A world of vvonders: or An introduction to a treatise touching the conformitie of ancient and moderne wonders or a preparatiue treatise to the Apologie for Herodotus. The argument whereof is taken from the Apologie for Herodotus written in Latine by Henrie Stephen, and continued here by the author himselfe. Translated out of the best corrected French copie.

CHAP. XXXVII. Of the subtiltie and profoundnesse of the foresaid Preachers or professors of Diuinitie: as also of the traditions of the Fran∣ciscans, Dominickes, &c.

WE haue heretofore spoken of the grosse ignorance of Priests and Monkes, and exemplified it by sundry particulars; to which not∣withstanding much more might be added, this at the least, of a French-man seruant to a Scot; who being examined in Latin by the Bishop (who was to giue him orders) and thinking that the Latine which the Bishop spake had bene Scottish, answered: If it please your Lordship; my maister vnderstands Scottish very well, but so do not I. As also this of another deepe Diuine, who being asked Quot sunt septem Sacramenta? answered, Tres, Aspergillum, Thuribulum, & magnum Altare. Howbeit, some of them I must needs confesse (to make amends for this geare) haue bin so vengeably learned, and haue found out such subtill speculations, that the most pregnant wits and ripest iudge∣ments can hardly conceiue them. And first to begin with their language, certaine I am that diuers of thē haue deliuered such abstruse things, and so far fetched, that Cicero himselfe neuer heard the like. Besides, they haue found out a new deuice to make a medley and mixture of Latin and French, with such excellent good grace, that it is not possible almost a man should be wearied in reading therof. For proofe of which particulars, the places quoted before out of Menot and Maillard may suffice, especially for such as haue not their bookes at hand. For there they may see the fine interlarding of these tongues, and that not without some subtiltie. But yet there is a further matter then either of these: for they haue so emphatically expres∣sed their notions in their home-spun Latin, that all the classicke authors of the La∣tin tongue may cast their caps at them: as when Oliuer Maillard saith, fol. 6. col. 3. Primò venit ad primam in domo sua existentem, & percutit ad ostium, dicendo Trac, trac, trac: & ancilla venit &c. Tell me now (gentle Reader) whether Cicero or any author of the Latine tongue had either the wit or the heart to make a Latin word

of this short conceited word Trac, which hath so good a grace, and doth so well expresse a mans meaning?

2 But this is not all: for they haue bene so curious in rendring reasons of euery word they spake, as that they haue ouerskipped but very few without knowing their Etymologies, nay they haue found out such subtill notations, as cannot suffici∣ently be wondered at. For, who would euer haue thought that there had bin such a secret hidden vnder this word Aue, as we find in sundry of those preachers and diuines, and namely in Barelete, and in the author of the sermons intituled Dormi securè? Barelete fol. 230. col. 1. saith Ingressus Gabriel ad eam, dixit, Aue gratia plena, Dominus tecum, ab a, quod est sine, & vae culpa. Immunis à triplici vae, de quibus Apoc. 12. Vae vae vae habitantibus in terra. Asmuch also to the same effect writes the other (whom I named euen now) in his first sermon De conceptione beatae Maria virginis. Neither was there lesse dexterity vsed in the anatomy of the word Sacerdos, as it is deciphered vnto vs in a booke called Stella clericorum as followeth: Quinque enim sunt dignitates Sacerdotū praecaeteris. Primò dicitur sacerdos quasi sacris dotatus, scili∣let sacris ordinibus, quia ipse est in summo gradu, qui est Sacerdotum. Secundò Sacerdos, quasi sacris deditus, id est sacramentis, ad sacrificanda sacramenta; nam ipse sacrificat sa∣crosanctum corpus Domini cum verbis, signis, prodigijs, & caetera sacramenta. Tertiò, dicitur Sacerdos quasi dans sacra; dat enim baptismum, confessionem▪ poenitentiam, in∣dulgentiam, eucharistiam, benedictionem, & extremam vnctionem. Quartò, dicitur sacerdos, quasi sacra docens: docet enim verba sancti euangelij & articulos rectae fidei. Quintò, dicitur Sacerdos quasi sacer dux, quasi ducatum praebens & iter populo ad reg∣na coelorum, verbo sacrae doctrinae & vitae bono exemplo, vnde versus;

Sacris dotatus & sacris deditus, atque Sacra docens, sacra dans, & dux sacer esto sacerdos.

