TO
POPE
VRBANUS
VIII
.
The
Epistle
of
Paul
Harris
Priest
.
MOST
blessed
Father
,
in
these
later
and
worser
dayes
are
risen
vp
among
vs
from
the
Orders
of
the
Begging
Fryars
,
men
speaking
perverse
things
,
and
drawing
many
disciples
after
them
,
not
onely
in
the
matter
of
the
Eleaven
Propositions
,
but
profiting
vnto
the
worse
,
they
labour
to
transfer
us
from
him
who
hath
called
us
unto
the
grace
of
Christ
,
unto
an
other
gospell
,
teaching
the
people
as
well
in
publicke
assem●lyes
as
private
houses
,
these
wretched
and
prophane
doctrines
:
-
1.
Whosoever
shall
dye
in
the
habit
of
S.
Francis
shall
never
be
prevented
with
an
unhappy
death
.
-
2.
Whosoever
shall
take
the
Scapular
of
the
Carmelites
,
and
dye
in
the
same
,
shall
never
bee
damned
.
-
3.
Whosoever
shall
faste
the
first
Saturday
after
they
have
heard
of
the
death
of
Luissa
a
Spanish
Nun
of
the
order
of
S.
Clare
,
shall
have
no
part
in
the
second
death
.
The
first
of
these
lewde
positions
is
taken
out
of
the
Chronicle
of
the
Fryar
Minors
,
(
for
so
are
the
Franciscans
called
)
tom.
1.
and
fathered
upon
S.
Francis
as
one
of
those
Legacyes
bequeathed
by
him
unto
his
Order
,
and
by
the
Friars
of
his
Order
indifferently
to
be
communicated
to
so
many
as
shall
before
their
death
desire
to
be
put
into
their
habit
,
which
that
it
may
bee
the
better
knowne
and
notified
unto
the
world
,
it
is
commonly
printed
under
the
Image
of
S.
Francis
,
and
placed
at
our
Altars
,
as
both
my selfe
and
many
others
have
beheld
with
our
eyes
in
this
citty
.
The
second
is
recorded
in
a
certaine
sheet
of
paper
,
not
much
unlike
unto
a
Ballad
,
printed
by
the
Friar
Carmelits
:
The
title
whereof
is
,
An
abridgment
of
the
Priviledges
of
the
holy
Scapular
granted
by
the
most
gracious
Queene
of
Heaven
,
MARY
,
unto
the
Order
of
the
Carmelites
.
In
which
Compendium
or
Briefe
,
the
institute
of
the
holy
Scapular
(
for
so
is
it
called
)
is
layd
downe
in
these
words
.
S.
Simon
Stoc
the
sixt
Generall
of
all
the
Latines
of
this
Order
,
did
receive
not
without
a
manifest
signe
of
the
Divine
favour
,
this
most
sacred
Scapular
;
for
when
as
he
had
along
time
with
much
earnestnesse
besought
of
Almighty
God
,
that
by
some
manifest
token
it
might
appeare
that
the
Friar
Carmelites
were
in
the
vndoubted
protection
of
the
blessed
Virgin
,
behold
vpon
a
certain
night
he
saw
the
Mother
of
God
in
great
glory
,
who
reached
downe
vnto
him
this
divine
Scapular
with
these
words
:
Dilectissime
fili
,
hoc
recipe
tui
ordinis
scapulare
,
meae
confraternitatis
signum
,
tibi
,
et
cunctis
Carmelitis
privilegium
,
in
quo
quis
moriens
,
non
aeternum
patietur
incendium
.
Ecce
signum
salutis
,
salus
in
periculis
,
saedus
pacis
,
et
pacti
sempiterni
:
Most
loving
son
,
receive
this
Scapular
of
thy
Order
,
a
token
of
my
confraternity
,
to
thee
and
to
all
Carmelites
;
a
priviledge
,
in
which
who
so
dyes
shall
not
suffer
ever
lasting
fire
,
Behold
the
signe
of
s●lvation
,
safety
in
dangers
,
a
league
of
peace
and
an
everlasting
covenant
&c.
If
more
can
be
ascribed
unto
him
who
dyed
for
mankind
upon
the
Altar
of
the
Crosse
,
I
leave
it
to
holy
Church
to
determine
.
And
such
was
the
vision
of
S.
Simon
Stoc
exhibited
by
the
Carmelites
unto
the
Estate
,
in
the
castle
of
Dublin
in
the
moneth
of
August
1633.
by
the
hands
of
Edmund
Doyle
Priest
.
And
if
any
doubt
heerof
,
they
shall
find
the
very
originall
with
me
when
ever
they
shall
be
pleased
to
demaund
the
same
.
And
such
is
the
authentication
of
the
Scapular
of
the
Carmelites
evangelized
every-where
by
the
Friars
of
that
Order
,
and
represented
unto
the
eye
at
many
of
their
altars
by
tables
of
picture
.
Now
if
any
desire
to
know
what
thing
this
Scapular
is
,
and
have
not
seene
the
same
,
behold
this
description
.
The
Scapular
is
onely
two
square
pieces
of
cloath
of
the
bignesse
of
two
trenchers
,
The
third
Proposition
as
touching
the
Saturdayes
faste
of
Donna
Luissa
the
Nunn
of
S.
Clare
,
is
much
insisted
upon
and
most
carefully
taught
by
the
Cordeliers
or
Franciscan
Friars
,
and
particularly
by
Friar
Thomas
Babe
,
who
published
the
same
the
29.
of
Aprill
,
being
the
feast
of
S.
Peter
Martyr
,
and
S.
Catherin
of
Siena
,
in
the
yeare
of
our
Lord
1631.
in
the
Cook-street
of
Dublin
in
a
publicke
audience
,
whose
exhortation
to
the
people
was
to
this
purpose
.
That
forsomuch
as
a
certaine
holy
.
Virgin
called
Luissa
of
the
order
of
S.
Clare
had
a
revelation
,
that
whosoever
should
fast
upon
the
next
Saturday
after
they
heard
of
her
death
,
should
never
dye
in
mortall
sin
,
or
of
any
evill
death
.
The
aforesaid
Friar
Thomas
Babe
perswaded
the
people
then
present
,
to
undertake
so
holy
a
pennance
,
mooved
wherewithall
very
many
(
and
I
say
signanter
very
many
)
as
they
did
be
loeve
his
doctrin
,
so
did
they
most
carefully
observe
the
same
faste
,
among
whom
as
chiefe
of
all
the
rest
,
Thomas
Flemming
aliàs
Barnwell
Archbishop
of
Dublin
for
exaniple
unto
his
flock
,
and
as
a
prime
man
of
the
same
order
observed
most
devoutly
the
same
,
as
himselfe
hath
not
bin
ashamed
diverse
times
to
acknowledge
:
Neither
was
that
doctrine
onely
then
,
but
sundry
other
times
also
taught
by
that
false
Apostle
Friar
Babe
and
his
fellowes
in
diverse
other
places
of
this
City
and
Diocesse
.
Most
holy
Father
,
I
meddle
not
with
the
matter
of
Indolgences
,
neither
doe
I
intend
,
or
ever
did
,
to
discourse
of
that
argument
.
I
onely
complaine
of
these
wicked
doctrines
;
and
I
doe
adjure
your
sanctity
,
in
the
Name
of
the
crucified
,
that
you
confirme
your
flock
in
these
parts
,
that
they
be
not
led
away
with
these
new
doctrines
from
that
faith
in
which
our
holy
Mother
the
Church
hath
bred
us
from
her
brest
.
I
say
that
we
be
no
longer
mis-led
by
these
Mendicants
who
seeke
to
perswade
us
these
carnall
fancyes
,
more
serviceable
I
confesse
unto
the
belly
,
then
any
wayes
behoofeful
unto
the
soule
,
but
rather
as
the
Apostle
willeth
us
,
that
wee
abide
in
those
things
which
wee
have
learned
,
and
have
beene
committed
unto
us
,
in
no
sort
admitting
these
new
Apostles
as
sent
from
heaven
,
but
rather
avoyding
them
as
seducers
come
from
hell
.
For
we
fooles
doe
verily
beleeve
,
That
he
who
was
borne
of
the
blessed
and
immaculat
Virgin
God
and
Man
,
Iesus
and
Emmanuel
,
who
suffered
so
many
and
so
grievous
torments
upon
the
Crosse
under
Pontius
Pilate
,
who
arose
glorious
from
the
death
,
and
ascended
into
Heaven
,
that
he
and
no
other
redeemed
us
from
the
curse
of
the
Law
,
that
he
and
no
other
hath
cleansed
us
from
our
iniquityes
,
and
wrought
our
reconciliation
for
us
.
And
that
neither
Paul
,
nor
Apollo
,
nor
the
habit
of
S.
Francis
,
nor
the
Scapular
of
the
Carmelites
,
nor
Dame
Luissa
the
Nun
of
S.
Clare
,
order
(
be
shee
never
so
holy
a
woman
)
hath
washed
us
with
her
bloud
,
or
was
crucifyed
for
us
.
Most
holy
Father
,
you
have
given
unto
us
for
the
Pastor
of
our
soules
,
a
Friar
of
the
Order
of
S.
Francis
,
by
name
Thomas
Flemming
alias
Barnwell
,
consecrated
Archbishop
of
Dublin
;
to
him
our
Diocesan
were
presented
our
complains
and
grievances
in
the
behalfe
of
the
Clergy
of
Dublin
,
against
the
most
horrid
and
blasphemous
tenents
before-mentioned
.
I
say
two
R.
Priests
in
the
name
of
the
rest
personally
appearing
before
our
Archbishop
,
did
present
him
not
onely
with
the
names
of
the
delinquents
,
but
a
catalogue
also
of
their
witnesses
and
proofes
which
passed
on
the
7.
of
March
in
the
yeare
1631.
in
this
Citty
of
Dublin
.
But
what
answer
received
the
two
Priests
from
their
Ordinary
?
Truely
none
at
all
,
neither
to
this
day
have
they
profited
in
that
suit
.
For
verily
it
is
to
be
feared
that
this
disease
(
whose
nature
is
to
fret
like
a
canker
)
hath
invaded
and
infected
the
head
no
lesse
then
the
rest
of
the
body
.
And
we
are
the
rather
enduced
to
beleeve
the
same
,
for
that
we
see
these
errors
and
corrupt
doctrines
day
lie
more
and
more
to
prevaile
,
&
to
enlarge
themselves
especially
among
the
ignorant
and
common
people
,
alas
too
easie
and
flexible
to
be
led
astray
:
for
there
are
a
number
of
Regulars
,
especially
of
the
Franciscans
and
Carmelites
,
false
Apostles
,
who
not
onely
in
pulpits
preach
these
ertors
,
but
as
the
Apostle
sayth
,
going
from
house
to
house
,
subvert
whole
familyes
,
teaching
what
they
ought
not
for
filthy
lucres
sake
.
