THE
CAPUCIN
TREATED
,
OR
,
The
Lives
of
the
CAPUCINS
,
with
the
Life
of
St.
FRANCIS
their
Patron
,
&c.
CHAP.
I.
Of
the
Monastique
profession
in
general
.
THe
Monks
do
generally
profess
works
of
Supererogation
,
that
is
,
to
do
more
good
works
,
and
more
perfect
,
then
those
which
God
commands
in
his
Law
;
that
is
,
they
profess
to
do
works
more
excellent
then
to
love
,
and
serve
God
with
all
their
heart
,
and
with
all
their
strength
;
for
it
is
that
which
God
commands
in
his
Law
.
Therefore
they
serve
God
with
more
than
all
their
strength
;
they
are
more
vertuous
than
God
would
have
them
to
be
.
Moreover
they
would
make
us
believe
,
that
by
their
profession
of
austerity
,
and
severe
Discipline
,
they
do
more
satisfactory
works
,
and
suffer
more
punishment
than
their
sins
deserve
,
and
that
the
overplus
serves
for
others
.
For
the
Pope
gathers
this
overplus
into
the
Church-treasury
,
and
distributes
it
to
people
by
his
indulgences
.
By
these
works
of
supererogation
the
Monks
pretend
to
attain
unto
a
supereminent
degree
of
celestial
glory
,
far
above
those
small
Saints
who
contented
themselves
to
fulfill
the
Law
of
God
,
without
doing
any
more
.
This
degree
of
glory
is
called
by
the
Doctors
Aureola
.
To
which
degree
Abraham
,
Jacob
,
Samuel
,
David
,
&c.
have
not
attained
;
for
they
never
did
works
of
supererogation
.
CHAP.
II.
Of
the
begging
Fryars
,
and
their
vows
;
and
of
the
difference
twixt
them
,
and
the
Jesuits
.
THere
are
four
sorts
of
begging
Fryars
,
viz.
the
Minors
(
called
in
France
Cord●liers
)
the
Preachers
(
who
are
also
calle●
Jacobins
,
and
Dominicans
)
the
Carmelites
,
and
the
Augustines
.
They
bind
themselves
by
vow
to
three
things
.
They
vow
poverty
,
so
that
they
possess
nothing
in
particular
,
although
they
abound
in
common
.
Also
they
vow
never
to
marry
This
they
call
the
vow
of
Chastity
,
as
if
there
could
be
no
chastity
in
a
married
estate
.
The
third
vow
,
is
the
vow
of
obedience
,
whereby
they
do
not
only
oblige
themselves
to
keep
the
Laws
of
God
,
but
most
exactly
to
observe
the
Rule
of
that
Saint
who
is
their
Patron
,
and
the
Constitutions
of
their
Order
,
and
to
obey
the
commands
of
the
Guardian
,
or
Superior
of
their
Convent
,
and
to
obey
the
General
of
their
Order
,
and
above
all
the
Pope
.
The
Jesuits
beg
not
,
Ignatius
Loyola
,
their
Founder
,
did
beg
.
They
vow
never
to
marry
.
But
their
chief
vow
,
and
which
they
observe
most
strictly
,
is
the
vow
of
blind
obedience
,
whereby
they
are
obliged
to
obey
their
Superior
in
all
that
is
commanded
,
without
enquiring
whether
the
thing
be
good
,
or
evil
:
for
they
will
always
have
it
presupposed
that
the
thing
is
good
.
This
obedience
hath
cost
many
Kings
and
Princes
their
lives
,
particularly
,
that
excellent
Prince
William
of
Nassaw
,
Prince
of
Orange
,
Grandfathet
to
the
Duke
of
Bovillon
who
was
killed
at
Delft
by
Balthazar
Gerard
of
the
Franck
County
,
excited
thereunto
by
the
Jesuits
of
Treves
.
His
process
and
examination
are
to
be
seen
at
Delft
in
Holland
.
They
say
indeed
,
that
we
must
do
nothing
contrary
to
the
commands
of
God
;
but
they
permit
not
those
who
are
commanded
by
the
Superior
,
to
examine
whether
his
command
be
conformable
to
the
commands
of
God
.
For
(
as
Pope
Julius
the
third
,
in
the
Bull
which
Ribadenera
inserts
in
the
life
of
Ignatius
,
saith
)
Christum
in
Praeposito
praesentem
agnoscunt
.
They
acknowledg
Jesus
Christ
to
be
present
in
the
person
of
the
Superior
.
The
Capucins
are
more
moderate
;
for
they
oblige
themselves
to
obey
their
Superiour
in
all
things
except
sin
.
For
example
;
if
the
Superior
should
command
a
Capucin
to
plant
Cole-worts
with
the
leaves
downward
,
and
the
root
upward
,
or
to
lick
up
the
spittle
of
another
Capucin
,
or
to
plant
a
straw
,
a●d
to
water
it
untill
it
grows
,
the
Monk
is
bound
to
obey
these
commands
,
such
actions
being
most
proper
to
try
the
obedience
of
the
Minors
.
CHAP.
III.
Of
the
excellence
,
and
prerogatives
of
each
Order
of
the
begging
Fryars
.
EAch
Order
of
the
begging
Monkes
hath
some
priviledges
and
Prerogatives
to
render
it
recommendable
.
The
Carmelites
have
this
priviledg
above
the
other
Orders
,
that
they
remain
in
Purgatory
but
untill
the
next
Saturday
after
their
death
.
St.
Antonin
,
who
hath
written
the
life
of
St.
Dominick
,
the
Patron
of
the
Preaching
Fryars
,
tells
us
,
that
St.
Dominick
,
being
once
in
a
trance
,
saw
the
heavens
opened
,
and
a
multitude
of
Monks
in
celestial
glory
,
but
saw
not
one
of
his
own
Order
amongst
them
,
whereupon
this
blessed
Saint
wept
bitterly
.
But
Jesus
Christ
comforted
him
,
by
shewing
him
a
multitude
of
Jacobin
Fryars
that
were
hid
under
the
Virgin
Maries
kirtle
.
Not
one
of
any
other
Order
ever
had
this
honour
.
It
is
observable
that
this
Antonin
,
Archbishop
of
Florence
,
was
Canonized
by
Pope
Clement
the
7th
.
An.
Dom.
1523.
and
that
in
the
Bull
of
Canonization
the
said
Pope
approves
of
,
and
authorizeth
the
doctrine
of
this
Antonin
,
and
gives
great
Indulgences
to
those
who
shall
visit
his
reliques
.
The
same
is
recited
by
Theodorick
in
the
life
of
St.
Dominick
,
as
Surius
reports
.
But
the
Minors
surpass
all
the
other
Orders
in
the
greatness
of
their
Indulgences
,
granted
by
the
Popes
to
St.
Francis's
Order
.
Read
a
book
entituled
,
The
treasure
o●
the
Indulgences
of
St.
Francis
's
Cord
,
Tho.
Dare
in
the
Jew's
street
,
near
the
Palace
,
1614.
and
you
shall
find
these
words
in
p.
119.
Item
,
every
day
untill
the
nativity
of
our
Lady
,
there
is
eight
hundred
sixty
five
thousand
,
and
one
hundred
sixty
two
years
,
and
one
hundred
days
of
indulgence
,
and
a
remission
of
the
third
part
of
sins
,
granted
to
divers
Churches
.
The
Jesuits
laugh
at
this
,
and
care
not
to
obtain
of
he
Pope
such
Indulgences
.
John
le
Bouc
at
St.
Hillarys
Mount
.
Pope
Sixtus
5.
Anno.
1586.
on
May
7
,
graunted
to
those
of
the
fraternity
of
St.
Francis's
Cord
,
who
shall
say
five
Pater
nosters
,
&
as
many
Ave
Maries
,
on
Palm-Saturday
,
and
on
the
feast
of
St.
John
the
Evangelist
,
and
that
before
Porta
Latina
,
the
pardon
of
all
their
sins
,
and
power
to
free
one
soul
out
Purgatory
.
And
these
priviledges
are
confirmed
by
the
letters
Patents
of
the
same
Pope
,
dated
at
St.
Marks
.
Aug.
9.
1587.
But
the
most
memorable
Indulgence
is
that
which
(
as
the
Rosary
of
Bernardin
saith
)
St.
Francis
obtained
for
the
Church
of
Sancta
Maria
Angelorum
,
Assise
(
viz.
)
that
all
they
who
shall
go
into
that
Church
shall
receive
the
remission
of
all
their
sins
.
However
,
Jesus
Christ
would
not
grant
this
to
St.
Francis
,
but
on
condition
that
he
should
get
a
confirmation
of
this
Indulgence
from
the
Pope
.
Th.
2.
2
q.
ult.
art.
3.
&
in
4.
sent.
dist.
4.
q.
3.
art
3.
sect.
ad
tertium
.
Bell.
lib.
de
Monachis
.
c.
8.
sect.
denique
Eman.
Sa.
Aphor.
in
verb.
Religio
sex
alae
.
eorum
sunt
s●x
perfectiones
qui
bus
ornatus
suit
beatus
Franciscus
.
This
also
is
one
of
the
prerogatives
of
St.
Francis's
Order
,
and
of
St.
Dominick's
Order
,
that
the
habit
of
St.
Francis
,
or
St.
Dominick
is
as
good
as
a
second
Baptism
,
and
that
by
vertue
of
this
habit
all
our
sins
past
are
cancelled
.
And
this
is
the
reason
why
many
Princes
and
persons
of
quality
on
their
death-beds
have
been
clad
in
the
habit
of
a
Cordelier
,
or
Capucin
,
that
their
sins
may
be
pardoned
.
Of
all
the
Patrons
of
the
Monastique
Orders
no
one
is
exalted
to
so
high
a
degree
of
celestial
glory
as
St.
Francis
;
(
for
he
is
placed
in
the
highest
degree
of
Angelical
glory
.
)
The
Church
of
Rome
makes
nine
Orders
of
Angels
differing
in
glory
.
The
highest
Order
is
that
of
the
Seraphins
.
The
second
is
the
Order
of
the
Cherubins
,
&c.
But
St.
Francis
is
placed
in
the
Order
of
the
Seraphins
,
above
the
Cherubins
,
as
St.
Antonin
tels
us
in
the
life
of
St.
Francis
,
in
the
first
Chapter
,
where
he
saith
,
that
those
words
of
the
18.
Psalm
,
He
rode
upon
the
Cherubins
,
and
did
flie
upon
the
wings
of
the
winds
,
are
spoken
not
only
of
Jesus
Christ
,
but
may
also
be
applied
to
St.
Francis
,
who
is
exalted
above
the
Cherubins
.
And
in
the
same
Chapter
,
he
saith
,
that
the
Six
wings
of
the
Seraphins
are
the
Six
perfections
wherewith
St.
