of salvation, when as among our English Kings themselves, sixe of them were canonized Saints, of which honor no other kingdome of the earth can glory, namely, King Oswald, Etheldred, Edmund, Richa••d, Edgar and Edward the Confessour, many Bishops, as S. Augustine, S. Anselme, Dunsta••, Thomas all Archbishops of Canterbury, Richard of Yorke, Cutbe••t of Duresme, Thomas of Hereford, &c. Alas while these and the rest of our country men were bound in the setters of Excommunication, where were our gray and blacke Friars? and the other zealous Re∣gulars, whose parts it was at the least after their arrivellto have an∣monished both prince, and people of their errors, to have preached and published bookes, condemning that practise, so co••ary to the lawes (as these maintaine) of holy Church, was the Pope and Ro∣man court also asleepe, for so many ages? and would not enforme their spirituall children of so great a violation of the Canon had they misliked thereof? Nay rather is it not the universall consent of all divines, together with the Canon it selfe. That the permission of the Pope in any Church law, seeing the same either from the be∣ginning not to be observed, or by contrary custome antiquated, and notwithstanding is silent, and makes no opposition thereunto excuseth the subject from sin, as presumed to approve and allow of the said practise. See for this glan cap. in ist is §. leges dist. 4. & in c. de treu. & pace, & in cap. cum multi 15. q. ult.

For so much then, as it is certaine, that as well ecclesiasticall as secular superiours may oblige their subjects (albeit never so un∣willing) to obey their iust lawes, so often then as they see the same lawes not to be observed, and passe it over in silence, they sieme thereby contented therewithall, and such silence, and taciturnity of the Law-giver may by the subiect according to the former rules be expounded a full consent and approbation of his practise. Adde hereunto the observation of a late English Franciscan, whose true name I understand is Dampart, and his usurped Franciscus à sincta Clara, in his late booke Deus, Natura, Gratia, in which as my country man Edmund Bunny laboured in his treatise tending

to Pacification, to reconcile the Roman Catholiques to the Prote∣stant profession. So this Friar of the contrary, by his glosses and paraphrasticall expositions, labours to draw the Articles of the english confession, to the Catholicke and Roman doctrines. But let the Friar wring, and wrest till he be weary, he shewes himselfe but a time server, a slatterer, and a meere Alchimist, adulterating both the doctrine of them, and us, and seeking to please both, (a inst reward for such a worke) contenteth neither, of whom it may be said, as of the dead serpent stretched all along upon the grasse. Amo sic vixisse oportuit, yea so thou shouldest have lived. The ser∣pent all his life long lives crooked, onely after death is straight, so are many at this day both in their lives and doctrines very croo∣ked, onely death teacheth them how they ought to have lived themselves, and how to have taught others, to the example of the Apostle, 2. Cor. 2. Non enim sumus sicut plurimi adulterantes verbum Dei, sed ex sinceritate, &c. For we are not as very many adulterating the word of God, but of sincerity, and as of God, before God in Christ we speake.

Well I must not forget for all my digressió wherefore I brought the Friar upon the stage namely for a testimony against his fellow Triars of this kingdome to shew how unlike to untuned Virgi∣nalis their wires doe jangle: these maintaining that civill actions against a Priest must be heard, and determined in the Bishops con∣sitory, the English Friar in the Kings courts, for which he produ∣ceth his authors. His words are as follow in his paraphrase upon the 27. article, Confess. Anglicana. Regibus autem nostris fursse sic eoncessum jus nominand••, & providendi, de beneficys testatur post alios Harp••feldius seculo 14 fursse etiam aliam consuct••••dinem ex privilegio ort am immemorialem causas Clericorum cognoscendi, patet ex decisione Rotae, 804. ut communiter citatur. To our Kings was granted the right of nomination, and provision of benefices, as after others witnesseth Harpsfeild in the 14. age. As also another custome time out of minde sprung from a priviledge of taking knowledge of the causes of Clergy men, as appeareth by the decision of the Rota, as it is commonly cited. So the English Friar. This Do. Harps∣feild, as I take it, was Archdeacon of Canterbury in Queene Mary

her dayes, and continued the ecclesiasticall history of England frō Venerable Bode his time to his owne. Decisiones Rota are the ve∣ry life, and quintessence of the Canon law, so called from a known office in Rome called the Rota. But neither of these bookes are with me, for which I use the Friars quotation.