For
no
small
profit
doubtlesse
doth
arise
unto
these
Poets
and
Inventours
of
fable
,
insomuch
as
they
may
truely
say
with
Demetrius
the
silver-smyth
,
Act.
19.
De
hoc
artificio
nobis
est
acquisitio
:
Sirs
you
know
that
our
gaine
is
of
this
occupation
.
For
(
say
mee
)
who
in
the
world
is
there
that
beleeves
any
thing
to
remaine
after
death
and
ashes
,
who
will
not
be
glad
to
avoy
de
the
paines
of
hell
?
who
desires
not
to
enjoy
a
blessed
eternity
in
Heaven
?
And
I
call
Heaven
and
Earth
to
witnesse
,
what
thing
is
there
more
easiethen
before
death
to
creepe
into
a
Friars
habit
?
or
what
more
tollerable
then
to
fast
one
day
,
which
is
no
more
then
having
one
competent
repast
at
noone
,
to
for
beare
a
supper
at
night
?
Or
what
is
there
lesse
troublesome
then
to
carry
two
square
pannicles
or
clouts
,
the
one
upon
his
back
,
the
other
at
his
bosome
,
under
his
garments
(
I
wis
)
a
carriage
not
so
burdensome
,
nor
comparably
so
painfull
,
as
was
that
heavy
became
of
the
Crosse
which
sweet
In
svs
carryed
upon
his
backe
to
mount
Calvary
,
and
on
which
the
salvation
of
the
world
did
hang.
Doubtlesse
if
future
glory
in
the
world
to
come
,
&
the
assurance
thereof
in
this
life
might
with
so
small
a
labour
be
purchased
,
who
is
so
much
an
Euclio
or
streit
handed
?
Who
so
much
a
Lucian
,
or
an
Atheist
,
as
would
not
willingly
admit
these
blessed
Friars
bringing
such
abundance
of
spirituall
richesse
with
them
,
into
his
treasury
,
into
his
garnell
amongst
his
heards
and
flocks
,
yea
into
his
whole
substance
and
meanes
,
not
a
sad
or
an
unwilling
,
but
a
most
joyfull
giver
?
Or
what
woman
carefull
of
her
soules
health
,
will
make
spare
of
whatsoever
is
in
her
custody
or
under
her
hands
?
her
bracelets
,
her
rings
,
chaynes
,
Iewels
,
her
chests
of
linnen
,
her
arkes
of
meale
and
malt
in
exchange
of
such
immortall
benefits
,
and
to
have
so
propitious
and
present
gods
,
albeit
our
Saviour
hath
said
:
Quid
commutationis
homo
dabit
pro
anima
sua
?
Mar.
8.
What
exchange
shall
a
man
give
for
his
sould
?
The
same
truth
hath
also
said
Math.
7.
Angusta
est
porta
&
via
arcta
quae
ducit
ad
vitam
aternam
&c.
Narrow
is
the
gate
and
streit
is
the
way
that
leadeth
unto
life
,
and
few
there
be
that
finde
it
.
And
our
Saviour
foreseeing
that
there
would
come
in
the
last
times
of
the
world
such
as
would
endeavour
to
enlarge
that
way
,
and
to
make
that
gate
more
wide
,
he
presently
addeth
.
Attendite
a
falsis
prophetes
,
&c.
Take
you
heed
of
false
prophets
that
come
to
you
in
the
cloathing
of
sleep
,
but
inwardly
are
ravening
wolfes
,
by
their
frui●s
you
shall
know
them
.
And
what
are
the
fruits
sweet
Iesus
)
of
these
falso
prophets
among
us
at
this
day
,
but
to
make
the
gates
of
Heaven
to
gape
as
wide
as
the
gates
of
hell
it selfe
.
For
albeit
the
Apostle
hath
excluded
from
celestiall
glory
not
a
few
,
saying
,
Hoc
enim
scitote
intelligentes
&c.
For
understanding
know
this
,
that
no
fornicator
,
nor
uncleane
or
covetousiperson
,
which
is
the
fervice
of
Idols
,
hath
inheritance
in
the
Kingdome
of
Christ
and
of
God
:
yet
will
our
Friars
admin
them
all
,
if
they
once
faste
Dame
Luissaes
saturdayes
faste
.
And
albeit
Christ
our
Lord
excluded
the
man
who
had
not
a
wedding
garment
from
his
Kingdome
,
yet
will
the
Franciscan
Friar
let
in
any
who
is
cloathed
with
his
habit
,
and
so
the
Carmelite
such
as
are
found
with
his
Scapular
about
their
shoulders
.
I
say
,
all
these
so
qualifved
shall
be
accepted
of
,
and
be
admitted
as
well
unto
the
Dinner
of
the
great
King
as
unto
the
Supper
of
the
Lambe
.
Who
then
can
marvell
(
these
doctrines
supposed
as
orthodox
,
yea
as
oracles
)
that
we
day
lie
see
so
many
to
be
buryed
in
Friars
weeds
,
so
many
men
&
women
day
lie
to
take
the
Scapular
,
witnesse
the
register
of
the
Friars
Franciscan
and
Carmelices
,
in
which
their
names
are
carefully
recorded
,
as
perpetuall
Benefactors
unto
their
Orders
.
Nay
,
who
is
there
especially
among
the
Laity
(
O
triste
verbum
!
)
who
dare
so
nurch
trust
to
the
sufferings
of
our
Saviour
,
and
to
the
merites
of
his
death
&
passion
,
as
they
dare
be
found
in
the
houre
of
death
without
that
thrice
holy
Scapular
,
that
signe
of
salvarion
,
that
safety
in
dangers
,
that
league
of
peace
,
&
of
aneverlasting
covenant
,
in
which
who
so
dyeth
,
shall
never
suffer
eternall
fire
.
All
which
attributions
are
incorporated
unto
the
said
Scapular
by
the
blessed
Virgin
,
if
Simon
Stoc
his
revelation
be
authenticke
;
yea
many
among
us
nor
trusting
to
the
habit
alone
,
or
unto
the
Scapular
alone
,
or
to
the
Nunnes
faste
alone
,
will
before
their
death
beee
furnished
with
them
all
three
together
,
having
wisely
understood
that
of
Salomon
,
Proverh
.
4.
Funiculus
triplex
difficile
rumpitur
:
A
triple
cord
is
not
easily
broken
.
In
which
their
proceeding
me
seemeth
that
yet
they
shew
some
weakenes
of
faith
;
for
if
they
did
constantly
beleeve
every
one
of
these
three
promised
salvations
to
be
assured
by
divine
revelation
,
as
their
teachers
be
are
them
in
hand
,
surely
either
any
of
them
is
sufficient
,
or
all
of
them
together
insufficient
.
Neither
doth
it
boot
the
Friars
to
cloake
these
their
errors
by
saying
,
That
these
doctrines
rightly
understood
,
do
not
import
every
sinner
by
keeping
such
a
fast●
,
by
taking
such
an
Habit
,
or
Scapular
to
be
favied
,
but
such
onely
as
be
contrite
with
all
for
their
fins
,
and
are
washed
in
the
blood
of
the
Redeemer
.
For
neither
doe
our
Friars
,
in
their
Semons
and
exhortations
,
mention
any
such
condition
,
&c
if
they
did
,
yet
notwithstanding
the
whose
doctrine
of
the
Sabbaoth
faste
,
the
Habit
&
the
Scapular
,
(
no
lesseblazed
by
the
Friars
,
then
superstitously
beleeved
of
the
people
)
would
utterly
vanish
into
smoake
.
For
why
?
a
person
so
disposed
and
qualifyed
,
that
is
penitent
for
his
fimes
,
and
relying
upon
the
redemption
of
In
sas
CHRIST
is
apt
for
the
Kingdome
of
God
,
and
to
receive
an
inheritance
among
the
Saints
and
Elect
,
say
he
be
naked
of
Habit
&
scapular
,
and
not
at
all
acquainted
with
Donna
Luissa
her
saturdayes
fast
:
yea
a
man
ending
his
dayes
in
the
service
of
God
,
and
as
the
Divines
say
in
the
estate
of
grace
can
not
misse
of
his
salvation
,
had
he
but
a
couple
of
Hawkes-bells
about
his
neck
,
or
if
he
dyed
in
his
old
bootes
as
well
as
in
scapular
or
habit
.
If
then
the
Friar
thus
expounds
himself
.
He
that
dyeth
in
the
habit
or
scapular
,
shall
undoubredly
be
saved
,
alwayes
provided
that
he
bein
the
love
and
favor
of
God
,
verily
he
might
as
wel
have
spared
so
much
breath
to
have
cooled
his
broth
,
I
say
,
as
to
spend
it
upon
such
a
glosse
as
corrupteth
and
quite
over-throweth
the
text
.
No
no
,
Mors
in
olla
,
There
is
poyson
in
the
pot
.
For
these
preachers
desire
no
thing
lesse
then
to
be
so
understood
in
their
sermons
when
they
make
their
Panegyricks
of
the
habit
and
scapular
unto
the
people
,
for
by
that
meanes
they
might
be
in
danger
not
onely
to
loose
their
offerings
at
the
Altar
,
but
that
great
authority
and
place
which
they
have
in
the
hearts
and
affection
of
the
Laity
.
No
rather
with
all
possible
endeavour
they
labour
to
bee
beleeved
,
that
by
the
vertue
of
these
raggs
,
either
as
causes
instrumentall
or
infallible
signes
,
salvation
is
to
be
acquired
.
And
heuce
it
is
that
the
Carmelite
Friars
dedicate
yeerely
a
day
of
great
festivity
,
namely
the
16.
of
Iuly
.
unto
the
honour
and
reception
of
the
Scapular
,
as
the
Franciscans
also
doe
to
that
parcell
of
their
habit
which
is
the
Cord
or
Girdle
.
Ar
which
festival
times
it
is
lamentable
to
behold
how
much
the
Divine
Majestie
by
these
beggars
&
their
devotoes
is
prophaned
in
his
creatures
:
yea
truly
the
world
might
lesse
admire
in
these
dismall
dayes
the
Sun
to
be
eclipsed
,
&
the
rocks
to
rent
,
then
at
the
time
of
our
Saviours
passion
,
beholding
the
benefit
thereof
so
miserably
defaced
by
these
false
Teachers
who
in
these
dayes
cannot
be
contented
to
rob
the
people
of
their
purses
,
but
of
their
soules
also
.