Francis
was
adorned
.
In
this
high
degree
of
Glory
,
he
sees
eight
Classes
of
Angels
,
and
all
the
Saints
,
farr
beneath
himself
.
St.
Bonaventure
,
a
General
of
St.
Francis's
Order
,
and
a
Cardinal
,
saith
the
like
,
as
I
shall
shew
you
hereafter
.
In
the
same
place
,
this
Pope
,
commending
the
poverty
and
perfection
of
St.
Francis
,
observes
he
had
no
bagg
,
and
that
he
findes
not
those
actions
of
infirmity
which
were
in
Jesus
Christ
,
(
viz.
)
he
had
a
bagg
,
and
he
fled
.
In
these
two
things
Holy
Francis
surmounted
Jesus
Christ
.
CHAp.
IV.
Of
the
words
Minor
and
Minime
;
and
of
the
observation
of
the
whole
Rule
.
THe
Monks
of
St.
Francis's
Order
are
called
Minors
,
that
is
to
say
,
Less
than
others
,
in
token
of
Humility
.
But
there
is
sprung
up
another
Order
of
Monkes
,
whereof
St.
Francis
of
Paula
,
a
Calabrian
,
is
Patron
,
and
Author
.
This
Saint
lived
in
the
time
of
Lewis
11.
who
dyed
Anno
Domini
1483.
The
Monks
of
this
Order
not
thinking
it
humility
enough
to
be
called
Minors
,
call
themselves
Minimes
,
that
is
to
say
Least
of
all
.
The
Life
of
these
Monkes
is
altogether
Quadragesimal
,
that
is
a
continual
Lent
;
By
vertue
of
this
title
they
pretend
a
right
to
begging
,
because
Jesus
Christ
in
the
10.
of
Matthew
saith
,
Whosoever
shall
give
to
drink
to
one
of
the
least
of
these
,
or
to
one
of
these
Minimes
,
a
cup
of
cold
water
onely
,
shall
not
lose
his
reward
.
However
,
this
hinders
them
not
from
receiving
an
alms
of
wine
,
although
Jesus
Christ
speaks
of
cold
water
onely
.
It
is
observable
,
that
in
the
Masse
of
th●
said
St.
Francis
of
Paula
,
which
is
celebrated
on
the
second
of
April
,
the
Priest
reads
aloud
this
verse
of
the
Gospel
:
Quo●
uni
ex
Minimis
fecistis
,
mihi
fecistis
.
Alleluja
.
What
you
have
done
to
one
of
thes●
Minimes
,
you
have
done
it
to
me
.
For
the
presuppose
that
Jesus
Christ
will
speak
o●
them
in
the
day
of
the
general
Judgment
This
Masse
,
which
is
peculiar
to
the
Orde●
of
the
Minimes
,
they
have
caused
to
b●
printed
.
But
to
return
to
the
Fryars
Minors
,
ther●
are
divers
sorts
of
them
(
viz
)
the
Obse●vantines
,
the
Recollects
,
the
Capucins
,
&c
There
was
a
time
when
the
Cordeliers
onel●
were
in
request
;
but
afterward
these
Cordeliers
giving
themselves
liberty
in
dive●●
things
,
and
dispencing
with
themselves
fro●
the
entire
observation
of
St.
Francis's
Rule
and
of
divers
constitutions
of
the
Order
the
Capucins
sprung
up
,
who
now
a
day●
have
the
esteem
and
admiration
of
the
people
,
professing
to
observe
the
Rule
entirel●
although
they
do
it
not
.
For
the
Rule
〈◊〉
St.
Francis
commands
the
Fryars
Minors
〈◊〉
labor
with
their
hands
,
which
command
th●
Capucins
observe
not
.
CHAP.
V.
Of
the
Austerity
,
and
Discipline
of
the
Capucins
:
and
first
of
their
habits
.
THe
Capucins
go
bare-foot
,
and
bare-legg'd
,
onely
they
wear
Sandals
,
or
Apostolical
shooes
,
which
are
nothing
else
but
soles
of
shooes
so
tyed
over
the
feet
that
the
feet
appear
.
They
weare
onely
a
Gown
and
a
sharp
pointed
hood
:
the
other
sorts
of
Fryars
Minors
weare
a
round
hood
in
forme
of
a
Child's
biggin
.
They
weare
no
shirt
s
,
onely
they
have
drawers
,
which
they
let
down
when
they
whip
themselves
.
To
weare
two
garments
,
or
to
have
stockings
,
and
shooes
,
or
to
be
girt
with
a
leather
girdle
,
and
not
with
a
cord
,
is
counted
a
mortal
sin
.
And
yet
the
Legends
of
St.
Francis
,
written
by
St.
Bonaventure
,
St.
Antonine
,
Jacobus
de
Voragine
,
say
that
St.
Francis
did
somtimes
wear
stockings
and
shooes
,
and
was
girt
with
a
leather
girdle
.
In
this
Cord
the
Capucins
knit
great
knots
for
an
Ornament
.
All
this
is
done
in
humility
,
and
there
is
great
merit
in
it
.
They
never
put
off
their
Garments
except
it
be
to
take
the
vermine
out
of
them
,
or
to
patch
them
.
Yea
they
will
in
humility
put
patches
on
a
new
garment
.
Their
garment
consists
of
three
pieces
,
in
honor
of
the
Trinity
:
To
be
clad
in
the
habit
does
a●
much
good
as
Baptism
:
I
have
seen
in
the
houses
of
Princes
,
and
Gentlemen
of
quality
,
little
Children
of
six
or
seven
years
old
clad
in
Capucins
habit
.
Mothers
do
this
,
to
imprint
on
their
Childrens
hearts
a
love
and
reverence
to
the
Order
of
St.
Francis
.
If
a
Capucin
should
die
without
his
Cord
,
he
would
be
esteemed
to
have
dyed
without
St.
Francis's
habit
,
and
an
evil
censure
would
be
past
upon
him
.
CHAP.
VI.
Divers
austerities
,
and
observations
of
the
Capucins
,
as
well
those
to
which
they
are
obliged
by
their
Rule
,
and
by
the
Constitutions
of
their
Order
,
as
those
to
which
they
oblige
themselves
by
voluntary
devotion
.
BY
the
constitutions
of
the
Minor
Fryars
,
to
ride
on
hors-back
,
except
in
case
of
sickness
,
or
urgent
necessity
,
is
a
mortal
sin
;
although
St.
Francis
did
often
ride
upon
an
Ass
.
It
is
also
a
mortal
sin
for
a
Monk
to
have
in
particular
,
and
without
the
Superior's
knowledg
,
any
thing
worth
above
thirty
pence
:
and
if
he
should
die
without
revealing
it
to
the
Superior
,
he
is
deprived
of
Ecclesiastical
burial
.
You
may
see
this
in
the
Declarations
of
the
Rule
.
They
are
not
permitted
to
be
Godfathers
,
nor
to
present
a
child
to
baptism
:
this
they
account
scandalous
,
and
St.
Francis's
Rule
forbids
it
.
It
is
an
ordinary
custom
among
the
Capucins
,
to
send
to
women
in
travel
,
little
pieces
of
St.
Francis's
wood
,
or
to
cause
them
to
swallow
the
powder
of
it
in
some
holy
water
,
to
facilitate
their
delivery
.
This
St.
Francis's
wood
is
the
wood
of
a
great
Oak
,
which
was
once
the
staffe
which
he
used
when
he
walked
abroad
.
This
staff
(
out
of
reverence
)
he
would
not
carry
into
the
Church
,
but
pitching
it
into
the
ground
at
the
Church-door
it
took
root
,
and
became
a
great
tree
.
In
the
Choire
of
the
Capucin's
Churches
there
stands
a
vessel
full
of
sand
,
or
lime
,
into
which
they
spit
.
Divers
Capucins
who
have
left
the
Order
,
and
have
been
eye-witnesses
,
do
assure
me
that
they
have
seen
some
Capucins
lick
up
the
spittle
which
(
through
heedlesness
)
hath
faln
beside
the
vessel
,
and
in
mortification
to
swallow
it
.
This
is
accounted
a
great
vertue
.
They
have
also
seen
the
Superior
command
some
Monks
to
lick
up
the
spittle
of
the
rest
,
in
humility
,
and
mortification
.
It
is
a
frequent
custome
among
the
Capucins
,
to
prick
themselves
,
and
with
thei●
blood
to
sign
vows
to
the
Virgin
Mary
,
and
to
carry
the
papers
whereon
these
vows
are
written
,
about
with
them
.
This
is
taken
fo●
grand
devotion
.
They
lie
in
their
cloaths
upon
boards
,
and
a
little
straw
,
over
which
there
is
a
linnen-cloth
spread
,
and
nailed
to
the
boards
.
They
make
three
Lent
:
two
by
necessity
of
precept
,
and
the
third
by
voluntary
devotion
.
This
St.
Francis's
Rule
teacheth
them
.
Also
they
fast
twelve
days
before
Whitsontide
,
and
on
all
the
Vigils
of
the
Virgin
,
of
the
Apostles
,
and
of
the
Saints
of
their
Order
.
They
give
to
whom
they
please
,
certain
Letters
,
which
they
call
Letters
of
Filiation
,
authorized
by
the
Pope
,
whereby
they
give
to
those
who
have
them
,
as
great
a
share
of
all
their
austerities
,
penances
,
fasts
,
whippings
,
&c.
as
if
they
were
members
of
their
Order
.
So
that
a
Merchant
or
a
Gentleman
,
by
virtue
of
these
Letters
of
Filiation
hath
as
really
a
part
in
their
merits
and
satisfactions
,
as
if
they
were
his
own
,
for
so
they
say
God
will
have
it
,
and
that
he
takes
this
for
payment
.
They
never
go
out
of
the
Convent
,
without
asking
leave
of
the
Superior
on
their
knees
.
The
young
Monks
dare
not
speak
to
the
elder
,
but
on
their
knees
;
and
when
they
have
spoken
,
they
make
a
very
low
bow
.
The
Capucins
give
to
people
little
tickets
,
wherein
the
name
of
Jesus
is
written
,
to
cure
the
Ague
or
Fever
.
Herein
they
differ
from
the
Augustine
Monks
,
who
give
a
little
loaf
without
leaven
on
St.
Nicholas
Talentin's
day
,
who
was
a
Saint
of
their
Order
.
They
suppose
that
these
loaves
have
a
great
vertue
against
diseases
.
Their
Constitutions
forbid
them
to
shave
themselves
with
a
Rasor
,
but
they
are
permitted
to
trim
themselves
with
Scissars
.
And
they
dare
not
keep
a
Rasor
in
their
Convents
,
except
it
be
to
scarifie
their
shoulders
after
the
use
of
cupping-glasses
.