And now the infirmity of my body not permitting me to pro∣ceede further, which for the space of these 2. moneths hath much afflicted me, and dayly encreasing upon me, I am forced thus ab∣ruptly to breake off rather then to make an end. Beseeching al∣mighty God of his infinite mercy to grant me, and all my Adver∣saryes, and all those who professe the name of Iesus Christ to live and dye in true faith, hope, and charity. And so hoping to see the good things of our Lord in the land of the living, I take my leave of the world.

Mundus non mundar, sed mundus polluit. Ergo Qui manet in mundo, Quomodo mundus erit!

But how truly may I say with old Tobias, Great art thou, O Lord, who dost wound and heale, who brings unto the gates of death, and backe againe, Tob. 13. And so while yet we have time, operemnt bo∣num ad omnes, let us do good to all, especially to the domestiques of faith, as the Apostle adviceth us. It being the office of a good pastor, as well to seeke the stray sheepe, as to feede the ninety and nine.

CAP. VIII. An Objection answered.

THere remaines then a difficulty to bee removed, for some will well allow of my precedent dis∣course, were it not for one blocke which lyes in their way, confessing indeede, that in all causes meerely civill Clarkes were anciently emplea∣ded in the Kings temporall courts. Neither (say

they) was this to be misliked, so long as these kingdomes did stand constan•• in the profession of the Catholique and Roman re∣ligion, but fince they have declined therefrom; and that the Magi∣strates are now of an other opinion, and profession in the service of God, then in those times they were. That of the Apostle seemes to take place writing to the Corinthians who having received the law of our Saviour, did notwithstanding in their wordly contro∣versies draw one another unto the heathen tribunals, Sic nonest in∣ter vos sapiens quisquam? &c. So is there not among you any wise∣man that can judge betweene his brother? but brother with bro∣ther contendeth in judgement, and that before unbeleivers. 1. Cor. 7. Now therefore (say these men.) It is not lawfull in these coun∣tryes (rebus sic stantibus) to draw clergy men to the secular tribu∣nals of Protestant judges.

To which I answer. That the Argument which concludes more then it ought, is alwayes vitious, and that reason which may bee retorted upon the arguer, is ever inconsiderately propounded. For if that passage of the Apostle were a precept, and so binding under sinne to obedience, then not onely the Ecclesiasti{que} but the lay Ca∣tholicke might not bee compelled to answer before such Magi∣strates, forsomuch as S. Paul speakes generally of all the faithfull without any distinction. And therefore our Rhemists according to the universall consent of the fathers doe understand the words of the Apostle in the nature of a Councell, and not of a commaund. And happy (I confesse) it were, if that Apostolicall councell and ad∣vice were followed, namely that controversies and suits 'twixt parties, which are many times commenced for light causes, and more out of stomacke, malice, and revenge, then of good consci∣ence, might be composed at home by friends, and neighbours, sine strepitu forens••, without this lawyerly pleading at the Barre, the be∣nefit whereof is commonly small and uncertaine, but the discom∣modityes both great, and apparant, as losse of time, expence of mo∣ney, with much disquietnesse and vexation of minde. But this is a happinesse rather to be wished, then ever to be expected among such variety of wills, hnmours, and dispositions, as the world more then ever abounds withall. But to hold it absolutely unlawfull for