And
to
the
end
,
they
and
all
those
that
read
these
my
writings
may
understand
,
that
I
will
not
inveigh
without
just
cause
or
reprove
in
words
what
I
am
not
able
by
good
Argument
to
confound
:
I
seriously
demaund
of
our
Friar
,
what
ground
they
have
either
from
the
divine
Oracles
,
Ecclesiasticall
tradition
,
or
monuments
of
the
Fathers
,
to
promise
this
security
and
certitude
of
Salvation
,
or
to
determine
of
the
Sons
of
Adam
in
particular
and
by
polle
that
their
names
are
written
in
the
booke
of
life
.
I
say
,
while
yet
we
are
viatotes
,
et
non
in
statu
,
Pilgrimes
from
our
Lord
,
and
not
arrived
at
our
country
.
I
heare
Salomon
one
of
the
Secretaries
of
the
Holy
Ghost
saying
,
Prov.
20.
Quis
potest
dicere
mundum
est
cor
meum
?
Who
can
say
my
heart
is
cleane
?
I
heare
Iob
saying
,
Etiamsi
simplex
fuero
,
&c.
Job
.
9.
Albeit
I
be
innocent
,
yet
shall
my
soule
bee
ignorant
thereof
.
I
heare
the
Apostle
saying
,
Philip.
2.
Cum
meta
&
tremore
vestram
salutem
operamini
.
Worke
your
Salvation
with
feare
and
trembling
.
I
heare
S.
August
.
upon
the
40.
Psal.
saying
,
Scia
quod
justitia
Dei
mei
maneat
,
verum
an
justitia
mea
maneat
an
non
,
ignoro
,
terret
me
enim
Apostolus
inquiens
.
Qui
existimat
se
stare
,
videat
ne
cadat
.
I
know
that
the
justice
of
my
God
remaines
,
but
whether
my
justice
doe
remaine
or
not
,
I
am
ignorant
.
For
the
Apostle
doth
terrify
me
saying
,
he
who
thinkes
he
stands
,
let
him
looke
to
it
he
fall
not
.
So
S.
Hierome
in
his
3.
booke
upon
the
Prophet
Ieremy
.
Man
seeth
in
the
face
,
God
in
the
heart
,
and
that
which
unto
us
doth
some
times
seeme
cleane
,
in
Gods
eyes
is
found
filthy
.
Adde
hereunto
the
testimony
of
S.
Ambrose
in
his
5.
Sermon
upon
the
118.
Psal.
S.
Chrysost
Homil.
87.
upon
Iohn
.
S.
Gregory
lib.
6.
epist:
22.
S.
Bede
in
his
Comment.
upon
the
20.
cap.
of
the
Prov.
But
I
may
not
ommit
to
set
downe
at
large
what
S.
Bernard
that
pillar
of
Gods
Church
in
these
later
Centuryes
hath
left
written
of
this
argument
,
as
in
many
other
places
,
so
especially
in
his
1.
Sermon
de
Septuagesima
in
these
words
;
Who
can
say
I
am
one
of
the
Elect
?
I
am
one
of
those
that
are
predestinated
unto
life
:
I
am
one
of
the
children
of
God
?
Who
,
I
say
,
can
say
this
?
When
as
the
Scripture
cryeth
out
against
him
.
Man
knoweth
not
whether
he
be
worthy
of
love
or
hatred
.
Certainely
therefore
wee
cannot
have
,
but
yet
we
are
comforred
with
the
trust
of
hope
,
that
we
may
not
by
anxiety
of
this
dubitation
be
tormented
above
measure
.
So
he
.
Lastly
to
this
cloud
of
testimonies
out
of
the
ancient
fathers
,
I
will
adde
the
uniforme
consent
of
the
moderne
Fathers
of
the
Councell
of
Trent
,
condemning
&
anathematizing
this
certitude
of
Salvation
Can.
15.
in
these
words
.
Si
quis
dixerit
hominem
renatum
&
justificatum
teneri
ex
side
ad
credendum
se
certo
esse
in
numero
praedeslinatorum
Anathem
asit
.
If
any
shall
say
a
man
regenerate
and
justifyed
to
be
bound
by
faith
to
beleeve
himself
undoubtedly
to
be
in
the
number
of
the
predestinate
,
let
him
be
accursed
:
and
in
the
Can.
following
,
Si
quis
magnum
illud
usque
in
finem
perseverantiae
donum
se
certo
habiturum
,
absoluta
&
infallibili
certitudine
dixerit
nisi
hoc
exspeciali
revelatione
didicerit
)
anathema
sit
.
If
any
shall
say
,
that
by
absolute
and
infallible
assurance
he
hath
that
great
gift
of
perseverance
unto
the
end
,
unlesse
he
hath
learned
the
same
by
speciall
revelation
,
accursed
be
he
.
So
the
Councell
.
And
sure
no
marvaile
.
Since
this
presumption
of
Salvation
is
the
very
food
and
fewell
of
all
wickednesse
and
impiety
,
the
provocation
and
incitement
to
all
shamelesse
lusts
and
pleasures
,
with
which
the
soule
once
possessed
what
further
care
is
to
be
taken
in
matters
of
conscience
:
For
say
,
That
now
I
have
either
gotten
the
habit
of
the
Franciscans
upon
my
backe
,
or
the
Scapular
of
the
Carmelites
hanging
about
my
necke
,
(
a
most
present
antidote
against
hell
and
damnation
)
what
have
I
henceforth
to
doe
with
the
commandements
of
God
and
Holy
C●●rch
?
Why
should
I
feare
for
the
time
to
come
to
loose
the
reynes
unto
my
unbridled
passion
,
or
to
set
sayle
which
way
the
streame
of
my
misplaced
desires
doe
carry
mee
headlong
?
I
say
what
cause
have
I
further
to
wage
warre
with
vice
,
or
longer
to
resist
the
sweete
allurements
of
Evill
.
Yea
what
should
hinder
me
to
say
with
Salomon
(
having
run
the
same
courses
with
him
)
Eccles.
2.
All
things
which
my
eyes
have
desired
,
I
denyed
them
not
:
neither
did
I
forbid
my
heart
to
enjoy
all
manner
of
pleasures
.
These
be
the
thoughts
,
these
the
labours
of
the
minde
,
these
the
discourses
of
the
understanding
which
doe
often
burst
out
into
the
lipps
and
tongues
of
men
entangled
in
these
intricacyes
of
error
.
And
what
Moses
have
wee
among
us
to
put
himselfe
as
a
wall
and
a
bulwarke
for
the
house
of
Israel
?
Who
shall
pacisie
these
congregations
of
Abiram
?
Who
shall
consume
and
burne
up
this
new
fire
of
the
sonnes
of
Aaron
with
a
better
flame
?
Where
is
Elias
,
or
where
is
Micheas
to
reprove
these
false
Prophets
,
of
pleasing
but
perilous
lyes
.
Where
is
that
Apostle
of
Christ
?
Who
should
confound
these
false
Apostles
with
an
Apostolicall
zeale
?
Scarse
is
there
one
Peter
to
be
found
among
us
to
oppose
himselfe
to
these
Simons
.
Scarse
one
Paul
to
deliver
up
these
Hymeneus
and
Alexanders
unto
Satan
,
that
they
may
learne
not
to
blaspheme
.
For
tell
mee
,
who
is
there
among
the
Clergy
,
at
least
in
this
our
Northerne
Iland
,
divided
from
the
rest
of
the
world
,
that
is
either
willing
or
able
to
goe
against
these
Regulars
,
moving
so
irregularly
out
of
their
owne
proper
spheares
?
Nay
rather
,
who
is
there
among
us
not
carryed
head-long
by
these
their
raptand
violent
motions
,
into
the
aforesaid
errors
?
If
not
in
expresse
termes
of
approbation
,
at
least
by
a
shut
up
cye
,
and
a
sealed
lip
,
of
a
silent
connivance
?
One
circumvented
by
fraud
,
another
detained
by
feare
of
displeasure
,
the
third
won
by
benefites
,
the
most
or
all
of
us
drawne
to
a
farre
more
penicious
dissimulation
then
was
that
of
Barnabas
condemned
by
the
Apostle
.
For
albeit
the
Priests
of
the
Clergy
in
these
parts
are
lesse
refractary
unto
Ecclesiasticall
discipline
,
yea
truely
farre
more
obedient
unto
the
lawes
and
behests
of
holy
Church
then
the
Regulars
,
yet
not
much
more
learned
I
confesse
,
and
in
number
farre
inferiour
unto
them
,
as
may
be
seene
in
this
principall
Citty
of
Ireland
,
in
which
there
be
onely
six
pastors
,
but
of
Regulars
not
much
sewer
then
a
hundred
,
albeit
by
reason
of
their
ebbing
and
flowing
,
their
frequent
excursions
caused
by
their
manifold
negotiations
in
every
corner
of
the
Kingdome
,
their
out-gates
beyond
the
seas
,
and
back
againe
returnes
,
it
is
as
hard
to
desine
what
number
they
be
of
,
as
to
count
how
many
froggs
there
were
in
the
second
plague
of
Egypt
,
yea
to
such
a
potency
they
are
growne
,
and
that
in
a
short
space
in
this
Kingdome
of
Ireland
,
that
what
cause
soever
they
take
in
hand
,
be
it
just
or
injust
,
Ecclesiasticall
or
Temporall
,
they
will
,
nay
they
must
be
Conquerours
;
so
united
among
themselves
,
so
backt
with
powerfull
friendships
,
so
animated
with
forraine
correspondencyes
,
not
to
speake
of
ordinary
consanguinityes
and
affinityes
,
foster-ships
,
and
gossip-fhips
,
so
intayled
not
onely
to
the
Commons
,
but
unto
the
greatest
Familyes
,
by
taking
in
of
Youths
into
their
Convents
,
May
des
into
their
Cloysters
,
furnishing
Merchants
with
custome
,
purchasers
with
moneyes
upon
morgages
&
rent
charges
,
absolurely
ruling
in
all
matters
of
Contracts
and
matrimoniall
causes
,
managing
the
assay
res
of
rich
Widdowes
,
but
seldom
(
I
confesse
)
helping
them
to
husbands
.
[
*
](A02681-e1260-b)
*
For
so
they
might
be
debarred
from
Estates
,
Legacyes
,
and
Executorships
At
the
pillow
of
every
rich
man
,
especially
when
he
is
about
to
make
his
Will
,
serving
in
that
businesse
both
for
ghostly
Fathers
,
Councell
,
and
Cleark
,
by
reason
of
which
imployments
,
&
what
else
may
either
be
honourable
or
profitable
unto
them
,
they
are
ascended
unto
that
height
of
authority
,
that
if
they
should
tell
us
,
the
crowes
were
white
,
and
the
swans
black
.