By
the
same
Constitutions
they
are
forbidden
the
use
of
spices
;
and
to
beg
eggs
,
and
cheese
.
CHAP.
VII
.
Of
the
Whippings
of
the
Capucins
.
BY
the
Constitutions
of
the
Order
,
the
Capucins
whip
themselves
three
time●
a
week
,
at
two
a
Clock
after
midnight
,
(
viz.
)
at
two
after
Sunday
night
,
after
Tuesday
night
,
and
after
Thursday
night
.
In
the
winter
they
whip
themselves
at
half
an
hour
past
five
in
the
evening
,
for
fear
of
too
great
a
cold
in
the
night
.
They
whip
themselves
on
the
back
and
buttocks
.
38.
Antonin
.
3
parte
Chro.
tit.
24.
c.
2.
sect.
1.
Quod
vir
Dei
sentiens
veste
depo
stia
,
chord
â
durissimâ
se
verberabat
,
dicens
,
Eja
frater
a
sine
,
&c.
This
they
do
in
imitation
of
St.
Francis
,
of
whom
St.
Bonaventure
,
and
St.
Antonine
write
,
that
being
one
day
tickled
with
carnal
temptations
,
he
lasht
himself
very
severely
with
his
Cord
,
saying
thus
to
himself
:
Eja
frater
asine
,
decet
te
manere
,
&
sic
subire
flagellum
;
that
is
,
Go
to
,
brother
asse
,
thou
must
stay
,
and
be
whipt
thus
.
[
*
](B21445-e13910-b)
*
Ibi.
Sed
cùm
tentatio
nequaquam
discederet
,
foras
exiens
cùm
hyems
esset
in
magnam
nivis
congeriem
se
nudum
immersit
,
&c.
Antonin
.
tit.
24.
cap.
2
,
sect.
1.
But
his
temptations
continued
for
all
this
,
and
therefore
,
to
subdue
them
,
he
stript
himself
stark
naked
,
and
plunged
himself
over
head
and
ears
in
the
snow
,
and
made
seven
snow-balls
,
saying
,
The
biggest
is
thy
wife
,
and
these
two
are
thy
two
daughters
,
&c.
The
same
is
recited
by
James
de
Voragine
in
his
Legend
of
St.
Francis
.
And
St.
Antonine
saith
,
that
he
often
plunged
himself
in
a
place
full
of
ice
and
snow
,
usque
ad
illiciti
motus
recessum
,
that
is
,
untill
the
immodest
motion
of
his
secret
parts
ceased
.
Besides
this
whiping
,
p.
40
&
41.
Daemones
verberatum
seminecem
relinquunt
.
But
to
returning
to
the
whipping
of
the
Capucins
,
before
they
begin
this
pleasant
exercise
,
each
one
prepares
himself
for
it
,
and
with
his
whip
drives
his
fellow
to
a
convenient
distance
from
him
,
for
fear
of
striking
him
.
Being
all
ready
,
the
Superior
knocks
with
his
hand
on
a
bench
,
and
presently
all
the
candles
are
blown
out
,
and
he
that
wears
the
cope
that
week
begins
to
sing
the
Psalm
Miserere
,
and
they
all
follow
,
whipping
themsemselves
while
they
sing
.
Then
they
sing
De
Profundis
,
then
the
ancient
Salve
Regina
,
and
then
the
ancient
Christus
factus
est
obediens
pr●
nobis
.
During
all
this
singing
(
which
lasts
about
half
an
hour
)
the
whipping
continues
in
such
sort
that
the
blood
trickles
down
.
And
they
make
a
terrible
noise
with
their
whips
The
singing
being
ended
,
the
Superior
knock●
his
seat
with
his
foot
,
and
so
the
whipping
ceaseth
.
This
discipline
is
very
terrible
;
for
many
times
you
shall
see
the
place
all
bloody
and
in
great
Convents
where
there
are
60
or
80.
Capucins
,
there
is
such
a
noise
o●
Monks
singing
with
open
mouth
,
and
making
their
whips
clack
,
that
you
would
thin●
the
house
were
falling
.
This
whipping
is
〈◊〉
just
action
,
for
these
fathers
deserve
it
well
▪
In
the
holy
week
they
use
this
disciplin●
every
day
,
but
they
redouble
it
on
Good-friday
,
for
on
that
day
instead
of
one
Miserer●
they
sing
three
,
and
the
whipping
continue
all
the
while
.
On
the
Vigiles
of
the
feasts
of
our
Lady
and
of
the
other
solemn
feasts
,
and
on
ever●
friday
of
the
month
of
March
they
,
whi●
themselves
in
the
dining-room
before
dinner
.
But
this
whipping
lasts
no
longer
tha●
while
they
are
singing
of
one
Miserere
,
whic●
is
the
51.
Psalm
,
which
ends
in
vitulos
Hence
comes
the
proverb
to
be
whipt
fro●
Miserere
unto
vitulos
.
This
whipping
,
whic●
is
milder
,
and
shorter
than
at
other
times
,
is
exercised
on
the
shoulders
onely
,
and
not
on
the
buttocks
.
This
being
ended
,
they
eat
bread
and
pottage
on
their
knees
in
honour
of
the
Virgin
Mary
.
Their
night
whippings
are
exercised
on
their
buttocks
;
but
the
day
whippings
on
the
shoulders
only
.
In
the
morning
these
poor
Capucins
go
abroad
to
beg
,
with
carved
buttocks
and
embroidered
backs
,
carrying
a
Wallet
on
the
shoulder
.
They
beg
from
door
to
door
;
one
gives
them
bread
,
another
a
shoulder
of
Mutton
,
another
a
Leg
of
a
Capon
,
another
puts
some
Wine
into
their
bottle
,
which
is
very
large
,
and
of
a
great
capacity
.
CHAP.
VIII
.
Of
the
Penances
of
the
Capucins
.
THe
penances
of
the
Capucins
,
for
punishing
of
a
fault
,
are
imposed
in
the
dining-room
,
which
place
serves
also
for
a
Chapter-house
.
In
this
place
before
dinner
the
Monks
on
their
knees
wait
for
the
superior
,
or
Guardian
;
who
being
come
,
the
most
ancient
of
those
who
are
to
receive
penance
,
puts
off
his
garment
from
his
shoulders
,
clasps
his
hands
,
and
holds
down
his
head
,
as
low
as
his
knees
,
accusing
himself
of
sins
committed
against
the
Constitutions
.
They
do
not
accuse
themselves
for
want
of
a
firm
affiance
in
the
promises
of
the
Gospel
:
but
ordinarily
those
things
which
the
penitent
confesseth
,
are
trifles
;
for
,
he
confesseth
either
that
he
hath
talked
too
loud
,
or
walked
too
fast
,
or
gaz'd
about
too
much
,
or
hath
scratcht
himself
while
he
was
at
prayers
,
or
hath
broken
an
earthen
pot
,
or
the
like
.
This
confession
they
call
the
fault
.
Then
come
the
rest
,
and
make
such
another
confession
.
As
these
confessions
are
absurd
,
so
are
the
penances
imposed
by
the
Superior
on
the
penitent
as
ridiculous
.
He
that
is
accused
in
the
Chapter-house
to
have
broken
silence
,
is
condemned
to
take
a
short
staff
in
his
mouth
,
and
to
hold
it
betwixt
his
teeth
until
the
Superior
say
to
him
,
It
is
enough
.
In
Italian
he
says
Basta
.
Somtimes
they
have
a
long
pole
,
which
five
or
six
of
them
hold
between
their
teeth
,
and
so
walk
up
and
down
with
it
while
the
others
are
at
dinner
,
who
must
take
heed
that
they
do
not
laugh
.
If
any
one
hath
whipt
himself
too
gently
,
he
is
condemned
to
whip
himself
publickly
upon
the
shoulders
with
a
fox-tail
in
the
presence
of
those
that
are
at
dinner
.
If
any
one
hath
talked
too
much
,
he
is
condemned
to
draw
a
Cross
on
the
ground
wi●h
his
tongue
.
Sometimes
for
a
penance
they
make
a
Monk
eat
with
a
Cat
in
the
same
dish
.
And
others
are
made
to
suck
a
flint
dipt
in
vinegar
.
Others
rise
from
their
knees
to
drink
,
and
as
often
as
they
drink
they
say
to
their
brethren
who
are
at
dinner
,
before
they
drink
,
Brethren
,
pray
to
God
for
poor
brother
Linotte
,
or
for
brother
Tribouleus
,
or
for
poor
brother
Griboville
,
&c.
For
they
are
obliged
to
take
ridiculous
names
in
humility
,
to
render
themselves
contemptible
.
After
this
they
drink
by
permission
with
very
great
modesty
.
If
any
one
be
accused
of
being
too
spruce
and
finical
,
a
bucket
of
water
is
brought
him
to
view
himself
in
,
or
they
present
him
with
the
backside
of
a
kettle
for
a
looking-glass
.
They
who
have
slept
at
prayers
,
are
made
to
lie
down
in
the
presence
of
those
that
are
at
table
,
and
are
made
to
snore
,
as
if
they
were
asleep
.
If
any
breaks
a
cup
,
or
bottle
,
or
a
frying-pan
,
he
is
made
to
carry
it
about
hanging
at
his
neck
for
a
pennance
.
CHAP.
IX
.
Some
extravagant
actions
,
in
which
the
Capucins
place
holiness
.
DIvers
Capucins
who
have
left
the
Convent
,
have
confessed
to
me
,
that
although
they
were
accounted
the
most
zealous
amongst
them
,
yet
they
had
much
adoe
to
forbear
laughing
at
some
extravagant
actions
,
in
which
the
Capucins
place
holiness
.
These
things
following
are
practised
amongst
them
,
(
viz.
)
To
view
themselves
in
a
Fryingpan
.
To
make
a
cross
with
the
tongue
in
the
ashes
.
To
combe
the
beard
with
a
rake
.
To
chop
off
the
beard
on
a
block
with
a
hatchet
.
To
stand
upon
one
legg
in
the
midst
of
the
dining-room
.
To
kiss
the
feet
of
all
those
who
are
at
dinner
.
To
make
a
Monk
dance
before
them
all
.
To
make
him
fence
.
To
blindfold
him
with
a
dirty
clout
.
To
go
about
upon
all
four
like
a
beast
.
To
carry
about
on
the
head
a
basket
like
a
head-piece
.
To
put
upon
the
nose
a
pair
of
spectacles
made
of
felt
.
To
ride
about
upon
a
stick
like
a
child
,
&c.