Christians to wage law before publicke tribunalls as it is at this day the heresie of the Anabaptists. So to deny that the Roman Ca∣tholickes may convent or bee convented in the courts of such magistrates under whom they live, notwithstanding what diffe∣rence soever in matter of religion, smells very strong of the here∣sie of Wicliffe condemned in the Councell of Constance. Forsomuch as it is the consent of all divines, that no variety of opinion, no error in faith, no infidelity destroyes or takes away the power of the civill magistrate, either supreame, or subordinate. Such obedi∣ence then as heretofore was due unto Catholicke princes by their subjects, the same is no lesse due unto their successors of what opi∣nion in matters of faith soever they be. Religion being but acci∣dentall and not at all essentiall unto civill principality ordained by God for the politicke and peaceable government of mankind, ac∣cording to that: Per me Reges regnant, & legam conditores justade∣sernunt. Prov. 8. By me Kings raigne, and those who make lawes determine just things. If then clergy men were lawfully conven∣ted in civill actions before Catholicke princes, and Magistrates, in times past (as hath beene proved) so no lesse also may they bee be∣fore Protestants at this day, and the contrary doctrine of our Friars and their followers, is but a corner doctrine, and of no good sub∣jects. And if not of their owne choise and free election, it were both good for the Church and common wealth and also for them∣selves, that they might be forced both to live and teach confor∣mable to their holy institutes, and so happily there would bee an end of all Controversies 'twixt the Clergy and them.

An Epistle of the Author unto Thomas Flemming alias Barnwell Archbishop of Dublin.

AS I began with an Epistle unto Pope Ʋrbanus 8. now sitting at the helme of S. Peters Bar{que}. So it will not be impertinent by reason of some late occurents to conclude with an Epistle unto Tho. Flemming Archbishop of Dublin in the behalfe of the poore distressed Clergy of his Diocesse. If any marvaile wherefore I doe addresse my letters unto him rather in print, then in private, the

cause is, (as I have declared in the 6. chap.) That upon what hu∣mour, or by whose perswasion I know not, he refuseth to receive any letter from me, sent unto him by any private messenger. Yet what I publish in print, I finde that he most diligently peruseth. Now for that my desire is, he should read what I write, whether I be his friend, (as I perswade my selfe I am.) Or his Adversary (as he supposeth,) yet even from an Adversary some benefit may bee reaped. Else had Plutarch never writ his booke, Deutilitate ab inimico capienda. Of the commodity to be made of an enemy. Nor ever had S. Monica the mother of that great S. Aug. beene taught to drinke water, had not her shrewd may de in her anger called her a wine bibber, as S. Aug. himselfe tells us in the 9. booke of his Confess. chap. 8. You see then how I endeav our to comply with the Archbishops humour, and that to the example of diverse ho∣ly, and learned men, who have divulged unto the world those ve∣ry same Epistles which they have directed unto particular persons without any private mission, or signature sometimes commending their good actions, sometimes reproving their bad. So S. Hicrom, so S. Bernard admonishing not onely Bishops, and Abbates, but even Popes, and princes of their excesses. But it will bee said that they were Saints, and I a poore sinner: yet (say I) they were not knowne by that stile, when they wrote those Epistles, but with much more humility then doubtlesse is in me, they confessed them∣selves to be sinners, and so of sinners became Saints. But to our purpose.

S. Paul writing unto Titus whom hee had made Bishop tells him, that therefore he left him in Crete to place Preists by cittyes as he appointed him. Tit. 1. 5. and in the same chap. he sheweth of what quality and condition those Priests should be. Me thinks in S. Paul I heare the Apostolicall father Pope Ʋrbanus 8. commaun∣ding Tho. Flemming whom hee made Archbishop, and sent into Ireland, that he should make and constitute priests in his dio esse. And so indeede, it cannot be denyed but he hath done, for besides what hath passed in the country, we observe that in this citty of Dublin in place of F. Tho. Coyle Pastor of S. Michaells, and in place of F. Luke Rochfort, sometimes pastor of S. Andeons he hath con∣stituted