(
though
we
could
not
beleeve
them
)
yet
should
wee
not
dare
to
gainsay
them
,
or
to
contest
with
them
.
For
as
it
is
the
nature
of
plenty
to
beget
prosperity
,
and
this
,
pride
,
so
our
Regulars
at
this
day
are
arrived
at
such
an
unmeasurable
greatnesse
,
through
plenty
and
popular
estimation
,
as
they
are
not
onely
a
terrour
unto
the
inferiour
Pastors
of
Gods
Church
,
but
even
unto
Bishops
and
Cardinals
.
Nor
will
I
except
thee
O
Pope
Vrbanus
!
who
not
once
(
as
we
are
credibly
informed
from
the
city
)
hast
complayned
of
their
insupportable
pride
and
insolencies
,
saying
to
such
as
complayned
of
their
injuryes
:
I
marveil
not
that
they
wrong
you
,
for
they
wrong
my selfe
.
And
as
these
Regulars
are
awfull
unto
the
Clergy
,
so
no
lesse
fearfull
are
they
unto
the
Laity
,
who
therefore
yeeld
them
such
attribution
,
as
either
they
hope
their
friendship
to
bee
an
advantage
unto
them
in
the
prosequution
of
their
ends
,
or
they
providently
fore-see
how
much
the
malice
of
a
powerfull
enemy
may
bee
prejudiciall
unto
them
in
the
same
kinde
.
So
as
be
who
thou
wilt
,
friend
or
foe
,
the
Friar
will
benefit
himselfe
by
thee
.
If
thou
be
his
friend
and
well-willer
;
he
gaynes
by
●hy
.
love
.
If
his
adversary
,
then
also
for
feare
of
displeasure
and
offence
,
like
unto
those
Lawyers
whom
Cassiodorus
upon
the
73.
Psal.
sayth
,
Apud
causidicos
etiam
ipsum
silentium
venale
est
,
ac
lingua
corum
damnifica
nisi
funibus
argenteis
ligetur
.
With
Layers
their
very
silence
is
vendible
,
&
their
ongues
are
harmefull
unlesse
they
be
tyed
with
silver
chaynes
.
But
truely
as
in
the
naturall
body
,
when
any
one
part
or
member
groweth
into
an
exorbitant
bignesfe
beyond
due
symmetry
and
proportion
,
the
rest
of
the
members
become
sick
and
feeble
,
&
the
whole
body
〈…〉
in
the
Ec●l●sihft●call
or
Politicke
.
Sody
may
instand
with
the
safety
thereof
to
permit
so
great
a
party
,
and
so
intrinsecall
a
faction
as
are
our
Regulars
in
Ireland
,
to
swell
to
such
a
bulke
,
as
exceeding
the
bonds
of
due
proportion
,
they
draw
unto
ther
selves
the
humors
of
the
fest
of
the
body
to
the
destruction
of
the
whole
.
Neither
in
writing
these
things
most
holy
Father
,
is
my
meaning
other
,
then
was
the
soop●
of
that
thrice
renowned
Archbishop
of
Armagh
,
&
Primate
of
all
Ireland
,
commonly
called
by
Writers
,
Armachanus
;
by
the
Inhabitants
of
this
Countrey
,
S.
Richard
of
Dundalke
,
in
his
oration
at
Avinion
,
made
before
Pope
Innocentius
Sci
his
Card●nalls
in
these
words
:
Pater
sanctissime
&c.
Most
holy
Father
,
in
the
beginning
of
my
Speech
I
doe
protest
that
I
doe
not
intend
to
averre
,
or
rashly
affirme
any
thing
which
may
bee
contrary
unto
the
Christian
Faith
,
or
Catholieke
doctrine
;
&
that
my
meaning
is
not
to
presse
or
perswade
the
destruction
of
the
Mendicant
Orders
approved
by
holy
Church
&
confirmed
by
the
See
Apostolicke
,
but
rather
to
perswade
,
that
they
may
be
reduced
&
brought
●acke
againe
unto
the
purity
of
then
first
institution
;
alwayes
minded
to
submit
my selfe
unto
the
censure
of
your
Holines
.
So
Armachanus
.
And
so
Imindefull
of
my
duty
&
obforvance
unto
the
thay-re
of
sl●●●●
,
am
bold
to
speake
●nnco
my
:
Lord
of
such
affay
es
us
may
conc●●●●
the
w●ll●●áre
)
of
soules
,
&
the
good
of
this
Church
of
Ireland
,
in
which
I
now
have
almost
lived
for
the
space
of
these
●●●my
yeares
!
And
the
rather
I
hold
my selfe
bound
so
to
〈◊〉
,
fo●●●at
●●mnot
igno●an●
,
but
know
right
we
blow
your
How
living
among
so
many
protectors
of
R
〈◊〉
〈◊〉
ders
,
so
muny
Generals
,
so
many
Patrons
,
pro
〈◊〉
〈◊〉
&c
agents
for
them
;
scarce
shall
you
heare
a
word
of
sincere
truth
,
without
many
glosses
&
Commentaryes
of
most
corrupt
additions
;
yea
&
for
one
verity
,
a
masse
of
forged
&
devised
fables
,
especially
from
these
remote
Regions
,
&
as
you
call
them
in
Rome
Tramontane
Provinces
.
Yea
such
is
the
misery
&
calamity
of
Princes
&
great
Personages
,
as
well
Ecclesiasticall
,
as
Politick
,
that
seldome
by
the
care
doe
they
conceive
that
birth
which
with
all
their
hearts
they
defire
not
to
be
vitall
&
long-lived
,
that
is
,
seldome
hearing
what
they
would
not
heare
.
Such
multitudes
there
are
of
parasites
&
flatterers
,
who
suggest
unto
their
sences
nothing
but
what
is
rare
,
glorious
,
&
above
measure
gratefull
,
who
for
to
please
,
they
holde
it
but
little
inferiour
to
immortality
.
Neverthelesse
such
hath
beene
my
breeding
and
education
from
mine
infancy
,
which
together
with
my
yeares
hath
growne
up
with
mee
,
and
is
now
confirmed
in
more
then
a
declining
age
,
that
I
rather
desire
to
live
poore
with
the
Philosopher
,
and
feed
on
coleworts
in
this
my
tubb
,
then
to
act
the
flatterer
with
Aristippus
,
and
surfet
on
pleasures
in
the
Court
of
Alexander
.
And
forsomuch
as
now
for
many
yeares
we
have
had
your
Ho.
amost
vigilant
pastor
,
&
a
lover
of
truth
.
I
held
it
not
so
much
to
concerne
my selfe
,
as
the
whole
Church
of
Ireland
,
to
intimate
these
no
small
or
triviall
matters
unto
you
.
For
as
it
is
our
parts
to
open
,
if
not
the
imperfections
&
smaller
excesses
of
our
brethren
,
(
which
,
charity
would
rather
have
concealed
,
then
revealed
)
yet
certes
so
soule
,
so
into
be
rable
,
so
manifest
adulterations
of
our
holy
faith
,
we
can
not
,
we
ought
not
,
woe
dare
not
smother
,
which
happily
if
wee
should
,
the
very
stones
would
cry
&
rore
them
out
in
your
eares
.
So
doubtlesse
to
you
holy
Father
it
belongs
to
apply
holesome
remedyes
to
these
diseases
,
to
powre
wine
and
oyle
into
these
wounds
,
to
asswage
the
tempest
of
these
raging
Seas
,
to
chastice
with
your
pastorall
staffe
these
butting
rammes
,
which
lead
the
following
flocke
astray
unto
hurtfull
and
uncouth
pastures
,
orif
they
contemne
to
heare
your
voyce
,
to
cut
them
off
from
the
rest
of
the
fold
,
by
the
Ecclesiasticall
Sword
of
your
censures
,
that
the
good
bee
not
infected
by
the
fellowship
of
the
bad
,
the
sound
by
the
diseased
.
These
things
are
expected
by
the
Church
of
Ireland
from
so
great
a
Pastor
,
by
him
to
be
governed
,
to
be
cherished
,
to
be
defended
,
to
be
enlarged
.
And
so
the
Prince
of
Pastors
to
his
Vicar
and
to
his
flock
on
earth
be
ever
propitious
,
whose
power
over
him
and
his
writings
is
willingly
acknowledged
by
PAVL
HARRIS
.
A
FAMILIAR
DISPVTATION
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
revenew
unto
your
Garnells
,
Cellars
,
and
Kinchins
.
Give
mee
leave
to
ventilat
and
dispute
the
aforesaid
case
of
the
Habis
,
Scaputar
,
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
confute
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
revelations
,
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
Friars
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
withstanding
these
revelations
of
theirs
,
were
heavenly
and
divine
,
and
for
such
,
to
be
taken
and
beleeved
,
and
not
rather
illusions
of
that
enemie
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
honoured
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
.
Examples
whereof
we
have
store
as
well
in
the
Dialogues
of
S.
Gregory
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
after
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
enforced
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
certitude
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
unto
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
undoubtedly
be
saved
,
(
for
it
may
not
bee
denyed
but
such
certitude
may
be
had
by
divine
revelation
)
Examples
we
have
of
the
Scriptures
of
the
two
glorious
Apostles
,
S.
Peter
&
S.
Paul
,
of
S.
Mary
Magdalen
,
&
some
others
,
for
the
arme
of
our
Lord
is
not
shortned
,
nor
his
power
abridged
.
Yet
(
say
I
)
conformable
to
the
doctrine
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
;
because
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
Peter
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
&
conversation
like
unto
others
of
his
rank
,
&
quality
,
&
not
much
scrupulous
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
Bonaveniure
.
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
altogether
without
some
knotes
,
as
may
be
knowne
by
his
own
confession
,
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
repayred
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
vision
,
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
writing
,
because
it
is
necessary
for
my
p●ucent
assent
unto
such
visions
or
revelations
,
that
the
same
be
canonized
for
supernaturall
&
infallible
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
canoric●s
linos
scripserunt
,
non
autem
revelationi
si
qua
fuit
aliis
doctoribus
facta
,
1
2
q.
1.8
.
2d.
2
dum
.
Our
faith
is
grounded
upon
revelation
made
unto
the
Apostles
,
and
Prophets
,
who
wrote
the
canonicall
bookes
,
not
to
revelation
(
if
any
such
was
made
)
to
other
Doctors
.
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
autherum
corum
in
scribendo
errasse
aliquid
firmissime
credam
.