But
the
absurdest
penance
of
all
is
,
when
the
Superior
commands
a
Monk
,
who
having
filled
his
belly
,
leaves
some
part
of
his
dinner
behind
him
,
to
eat
it
up
all
,
So
that
he
must
break
his
belly
in
humility
,
and
mortification
.
In
the
life
of
St.
Felix
de
Cantalice
,
(
an
almes-begger
at
Rome
,
Canonized
by
the
Pope
,
about
16
or
17
years
ago
)
this
is
put
amongst
his
vertuous
actions
that
being
at
Rome
,
in
the
street
he
met
Philip
de
Neri
,
founder
of
the
Priests
of
the
Oratory
,
and
made
him
drink
off
his
bottle
,
and
that
Philip
in
requital
put
his
hat
on
Felix
his
head
:
Whereupon
the
Children
in
the
street
cryed
out
Fra
Felice
a
un
capello
.
Thus
did
these
Saints
by
a
great
self
denial
mutually
communicate
their
holiness
to
each
other
.
In
the
Chronicles
of
St.
Francis's
Order
,
it
is
recorded
,
that
Fryar
Juniperus
,
(
who
is
Canonized
for
a
Saint
)
boiled
a
hen
with
her
guts
,
feathers
and
all
.
And
that
being
in
a
certain
Castle
,
he
left
his
dung
in
the
bed
where
he
lay
.
Another
Fryar
Minor
,
named
Jacobo
,
in
humility
leapt
into
a
house
of
office
.
CHAP.
X.
Of
the
names
,
which
the
Capucincs
tak●
when
they
enter
into
this
profession
.
WHen
the
Capucins
enter
into
the
Order
,
after
the
year
of
Probation
they
take
another
name
then
that
which
they
had
given
them
at
their
Baptisme
:
For
(
as
I
have
already
said
)
St.
Francis's
habit
is
accounted
another
Baptism
.
One
is
called
Hilary
,
another
Joseph
,
another
Basil
,
&c.
Some
of
them
take
Sublime
and
Caelestial
names
.
One
is
called
Father
Angel
,
another
Father
Archangel
,
another
Father
Spirit
,
another
Father
Cherubin
,
another
Father
Seraphin
,
&c.
which
names
are
very
unsuitable
to
the
profession
of
humility
.
To
be
a
Fryar
Minor
,
that
is
,
to
be
the
least
,
and
yet
to
be
an
Archangel
,
are
things
altogether
inconsistent
.
Besides
the
nature
of
their
vow
is
to
do
works
of
Supererogation
:
but
the
Angels
do
no
such
works
,
for
they
content
themselves
with
obeying
the
commands
of
God
.
Those
who
say
the
Capucins
are
called
Angels
because
they
imitate
the
Angels
,
in
that
they
marry
not
,
nor
receive
mony
,
do
great
wrong
to
the
Order
of
these
Monks
;
for
by
the
same
reason
they
may
be
said
to
imitate
the
Devils
,
because
they
neither
marry
,
nor
possesse
wealth
any
more
than
the
Angels
.
It
is
a
mockery
to
say
,
that
they
are
called
Angels
,
and
Seraphins
,
because
they
take
the
Angels
and
Seraphins
for
their
Patrons
,
and
Protectors
:
For
by
the
same
reason
a
married
woman
,
who
hath
taken
the
Virgin
Mary
for
her
Patroness
,
may
be
called
the
Virgin
Mary
;
And
he
who
takes
God
for
his
protector
,
may
be
called
God
.
But
sith
the
Capucins
have
St.
Francis
for
their
Protector
,
who
is
(
as
they
say
)
of
the
Order
of
the
Seraphins
,
and
exalted
above
the
eight
Orders
of
Angels
,
what
need
have
they
to
take
the
Angels
for
their
Patrons
?
Besides
,
they
who
choose
Angels
,
or
Saints
for
their
Patrons
,
choose
one
certain
Angel
,
or
Saint
for
their
Patron
;
and
not
the
Angels
and
Saints
in
general
.
CHAP.
XI
.
The
form
of
making
their
Vow
.
WHen
a
Capucin
will
enter
into
the
Order
,
after
the
year
of
probation
,
he
is
admitted
to
make
the
vow
,
which
is
done
in
the
presence
of
the
Superior
,
and
his
brethren
,
in
these
terms
:
I
A.
B.
do
Vow
,
and
promise
to
God
the
Father
Almighty
,
and
to
th●
Blessed
Virgin
Mary
,
to
the
Blessed
Apostles
Peter
and
Paul
,
to
the
Blessed
St.
Francis
my
Patron
,
and
to
you
my
Father
,
to
observe
the
Rule
of
the
Fryars
Minors
,
living
in
Poverty
,
Obedience
,
and
Chastity
.
He
that
receives
this
Vow
answers
,
And
I
,
if
thou
observe
it
,
do
promise
thee
,
in
the
name
of
God
,
life
eternal
.
CHAp.
XII
.
Some
observations
upon
this
Vow
.
Divers
things
are
remarkable
in
this
vow
,
which
being
rightly
understood
,
we
shall
finde
that
many
abuses
,
yea
impieties
are
therein
covered
with
the
cloak
of
religion
.
In
the
first
place
,
this
vow
is
made
to
God
the
Father
,
to
the
Virgin
Mary
,
to
Saints
,
and
to
the
Superior
of
the
Convent
,
without
making
any
mention
at
all
of
Jesus
Christ
.
In
the
Second
place
,
he
who
makes
this
●ow
to
Saints
departed
,
presupposeth
that
●hose
Saints
do
see
him
,
and
that
they
know
●he
intention
of
his
heart
.
This
is
contrary
●o
the
Holy
Scripture
,
which
saith
,
that
the
dead
have
no
more
a
portion
for
ever
in
any
●hing
that
is
done
under
the
Sun
.
Eccles.
9.6
.
And
that
God
onely
knows
the
hearts
of
the
Children
of
men
.
2
Chron.
6.30
.
This
vow
is
repugnant
to
all
the
examples
contained
in
the
Holy
Scriptures
,
wherein
there
is
no
vow
made
to
creatures
,
but
to
God
onely
;
as
God
himself
commands
in
Psal.
50.14
.
Offer
unto
God
thanksgiving
,
and
pay
thy
vows
unto
the
most
High
.
Here
sacrifices
,
and
vows
are
linked
together
,
as
things
equally
due
unto
God
.
But
the
Church
of
Rome
holds
that
we
must
offer
sacrifices
to
God
onely
.
Ergo.
But
that
in
the
holy
Scripture
not
one
example
is
to
be
found
of
vows
made
to
Saints
,
Bellarmine
freely
confesseth
in
his
book
De
cultu
Sanctorum
,
Chapter
9.
in
these
words
;
When
the
Holy
Scriptures
were
written
,
the
custome
of
making
vows
to
Saints
was
not
begun
.
The
same
Jesuit
in
the
same
chapter
saith
that
a
vow
is
an
action
of
religion
due
to
God
onely
,
even
as
swearing
,
and
sacrificing
are
,
as
appears
by
the
holy
Scriptures
.
These
are
his
own
words
.
Thomas
Aquin●
the
Prince
of
School-men
,
A
vow
(
saith
he
)
is
to
be
made
to
God
o●ly
,
but
a
promise
may
be
made
to
a
m●
And
in
the
same
place
,
A
Vow
is
an
act●
of
Religion
,
or
Divine
Worship
.
Whe●fore
Cardinal
Cajetan
,
in
his
notes
up
this
place
of
Thomas
,
to
defend
vows
m●
to
Saints
,
saith
,
that
the
Saints
are
Gods
,
a●
that
vows
are
made
to
them
,
ut
sunt
Dij
〈◊〉
participationem
,
as
they
are
Gods
by
parti●pation
.
The
same
saith
Bellarmine
in
〈◊〉
afore-mentioned
chapter
.
A
Vow
belo●
not
to
the
Saints
but
onely
as
they
are
Gods
〈◊〉
participation
.
But
we
are
certaine
that
t●
Saints
who
raigne
with
Christ
are
such
.
E●
go
&c.
According
to
what
Pope
Gregor●
2.
saith
in
his
Epistle
to
the
Emperour
Le●
(
viz.
)
that
all
the
Kingdomes
of
the
We●
owne
St.
Peter
for
a
God
upon
Earth
.
But
these
Doctors
consider
not
,
that
if
〈◊〉
vow
be
a
worship
of
Latria
,
and
due
〈◊〉
God
onely
,
and
that
if
we
make
vows
〈◊〉
Saints
because
they
are
Gods
by
participation
it
follows
that
we
give
to
Saints
the
worship
of
Latria
by
participation
.
Also
they
consider
not
,
that
by
the
sam●
reaosn
it
may
be
said
,
that
the
Superior
,
o●
Guardian
,
who
receives
this
vow
,
is
God
to●
by
participation
.
For
when
the
Fryar
Minor
●ath
said
,
I
vow
unto
God
,
and
to
the
Vir●in
,
and
to
the
Saints
,
he
adds
,
and
to
you
●ny
Father
,
vowing
to
the
Guardian
in
the
●●me
termes
in
which
he
vows
to
the
Saints
,
●nd
to
God
.
This
needs
not
seem
strange
;
●or
in
the
Church
of
Rome
,
the
Priests
●re
called
Gods
and
Creators
of
their
Creator
,
having
a
Divine
power
,
yea
,
a
power
over
Jesus
Christ
.
Mr.
Beste
,
a
famous
Preacher
,
in
his
book
of
the
Priestly-Office
,
chap.
3.
saith
,
The
Priest-hood
and
the
Deity
have
I
know
not
what
of
common
,
and
are
almost
of
an
equal
grandeur
,
for
they
have
the
same
power
.
Item
.
Seeing
that
the
Priest-hood
is
equal
to
the
Deity
,
and
that
all
Priests
are
Gods
,
therefore
it
far
exceeds
the
Kingly
Office
,
and
Priests
are
much
more
than
Kings
.
And
a
little
after
he
saith
,
that
God
obeys
the
Priests
as
often
as
they
pronounce
the
words
of
consecration
.
A
Sorbonist
named
Petrus
Aurelius
,
hath
lately
written
a
book
with
the
approbation
,
and
by
the
authority
of
the
Colledge
of
Sorbon
,
which
refutes
a
treatise
of
the
Jesuits
entituled
Spongia
;
and
in
the
75
page
this
Aurelius
saith
,
Data
est
Sacerdotibus
potestas
Christum
,
hoc
est
Deum
ipsum
producendi
,
that
is
,
A
power
is
given
to
Priests
to
produce
Christ
,
that
is
to
say
God
himself
.
He
adds
,
that
the
power
o●
the
Priests
hath
in
it
a
certain
emulation
of
the
eternal
operations
,
whereby
the
Divine
persons
are
produced
.