And who would haue thought that a man could euer haue found such a mystery in the name Dominicus? Dicitur Dominicus (saith Barelet fol. 191. col. 4.) quasi totus Domini: vel Dominicus quasi cu••tos Domini, vel Dominicus quasi à Domino custodi∣tus. And for Franciscus, what do you thinke they haue found in his belly? Let vs heare what his Legend saith, Franciscus dicitur ratione securitatis, ex virtute & ope∣rum perfectione, & honestatis in conuersatione. Aiunt enim Franciscos dici quaedā signa instar securium, quae Romae ante Consules ferebantur, quae erant in terrorem & securita∣tem. True it is indeed, there are sundry other notations giuen of his name, but this is holden to be the soundest. Now this subtil and curious Etymologizing is not in these names onely, but in all other names of the Saints, registred in the booke cal∣led The golden Legend or Legends: For example, Gregory is compounded of Grex, that is an assembly, & of Goire, that is preacher. KATHERINE, of Katha, that is all, and of ruina ouerthrow, for the diuels fort was cleane ouerthrowne in her: Kathe∣rine signifying as much as vniuersall ouerthrow, he being dislodged and cast out of her. Quintine comes of quin{que} fiue, and teneo, tenes, to hold, signifying one which holdeth fiue things. If any shall reply and say, that it is not to be wondered that the ancient Latinists neuer mētioned these Etymologies, considering the names were not then in vse; I answer, that they had as good dexteritie in giuing Etymologies of ancient latin words; witnesse the notation of Mulier, quasi mollis aër. It was also a very subtill inuention, to fetch Etymologies of Greeke and Hebrew words from the Latin, as we haue shewed before in presbyter, diabolus, and Iesus.

3 But now we are to prosecute other subtill speculations, concerning mat∣ters of greater moment. And first, what braines may we thinke had they, which coyned so many quaint questions as haue bene formerly mentioned? And what

shall we say to their great pains in expounding the Scriptures, so as that they make a nose of waxe of the••, as hath bene shewed▪ We haue seene also how cunning Diuines they were in diuining & cōiecturing at many things, wherof the scripture speakes not a word. Besides, we haue giuen some tast of their witty comparisons and braue arguments: and yet if a man would take a little paines to turne ouer the bookes out of which they gathered all this geare, he might finde other manner of stuffe then this. For exāple, when Menot fol. 48. col. 3. maketh Christ to go through the twelue signes of the Zodiacke, it is such a dainty deuice as hath not bene heard of. But their wits were much more refined, and sublimated in other speculations; as in finding the old and new Testament in the two hornes of Bishops Myters; simplicity and innocency in the Friers cowle: and sundry like things, as by and by we shall heare.

4 And if we come to the mysticall expositions of all the tooles and trinkets, as also the Apish trickes and turnings vsed in the Masse, we must needs confesse that there lyeth so great a mystery or secret subtilty hidden vnder them, that they (doubtlesse) are men of the sharpest wit, and best iudgement, which vnderstand least thereof. For is it not cunningly done, to make one Massemonger act twenty or fiue and twentie parts, as of Christ, of the virgine Mary his mother, of all the Apostles, yea and of the traytor Iudas? as also of the theefe that was crucified, the Centurion, the Publican, &c? But how is it possible (may some say) he should act so many parts, and represent so many persons? I answer, one part is performed on∣ly with crossings; for with one Crosse which he maketh ouer the consecrated host and another ouer the chalice, seuerally, he playeth two parts: the one of Christ, the other of Iudas. By the three other crosses which are made before, are represen∣ted the Father, the holy Ghost, and Christ who was deliuered to death by himself, and by thē also. But if this were all the mystery that lay hid in these Crosses al were nothing▪ Marke then what followeth: After these two Crosses seuerally made, and that the Crosse•• hath spread his armes abroade (whereby he representeth Christ stretched vpon the Crosse) and hath lifted vp the host to be worshipped (which they call th•• Eleuation) by the three Crosses which he maketh, one ouer the host, a∣nother ouer the Chalice, and a third vpon himselfe, he acteth the part of three se∣uerall estates of men, viz. of those in heauen, in Purgatory, and in earth. As for the fiue Crosses which are made after the first three, besides that two of them being seuerally made, one ouer the host, and the other ouer the Chalice, do signifie as hath bene said; all of them together betoken sundry other things. As first, the fiue dayes, betwixt Palmesunday and Good Fryday; or the fiue wounds of Christ, two in his feete, two in his hands, and one in his right side. Neither is this all: For the first three of the fiue, (being made ouer the Chalice and host together,) figure the deliuery of Christ to the high Priests, the Scribes & Pharisies: as also the price for which Christ was sold, viz. thrise ten, that is 30. pence. Now thē consider (good Reader) if vnder these crossings there be so many and so profound speculations, what sublimate subtilties there must needs be in all their trinckets, tr••ndals, gābols, knocking of breasts, and in the rest of that so trimme and pleasant stageplay, apish trickes, and mummery? Moreouer, euery of these Doctors haue had their particu∣lar reuelations, for the cōfirmatiō of these speculations; I say euery of these Alcora∣nists of the Masse, as Titelmā, Gabriel Biel, Brunus, Philo, with others. For the Masse priest his ••lbe (according to some Doctors) signifieth the conuersation of Christ in the flesh; according to others, the purity of his body incarnate in the wombe of the Virgin; according to a third sort, the white garment wherewith Herod appa∣relled