Alios
autem
it
a
lego
ut
quantalibet
fanctitato
,
doctrinaque
prepolleant
.
non
ideo
verum
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
,
cannot
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
tapite
,
that
is
,
from
some
other
topicall
argument
,
which
in
truth
is
as
much
,
as
if
they
said
nothing
,
preaching
an
infallibility
of
the
aforesaid
visions
,
and
revelations
,
then
brought
unto
cheir
justification
,
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
scapular
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
,
finde
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
,
demonstration
,
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
welfare
,
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
apponat
:
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
(
befides
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
Testament
by
our
Saviours
institution
,
doe
on●ly
conferre
grace
&
predent
iustification
,
(
having
all
their
vertue
,
&
e●ticacy
from
the
merit
of
his
passion
)
ex
opere
operato
,
&
non
ponenti
obicem
,
onely
as
instrumentall
causes
conferred
on
such
partakers
of
them
,
as
thorough
their
indisposition
either
of
misbellefe
or
complacencie
in
sin
,
doe
put
no
impediment
or
barre
unto
their
spirituall
and
supernaturall
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
,
unto
the
second
tome
of
Tho-Waldensis
,
or
William
Lindanus
his
Panopli●
,
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
salvation
,
as
may
clearely
appeare
by
the
Apostles
doctrine
and
admonition
unto
the
Corinthians
as
touching
the
use
and
abuse
of
the
Eucharist
,
1.
Cor.
11.
Now
I
say
that
by
our
Friars
doctrine
,
the
habit
&
the
scapular
are
farre
more
effectuall
unto
salvation
,
then
any
one
of
the
7.
Sacraments
,
or
all
of
them
put
together
.
can
be
.
For
whether
the
habit
&
the
scapular
worke
in
the
nature
of
the
Sacraments
,
by
couferring
the
first
or
second
grace
ex
opere
operato
,
they
doe
over
and
besides
conferre
the
grace
of
perseverance
,
&
the
perfection
of
all
grace
,
which
is
glory
.
And
this
neither
the
baptiz●d
,
nor
the
conformed
,
nor
the
houselled
,
nor
the
ordered
,
nor
the
penitent
,
nor
the
marryed
,
nor
the
annointed
can
promise
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
ashamed
to
ascribe
the
divine
work●
of
the
Sacraments
unto
shadowes
of
no
greater
authority
,
or
antiqui●y
,
then
the
visions
of
S.
Francis
,
&
S.
Simon
Sto●
will
happily
tell
us
by
way
of
a
qualification
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
indeed
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
beforehand
that
happines
&
glory
which
shal
befal
al
such
as
shal
be
found
in
the
houre
of
death
invested
with
them
,
albeit
they
no
way
concurre
to
the
production
of
the
aforesaid
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
appeared
unto
Constantin
the
Great
,
being
to
encounter
with
Maxentius
the
tyrant
when
in
the
sky
hee
saw
a
most
bright
Crosse
with
this
circumscription
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
battayle
.
And
so
indeed
it
is
said
of
the
divine
scapular
in
that
sayned
revelation
of
Simon
Stec
,
Ecec
signum
salutis
,
salus
in
periculis
,
foedus
pacis
,
&
pacts
sempiterni
:
Behold
the
signe
of
salvation
,
safety
in
dangers
,
a
league
of
peace
,
and
of
an
everlasting
covenant
.
Say
then
,
that
we
admit
of
this
qualification
of
theirs
,
and
take
it
for
granted
,
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
whosoever
dyes
in
their
habit
,
shall
not
perish
of
any
unhappy
death
.
Simon
St●●
of
the
scapular
is
,
That
whosoever
dyes
therein
,
n●nquam
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
temporall
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
immortall
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
before
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
signification
as
the
gray
habit
of
the
Minors
,
&
the
two
square
patches
ex
quolibet
panno
of
the
Car●●clites
,
the
former
not
five
hundred
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.
Vincentius
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
Roman
Widow
.
This
shall
you
reade
lib.
de
●rt●
Carthusiensi
in
the
time
of
Innocentius
the
sixt
of
that
name
,
Surely
it
seemes
that
either
in
those
dayes
there
wanted
Preachers
to
publish
these
miraculous
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
Germany
to
want
theeves
&
Freebooters
,
or
the
Gardens
of
Egypt
to
want
Leekes
&
Onions
,
which
some
of
the
Egyptians
worshipped
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
reason
pro
,
or
contra
indiscussed
,
which
may
serve
to
discover
the
vanity
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
unhappy
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
certaine
or
particular
habit
at
all
,
either
of
this
or
that
cloath
,
or
colour
:
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
Capuchins
,
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
unhappy
death
?
But
what
was
the
true
habit
of
S.
Francis
,
or
which
of
the
reformations
have
got
it
,
I
make
account
they
will
agree
upon
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
habit
is
not
to
be
found
in
the
life
of
S.
Francis
at
all
,
notwithstanding
his
life
was
written
by
many
&
most
of
them
of
his
own
family
&
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
,
either
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
cousequence
(
I
wis
)
are
not
forgotten
,
&
yet
not
word
of
this
great
benefit
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
whosoever
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
posterity
,
as
also
to
be
partaker
of
that
security
of
salvation
with
other
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
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
breeches
,
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
discipline
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
manyfold
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
&
experience
doth
sufficiently
confute
&
convince
of
most
into
lienable
falshood
that
doctrine
of
our
Friar
Minors
,
namely
that
whosoever
dyes
vested
with
their
habit
,
shall
never
be
prevented
of
an
unhappy
death
.
For
first
if
it
be
understood
of
temporall
duasters
,
&
calamityes
in
death
,
these
fraile
bodyes
of
ours
having
so
many
windowes
to
admit
them
,
according
to
that
of
the
Tragedian
,
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
Franciseans
,
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
being
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
petendaw
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
beating
the
store
of
his
grave
,
at
length
his
head
being
violently
bruised
,
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
examples
.
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
othors
(
the
whole
town
in
a
manner
going
forth
to
the
same
)
beheld
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
peradventure
will
say
,
that
sudden
death
is
not
to
be
numbred
among
unhappy
,
or
disasterous
fates
at
all
.
For
so
much
as
we
read
,
that
Iulius
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
writer
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
unprovided
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
refreshing
.
And
by
their
leaves
,
I
would
say
,
that
the
death
which
is
inexpected
,
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
Intanyes
,
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
Peter
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
&
demerits
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
Conqueror
,
&
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
Sacraments
.
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
calamiti●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
thorough
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
carryes
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.
Augustines
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
Friars
is
,
that
setting
apart
●ll
other
kindes
of
death
,
of
which
none
can
be
defined
to
be
absolutely
miserable
,
such
as
dye
in
their
habit
shall
never
dye
impenitent
,
but
truly
contrite
for
their
sins
,
by
which
they
sh●ll
be
se●ure
from
the
second
death
,
&
the
eternall
separation
from
the
blessed
vision
of
God
.
So
S.
Francis
his
supposed
revelation
of
the
habit
,
&
Simon
Stoc
of
the
scapular
,
doe
concurre
in
this
.
In
quo
quis
moriens
,
non
patietur
incendium
sempiternum
,
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
wanted
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
according
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
ambulo
.
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
familiar
then
visions
or
apparitions
made
unto
the
living
,
as
touching
the
estare
&
condition
of
the
desunct
:
somerev
ealed
to
be
in
glory
,
some
in
Purgatory
,
others
damned
:
As
whosoever
will
peruse
that
large
vo
umt
of
S.
Brigids
revelations
,
or
Casarius
,
or
Speculum
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
wholly
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
magister
artis
,
ingenijque
largitor
:
The
belly
is
a
Master
of
Art
,
&
a
supplyer
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
,
pablishing
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
judged
already
.
I
heare
the
beloved
Disciple
saying
,
1.
Iohn
5.
Est
peccatum
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
departed
?
I
heare
also
Concilium
Braccarense
primum
cap.
34.
forbidding
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
sentence
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
infidelity
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
[
†
](A02681-e5200-b)
†
Excuse
me
that
in
my
Arcte
.
mastix
I
called
him
George
Barnwell
,
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
execrable
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
publish
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
bellyes
,
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
,
Councells
,
&
Fathers
.
Secondly
à
posteriore
thou
hast
beheld
the
absurdity
&
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
&
ignominious
:
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
,
unlesse
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
Protestant
into
a
Roman
Catholicke
.
If
among
the
savage
Indyes
you
preach
these
doctrines
,
I
know
not
what
credulity
you
may
purchase
:
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
offence
,
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
participate
the
blessed
body
&
blood
of
our
Saviour
in
the
holy
Eucharist
,
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
indeed
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
beftirs
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
Rande●●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
&
priviledges
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
unprovided
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
Parish
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
upon
the
Altar
,
close
by
the
Candlestick
.
This
is
that
good
assistance
,
&
this
the
help
which
the
Parish
Priest
at
Easter
gets
by
the
Friars
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
Catholick
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
Sectaryes
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
pisblish
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
proceedings
,
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
practice
of
the
Pastors
of
Gods
Church
in
all
times
?
Did
not
S.
Athanasius
,
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
onely
,
but
against
vitious
,
&
corrupt
livers
also
,
have
the
aforesaid
Fathers
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
examples
?
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
oppose
such
as
call
themselves
Apostles
&
are
not
,
but
are
found
lyars
?
And
why
should
I
more
feare
the
face
,
and
frownes
of
a
Friar
,
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
dissentions
are
there
in
Religion
!
&
truly
where
these
be
,
there
is
nothing
but
contention
in
the
Chapter-house
,
dissolutenesse
in
the
Quire
,
murmuration
in
the
Oloyster
,
&
wantonnossein
the
Dormitary
.
So
Antony
de
Padua
in
his
Sermon
upon
Sexagesima
Sunday
.
S.
Bonaventure
.
Cùmsecundùm
patres
laudantur
wonachi
in
casollis
,
&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
being
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
seeing
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
last
Chap.
What
shall
1
say
of
Iohannes
Lanspergius
,
the
Carthusian
Monk
,
who
in
a
certain
Sermon
which
he
preached
unto
the
Congregation
of
Friars
,
relating
the
miserable
condition
of
Regulars
,
he
utrereth
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
apud
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
obscured
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
latronum
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
heavinesse
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
Saviour
detesting
the
same
in
these
words
:
Recepetunt
decem
mandata
mea
,
&
composucrunt
in
hos
unum
verbum
:
Quid
est
hoc
anum
verbum
?
Porrige
mann●
,
&
a●
pecuni●m
.
I●o
nunquam
sitiantur
do
obtentis
.
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
Mendicants
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
,
approving
the
faults
of
greatment
,
nourishing
the
common
people
in
error
,
&
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
Walfingham
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
,
commonly
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
observance
,
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
fellowships
,
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
women
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
thorough
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
deceased
in
the
Papall
Court
of
Avignion
,
with
opinion
of
great
sanctity
,
in
the
yeare
1360.