Gabriel
Biel
,
famous
among
the
Schoolmen
,
in
his
first
Lesson
upon
the
Canon
o●
the
Mass
speaks
thus
;
The
Priest
hath
grea●
power
over
both
the
bodies
of
Christ
.
That
is
over
the
Church
,
and
over
the
consecrated
hoste
,
which
he
calls
God
.
And
in
hi●
fourth
Lesson
,
Whoever
saw
the
like
?
H●
that
created
me
(
if
I
may
so
speak
)
hat●
given
me
power
to
create
him
.
And
he
that
created
me
without
my
help
,
is
create●
by
my
means
.
Simeon
Dunelmensis
lib.
2.
Chro.
Vigner
in
his
Ecclesiast.
History
,
p.
300.
This
manner
of
speech
is
not
new
.
Fo●
Anno
1097.
Urban
II.
called
a
Council
a●
Rome
,
against
the
Emperor
Henry
IIII.
and
all
other
secular
Princes
who
should
claim
a
right
to
the
investiture
of
Bishops
and
Abbots
,
and
to
the
Collations
of
Benefices
,
and
Prebends
,
alledging
that
it
is
an
abominable
thing
that
those
hands
which
create
God
,
should
be
obliged
to
so
much
ignominy
as
to
do
homage
to
those
hands
which
night
and
day
are
defiled
with
filthy
and
dishonest
touches
.
Wherefore
,
you
must
not
wonder
,
if
a
Monk
that
is
admitted
into
the
Order
,
makes
a
vow
to
the
Superior
,
who
is
a
Priest
,
and
gives
him
that
honour
,
which
belongs
to
the
worship
of
Latria
,
seeing
the
Priests
are
called
Gods
,
and
Creators
of
their
Creator
,
and
that
they
have
a
power
over
Jesus
Christ
.
To
these
testimonies
of
the
Doctors
of
the
Romish
Church
,
who
say
,
that
a
vow
belongs
to
the
worship
of
Latria
,
and
ought
to
be
made
to
God
only
,
we
must
adde
the
testimony
of
that
Jesuit
,
Cardinal
Tolet.
in
Book
4.
Of
the
institution
of
Priests
,
chap.
17.
A
vow
is
a
promise
made
to
God
by
a
deliberate
purpose
and
will
.
By
these
things
it
appears
,
that
a
vow
made
to
Saints
,
or
to
a
Superior
of
a
Convent
,
is
pure
Idolatry
;
for
thereby
that
honour
which
is
due
to
God
only
,
is
communicated
to
the
creature
.
Our
adversaries
cannot
escape
by
saying
,
that
in
vowing
to
Saints
they
vow
mediatly
to
God
;
for
the
worship
of
Latria
ought
not
to
be
given
to
the
creature
either
mediately
or
immediately
.
In
all
worship
of
Latria
we
must
address
our selves
to
God
directly
.
The
Monk
that
makes
this
vow
addresseth
himself
to
God
directly
by
saying
,
I
vow
to
almighty
God
,
&c.
Having
thus
addressed
himself
to
God
directly
,
what
need
is
there
that
he
should
afterward
address
himself
to
him
mediately
,
and
by
oblique
ways
?
It
is
certain
,
that
he
who
says
to
his
Superior
,
or
Guardian
,
I
Vow
to
you
my
Father
,
speaks
not
to
God
,
and
by
these
words
vows
not
to
God
.
Consider
the
words
of
this
vow
,
and
you
shall
find
,
that
a
Monk
who
is
admitted
into
the
Order
,
speaks
to
God
,
to
the
Saints
,
and
to
his
Superior
in
the
same
terms
,
and
vows
not
in
two
different
manners
.
But
when
Bellarmine
confesseth
that
the
custome
of
making
Vows
to
Saints
was
not
begun
when
the
holy
Scriptures
were
written
,
he
should
have
mentioned
the
time
when
it
began
,
and
not
have
cheated
the
Reader
with
false
allegations
,
as
his
usual
manner
is
.
For
he
alledgeth
these
words
of
Eusebius
in
his
13.
book
of
Evangelical
preparation
,
chap.
7.
Honouring
the
souldiers
of
true
piety
as
the
friends
of
God
,
we
come
to
their
monuments
and
make
vows
to
them
;
Which
passage
is
false
,
and
altogether
forged
.
He
also
alledgeth
Theodoret
in
his
8.
book
against
the
Greeks
,
which
book
is
falsly
attributed
to
Theodoret.
In
one
point
Bellarmine
,
besides
his
error
,
discovers
his
ignorance
in
the
Greek
tongue
,
in
not
knowing
that
the
Greeks
have
no
proper
word
to
express
the
word
Vow
:
And
the
Latine
Interpreter
,
to
whom
Bellarmine
trusts
,
hath
falsly
translated
Votorum
rei
dona
persolvunt
,
Which
words
are
not
in
the
Greek
Text
of
the
book
attributed
to
Theodoret.
It
is
in
honour
of
the
Pope
that
the
Monks
vow
to
St.
Peter
,
and
St.
Paul
,
and
not
to
St.
John
,
and
St.
James
:
for
they
make
the
two
former
the
Founders
of
the
Church
of
Rome
.
The
things
to
which
this
Monk
obligeth
himself
,
are
poverty
,
chastity
,
and
obedience
.
Of
poverty
I
shall
speak
hereafter
.
As
for
chastity
,
the
Jesuit
Emanuel
Sa
in
his
Aphorisms
upon
the
word
votum
saith
,
that
the
vow
of
Priesthood
is
not
a
vow
of
chastity
,
and
that
the
Bishop
can
dispence
with
it
;
Whereupon
we
demand
,
whether
a
Monk
or
a
Priest
that
commits
fornication
,
doth
not
violate
the
vow
of
Chastity
,
and
whether
by
this
Vow
he
doth
not
oblige
himself
not
to
commit
fornication
.
If
he
doth
not
oblige
himself
to
it
,
he
shews
that
he
will
not
be
obliged
by
vow
to
obey
the
command
of
God
,
which
saith
,
Thou
shalt
not
commit
adultery
:
But
by
this
vow
he
only
obligeth
himself
to
abstain
from
a
thing
which
God
permits
,
and
not
from
that
which
he
forbids
.
But
if
this
Monk
by
vowing
Chastity
vows
not
to
commit
fornication
,
it
is
evident
that
by
commiting
fornication
he
violates
his
vow
,
and
besides
he
transgresseth
the
command
of
God
,
which
obligeth
us
much
more
than
any
voluntary
vow
.
So
that
he
commits
two
evils
,
(
viz.
)
He
breaks
his
vow
,
and
violates
the
law
of
God
.
Why
then
,
when
a
Monk
or
Priest
marries
for
fear
of
violating
the
Law
of
God
by
committing
fornication
,
is
he
accounted
to
have
committed
a
greater
sin
than
when
he
commits
fornication
?
Why
then
is
not
a
Priest
that
commits
fornication
,
made
irregular
,
and
incapable
of
the
Priesthood
;
but
if
he
marries
is
presently
degraded
,
yea
,
and
declared
punishable
with
death
?
To
this
they
answer
,
that
it
is
because
he
hath
broken
his
vow
,
and
yet
he
remains
unpunished
,
and
ceaseth
not
to
sing
Mass
for
all
that
.
For
the
commands
of
God
do
not
bind
so
strongly
as
voluntary
vows
do
,
which
are
made
without
,
yea
contrary
to
the
word
of
God
,
which
saith
,
If
they
cannot
contain
,
let
them
marry
.
And
to
avoid
fornication
,
let
every
man
have
his
own
wife
,
and
let
every
woman
have
her
own
husband
,
1
Cor.
7.
But
that
a
Priest
who
commits
fornication
,
yea
hath
divers
Concubines
,
is
not
thereby
rendred
irregular
,
and
incapable
of
the
Priest-hood
,
not
onely
experience
shews
(
examples
of
this
being
numberless
)
but
we
have
also
the
determination
of
Pope
Innocent
the
III.
Thereupon
in
the
first
book
of
the
Decretals
,
in
the
twelfth
Title
,
in
the
Chapter
Quia
circa
,
His
words
are
these
,
Thou
desirest
to
be
instructed
by
the
Apostolique
See
,
Whether
Priests
that
have
divers
concubines
,
ought
to
be
counted
bigamous
.
To
which
we
think
fit
to
answer
,
that
seeing
they
have
not
incurr'd
the
irregularity
of
bigamy
,
thou
mayest
dispence
with
their
exercising
of
the
Priestly
Office
,
they
being
stained
only
with
simple
fornication
.
But
for
marrying
of
one
wife
,
according
to
the
Apostles
rule
,
a
Priest
is
degraded
,
yea
punished
with
death
.
But
,
which
is
much
more
,
one
that
is
a
notorious
Sodomite
,
is
not
made
irregular
,
but
may
sing
Mass
for
all
that
:
as
Navarre
,
A
man
(
saith
he
)
doth
not
incur
irregularity
but
for
the
cases
specified
in
the
law
,
of
which
number
Sodomie
is
none
.
And
this
he
proves
by
the
authority
of
Pope
Innocent
.
And
he
adds
,
that
in
Italy
,
(
which
is
more
troubled
with
this
evil
than
it
should
be
)
they
demand
no
dispensation
for
it
.
In
fine
,
how
binding
soever
the
vow
of
not
marrying
may
be
,
yet
the
Pope
can
dispence
with
it
,
and
may
permit
a
man
to
marry
contrary
to
his
vow
.
Emanuel
Sa
in
the
same
place
saith
,
that
the
Bishops
may
also
dispence
with
this
vow
,
and
permit
a
man
to
marry
.
Methinks
also
to
vow
to
St.
Peter
never
to
marry
,
is
to
pretend
to
be
wiser
than
he
;
for
he
was
a
married
man
.
It
is
just
as
if
one
should
say
to
him
,
I
do
vow
to
thee
not
to
follow
thy
example
.
I
do
promise
to
be
wiser
and
holier
than
thou
.
It
is
evident
,
that
he
who
burns
with
filthy
lusts
,
and
yet
vows
never
to
marry
,
does
like
a
sick
person
that
says
to
God
,
Lord
,
I
am
sick
,
but
I
promise
thee
that
I
will
not
make
use
of
the
remedies
which
thou
offerest
me
,
and
hast
ordained
in
thy
word
,
for
I
will
be
wiser
thaen
thou
.
CHAP.
XIII
.
The
Impiety
of
the
Superiours
Answer
.
IF
there
be
Superstition
and
Impiety
in
this
Vow
,
whereby
a
Monk
vows
to
the
Creature
,
and
obligeth
himself
to
things
which
God
commands
not
;
yea
,
to
things
which
he
forbids
:
there
is
no
less
in
the
Answer
which
the
Superiour
or
Guardian
makes
him
,
saying
;
And
I
,
if
thou
keep
this
vow
,
do
promise
thee
,
in
Gods
name
,
life
Eternal
.