F. Patricke Brangan and F. Edmund Doyle (I say) upon the decease of the 2. former, who in their life time conversed with such commendations in the house of God, which is his Church, as they have left behinde them a sweet odour, as well of their pasto∣rall, as personall vertues among us, insomuch as their names and memoryes remaine gratefull to posterity. Now if those their suc∣cessors before mentioned doe in all vigilancy, charity, chaslity, so∣briety, and longanimity, aemulate their predecessors, then neither will the Archbishop I know, who designed them unto those emi∣nent places the 2. eyes of his episcopall See, nor the present Incum∣bents themselves be offended with me, for inserting their names into this my Epistle, neither neede they to blush, or bee ashamed thereof, for so much as the Apostle sayth that such Priests as go∣verne well their flockes are worthy of double honour especially they who labour in the word and doctrine, and to whom, no doubt it shall be said in that day, Euge serve bone & fidelis quia in pauca fuisti fidelis, &c. Well done good and faithfull servant, for that thou hast been faithfull in small matters, I will set thee over great, en∣ter into the joyes of thy Master. And so much for those 2. Recto∣ries or pastorships, conferred as wee have seene by the Ordinary, and upon what persons.

Now so it hapned againe as within these few weekes a third parish also became vacant by the decease of the late Incumbent Fa. William Donagh in S. Thomas streete the suburbs of Dublin. And it is worthy our consideration to observe how our Archbishop ever like himselfe proceeded in the collation thereof. Wee finde that Popes sometimes by way of provision, as the Canonists tearme it, to places of great dignities, as Archbishopricks, and the like have in the life time of the Incumbents nominated their successors, who upon the vacansie, were to take possession of them. So (I take it) that Anselmus, and after him Lanfrancus was preferred to the See of Canterbury. To which imitation happily Tho. Flemming. Diocesian of Dublin (either to shew the superaboundance of his pastorall care, or else to let the world understand how little he re∣gards what opinion his clergy conceives of him) made a designa∣tion of 4. severall Priests to that one Pastorship, the profit whereof

will hardly pay for a mans chamber and diet by the yeare, and this he did during the life of the Incumbent, who deceasing, one of the 4. enjoyes it, the other 3. are frustrated, and what conceive they of this their Archbishops dealing, but that they were meerely delu∣ded, and gulled by him, pretending great care of their preferment, and minding no thing lesse. Sure if a farmer of Fing all shall passe his promise in any matter of moment unto 4. of his neighbours, which can be made good but unto one, I wot well he shall be cal∣led but a couzening churle. If a Gentleman or a noble man shall do the like, mens censures happily may be more civill in tearmes, but their opinions not a whit the better. For as their equals will dis∣respect them, so their inferiours will bee sure to set their blacke markes upon them. But for a man not only of a noble family, but a Priest, and an Archbishop whose persons are held sacred, to bee found either with guile in their lips, or gifts in their hands, What can we say? but listing up our voyce with our Saviour in admira∣tion. Filius hominis veniens putas inveniet fidem in terra? Luke 18. The Son of man comming doe you thinke he will finde Faith upon earh.

It is not I. It is not I. who reveiles pudenda mei patris. No, no I would be sorry so to doe, but even Sem and Iaphet, no lesse then Cham have done it. Decantant••r per vrbem in trivys & compitis, in all conversations, his letters, his firmes, his seales, his subscrip∣tions are read, are perused, are seene, are censured, For so it fol∣loweth.

To his loving friend, M. Iames Archbald these bee delivered.

Deare father, Send for Fa. De lamar, and deliver him this enclo∣sed, and let him by his friends labour to get the good Will of the best of the parish, in case Fa. William dyeth, as you write he is like to doe, but let none see the enclosed untill he dyes, and let not Fa. Willi∣am know of it, fearing to trouble the good man, whom God comfort, as wisheth your assured. Tho. Barnwell. This present Sunday.

The Letter enclosed in the former, is, as followeth.

To his very loving friend, M. Martin Delamar. these at Cromlin bee delivered.