him, when he sent him backe to Pilate arayed like a foole: and according to a fourth sort, the constancy of the most cleare light. And for the fine linnen wher∣of the Albe is made, it signifies (as they say) the subtiltie of the Scriptures. The like may be said of the Amict: for some are of opinion, that it representeth the veile wherewith Christ was blindfolded when the Iewes mocking him in Caiphas house, buffeted him: others are of opinion that it signifieth the diuinitie of Christ hidden vnder his humanity: some say that it comes in the roome of the Iewish E∣phod. I omit to speake of the girdle, the maniple, and the stole, which are also diuers∣ly interpreted. The fire and burning tapers (as some affirme) figure Christ, who is the fire which consumeth the rust of our sinnes: others say that the fire signifieth the fire of charitie, enuyroning Christian people; and the burning taper, the light of faith, as also the ioy of Christs coming and incarnation. The paten also (accor∣ding to the iudgement of some deepe diuines) signifieth the diuinitie of Christ, as well as the Amict: but according to others, it hath another signification. Gloria in excelsis vttered with a lowe and soft voice, signifieth (as some affirme) the childish puling voice of Christ lying in his cradle: but according to other Doctors, it hath another meaning. But what greater skill can a man desire then this, to tell what the Masse-priest saith, when he speaketh neuer a word? Doubtlesse this is an Abyssus or bottomlesse sea of subtilties: and yet this is not all; for hitherto I haue only spoken of the play which is acted by one onely. I leaue it therefore to thy consideration (gentle Reader) what manner of play that is which is played by three: viz. when the Massingmate hath the Deacon and Subdeacon to assist him? For if there were no more but this, that when the Deacon (according to Titelman) playeth his part in singing some parcell of Scripture shred out of the Gospel, with his face towards the North, he should with his crossing chase away all the Northerne diuels; were not this a most monstrous mysterie? But I will no longer insist vpon these subtill speculations, for feare I shold bring the Reader in loue with the booke, wherby he might be drawne to become a sworn brother to the Guyld of the Massemongers. Neuerthelesse, this one thing I will say for a finall conclusion, let the Massemalig∣ners, or Massemarrers call it as they list, either stageplay, or apish toy, or momme∣ry, iuggling or sorcery; they must needs confesse, that Pythagoras with all his my∣sticall numbers had neuer the wit to inuent so pleasant and profitable a Morris∣dance. And it is not without cause that I here alleadge Pythagoras: for besides that the Pythagorean Phylosophy hath (as wee know) some such liniaments of curious subtiltie, we are not ignorant, that the book intituled The conformity of Saint Fran∣cis with Christ, nameth Pythagoras first, before all the other Philosophers, whose example Christ hath worthily followed, in hauing Disciples, as fol. 43. of the fore∣said impression. Dubium est is••ad an Dominus noster Iesus Christus decenter fecit, A∣postolos eligendo, & discipulos habere speciales volendo, quia videretur melius fore, ha∣bere multos, quàm paucos, & omnes, quàm aliquos speciales. Respondetur, quòd Domi∣nus decētissimè fecit, primò volendo habere discipulos. Ratio pri••••••, quia quum esset vir∣t••osissimus, aliquos ipsius ad instar aliorum imitatores habere debeat: Pythagoras, Pla∣to, Socrates, Aristoteles, & sic de alijs, Iohannes Baptista habuerunt discipulos, quare ipse à fortiori.