These
words
duely
considered
,
will
make
a
man
ttemble
for
fear
.
For
one
that
is
neither
sent
,
nor
authorized
by
the
King
,
comes
to
a
man
,
and
sayes
,
I
have
order
from
the
King
to
promise
you
such
a
Preferment
,
if
you
do
such
a
thing
,
is
a
Cheat
,
and
a
perfidious
person
,
and
deserves
to
be
punished
,
because
he
speaks
without
order
,
and
without
being
sent
by
the
King
.
But
the
Superiour
,
who
makes
this
promise
to
the
new
Monk
in
God's
name
,
cannot
shew
his
Commission
or
Warrant
from
God
for
the
making
of
this
promise
.
He
abuseth
the
poor
Monk
,
by
making
him
believe
that
he
is
sent
by
God
to
make
him
this
promise
in
Gods
name
,
(
viz.
)
That
if
he
lives
in
beggery
,
if
he
never
marries
,
and
if
he
be
obedient
to
the
Guardian
of
his
Convent
,
he
shall
have
Eternal
life
:
For
,
these
three
things
are
things
which
God
commands
not
in
his
Word
,
and
to
which
he
hath
made
no
Promise
;
yea
,
these
are
observations
whereby
God
is
more
often
offended
then
served
:
These
are
things
which
a
Heathen
or
Hypocrite
may
do
.
But
to
serve
God
according
to
his
Word
,
and
to
believe
in
Jesus
Christ
as
he
is
proposed
to
us
in
the
Gospel
,
are
things
to
which
God
hath
promised
Eternal
life
,
and
cannot
be
done
by
any
,
but
by
those
that
are
the
true
Children
of
God
:
These
are
things
,
for
which
the
Superiour
should
say
,
(
not
I
promise
thee
,
but
)
God
promiseth
thee
Eternal
life
.
For
a
man
ought
not
to
promise
that
which
he
cannot
give
.
CHAP.
XIV
.
That
corporal
Austerities
,
and
Whippings
,
and
tormenting
of
the
body
,
are
not
marks
of
Holiness
.
HE
is
very
much
deceived
,
who
takes
the
severitie
and
torments
which
a
man
inflicts
on
his
body
,
for
proofs
or
signs
of
Holiness
.
The
Apostle
St.
Paul
,
1
Tim.
4.
saith
,
Bodily
exercise
profiteth
little
;
but
godliness
is
profitable
unto
all
things
,
having
the
promise
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
All
that
the
Capucins
do
,
is
nothing
,
Capucins
.
Lucian
in
his
Book
,
intituled
The
Ass
,
describes
these
Priests
after
the
very
same
manner
.
It
is
a
grand
abuse
to
make
Piety
consist
in
things
wherein
Christians
may
be
excelled
by
Heathens
.
There
is
a
proud
humility
,
which
despiseth
it self
,
that
it
may
be
valued
by
others
.
The
Apostles
,
and
their
Disciples
,
did
not
live
so
:
In
a
simple
and
ordinary
habit
,
and
manner
of
life
,
they
lived
soberly
,
and
laboured
in
the
work
which
God
had
committed
to
them
.
They
were
famous
,
not
for
their
extravagant
and
hideous
apparel
,
not
for
whipping
themselves
,
nor
for
eating
pottage
on
their
knees
;
but
for
their
zeal
,
and
holiness
of
life
.
CHAP.
XV.
That
the
Austerities
,
and
Humilities
of
the
Capucins
are
full
of
Hypocrisie
.
WE
may
easily
know
what
to
think
of
the
Abstinences
,
Whippings
,
and
humilities
of
the
Capucins
,
(
viz.
)
that
in
the
midst
of
their
Austerities
they
discover
their
pride
.
And
of
this
I
'le
give
you
some
examples
.
Before
the
Capucins
begin
their
Lents
(
for
they
have
three
Lents
)
they
feast
and
make
merry
for
a
whole
week
,
during
which
time
,
there
is
no
frolick
or
Jovial
act
,
which
they
omit
.
Some
of
them
sing
songs
of
good
fellowship
,
others
sing
Amorous
,
or
love
songs
,
others
shew
Hocus
pocus
tricks
,
others
stand
upon
their
heads
,
or
act
the
Tumbler
or
Juggler
,
&c.
In
fine
,
every
one
doth
such
things
as
he
had
learned
before
he
was
a
Monk
.
In
great
towns
there
be
few
Capucins
but
have
their
superstitiously
devout
women
who
furnish
them
with
all
sorts
of
dainties
,
as
sweet
meats
,
comfits
,
gellies
,
&c.
So
that
some
Capucins
have
more
choice
of
dainties
in
their
Cels
then
Ladies
have
in
their
closets
.
When
a
Capucin
comes
from
abroad
,
warm
linen
clothes
are
put
on
his
body
,
his
feet
are
washed
with
sweet
herbs
,
and
when
they
are
wiped
with
warm
napkins
,
every
one
comes
and
kisseth
them
.
Many
of
the
old
Monks
,
who
are
called
Fathers
of
importance
,
are
so
carefull
of
their
health
,
that
they
have
a
cook
for
themselves
in
particular
(
who
is
alwaies
a
Monk
)
a
groom
of
the
chamber
,
and
an
Apothecary
,
who
follow
them
from
Convent
to
Convent
.
You
shall
see
very
few
of
these
Fathers
of
importance
,
sick
but
they
are
very
impatient
if
they
want
but
the
least
trifle
,
and
then
all
the
town
is
ransackt
from
one
end
to
the
other
,
to
find
what
they
would
have
.
The
Nuns
furnish
them
with
sweet
meats
,
the
Ladies
with
rare
broths
and
gellies
,
the
Gentlemen
of
the
Country
with
wild
fowle
,
the
merchants
and
other
towns-men
with
Shambles-meat
;
and
the
wine
which
they
ordinarily
drink
,
is
the
best
that
is
to
be
had
.
Those
Capucins
,
who
,
to
save
their
Souls
,
have
left
the
Order
,
do
protest
that
they
have
learned
of
us
how
to
fast
;
and
that
when
they
were
Capucins
,
they
fed
more
highly
,
and
lived
more
pleasantly
and
plentifully
.
In
great
Convents
of
Capucins
such
as
are
at
Paris
,
and
Roven
,
a
most
furious
ambition
and
envie
discovers
it self
:
For
,
to
obtain
the
least
preferment
in
the
Convent
,
and
to
supplant
their
competitors
,
they
have
their
creatures
who
cry
them
up
every
where
,
and
rail
on
those
that
aspire
to
the
same
.
Office
;
whence
great
disorders
do
oftentimes
arise
;
for
Princes
do
more
patiently
bear
contempts
and
injuries
then
the
Capucins
.
And
at
the
Tables
of
Dukes
,
Marquesses
,
and
Earls
,
the
Capucins
suffer
themselves
to
be
placed
at
the
upper
end
.
Their
pride
appears
in
this
,
that
they
profess
works
of
supererogation
,
that
is
to
say
,
better
works
then
God
commands
:
so
that
God
may
say
to
a
Capucin
,
I
would
not
have
thee
so
holy
.
The
same
spirit
of
pride
appears
in
their
calling
themselves
Angels
,
Archangels
,
Spirits
,
Seraphins
and
Cherubins
.
It
appears
also
by
the
unworthy
submissions
which
the
principal
Capucins
require
of
the
inferiour
,
who
never
speak
to
the
Superiours
but
on
their
knees
;
which
Superiours
command
them
very
base
things
,
as
to
lick
up
the
others
spittle
,
&c.
It
cannot
be
said
,
that
they
wear
a
barbarous
and
extravagant
habit
in
humility
and
mortification
;
For
,
he
that
will
subdue
his
Flesh
,
may
do
it
as
well
under
a
common
habit
;
he
may
under
a
usual
habit
wear
a
hair-shirt
,
and
may
whip
himself
secretly
as
often
as
he
pleaseth
,
and
without
any
one's
knowledge
:
But
this
wild
habit
,
differing
from
that
of
other
men
,
serves
onely
to
be
look'd
upon
,
and
admired
;
for
people
gaze
upon
and
admire
nothing
but
what
is
extraordinary
.
To
this
we
may
add
,
that
he
who
makes
profession
of
simplicity
and
humility
in
his
conversation
,
should
not
be
vain
in
his
discourses
,
nor
too
wantonly
nice
and
delicate
in
his
words
,
for
fear
of
belying
his
Profession
by
his
Language
.
I
speak
this
because
of
Father
Joseph
,
〈◊〉
Capucin
;
who
in
his
new
Book
shews
,
tha●
he
hath
made
a
great
provision
of
Elegancies
.
As
when
he
calls
St.
John
,
The
Secretary
o●
Love
to
the
Son
of
God
.
And
of
Transubstantion
he
saith
,
that
it
is
Love's
Master-piece
.
And
speaking
to
us
,
he
saith
,
That
when
God
shall
have
brought
us
into
his
Wine-cellar
,
there
to
taste
of
the
excess
of
his
love
,
we
shall
not
find
it
so
difficult
to
believe
,
That
Jesus
Christ
did
eat
himself
,
and
that
together
with
Christ's
body
the
Devil
entred
into
Judas
.
With
the
like
grace
,
supposing
the
words
of
St.
Philip
to
the
Eunuch
too
weak
and
impertinent
,
as
they
are
set
down
in
the
eighth
Chapter
of
the
Acts
,
he
introduceth
him
speaking
thus
;
Sir
,
will
it
please
you
that
I
presume
to
ask
you
a
question
,
with
all
due
respect
?
To
which
he
makes
the
Eunuch
answer
with
the
like
civility
,
I
pray
oblige
me
so
much
as
to
come
into
this
Coach
.
Note
also
,
that
the
very
first
word
of
his
Book
is
a
mistake
,
beginning
thus
,
The
Apostle
St.
Philip
;
For
this
Philip
was
not
an
Apostle
.
With
the
like
vanity
he
talks
of
preaching
in
a
Ruff
,
and
in
a
Band
,
and
of
yellow
and
green
Gentlewomen
;
and
he
brings
in
speaking
I
know
not
what
Courtier
,
who
praiseth
and
extolleth
him
to
his
face
,
saying
,
That
Father
Joseph
speaks
very
gracefully
,
and
that
all
the
Catholiques
have
been
very
much
comforted
by
his
Sermons
,
and
do
admire
the
force
and
clearness
of
his
Reasons
.
CHAP.
XVI
.
Of
the
pleasant
Process
betwixt
the
Capucins
and
Recollects
,
about
the
Tip
of
their
Hoods
.