Cal.
Doce●b
.
But
I
must
not
omit
what
the
said
Author
setteth
down
in
that
his
Oration
which
he
pronounced
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
foundation
,
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
Parishioner
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
.
Wherfore
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
,
according
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
every
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
Monasteryc●
,
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
infetiour
to
many
,
&
I
know
not
whether
to
any
)
lamenting
the
miserable
face
of
religious
orders
of
these
times
,
in
a
most
devout
treatise
which
he
composed
but
a
little
before
his
death
,
called
Gemitus
Columba
,
lib
,
2.
cap.
6.
hath
these
words
:
Multiplicari
coeperunt
Regulares
sine
numero
&c.
Regulars
have
begun
to
be
multiplyed
without
number
,
&
many
of
them
not
called
by
God
unto
the
estate
of
perfection
,
but
enduced
by
other
motives
,
have
replenished
Monasteryes
,
&
that
of
Esay
is
fulfilled
:
Thou
hast
multiplyed
the
Nation
,
but
not
increased
their
joy
.
Hence
so
many
,
so
grievous
scandalls
knowne
unto
all
which
yeeld
plentifull
matter
unto
the
Dove
of
bewayling
the
loosnesse
,
I
will
not
say
the
corruption
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
esteemed
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
concerning
this
point
give
care
unto
the
divine
sentence
,
which
cannot
be
denyed
without
impiety
,
nor
contradicted
without
blasphemy
.
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
Pastor
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
apparant
that
the
Mercenary
is
not
the
Pastor
,
&
that
he
who
is
Pastor
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
,
without
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
?
Whether
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
abandon
their
flockes
in
time
of
necessity
,
he
awakes
his
sollicitude
,
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
observe
how
our
Regulars
behave
themselves
,
who
are
sent
unto
this
worke
onely
by
delegation
,
by
mission
,
of
assistance
by
extraordinary
commission
,
as
troopes
of
reliefe
,
and
voluntary
labourers
.
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
apprehensions
)
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
pubsique
errours
in
doctrine
,
&
not
the
refuting
of
them
,
the
committing
of
manifest
impieties
,
and
not
the
reproving
of
them
,
to
be
scandalous
.
And
the
Apostle
gave
this
charge
unto
Timothy
:
Peccantes
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.
Vincent
,
then
S.
Anthony
of
Padua
,
then
S.
Richard
of
Dundalke
,
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
&
Lonathas
,
&
that
victory
in
which
the
Philistines
prevayled
against
the
house
of
Israel
,
could
not
be
concealed
from
Goth
,
nor
Ascalon
,
or
any
other
City
,
or
habitation
of
the
Churches
enemies
?
But
David
the
more
emphatically
to
expresse
his
griefe
in
that
desolation
&
heavinesse
of
the
synagogue
,
in
the
slaughter
other
Princes
&
people
,
useth
that
manner
of
threane
or
lamentation
,
aggravating
that
dayes
calamity
in
consideration
of
the
great
content
,
joy
,
&
triumph
that
it
would
minister
unto
the
Philistines
their
victorious
enemyes
.
So
let
us
never
perswade
our selves
,
that
our
publique
errors
either
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
concealment
whereof
is
neither
prejudiciall
unto
the
Church
,
Common-wealth
,
or
a
third
person
may
be
manifested
or
disclosed
,
to
which
doctrine
all
divines
applaud
,
grounding
the
same
upon
divers
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
Gospell
,
Math.
18.
Si
peccaverit
in
to
frater
&c.
If
thy
brother
shall
offend
fend
thee
,
goe
&
rebuke
him
between
thee
&
him
alone
&c.
See
for
this
S.
Thomas
2
2
2ae
.
q.
68.1.3
.
&
q.
70.1.2
.
And
in
this
sence
no
donbt
it
was
that
Constant
in
the
Great
,
that
first
Christian
Emperor
,
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
almighty
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
&
corruptions
of
those
to
whom
they
were
sent
.
And
the
Apostle
exhorteth
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
sinners
,
&
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
away
silly
woemen
into
thraldome
,
loaden
with
sins
,
&
drawne
away
with
many
desires
,
alwayes
learning
,
&
never
attayning
the
knowledge
of
the
truth
&c.
And
this
not
onely
,
or
alwayes
in
generall
,
but
sometimes
he
would
descend
unto
particulars
,
not
sparing
to
rebuke
notorious
sinners
by
name
.
For
example
in
the
Chap
,
following
.
Demas
hath
for
saken
me
,
and
is
gone
into
Macedonia
.
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
,
especially
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
reasonable
creature
,
consisting
in
the
cleare
vision
&
full
fruition
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
samen
quasi
per
ignem
.
If
any
mans
worke
burne
,
he
shall
suffer
detriment
,
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
extinguished
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
incendie
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
Clement
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
,
notwithstanding
that
I
have
both
learned
my
Grammar
,
&
have
my selfe
composed
one
.
But
yet
we
find
by
their
sermons
,
conferences
,
bookes
,
&
disputations
,
that
upon
those
words
the
Friar
Carmelites
conclude
that
by
the
benefit
of
the
Scapular
,
every
soule
that
is
adjudged
unto
Purgatory
,
whose
body
in
death
was
invefted
therewithall
,
by
the
ministery
&
visitation
of
the
blessed
virgin
,
&
under
her
conduct
shal
be
delivered
thence
the
next
saturday
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
delivered
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
whosoever
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.
&
Nicholas
5.
That
whosoever
shall
call
the
Friar
Carm●lites
,
the
brethren
of
the
blessed
virgin
of
mount
Carmel
,
shall
have
ten
yeares
of
Indulgence
.
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
Iesus
.
But
why
not
?
since
our
Saviour
hath
said
,
Math.
12.
Whosoever
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
exception
of
persons
of
what
quility
soever
,
from
the
Cedar
to
the
Hyssop
,
from
the
Pope
to
the
Sexten
,
from
the
Prince
to
the
Beggar
.
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
Quieunque
fecerit
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
Carmelise
;
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
Publican
is
commended
for
not
lifting
his
eyes
to
Heaven
,
but
knocking
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
minister
,
&c.
Math.
23.
He
that
would
be
the
greatest
among
you
,
he
shall
be
your
servant
.
And
he
that
exalteth
himselfe
shal
be
humbled
,
and
he
that
humbleth
himselfe
shal
be
exalted
.
And
albeit
it
pleaseth
our
Saviour
sometimes
to
grace
his
followers
with
high
stiles
,
and
termes
full
of
love
&
honour
,
as
he
who
knoweth
the
worth
and
merit
of
all
his
servants
:
as
for
example
,
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
valley
of
teares
or
is
more
miserable
in
being
ignorant
thereof
,
to
approach
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
honour
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
matters
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
Purgatory
,
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
wherfore
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
upon
S.
Francis
day
of
all
such
as
dyed
in
their
habit
be●o●e
.
The
particulars
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-witnesses
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
every
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
Horrow
was
called
before
the
Bishop
,
&
before
his
adversaryes
,
&
being
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
infra
oc●avan●
Nativitatis
Domini
,
but
the
Bishop
hearing
therof
(
being
most
vigilant
&
carefull
of
the
peace
&
concord
of
his
flock
)
sent
his
Arch-deacon
Father
Iordan
Bourk
,
&
Father
William
Sauvegan
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
vehemency
,
&
cum
sale
mordicante
against
the
other
Regulars
.
Heereupon
the
Bishop
called
all
his
Clergy
of
the
Citty
,
and
the
Regulars
together
,
the
15.
of
Ian.
very
late
at
night
,
&
there
the
Regulars
,
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
carefull
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
disobedience
of
Friar
Francis
Wolfe
,
Guardian
of
the
Franciscans
,
who
being
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
observe
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
Francis
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
,
contrary
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
purpose
,
it
shall
not
be
from
the
purpose
to
set
down
what
that
reverend
,
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
Regulars
,
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
thorough
all
Christianity
)
had
not
felt
the
effect
of
those
mortall
Litanyes
,
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
being
then
in
Spaine
,
in
Sevil
of
Andalusia
,
about
the
yeare
1600
,
for
Pope
Clement
8.
being
to
determine
the
Controversy
De
Anxili●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
publick
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●
Diabolo
,
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
questions
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
Luissian
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
Edmundus
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
established
in
this
Kingdome
.
And
I
could
never
learne
that
his
Majesty
was
pleased
to
allow
of
any
third
Religion
within
his
Dominions
,
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
presidents
and
examples
in
the
Protestant
Churches
,
of
such
proceedings
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
Lincolnes-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
Prebinus
,
Milianus
,
Probinianus
,
who
by
Pelagius
the
Pope
were
banished
into
remote
Ilands
,
as
we
read
in
Gratians
decres.
16.
q.
1.
Prebinum
.
For
one
way
or
other
it
seemes
necessary
that
the
Kingdome
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
favour
or
protection
from
the
State
under
which
they
live
.
And
so
I
argue
.
In
those
better
and
more
religious
times
of
our
Ancestors
,
and
when
the
Catholick
faith
did
most
flourish
in
Great
Britaine
,
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
Dioccesse
,
or
County
,
any
of
the
Kings
subjects
of
what
calling
so
ever
,
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
ancient
Lawes
of
these
Kingdomes
,
&
the
consent
of
the
learned
professours
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
whensoever
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
Diocesse
,
in
which
they
live
,
&
not
in
any
of
the
Kings
Courts
at
all
.
In
defence
and
justification
of
both
which
paradoxes
,
Tho.
Flemwing
,
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
learning
,
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
doubting
but
one
way
or
other
to
prevayle
in
this
his
usurpation
,
notwithstanding
what
opposition
soever
of
the
higher
powers
against
him
.
And
like
unto
this
our
Archbishop
Flemming
is
another
Franciscan
,
the
present
Bishop
of
Downe
,
of
the
house
of
Maggennes
,
a
man
in
his
behaviour
more
like
an
Italian
Bannito
,
or
some
debosht
Ruffian
,
then
a
sacred
Bishop
,
as
may
well
be
seen
by
his
fantastique
acoustrements
coupled
to
his
Vltique
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
upon
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
,
retaining
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
from
yeelding
to
the
new
usurped
tyranny
,
which
your
Friar
Bishops
have
of
late
brought
into
this
Kingdome
,
contrary
both
to
the
Common
&
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
Dublin
,
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
Friar
Bishops
,
to
whom
if
they
do
not
yeeld
in
these
&
the
like
practises
,
they
shall
presently
heare
.