5 Howbeit I find the allegories in the booke intituled Quadragesimale spiri∣tuale, to be more miraculously subtill (if I may so speake) and to proceed from a far more pleasant and conceited head: which spirituall quadr••gesimall, otherwise cal∣led Lents allegory, was printed at Paris in the yeare 1565. after that it had bene re∣uiewed and corrected by two venerable Doctors of Paris: out of which booke I

will here extract certain periods, by which the Reader shall easily iudge of the rest. The author therefore speaking in his first Chapter of the Sallad which is eaten in Lent at the first seruice, saith, that by the sallad which is made of diuers herbes, and procureth a good appetite, we may vnderstand in a mysticall sense the word of God, which should giue vs both appetite and strength. And a little after, by the sweetnesse of the oyle and sharpnesse of the vinegar equally mixed together, we are to vnderstand the mercy and iustice of God.

Chap. 2. After the sallad we eate fried beanes, by which we vnderstand confes∣sion. When we would haue beanes well sodden, we lay them in st••••pe, for other∣wise they will neuer seeth kindly. Therefore if we purpose to amend our faults, it is not sufficient barely to confesse them at all aduenture (as some do) but we must let our confession lie in steepe in the water of meditation, in distinguishing and rightly discerning all our offences in particular. And a little after: We do not vse to seeth ten or twelue beanes together, but as many as we meane to eate: no more must we steepe, that is, meditate vpon ten or twelue sinnes onely, neither for ten or twelue dayes, but vpon all the sinnes that euer we committed euen from our birth, if it were possible to remember them.

Chap. 3. Strained pease (Madames) are not to be forgotten. You know how to handle them so well, that they will be delicate and pleasant to the tast. By these strained pease our allegorizing flute pipeth nothing else but true contrition of heart, which is one part of penance. Note this further, that pease neuer seeth kindly in well water nor conduit water, but only in riuer water: which mystically signifi∣eth that true repentance cannot seeth rightly, that is, cannot be made perfect with well water or conduit water, by which are meant teares of attrition: but he that would haue them to seeth well, must of necessitie take riuer water, that is, true con∣trition. For by well water which runneth not, is vnderstood attrition: and by riuer water contritiō. And so the doctors say, that there is great difference betwixt them: for attrition is vncertaine, so that spirituall pease cannot seeth well in it: but con∣trition is certaine, and maketh good decoction for the pease of penance. Riuer water which continually moueth, runneth and floweth, is very good for the see∣thing of pease. We must (I say) haue contrition for our sins, and take the running water, that is, the teares of the heart, which must runne and come euen into the eyes.

Chap. 4. The broth of pease is also greatly to be commended, for it furnisheth Lent dinners very well. By the iuyce of pease strained through a strainer, is vnder∣stood a purpose and resolution to abstaine from sinne.

Chap. 5. When the Lamprey is eaten, men fall to their other fish. I find that the Lamprey of all other fish is most nourishing, and therefore I compare restitution vnto it. Some (perhaps) wil say, they haue not mony enough to buy this Lamprey: indeed I must needs say that Lampreys are commonly deare, but yet this is true withall, that as they are deare, so they are very excellent meate. If you will eate of this noble Lamprey, which is the remission of your sinnes. viz. the loue of God; you ought to buy it, were it neuer so deare. You must not thinke to buy it for a shilling or two, or halfe a crowne, no no•• yet for a crowne: but you must restore all the mony, goods, and what else you vniustly detaine from your neighbors; you must emptie your purses of it, therewith to make restitutiō. And further, you must emptie your hearts of all rancor and malice, otherwise you shall neuer eate wor∣thily of this Lamprey, together with his bloud, wherewith that excellent sawce is made, which is the merit of the passion.

Chap. 6. By Saffron which is put into all broths, sawces, and Lent meates, I vnderstand the ioyes of heauen, which we must thinke vpon, yea (as it were) smell, rellish and ruminate of in all our actions; for without Saffron we shall neuer haue good iuyce of pease, good strayned pease, nor yet good sawce. Neither can we without thinking vpon the ioyes of heauen, haue good spirituall broths.

Chap. 7. Orenges also are right good in Lent (as Physitians say:) By the orenge I vnderstand the loue which we ought to haue towards God, which is well noted by the colour of the Orenge, & the kernels within it; being of a punick colour, that is, yellow drawing to a red, which in the holy Scripture signifieth charitie of loue which we owe to God, in louing him with all our hearts, without which all our a∣ctions should be vnprofitable and vaine. Si linguis hominum loquar & Angelorum, charitatē autē non habeā, nihil sum. And by the kernels inclosed in the orenge, I vn∣derstand almes giuen in secret. And a litle after; The kernels in the Orenge do shew and shadow out vnto vs the apple of loue. Wherefore I say (and that truly) that God loueth this noble fruite exceeding well, the colour thereof pleaseth him: see therefore that you present him therewith; he loueth the tast thereof, wherefore let him feed vpon it in this thy spirituall dinner.