Also
of
Masses
in
Red
,
Green
,
and
Violet
.
THe
pride
of
the
Minor
Fryars
did
never
more
clearly
appear
,
then
in
the
quarrel
which
they
had
,
and
have
to
this
day
,
with
the
Recollects
,
who
are
also
of
St.
Francis's
Order
.
When
we
speak
of
a
Process
about
nothing
,
we
say
,
It
is
a
Process
about
the
point
of
a
needle
;
but
the
Process
of
these
Minor
Fryars
hath
been
about
the
point
or
Tip
of
their
Hood
.
We
must
know
,
that
the
Cordeliers
,
who
brag
as
well
as
the
Capucins
,
that
they
wear
St.
Francis's
Habit
,
differ
from
the
Capucins
in
wearing
a
round
Hood
,
and
laugh
at
the
Capucins
and
Recollects
for
wearing
a
sharp-pointed
Hood
,
calling
it
in
derision
,
[
*
](B21445-e17330-b)
*
Made
like
a
Pyram●d
,
in
which
they
put
such
things
as
they
sell
by
retail
.
A
Grocers
paper
.
Betwixt
these
Capucins
and
Recollects
there
began
,
a
few
years
since
,
a
great
Process
in
the
Court
of
Rome
.
The
Capucins
complained
,
That
the
Recollects
wore
their
Hood
too
long
;
and
that
thereby
they
would
make
themselves
equal
to
the
Capucins
in
Holiness
.
That
by
reason
of
this
long
point
,
being
equal
in
length
to
that
of
the
Capucins
,
many
are
deceived
,
taking
a
Recollect
for
a
Capucin
,
and
so
give
him
as
much
honour
;
although
the
Recollects
are
not
to
be
compared
to
the
Capucins
for
holiness
,
and
merit
of
Conversation
.
And
therefore
they
requested
,
that
by
the
Decree
of
his
Holiness
,
the
Recollects
might
be
condemned
to
shorten
the
point
of
their
Hood
.
The
Recollects
,
on
the
other
side
,
maintained
,
and
do
so
still
maintain
,
that
they
are
not
inferiour
to
the
Capucins
in
holiness
,
and
perfection
;
and
that
it
is
no
dishonour
to
the
Capucins
if
somtimes
a
Recollect
be
taken
for
a
Capucin
,
or
a
Capucin
for
a
Recollect
.
This
process
hath
caused
great
stirs
,
and
hath
much
troubled
these
two
Orders
,
and
divided
the
Prelates
of
Rome
into
contrary
factions
.
And
it
was
pleasant
to
hear
the
contests
of
these
Minor
Fryars
.
The
Capucin
said
to
the
Recollect
,
What!
thou
wouldest
be
equal
to
us
in
holiness
:
Thou
art
so
ambitious
,
as
that
thou
wouldest
be
taken
for
a
Capucin
.
But
the
Recollect
,
being
witty
in
biting
jests
,
said
,
Thou
thinkst
that
holiness
consists
in
wearing
a
long
[
a
](B21445-e17620-b)
a
Ut
priùs
dictum
est
.
Grocers
paper
.
Thou
thinkest
by
thy
pride
to
put
the
Holy
Ghost
into
a
long
[
b
](B21445-e17640-b)
b
through
which
they
strain
their
infusions
when
they
make
syrrups
;
it
is
a
long
sharp-pointed
bag
.
Apothecaries
bagg
.
The
holiness
of
you
Capucins
appears
in
this
,
vsz
.
That
for
eight
days
before
Lent
,
you
shew
tricks
of
Legerdemain
,
and
play
the
Tumblers
,
&c.
Thus
did
these
Saints
dispute
,
quarreling
which
of
them
by
their
pride
should
carry
away
the
prize
of
humility
.
But
the
Cordeliers
,
who
wear
a
round
hood
like
a
childs
biggin
,
took
great
pleasure
in
beholding
this
strife
,
and
laughed
at
them
both
:
For
they
say
,
that
the
hood
of
the
old
pictures
and
statues
of
St.
Francis
,
hath
not
a
long
point
;
And
they
say
,
that
their
round
hood
,
made
in
form
of
a
child's
biggin
,
is
conformable
to
what
our
Saviour
saith
in
the
18.
Chap.
of
St.
Matthew
,
Except
ye
become
as
little
Children
,
ye
cannot
enter
into
the
Kingdom
of
God
.
Cassian
saith
the
same
of
the
Anchorites
,
living
in
the
deserts
of
Egypt
,
that
they
wear
a
hood
in
imitation
of
the
simplicity
and
innocency
of
Children
,
according
to
that
which
is
written
in
the
131.
Psalm
,
I
am
not
haughty
,
but
am
even
as
a
child
weaned
from
his
mother
.
Nevertheless
,
St.
Hierome
speaks
against
this
hood
,
and
laughs
at
it
:
for
observe
what
he
saith
of
it
,
in
his
Epistle
to
Eustochius
,
There
are
some
(
saith
he
)
who
wear
a
hair-shirt
,
and
making
themselves
hoods
,
to
resemble
children
,
they
are
like
Owls
,
and
buzzards
.
Afterward
he
adds
,
Shun
those
whom
thou
seest
have
a
Goat's
beard
,
a
black
cloak
,
and
that
go
with
their
feet
naked
,
being
hardened
with
the
cold
:
All
these
things
are
markes
of
the
devil
.
When
they
have
intruded
themselves
into
great
men's
houses
,
they
deceive
silly
women
laden
with
sin
,
and
counterfeit
a
dejected
gravity
.
This
is
a
very
fair
lesson
for
the
Capucins
.
But
to
return
to
this
great
process
:
the
Capucins
did
at
last
obtain
sentence
in
their
favour
;
for
they
had
on
their
side
one
of
the
Popes
near
kinsmen
,
who
was
a
Capucin
.
By
this
sentence
of
the
Pope
,
the
Recollects
were
condemned
to
shorten
the
tip
of
their
hood
:
but
they
openly
protested
,
that
they
would
not
obey
this
sentence
,
saying
,
That
they
would
rather
dissolve
their
Order
,
and
relinquish
all
,
then
acquiesce
in
this
sentence
.
Wherefore
yet
to
this
day
,
in
despight
of
the
Pope
,
they
wear
their
hood
of
the
same
length
as
before
.
Of
this
hood
,
as
of
the
rest
of
the
habit
of
the
Minor
Fryars
,
it
is
observable
,
that
it
is
not
lawfull
for
a
Monk
to
change
it
in
the
least
,
not
so
much
as
in
the
colours
of
the
Mass
:
For
it
is
not
lawfull
to
sing
Mass
in
a
red
habit
,
on
those
daies
on
which
it
is
appointed
to
be
sung
in
a
green
habit
;
nor
to
be
sung
in
a
black
habit
,
on
those
days
on
which
it
is
appointed
to
be
sung
in
a
violet
habit
:
The
rules
in
this
case
are
very
strict
,
But
Father
Joseph
wrongs
us
in
his
new
book
,
by
endeavouring
to
prove
that
the
like
things
are
done
amongst
us
,
objecting
against
me
,
that
I
wear
a
Ruff
,
and
that
as
there
are
Masses
in
green
,
violet
,
&c.
so
it
may
be
said
,
that
amongst
us
there
are
Sermons
in
a
Ruff
,
and
Sermons
in
a
Band
,
Sermons
in
a
Gown
,
and
Sermons
in
a
Cloak
:
for
this
Minor
Fryar
knows
well
enough
,
that
we
have
no
rules
to
oblige
us
to
wear
a
Ruff
or
a
Band
,
as
the
Church
of
Rome
hath
inviolable
laws
concerning
Masses
in
green
,
red
,
and
violet
.
It
is
to
be
supposed
that
when
St.
Peter
and
St.
Paul
were
in
a
gay
humour
,
they
sang
Mass
in
a
green
habit
.
My
design
in
mentioning
the
colours
of
Masses
so
strictly
enjoined
,
is
to
shew
,
that
false
religions
having
corrupted
the
true
doctrine
,
do
endeavour
to
colour
this
wickedness
with
a
multitude
of
ceremonies
,
and
external
observations
,
in
which
great
mysteries
are
pretended
:
So
our
Adversaries
having
destroyed
the
body
of
true
piety
,
pay
the
people
with
variety
of
colours
.
CHAP.
XVII
.
How
St.
Francis
obtained
of
Pope
Innocent
the
Third
,
the
approbation
of
his
Rule
.
FRancis
d'
Assise
,
when
he
was
but
a
private
person
,
little
known
,
and
followed
by
none
;
moreover
,
being
esteemed
out
of
his
wits
by
his
fellow
citizens
,
who
threw
dirt
at
him
,
and
also
by
his
father
,
named
Peter
Bernardo
,
who
did
beat
him
,
and
kept
him
prisoner
a
long
time
,
composed
a
Rule
,
and
some
laws
,
to
the
Observation
whereof
he
would
oblige
those
who
would
believe
him
,
promising
them
life
eternal
.
But
because
this
Rule
could
not
be
received
without
the
Popes
approbation
,
and
authority
,
he
went
to
Pope
Innocent
the
3d.
to
beg
the
confirmation
of
his
Rule
.
Mathew
Paris
,
an
English
Monk
,
Superstitious
in
the
highest
degree
,
and
an
admirer
of
St.
Francis
,
in
his
History
of
the
life
of
Henry
the
III.
saith
,
Go
brother
,
and
wallow
in
the
dirt
with
the
Swine
,
for
thou
art
more
like
them
than
like
a
man
.
Which
words
as
soon
as
Francis
heard
,
he
bowed
himself
very
low
,
and
in
obedience
to
the
command
of
his
Holiness
,
went
and
wallowed
with
swine
in
a
puddle
,
wherein
he
tumbled
so
long
that
he
was
covered
with
dirt
from
head
to
foot
;
and
in
this
pickle
he
came
again
,
and
presented
himself
to
the
Pope
,
saying
,
My
Lord
,
I
have
done
what
you
commanded
me
,
Whereat
the
Pope
being
very
much
astonished
,
and
admiring
his
great
obedience
,
granted
his
request
,
and
approved
of
St.
Francis's
Rule
which
is
observed
at
this
day
by
the
Capucins
,
and
the
other
Minor
Fryars
,
with
a
grand
obedience
.
This
approbation
was
granted
Anno
Domini
1212.
as
St.
Bonaventure
and
,
St.
Antonine
testifie
.
And
this
approbation
was
again
confirmed
by
Pope
Honorius
,
successor
to
Innocent
.
CHAP.
XVIII
.
Of
the
humility
,
and
incomparable
patience
of
St.
Francis
;
and
of
his
most
notable
actions
.
DIvers
have
written
the
life
and
actions
of
St.
Francis
.