Veteres
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
vexation
they
find
(
especially
Priests
of
the
best
parts
&
deseres
)
under
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
many
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
,
importuning
the
Pope
to
be
made
titulary
Bishops
of
this
Kingdome
,
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
Bishop
being
a
Dominican
Friar
,
creates
his
Friars
,
Parish
Priests
,
contrary
to
the
Law
of
holy
Church
,
and
continued
practice
thereof
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
unto
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
necessity
he
is
inforced
so
to
do
,
for
that
out
of
the
body
of
the
Clergy
he
wants
Priests
of
sufficiencie
for
those
places
.
O
blessed
God!
having
first
discontented
,
banished
,
wrangled
,
and
clampered
all
Priests
of
worth
out
of
his
Diocesse
,
&
having
first
procured
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
Bishops
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
unhappy
tyranny
of
the
Friars
hath
corrupted
both
the
doctrin
and
government
of
the
Church
,
&
hath
turned
all
things
topsy-turvy
among
us
.
If
any
desire
to
know
the
names
&
number
of
our
present
Friar
Bishops
of
this
Kingdome
,
they
be
as
follow
:
Them
.
Flemming
aliàs
Barnwell
,
aliàs
White
Archbishop
of
Dublin
Franciscan
.
Boethius
Igan
Bishop
of
Elfin
,
Franciscan
.
Hugh
Magenues
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
mounted
upon
the
Friars
shoulders
,
&
by
their
alone
meanes
have
obtained
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
after
to
tread
in
their
steps
,
&
to
run
their
courses
.
But
sure
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
government
thereof
:
I
mean
the
Clergy
to
be
governed
by
the
Clergy
,
the
Friars
by
the
Friars
,
without
making
such
a
mixture
of
governments
,
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
foundation
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
from
Rome
,
the
ground
of
this
Bust
is
,
for
that
all
benefices
of
this
Kingdome
,
for
want
of
due
collation
,
are
held
to
be
in
the
lapse
,
&
devolved
thereby
unto
the
gift
of
the
Pope
,
by
which
is
conferred
unto
him
the
right
of
patronage
&
presentation
,
of
all
the
Benefices
,
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
conferre
,
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
(
especially
upon
his
white
disciples
in
titulum
,
others
,
&
the
most
with
amovibility
ad
nutum
,
to
the
end
they
may
be
more
serviceable
unto
him
.
All
to
give
a
free
scope
&
an
uncontrouleable
license
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
removeall
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
intelligencers
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
frumenti
;
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
again
,
&
have
left
the
bridge
unto
the
Dane
to
have
passed
over
.
And
even
such
Lordanes
for
all
the
world
be
our
Irish
Friars
,
helping
to
devoure
the
fruits
of
the
earth
,
for
which
most
of
them
never
swe
rt
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
saucy
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
Dublin
&
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
perswading
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
weightier
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
bethinking
him
of
the
vertue
of
perseverance
,
comforting
himselfe
with
these
&
the
like
promises
:
Petite
&
accipietis
,
pulsate
&
aperietur
vobis
:
Aske
&
you
shall
receive
,
knock
&
it
shall
be
opened
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
necessary
food
,
or
rayment
,
the
truth
of
which
Legacy
he
found
his
stomack
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
against
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
journey
.
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
betwixt
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
Mr
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.
Francisci
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
Theory
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
persequuted
both
of
the
State
,
&
some
of
his
own
profession
:
But
for
his
part
,
as
they
seek
his
bloud
,
so
is
he
most
ready
and
willing
with
S.
Thomas
of
Canterbury
,
for
the
immunityes
&
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
Friars
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
acknowledge
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
Excòmunication
.
And
this
I
speak
in
excuse
of
his
first
error
,
the
mother
whereof
had
it
bin
iguorance
,
might
by
an
humble
submission
bin
made
pardonable
.
For
indeed
Thomas
Flemming
was
taken
from
his
Friary
of
Lovayn
at
the
age
of
30.
years
,
&
so
was
suddenly
advanced
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
dunghill
,
even
to
sit
with
Princes
,
with
the
Princes
of
his
people
;
to
whom
if
that
power
which
could
in
a
moment
elevat
&
set
him
aloft
,
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
Friars
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
cum
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
looked
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
particular
by
S.
Tho.
1a.
2ae
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
invented
by
an
VIster
Friar
called
Hugh
Cavall
,
residing
in
Rome
,
&
designed
by
this
present
Pope
Vrbanus
8.
about
tenne
yeares
agoe
,
Archbishop
of
Armagh
,
&
Primat
of
Ireland
,
&
to
which
purpose
the
aforesald
Hugh
Cavall
obtayned
a
Bull
by
most
sinister
information
,
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
Clergy
(
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
burden
,
which
Milo
himselfe
was
scarce
able
to
beare
,
&
in
a
preposterous
zeale
he
would
,
yea
that
he
would
,
without
either
Bull
or
Breve
,
banish
the
Secular
Priests
out
of
his
Diocesse
,
which
to
performe
,
(
litle
seen
in
the
Canons
of
the
Church
,
&
lesse
in
the
common
Lawes
of
England
)
not
distinguishing
the
Keyes
from
the
Sword
,
nor
Regall
power
,
from
Episcopall
jurisdiction
,
like
a
Prester
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
brachium
,
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
banishment
of
the
Priests
,
for
which
cause
,
after
that
a
Lay-man
had
first
broken
they
ce
,
&
made
the
way
for
them
,
there
appeared
plaintiffs
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
Mr
Doctor
Caddell
,
&
my selfe
Paul
Harris
,
(
for
the
third
whose
name
is
Doctor
Cabil
,
had
made
his
peace
before
with
the
Archbishop
)
they
lay
to
our
charge
facta
&
infecta
,
but
all
in
the
cloudes
of
generality
,
as
those
usually
do
,
who
meane
to
calumniat
,
&
to
deceive
,
alledging
that
we
were
disobedient
,
turbulent
,
seditious
,
facticus
,
of
unquiet
spirits
,
enemyes
to
peace
.
In
conclusion
,
such
as
did
trouble
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
understood
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
present
were
stayed
,
&
that
great
heat
of
hasty
exile
began
to
coole-Soon
after
this
,
was
the
happy
arrivall
of
the
present
Lord
Deputy
,
before
whom
(
upon
petition
)
both
the
Archbishop
Flemming
,
&
we
the
Priests
were
commanded
to
appeare
,
and
our
grievances
propounded
,
were
grationsly
heard
.
And
for
that
time
dismissed
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
Radotiffe
Knight
,
before
whom
all
our
causes
were
examened
at
full
,
according
unto
the
Canons
of
the
Church
,
and
the
ancient
and
immemorable
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
Ecelesiasticall
men
,
though
meerely
civill
and
temporall
unto
his
Consistory
,
there
onely
under
paine
of
Excommunication
to
be
heard
and
determined
.
Neither
can
the
aforesaid
Thomas
Flemming
parallel
his
cause
with
S.
Thomas
of
Canterbury
,
I
appeale
to
all
such
as
have
written
the
Legend
of
his
life
and
death
,
whether
it
be
Capgravius
,
the
Breviary
,
or
our
English
Chronicles
,
neither
out
of
any
other
History
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
(
notwithstanding
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
triumph
over
those
who
to
their
power
have
,
&
alwayes
will
endeavour
to
maintaine
that
harmony
&
concord
,
which
time
out
of
mind
hath
beene
twixt
the
Lawes
of
the
Kingdome
,
&
the
Canons
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
busie
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
sharpnesse
of
his
stile
.
SOme
say
,
there
is
too
much
gall
in
my
Inke
,
especially
writing
against
those
that
be
domestici
fidei
,
of
the
houshold
of
faith
,
who
albeit
they
had
wronged
me
,
my
friends
,
or
the
Clergy
,
yet
ought
not
I
to
exceed
moderamen
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
diction
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
Saviour
in
the
Gospell
,
reproying
both
the
doctrine
,
&
lives
of
the
Seribes
and
Pharisees
eight
times
in
one
chapter
,
cryout
:
Vae
vobis
Scriba
&
Pharisei
hypocritae
!
Woe
be
to
you
,
Scribes
&
Pharisees
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
reported
them
to
be
,
for
which
cause
I
ought
to
have
made
a
distinction
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
Obelle
in
their
monthes
,
such
as
can
dexterously
act
G●●to
the
Parasits
part
on
every
stage
,
praysing
what
you
prayse
,
&
disliking
what
you
mislike
,
who
in
the
presence
,
or
in
the
procuring
of
a
benefactor
,
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
benefactor
is
a
most
delicate
piece
,
&
must
be
tenderly
handled
.
I
confesse
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
,
Vigilantius
,
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
conversations
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
Friars
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
partakers
of
the
same
misbeliefe
.
For
if
I
could
find
but
one
Friar
among
them
,
that
would
disclay
me
those
errors
,
that
would
either
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
,
&
corruption
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
divulging
among
the
ignorant
people
these
salvations
of
habits
,
&
scapulars
,
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
desires
to
be
further
satisfyed
,
and
that
is
in
a
second
point
,
demaunding
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
Bishop
,
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
declaration
as
is
intended
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
Interdiction
.
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
mandant
opposita
,
inferiori
non
est
obede●ndum
.
Where
two
superiours
,
for
example
,
a
Generall
Councell
,
and
a
Bishop
,
command
opposite
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
tantummodo
superioribus
suis
obedire
tenentur
,
in
quibus
ipsisuis
superioribus
subjiciuntur
,
&
in
quibus
ipsi
superiores
sublinior
is
potestatis
praecepeo
non
adversantur
.
Inferiours
in
such
things
alone
,
are
bound
to
obey
their
superiours
,
in
which
they
are
subject
unto
their
superiours
,
and
wherein
those
their
superiours
,
goe
not
against
the
precept
&
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
himself
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
Diocesse
of
Dublin
.
Wee
whose
names
are
heere
under
subscribed
,
doe
testify
:
That
in
our
presence
,
Tho.
Flemming
Archbishop
of
Dublin
did
renounce
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
disclaimed
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
,
beseeching
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
presenting
it
unto
him
.
Behold
the
equity
,
the
mildnesse
,
the
longanimity
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
Ifra
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
concerning
my
bookes
unjustly
detayned
from
me
,
no
other
remedy
appearing
,
I
repayred
for
justice
unto
the
present
Lord
Chiefe
Iustice
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
.
Verily
as
the
Poets
faigne
,
that
in
some
stormes
all
the
windes
have
blowne
at
one
time
,
according
to
that
,
Vna
curusque
,
Notusque
ruunt
,
&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
excommunicate
,
and
why
forsooth
?
for
bringing
the
Priest
Brangan
by
a
warrant
(
in
the
cause
of
my
bookes
)
before
a
secular
Tribunall
:
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
latrones
,
He
fell
into
the
hands
of
a
company
of
the
eves
,
who
wounding
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
purpose
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
tempotall
Magistrate
,
hath
ipso
facto
incurred
Excom
,
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.
primo
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
convented
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
speaking
no
ecclefiasticall
person
may
be
convented
,
or
empleaded
before
a
temporall
Iudge
in
any
cause
ecclesiasticall
,
civill
,
or
oriminall
.