Cap. 8 You know (Madames) that a woman cannot haue a pleasanter thing in her hand, then a goodly faire posey. This moneth of March yeeldeth a iolly for∣wardnesse of trimme posies: for in March groweth the sweet Violet of an heauen∣ly colour, azure, and blew. Wil you therfore carry this Lent and at all other times, a faire and pleasant posey in your hands, which shall alwayes giue a sweet smell▪ Then take the Violet in March, which is the vertue of humilitie; for I assure you, it is a vertue highly pleasing God, & profitable for the soule▪ The March Violet &c.

Chap. 9. Prunes also are necessary to furnish out a dinner, and therefore they must be had. By these Prunes which are black and ful of good iuyce, is vnderstood abstinence from sinne, mortification of the flesh, and bodily fasts.

Chap. 10 After this they set Figs on the table for a second seruice, which are both good and wholsome, getting a man a good stomacke and a sweet breath: By these figs may be vnderstood the memory of the holy passion of Christ, which strengtheneth the stomacke, and makes it able to digest tribulations, temptations, griefes, labours, melancholike passions, and yeeldeth a sweet and pleasant smell.

Chap. 11. Yet this is not all, for if we would feed more liberally, we must haue Almonds also. Physitians say that the bitter Almond is wholsomer then the sweete, and therefore I will speake of them: I say then, that we must not forbeare to eate these Almonds, albeit they be bitter. Some there are who take the sweete and leaue the bitter: and yet they are not so wholsome. For that which is distastfull and vnpleasant to the palate, may do the heart good. By these bitter Almonds I vnderstand the remembrance of death, of the last iudgement, and of the paines of hell, which must accompany our Lent dinner.

Chap. 12. The hony which we eate in Lent is a precious thing, and chiefly for the dames. The Philosopher saith, that hony is like gold. By hony I vnderstand no∣thing else but a heauenly life and conuersation: for the life and conuersation which we ought to leade, especially in this holy time of Lent, must proceed and distill from heauen as good and precious hony.

Chap. 13. After our fine white manchet we may not forget simnels and wine: for they are the best part of the dinner. By bread and wine we vnderstand the ob∣taining of the ioyes of heauē; and by the simnels faith, which we ought to haue in one God. Creator of heauen and earth, distinguished into three persons. This ap∣peareth

plainly in the simnell which hath 3. horns or corners, all which are but one and the same thing by essence of nature. Further, there are simnels made of ano∣ther fashion, viz. like the halfe Moone, hauing only two hornes, signifying the two natures of Christ, his diuinitie and humanitie. Now all this we must constantly beleeue vpon paine of damnation: Besides, parents are to teach it their children, Preachers the people, and schoolmasters their schollers, especially in the holy time of Lent, according as simnels are then giuen children to eate. And a litle after, There are two kindes of wine, white and red: the white signifieth the hope which is in Christ Iesus; and the red, the loue which he hath shewed vs in purchasing of the foresaid glory. The bread whereof we speake, was baked in the ouen of this loue which is his precious side, wholly inflamed with the loue of mankind. Con∣cerning the wine and the nature thereof (to omit his two colours) it is strong, and tasteth well. By the strength of it, we may vnderstand the loue which God hath borne vs, in laying downe his life for vs: and by the tast, the hope which he hath gi∣uen vs to ascend to heauen, if we wil be careful to performe good works and exer∣cise ourselues therin. And a litle after; This wine is of two colours, white and red: therefore it is said, Dilectus meus candidus & rubicundus, electus ex millibus. The white teacheth vs the way to heauen, for it giueth good courage to a man, legs of wine and boldnesse of ioy. The red sharpeneth the wit and vnderstanding, and helps the memory, to remember that the precious bloud of Christ gushed out of his side for our saluation. This wine is chiefe of choise among all liquors electus ex millibus.