LOving Fa. To my great griefe, I vnderstand, Fa. William Do∣nough to be dangerously sicke, I pray you looke to him, and his pa∣rish, and if God do call him to himselfe, I doe heereby give your R. in that parish the same power to minister pastorall sacraments, and use pastorall function, as he formerly had, but I hope God will lend him a little longer unto us. His holy will be done. Recommend the next pare of your parish to Cromlin to Fa. Ri. Glackney the rest neere Palmer∣ston to Fa. Quin, untill I thinke further of the matter. So desiring God to assist good Fa. William, I rest your assured. Tho. Barnwell. Aprill 20. 1634.

Notwithstanding the Priest Dela Mar, forall these faire pro∣mises made unto him in his letter, was disappointed of the Pa∣rish, and another placed therein. And it seemeth albeit the Arch∣bishop subscribed the letter he writ him. Your assured Thomas Barnwell yet it was but a complementall and a ceremonious assu∣rance. For the good priest found it nothing reall at all, as the event proved. Some are of opinion that when the Archbishop intends otherwise then he writes, he then subscribes Tho. Barnwell, but when he writes as he intends, then he subscribes his letters, Tho. Flemming, Is ne animis calestibus astus? May wee thinke such hea∣thenisme to rule in heavenly mindes? O no! charity would make a more pious construction of such a prelates actions. Wherefore I am rather perswaded that the Archbishop never failes to make good his word or promise unto any (of which from time to time I confèsse, he is more challenged then all the Bishops in Ireland) (I say) that he never violateth or breaketh the same, either as hee is Tho. Flemming, or Tho. Barnwell, or as he is of a noble house, or

as he is a Priest, or as he is an Archbishop, but onely as he is a Fri∣ar, to which sort of people, either lying is essentiall, or sure in ma∣ny mens opinions proper, quarto mode, and even in the Iudgement of that most pious and learned Monke Tho. Walsingham speaking of the Friars in these words (not now first by me alledged) In tan∣tum etenim illam veritatis professionem suam perverse vivendo macu∣larunt, ut in dicbus ist is in one cujustibet bouwn set argumentum, teneus tam de forma, quam materia. His est frater; Ergo mendax. sicut & illud. Hoe est album: Ergo coloratum. They have in such sort stayned that their profession of truth by their unhappy living, that in these dayes in every ones mouth it is a good Argument, holding as well in forme as matter. This fellow is a friar, Ergo a lyar. Even as to say. This thing is white, and therefore hath a colour. So Tho. Wal∣singham in the raigne of Richard 2. fol. 266.

But some will say Cuibonam? To what end should the Archbi∣shop use such doubling, or to whose benefit in conferring of be∣nefices are the waters allwayes so troubled among us? I answere, therein lyes a mistery not yet reveiled unto babes. You know S. Paul wisheth that in the Churchall things bee done Ad adificatio∣nem, I. Cor. 14. and so it is with us, but how? Ad adificationem Re∣gularium, to the building up of the Friars Monarchy, and destru∣ction of the Clergy, for this is the common Antiphona sung in the Irise Church in these dayes, Ʋp with the Friars: and, Downe with the Priests. Now for our Archbishop albeit unto strangers, & such of the laity as take no notice of his proceedings, these things are hidden and obscure, yet the Priests of the Hierarchy who have summered and wintered him now these ten yeares, doe feelingly understand the drice of his designes. Neither in any thing doth he more service unto the Regular orders then to make these em∣broylements in the conferring of pastorships.

For first by these anticipate promises of one parish unto many (none suspicious of any promise made unto other then himselfe) our prelate observes, which of them is most serviceable and duti∣full unto his Friars, which of them is the best benefactor with their friends to him, & his order, which of them is likest to prove â Iohannes ad oppositum to the rest of his owne body, and to prove

the most factious against the Clergy, in siding with the Friars on whom henceforward he is to have his whole dependance.

Secondly, by this precollation of benefices unto many, sede non∣dum vacante the Ordinary finds which of them is like to prove the most gratious unto the parishioners and which of them is the most like to draw the good liking, love and affection, of the laity unto him. For that priest shall be assured (notwithstanding all his golden promises) to goe without the parish. For it is against the Friars greatnesse that any should be more pleasing unto the people then their selves.