Yet
since
humane
lawes
are
not
obligatory
till
such
time
as
they
be
received
,
according
to
that
.
Leges
institnuntur
cum
promulgantur
,
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
,
according
to
that
Dilect
.
4.
de
Arbitris
,
cap.
2.
Extra
.
de
Consuetudinibus
.
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
epistle
ad
Casulanum
cited
by
S.
Tho.
1.2
.
q.
97.
ar.
3.
Mos
populi
Dei
,
&
instituta
majorum
prolege
sunt
tenenda
,
&
sicut
prevaricatores
legum
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
convented
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
innocent
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
contrary
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
Bishops
,
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
secular
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
kingdomes
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
besides
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
heretique
dissolveth
matrimony
.
And
yet
[
*
](A02681-e12070-b)
*
Lib.
1.
é
9.
A●or
.
lib.
8.
Mor.
s.
11.
●
.
5
.
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
ecclesiasticall
Iudge
so
commanding
,
as
the
lay
persons
executing
his
sentence
,
doe
both
of
them
incurre
the
Canon
,
and
are
excommunicated
ipso
facto
de
Iure
,
And
yet
Graphius
a
grave
writter
,
and
a
monke
of
S.
Benets
order
in
his
decisionibus
aureislib.
2.
cap.
49.
excuseth
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
executioners
in
the
aforesaid
cases
.
Those
who
desire
to
set
moe
examples
of
this
nature
,
let
them
read
Sotus
de
Iure
&
Iustitia
,
Suarez
,
or
Lessius
of
the
same
Argument
.
Now
then
to
come
home
unto
our
case
in
hand
,
I
meane
,
of
civill
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
thousand
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
examples
.
Now
then
must
I
needes
bee
foreed
to
beleev●●
that
all
our
Kings
,
Bishops
,
Nobles
,
Iudges
,
and
Magistrates
,
by
whose
authority
Ecclesiasticall
persons
were
convented
in
civill
causes
before
secular
Tribunals
for
a
thousand
yeares
and
upward
,
did
all
live
and
dye
excommunicated
,
throwne
out
of
the
Church
,
as
perished
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
Regulars
,
whose
parts
it
was
at
the
least
after
their
arrivellto
have
anmonished
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
Roman
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
beginning
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
unwilling
)
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
Protestant
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
serpent
all
his
life
long
lives
crooked
,
onely
after
death
is
straight
,
so
are
many
at
this
day
both
in
their
lives
and
doctrines
very
crooked
,
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
Virginalis
their
wires
doe
jangle
:
these
maintaining
that
civill
actions
against
a
Priest
must
be
heard
,
and
determined
in
the
Bishops
consitory
,
the
English
Friar
in
the
Kings
courts
,
for
which
he
produceth
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.
Harpsfeild
,
as
I
take
it
,
was
Archdeacon
of
Canterbury
in
Queene
Mary
her
dayes
,
and
continued
the
ecclesiasticall
history
of
England
from
Venerable
Bode
his
time
to
his
owne
.
Decisiones
Rota
are
the
very
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
proceede
further
,
which
for
the
space
of
these
2.
moneths
hath
much
afflicted
me
,
and
dayly
encreasing
upon
me
,
I
am
forced
thus
abruptly
to
breake
off
rather
then
to
make
an
end
.
Beseeching
almighty
God
of
his
infinite
mercy
to
grant
me
,
and
all
my
Adversaryes
,
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
bonum
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
discourse
,
were
it
not
for
one
blocke
which
lyes
in
their
way
,
confessing
indeede
,
that
in
all
causes
meerely
civill
Clarkes
were
anciently
empleaded
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
religion
,
but
since
they
have
declined
therefrom
;
and
that
the
Magistrates
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
controversies
draw
one
another
unto
the
heathen
tribunals
,
Sic
nonest
inter
vos
sapiens
quisquam
?
&c.
So
is
there
not
among
you
any
wiseman
that
can
judge
betweene
his
brother
?
but
brother
with
brother
contendeth
in
judgement
,
and
that
before
unbeleivers
.
1.
Cor.
7.
Now
therefore
(
say
these
men
.
)
It
is
not
lawfull
in
these
countryes
(
rebus
sic
stantibus
)
to
draw
clergy
men
to
the
secular
tribunals
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
Ecclesiastique
but
the
lay
Catholicke
might
not
bee
compelled
to
answer
before
such
Magistrates
,
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
advice
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
conscience
,
might
be
composed
at
home
by
friends
,
and
neighbours
,
sine
strepitu
forens●
,
without
this
lawyerly
pleading
at
the
Barre
,
the
benefit
whereof
is
commonly
small
and
uncertaine
,
but
the
discommodityes
both
great
,
and
apparant
,
as
losse
of
time
,
expence
of
money
,
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
Catholickes
may
convent
or
bee
convented
in
the
courts
of
such
magistrates
under
whom
they
live
,
notwithstanding
what
difference
soever
in
matter
of
religion
,
smells
very
strong
of
the
heresie
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
obedience
then
as
heretofore
was
due
unto
Catholicke
princes
by
their
subjects
,
the
same
is
no
lesse
due
unto
their
successors
of
what
opinion
in
matters
of
faith
soever
they
be
.
Religion
being
but
accidentall
and
not
at
all
essentiall
unto
civill
principality
ordained
by
God
for
the
politicke
and
peaceable
government
of
mankind
,
according
to
that
:
Per
me
Reges
regnant
,
&
legam
conditores
justadesernunt
.
Prov.
8.
By
me
Kings
raigne
,
and
those
who
make
lawes
determine
just
things
.
If
then
clergy
men
were
lawfully
convented
in
civill
actions
before
Catholicke
princes
,
and
Magistrates
,
in
times
past
(
as
hath
beene
proved
)
so
no
lesse
also
may
they
bee
before
Protestants
at
this
day
,
and
the
contrary
doctrine
of
our
Friars
and
their
followers
,
is
but
a
corner
doctrine
,
and
of
no
good
subjects
.
And
if
not
of
their
owne
choise
and
free
election
,
it
were
both
good
for
the
Church
and
common
wealth
and
also
for
themselves
,
that
they
might
be
forced
both
to
live
and
teach
conformable
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
Vrbanus
8.
now
sitting
at
the
helme
of
S.
Peters
Barque
.
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
humour
,
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
holy
,
and
learned
men
,
who
have
divulged
unto
the
world
those
very
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
themselves
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
Vrbanus
8.
commaunding
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
constituted
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
pastorall
,
as
personall
vertues
among
us
,
insomuch
as
their
names
and
memoryes
remaine
gratefull
to
posterity
.
Now
if
those
their
successors
before
mentioned
doe
in
all
vigilancy
,
charity
,
chaslity
,
sobriety
,
and
longanimity
,
aemulate
their
predecessors
,
then
neither
will
the
Archbishop
I
know
,
who
designed
them
unto
those
eminent
places
the
2.
eyes
of
his
episcopall
See
,
nor
the
present
Incumbents
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
governe
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
,
enter
into
the
joyes
of
thy
Master
.
And
so
much
for
those
2.
Rectories
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
regards
what
opinion
his
clergy
conceives
of
him
)
made
a
designation
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
deluded
,
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
called
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
disrespect
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
admiration
.
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
subscriptions
are
read
,
are
perused
,
are
seene
,
are
censured
,
For
so
it
followeth
.
To
his
loving
friend
,
M.
Iames
Archbald
these
bee
delivered
.
Deare
father
,
Send
for
Fa.
De
lamar
,
and
deliver
him
this
enclosed
,
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.
William
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
Donough
to
be
dangerously
sicke
,
I
pray
you
looke
to
him
,
and
his
parish
,
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
Palmerston
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
promises
made
unto
him
in
his
letter
,
was
disappointed
of
the
Parish
,
and
another
placed
therein
.
And
it
seemeth
albeit
the
Archbishop
subscribed
the
letter
he
writ
him
.
Your
assured
Thomas
Barnwell
yet
it
was
but
a
complementall
and
a
ceremonious
assurance
.
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
heathenisme
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
Friar
,
to
which
sort
of
people
,
either
lying
is
essentiall
,
or
sure
in
many
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
tantum
etenim
illam
veritatis
professionem
suam
perverse
vivendo
macularunt
,
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.
Walsingham
in
the
raigne
of
Richard
2.
fol.
266.
But
some
will
say
Cuibonam
?
To
what
end
should
the
Archbishop
use
such
doubling
,
or
to
whose
benefit
in
conferring
of
benefices
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
adificationem
,
I.
Cor.
14.
and
so
it
is
with
us
,
but
how
?
Ad
adificationem
Regularium
,
to
the
building
up
of
the
Friars
Monarchy
,
and
destruction
of
the
Clergy
,
for
this
is
the
common
Antiphona
sung
in
the
Irise
Church
in
these
dayes
,
Vp
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
embroylements
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
dutifull
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
nondum
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
parties
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
traduce
them
both
in
private
and
publicke
assemblyes
,
and
for
their
sakes
the
rest
of
the
Clergy
as
men
seditious
,
factious
,
contentious
,
covetuous
,
especially
to
and
before
the
laity
,
and
all
to
alienate
their
mindes
from
them
,
like
unto
greedy
millers
every
one
striving
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
:
experience
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
curates
,
Tanquam
lunainter
minora
sidera
,
like
the
moone
among
the
lesser
stars
.
You
see
my
Lo.
I
am
no
flatterer
,
neither
is
the
discontent
of
missing
a
benefice
under
you
that
makes
me
so
plaine
with
you
,
for
notwithstanding
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
therby
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
government
,
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
Institutes
,
&
not
here
to
vagabūdare
per
tabernas
&
popinas
,
selling
their
merits
,
their
prayers
,
their
penances
&
mortifications
,
yea
not
only
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
gentlemen
for
horses
,
&c.
besides
oppressing
a
poor
country
with
such
shameles
begging
,
as
little
differeth
from
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.
disciples
,
they
of
S.
Francis
,
Dominick
&
Ignatius
.
&
of
a
distinct
hierarchy
.
If
I
be
a
Iohn
Baptist
&
preach
in
the
wildernesse
without
profit
:
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
correction
.
If
the
subject
were
so
disposed
.
Let
those
for
whose
good
I
take
all
these
paines
both
in
health
&
sicknes
,
reforme
their
manners
,
&
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
repentance
.
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.