Chap. 14. Of the foresaid wine is made good and odoriferous Hypocras, cleare and wel spiced. King Salomon doth make of it and selleth it, as it is said in the Can∣ticles, Dabo tibi vinum conditum. The merchant and factor for these Aromaticke drugs, spices and confects, is my Lord Saint Paul, who like a painefull merchant brought them out of a farre countrey, viz. out of heauen. By these drugges, spices and precious confections, as Sugar, Cassia, Lignea, Grains of Paradise, Cinnamon and such like daintie delicates, we vnderstand infinite diuersitie of glory in hea∣uen, which S. Paul brought with him from thence, when he was rapt vp into the third heauen; and that in such abundance, that it could not be contained in the shop of mans heart, as it is said, Vidit arcana quae non licet homini loqui. Nec in cor hominis ascendit quae praeparauit Deus diligentibus se. My Lord S. Paul saw the ioyes of heauen and the glory thereof in a vision, and that in such variety, state and mag∣nificence, as the heart of man cannot by meditation conceiue or vnderstand. These celestiall ioyes the Apostle sold to King Salomon, a true Apothecary, that is, to a man of peace, of an humble heart, and contemplatiue life.

Chap. 16 If a man wold haue good broths and meates wel and finely dressed, he must look to prouide good cooks, for Gentlemen, Lords and great Merchants. The good cookes which should dresse and season our meates in Lent, are the ad∣monitions, inspirations, and perswasions of our good Angels, which we must be∣leeue rather in this holy time of penance then any other; for they inspire more good motions into our minds at this time then at any other: because the diuell doth then more maliciously tempt vs. We commonly feed vpon more dishes in Lent then in any time of the yeare besides: and therefore we ought to eate, vse, and learne more heauenly admonitions at that time, &c.

Cha. 17. The seruitors which should serue vs at the table in Lent, are the ex∣amples of the holy Martyrs, which haue suffered great affliction and mysery in aspiring to glory: all which serue vs in their course and place. Saint Laurence ser∣ueth

in fish and herrings broyled on the gredyron. Saint Iohn the Euangelist boy∣led sea fish. Saint Dennys and Saint Cosme, baked pasties out of the ouen: for they were cast into fornaces. Sundry others there be which serue•• in fryed fish; & they are such as were boyled in great coppers and caldrons, for the name of Christ.

Chap. 18. In Lent all the vessell is scoured and made cleane, pots, glasses, and caldrons. The table is also couered with a fayre white cloth, and cleane napkins laid thereon; which duty belongs to young girles, women seruants, and waiting maids: therefore in imitation of the Virgins of heauen, we ought to cleanse our vessels (as pots, glasses, and caldrons) that is, our hearts. For doubtlesse we seeth carnall desires in our flesh. Wherefore chastity and cleanlinesse ought to bring in the white table cloth and couer the table.

Chap. 19. When a man hath fed well of all these dishes, I suppose he hath had a competent refection: so that there remains nothing but to say grace. But in stead of giuing thanks, they make the dice trowle vpon the tables: one desires to play at dice, or cards: another takes a lute and playes wanton & lasciuious songs, toūds, and horne pypes. And so in stead of saying grace and giuing thanks to God; they honor & ••erue the diuell the inuentor of all those games and sports. Do you know what the tables signifie whereat you play? By the tables which you open after you are well refreshed with bodily food (not with spirituall) is vnderstood hell, which shall be set wide open for you when you are satiate with your sinnes, and then shall the tablemen be turned, tumbled, and tossed one vpon another: that is, the soules shalbe tormented with diuers and sundry torments, specifyed by the sun∣dry points of the tables, and the often remouing of the tablemen from one point to another. Transibunt ab aquis niuium ad calorem nimium. For the paines of hell are diuerse, &c.

Chap. 20. And as for those which play vpon the Lute, and sing ribaldry and baudy songs, in stead of saying grace; doubtlesse they much forget themselues; seeing we are all bound to giue God thanks for the benefites we receiue at our re∣past from his liberall and bountifull hand. And here I will shew those that loue to play vpon the Lute and other instruments, vpon what Lute they ought to play. Marke then, as a Lute hath seuen strings, so it is hollow: By the seuen strings are meant the seuē petitions of the Pater noster, with which we must giue God thanks. For the Pater noster is the best forme of prayer that euer was seene: for therein is contained whatsoeuer is necessary for vs. Likewise the seuen strings signifie these seuen vertues, Prudence, Temperance, Fortitude, Iustice, Faith, Hope, and Chari∣ty, (which we ought to haue and to pray that God wold giue vs:) or they signifie the 7. vertues opposite to the seauen deadly sinnes, viz. Humilitie, Charity, Absti∣nence, Diligence, Liberality, Chastity, and Patience. These are the seuen strings which we ought to strike and play vpon before God, rendring him thankes and praise, all the Lent long. The hollownesse of the Lute signifieth that our hearts should be emptyed of all things, saue onely of the resounding of godly thoughts, and heauenly prayses. The Lute is hollow, hauing nothing in it but the sounding of the strings when they are striken: so ought our hearts to be emptyed of al earth∣ly things, and to haue no other resonance but of good thoughts and such heauen∣ly meditations as are formerly mentioned. The melody of the strings of the Lute, &c.