Thirdly, by this conferring of Cures afore-hand unto divers par∣ties ignorant one of another. It may be expected that every one of them armed with a promise from the Bishop and he happily a far off in some friary in the country when they fall voyde, that these competitors may enter into some scandalous contestation one with another, every one thinking himself wronged by the other, an occasion which the Friars will not omit to take hold of, to tra∣duce them both in private and publicke assemblyes, and for their sakes the rest of the Clergy as men seditious, factious, contenti∣ous, covetuous, especially to and before the laity, and all to alienate their mindes from them, like unto greedy millers every one stri∣ving to draw the grise unto their owne mills, notwithstanding that the same Friars have beene the plotters and incentors of all those differences.

Lastly, let it be alwayes remembred as a golden rule and the most principall maxime of their pollicy, that the most insufficient pretender of any cure be the man that shall be ever preferred: ex∣perience by induction of examples hath furnished us with that knowledge, for a Priest whom God hath blessed with talents of learning & good parts is an Aristides, not fit to live in Athens, but rather to be banished per ostracismum, For it is concluded by our Regular Bishops that the Friars must shine amidst such blind cu∣rates, Tanquam lunainter minora sidera, like the moone among the lesser stars.

You see my Lo. I am no flatterer, neither is the discontent of mis∣sing a benefice under you that makes me so plaine with you, for not∣withstanding

that I have lived in this kingdome now very neere these twenty yeares, you know neither myselfe, nor any other for me, did ever motion such a busines unto you. And albeit (I heare) some have wished you to thrust a steeple into my mouth, and ther∣by to silence me, yet (I ingenuously confesse) sooner should old Eleazarus eat swines flesh, then that I would swallow the same; Not but that to be a pastor of soules is an honourable vocation in Gods Church, but that I am now too old, to be a Friars horseboy. No, no let us have no new fashions in church governmēt, the old is the best, & such as was ordained by our Saviour. Let us keepe our old priests, & send back these swarmes of friars over unto their monasteries where they may live according unto their holy Insti∣tutes, & not here to vagabūdare per tabernas & popinas, selling their merits, their prayers, their penances & mortifications, yea not on∣ly of their own persons, but of their whole orders, and that under large sealed patents, unto Cookes for diet, to merchauts for broad cloath suits, to gentlemē for horses, &c. besides oppressing a poor country with such shameles begging, as little differeth frō meere rapine & extortion. The church may subsist, yea, flourish without friars, but not without priests, as for many ages it hath done. For be they white, black, or gray, they are of a latter institute then the priests, these being the successors of the Apostles, & the 42. disci∣ples, they of S. Francis, Dominick & Ignatius. & of a distinct hierar∣chy. If I be a Iohn Baptist & preach in the wildernesse without pro∣fit: That is not my fault, but the fault of them that wil not amend their faults. It were more pleasing & contentfull to me to come in spiritu lenitatis, in the spirit of mildnesse, then in the rod of corre∣ction. If the subject were so disposed. Let those for whose good I take all these paines both in health & sicknes, reforme their man∣ners, & I will soone alter both my voyce & stile, & I wish with all my heart that I had cause to say with th'Apostle, If I have made you sad, either by my bookes, or by my Epistle, it repenteth me not, for that you were so made sad unto repētance. Wel to conclude all in oneword. Paul may plant & Apollo may water, but God is he, who gives the encrease, to whose blessings I humbly commend these my poore endeavours, my selfe, my friends, my persecutors.

From the Cell of my solitary recollection, who wisheth your-Hon: all-happinesse PAUL HARRIS. Pr.

Notes

• † 1.1

  Excuse me that in my Arcte. mastix I called him George Barn∣well,
• * 2.1

  Lib. 1. é 9. A••or. lib. 8. Mor. s. 11.••.5.