Chap. 21. As I was about to take my pen from the paper, purposing to shut my booke, one of my nephewes said vnto me; ô vncle, you haue spoken of all saue sweet meates and banquetting dishes which you haue forgotten. Indeed (quoth

I) thou saist true my boy. Whereupon I tooke my pen againe and writ as follow∣eth. None can be ignorant that sweete meates are eaten at night, vpon fasting dayes, in stead of a supper: we ought in the time of fasting to be spiritually excerci∣sed, and therfore I think it good when we are disposed to fast, to eate sweet meates at night, which I will here giue you. By spirituall confects, I vnderstand perseue∣rance in a good course. He cannot be ••aid to fast all Lent, that breaketh off his fast for two or three dayes: but he must fast full fortie dayes: that is, it is not enough for him to abstaine from sinne certaine dayes onely, but he must continue, and perseuere in well doing. Qui perseuerauerit vsque ad finem, 〈◊〉〈◊〉 erit; qui verò non, condemnabitur. And because perseuerance in obedience is so necessary, I may (in my poore opinion) not vnfitly compare it to the round confect; for roundnes sig∣nifieth perseuerance, seeing that a round figure hath neither beginning nor end; as this letter O made in forme of a confect.

6 But leauing the rest of these Lenten subtilties to curious heads, which de∣sire to vnderstand more of this trim science (seeing I haue shewed them the place where they may find them,) I will come in the next place to the subtilties contai∣ned in the rules as well of the religious beggars, wallet cariers and rogue••, as of the rest of that rable. Howbeit my purpose is not to discourse of the subtilties of euery order particularly; it shall suffice to speake a word or two generally of them all, and after to intreate of some of them in special. Here then let vs note, that when we see either white, blacke or gray Frier, be he besmeared or smoaked, mytred or cleane brushed; yet is there not so small a rag in all his array, vnder which there lieth not hidden some great mystery. But how is it possible (may some say) but that if they be contrary one to another in their attire, there should also be a contrariety in the mysteries themselues? For example, if girding with a cord note perfection, then doubtles a large broade thong with braue buckles, garnished with gallant tongues, must needs signifie imperfection, as those which the Augustines weare. And how should these subtilties agree in such contrarietie of colours? Besides all this, where∣in is it (almost) that one disagreeth not from another? For one goeth barefoot, an∣other weareth half a paire of breeches, another a whole paire: one weareth laticed shoes, another cleane couered: one hath shoes of the plaine hide like Irish brogs, another hath woodden shoes properly called sabots or clogs: some ride, some go on foot. Some haue their cowles pointed, others haue them round: some long, o∣thers short. Some are but gentleman bald, others as bald as coots: some are shauen aboue the eare, some vnder; a third sort haue but a tuft or two. Some haue mony, and some haue none: some eate flesh, and some eate none. Howbeit they which brag of their skill in these speculatiue subtilties, deuise all the meanes they can to make these contrarieties accord together: though I feare me it is but labour lost. True it is indeed, in some particulars they may easily be accorded: as in this, that the Iacobins weare blacke in their vpper garments, and white vnder; the Carmelites contrarily weare white aboue and blacke vnder: so that it may be said, that as the Iacobins weare the virgin Maries liuery (for she reuealed it to S. Dominicke) so the Carmelites weare Elias and Elizeus liueries: So that as they with their attire please their founders; so these please their foundresse. And if it be true, that by the subtill speculation (specially of the virgin Mary) the white hood signifies puritie and vir∣ginitie, doubtlesse they great exceeding well together: the Iacobins being pure vir∣gins inwardly, and the Carmelites outwardly. And verily if they could as wel agree in other things as in this, we should haue no cause to obiect against them the di∣uersitie which is in their sects: but there are such differences among them in some

particulars, that the best answer (in my conceit) which can be made to stop the mouthes of all gainsayers (touching the diuersities or contrarieties in their orders) were to say, that as they hold not one way, so neither do they make account to go to one place, namely into the same heauen. And that there are indeed many Im∣periall heauens, according to the opinion and doctrine of the Friers, may appeare by certaine places in the booke of Conformities: at leastwise we may boldly say, they held this opinion, 〈◊〉〈◊〉 ••hat there was one heauen for eaters of flesh, and ano∣ther for eaters of fish.

7 Notwithstanding leauing the censure hereof to others, I will onely par∣ticularize the sect of the Minorite Friers (otherwise called Cordeliers or Franciscans) because it is holden to be the perfectest of all the rest, as being the onely sect that is canonized and registred in the sixt booke of the Decretals or Clementines. But considering that there are subtilties to be found as well in their habits as in their course of life, I will say nothing of their habits or attire, saue onely of the cord and breeches; because in them lieth the most profound speculation. First then, this cord is expounded by some to signifie perseuerance, in that we vse to bind them with cords whom we feare will runne away: and according to other speculatiue braines, it signifieth diligence, because that when a man is girded, his gowne trou∣bleth him not so much in running as when it is loose. Lo here the allegoricall sig∣nification of the whole cord. Let vs in the next place consider what euery knot signifieth apart by it selfe. The lowest knot (which often traileth on the ground) mystically signifies canonicall obedience: the knot in the middest (which by reason of often handling is commonly more greasie then the rest) by a mysticall Antiphrasis, puritie and chastitie: and the knot aboue (wherewith they gird them∣selues hard) their strait and extreame pouertie. And as for their breeches, albeit they be diuersly allegorized, yet the common receiued opinion is, that they signi∣fie the sweet odour of the sacrifice of obedience, because they are vsually perfu∣med with a most horrible smell.

8 Touching their demeanour and actions in their order, I will make choise onely of a few, without adding the expositions of their subtill significations, as ha∣uing not found them in any Doctor. By their demeanour and cariage in their or∣der, I vnderstand the ceremoniall customes of their order or rule. But because the foresaid breeches are (as it were) the fairest flower in their garland (either because they helpe to get women with child, or for some other reason) I will first beginne with them. We are therfore to know, that it is expresly forbidden the Franciscans, vpon penaltie of a heauy curse, that they neither come nor go, eate nor sleeepe, preach nor say Masse without their breeches, as being mystically incorporate to∣gether with the habit; only when they gall them betweene the legs (as sometimes it falls out in trauaile) they are permitted to put them for a time into their sleeues. Moreouer, in the yeare of probation, before they take vpon them the profession of Monkery, they learne to hold one finger in the bottome of the glasse when they drink, or to hold it with both their hands, to looke downe to the ground, to coun∣terfet wrynecks, to hide their hands close within their sleeues, to make an hypo¦criticall inclinabo or ducking in the Church & elsewhere, bowing downe the head and heauing vp the taile, with an euen proportion; as also to kisse the ground, to kneele downe before the patres, when they chance to meete them: to kisse their hand, cord, or feet, if they make not offer to kisse them. I omit to speake of Cabbi∣ges, which they cause their poore nouices to set with the roote vpward: as also dead stickes, which they cause them to water; and great bones which they make

them carry in their mouthes; besides a number of other trickes described by the said Iohn Menard (in a booke intituled The rule and order of the Franciscans:) a man that could speake and write of this argument as well as another, considering he was one of this order. Albeit in the end (through the great grace and mercie of God) he left his cowle, after that he had founded the profunditie of the foresaid subtilties, besides a number of others which he recordeth.

9 To conclude, if haply (gentle Reader) thou be not yet fully satisfied with these subtill speculations, or that thou haddest rather heare them in rime then in prose: I haue found some such to content thee, where mention is made of the signification of Bishops Myters, whereof I haue spoken somewhat be∣fore.

L'aube & le surplis blane denote Vie sans macule & sans note. La mitre de deux parts cornue, Science certaine absolue Du vieil & nouueau Testament. Les gans, des sacrez sacremens Sincere administration. La crosse, saine attraction De brebis à vraye pasture. La croix, les liures, l'Escriture, Des humaines affections, Auecques les afflictions, Les auenemens signifient. Voi••a où caphars se confient Par belles contemplations.

That is,

The Albe and surplise white, do note A life withouten staine or spot. The horned Myter represents Full knowledge in both Testaments. The gloues that bene all new and white, Handling the Sacraments aright. The Crosiers staffe most plainly shewes, Reducing of their strayed ewes. The crosse, bookes, scripture, do portend Of mens desires the doubtfull end. Behold what trust and deepe deuises These Prelates haue in their disguises.