Vincent
in
his
Mirrour
of
History
writes
it
at
large
.
Matthew
Paris
,
an
English
Monk
,
in
the
life
of
Henry
the
Third
,
describes
the
actions
of
St.
Francis
,
and
sets
down
his
Rule
.
These
two
Historians
wrote
about
thirty
years
after
St.
Francis's
death
.
James
de
Voragine
hath
written
his
Legend
.
We
have
also
the
Chronicles
of
St.
Francis
,
upon
the
same
subject
.
But
the
Authors
of
greatest
authority
are
first
St.
Bonaventure
,
a
General
of
St.
Francis's
Order
,
and
a
Cardinal
,
who
wrote
about
forty
years
after
St.
Francis's
death
.
This
Bonaventure
,
the
Church
of
Rome
placeth
amongst
her
Saints
,
and
Principal
Doctors
.
This
is
that
St.
Bonaventure
,
who
composed
the
Psalter
of
the
Virgin
Mary
,
Claude
Chapelet
,
in
St.
James's
street
at
the
sign
of
the
Unicorn
,
anno
.
1601.
containing
one
hundred
and
fifty
Psalms
,
which
are
nothing
else
but
the
hundred
and
fifty
Psalms
of
David
,
out
of
which
Bonaventure
hath
taken
the
word
God
,
and
hath
put
the
word
Virgin
in
its
stead
;
for
example
,
he
thus
begins
the
109.
Psalm
,
(
which
according
to
the
Hebrew
,
is
the
110
)
The
Lord
said
unto
our
Lady
,
sit
thou
at
my
right
hand
,
&c.
And
in
Psal.
90.
instead
of
,
He
that
dwelleth
in
the
secret
place
of
the
most
High
,
he
hath
put
,
He
that
dwelleth
in
the
help
of
the
Mother
of
God
.
And
in
the
129.
Psalm
,
Out
of
the
depths
have
I
cryed
unto
thee
,
O
our
Lady
,
hear
my
voice
.
And
so
throughout
the
Psalms
.
By
this
means
the
true
honour
which
all
Christians
owe
to
the
holy
,
and
blessed
Virgin
,
turns
to
her
reproach
,
by
transforming
her
into
an
Idol
,
and
by
putting
her
in
the
place
of
God
.
This
is
that
St.
Bonaventure
,
to
whom
the
Capucin
Joseph
would
have
us
give
credit
,
and
would
have
us
believe
that
description
of
S.
Francis's
life
,
which
he
gives
us
.
After
this
St.
Bonaventure
,
we
have
St.
Antonine
,
Archbishop
of
Florence
,
Canonized
by
Pope
Clement
the
Seventh
,
Anno
Domini
.
1523
,
with
the
approbation
of
his
Doctrine
,
and
great
Indulgences
granted
to
those
who
shall
shall
visit
his
Sepulchre
.
I
speak
this
,
because
no
body
may
think
that
such
passages
as
I
shall
quote
out
of
these
Authors
,
are
things
which
the
Church
of
Rome
believes
not
;
or
that
I
have
invented
them
;
or
that
they
are
forged
by
persons
of
small
authority
.
I
alledge
such
Saints
as
are
prayed
unto
,
and
adored
in
the
Church
of
Rome
.
Saint
Francis
his
Father
was
named
Peter
Bernardo
,
A
Citizen
of
Assise
,
in
the
Dutchy
of
Spolete
in
Italy
.
Saint
Francis's
name
,
when
he
was
young
,
was
John
Bernardo
,
but
he
changed
his
name
,
and
would
be
called
Francis
,
because
he
spake
French
when
he
was
moved
by
the
Holy
Ghost
to
utter
the
praises
of
God
;
as
Bonaventure
tells
us
,
in
the
life
of
St.
Francis
.
When
he
was
but
young
,
and
a
Lay-person
,
he
demonstrated
a
grand
Humility
,
even
to
the
kissing
of
Lepers
:
and
one
day
alighting
from
his
horse
to
kiss
a
Leper
,
it
was
revealed
unto
him
,
that
this
Leper
was
Jesus
Christ
.
His
fellow-Citizens
seeing
him
a
greasie
and
dirty
fellow
,
and
that
he
did
wild
and
extravagant
actions
,
judged
him
to
be
out
of
his
wits
;
and
running
after
him
,
threw
stones
at
him
,
and
covered
him
all
over
with
dirt
.
Which
when
his
Father
saw
,
he
fetcht
him
home
,
and
kept
him
shut
up
a
long
time
,
whipping
him
cruelly
,
as
mad
folk
are
whipt
for
their
cure
.
But
his
Mother
taking
pity
on
him
,
did
,
in
the
absence
of
her
Husband
,
set
him
at
liberty
.
When
his
Father
returned
home
,
he
brought
him
before
the
Bishop
,
and
made
him
disclaim
his
right
of
Inheritance
:
To
which
Francis
very
willingly
consented
;
yea
,
pulling
off
his
Breeches
,
and
the
rest
of
his
cloaths
,
he
made
himself
stark
naked
,
being
(
as
St.
Bonaventure
saith
)
drunk
with
the
Holy
Ghost
.
Then
he
said
to
his
Father
,
Hitherto
I
have
called
thee
my
Father
;
but
henceforward
I
will
say
,
Our
Father
which
art
in
Heaven
.
Antonine
reports
the
same
in
the
Life
of
St.
Francis
.
Being
thus
naked
,
he
went
into
a
Spittle
where
Lepers
were
kept
,
and
tended
them
,
kissing
their
feet
,
and
wiping
and
kissing
their
sores
with
an
admirable
devotion
,
as
St.
Bonaventure
tells
us
.
In
those
dayes
St.
Francis
wore
shooes
,
and
walked
with
a
staff
,
and
girded
himself
with
a
leather-girdle
:
But
afterwards
,
judging
this
equipage
excessive
,
and
too
delicate
,
he
left
his
shooes
and
his
staff
,
and
in
humility
girded
himself
with
a
Cord.
Being
tempted
with
unchast
desires
,
he
plunged
himself
over
head
and
ears
in
a
ditch
full
of
ice
.
And
one
day
,
the
Devil
having
breathed
on
him
,
he
felt
the
fire
of
carnal
lust
kindled
within
him
:
Whereupon
this
blessed
Saint
stript
himself
stark
naked
,
and
whipt
himself
terribly
with
his
Cord
,
saying
,
Eja
frater
asine
,
decet
te
manere
,
&
sic
subire
flagellum
;
that
is
,
Go
eo
,
brother
ass
,
thou
must
stay
there
,
and
be
whipt
thus
.
Antonine
and
James
de
Voragine
report
the
same
.
The
hard
ground
was
his
ordinary
bed
,
and
a
stone
his
pillow
.
But
one
day
,
by
reason
of
a
pain
in
his
head
,
taking
a
feather-pillow
,
and
reposing
himself
thereupon
,
the
Devil
got
into
it
,
and
extremely
troubled
his
brain
,
and
disturbed
his
devotion
:
At
which
St.
Francis
being
incensed
,
took
hold
of
the
pillow
,
and
threw
away
both
it
and
the
Devil
.
Finding
that
his
carnal
concupiscence
continued
,
he
ran
to
his
garden
,
and
gathering
a
great
heap
of
snow
,
he
plunged
himself
in
it
over
head
and
ears
,
stark
naked
,
as
St.
Bonaventure
saith
.
But
St.
Antonine
saith
,
that
he
plunged
himself
in
it
onely
so
high
as
his
privities
.
Then
he
made
seven
snow-balls
,
saying
of
one
,
This
is
my
Mother
;
and
of
another
,
This
is
my
Daughter
,
&c.
whereupon
the
Devil
went
away
very
much
ashamed
.
He
presented
his
Rule
to
Pope
Innocent
the
Third
;
who
for
a
while
rejected
it
,
and
some
of
the
Cardinals
opposed
it
,
saying
,
That
it
proposed
novelties
,
and
things
impossible
to
be
done
:
But
at
last
,
St.
Francis
wallowing
in
the
mire
with
Swine
,
obtained
his
request
.
Sometimes
he
had
a
mind
to
hear
himself
reviled
;
Legenda
Antonin
.
p.
725.
Legenda
.
and
to
this
purpose
he
once
said
to
a
Monk
,
Rail
on
me
.
Which
strict
command
the
Monk
not
daring
to
disobey
,
said
to
him
,
Thou
art
an
idle
,
lazie
Lubber
,
a
mercenary
fellow
,
an
ignorant
sott
,
and
a
worthless
rascal
.
Whereat
St.
Francis
greatly
rejoycing
,
answered
,
God
bless
thee
,
my
Son
;
for
what
thou
hast
said
is
vory
true
.
Friends
,
beho●●
this
glutton
,
this
eater
of
Pullets
flesh
,
whic●
he
hath
eaten
secretly
without
our
knowledg●
Com●
and
avenge
me
of
my
adevrsary
,
which
is
my
flesh
.
St.
Antonine
and
the
Legend
put
this
amongst
the
proofs
of
St.
Francis's
holiness
;
Antonin
.
Tit.
24
c.
1.
s
.
2.
That
being
once
at
dinner
at
an
honest
mans
house
,
a
Capon
of
seven
years
old
was
brought
to
the
table
,
and
that
he
sent
a
leg
of
this
Capon
for
an
Alms
to
a
poor
passenger
,
who
was
a
[
*
](B21445-e19440-b)
*
One
that
believes
amiss
.
Legenda
Antonin
.
pag.
725.
Bonavent
.
miscreant
,
and
a
perverse
fellow
.
But
the
next
day
,
when
St.
Francis
was
in
the
Pulpit
preaching
,
this
miscreant
,
thinking
to
jeer
St.
Francis
,
said
to
the
people
;
I
will
shew
you
what
sort
of
meat
Francis
useth
to
feed
on
:
and
then
going
to
shew
the
people
the
Capons
leg
,
he
found
it
turned
into
Fish
;
whereupon
this
miscreant
was
much
confounded
.
When
any
one
gave
him
roast-meat
,
he
dragged
it
through
the
ashes
,
St.
Antonine
saith
,
pag.
723.
that
St.
Francis
divided
his
Disciples
into
three
Companies
;
whereof
two
spent
their
time
in
contemplation
,
and
the
third
in
action
.
This
third
sort
of
Monks
were
called
Pinzocgori
,
and
were
permi●●ed
to
marry
.
Leonard
;
Brother
get
up
upon
the
asse
,
for
thou
art
of
better
a
family
than
I.
If
I
should
meet
together
on
the
way
a
Priest
,
and
a
Saint
that
came
down
from
heaven
,
I
would
first
go
and
kiss
the
Priest's
hands
,
and
would
say
to
the
Saint
,
stay
thou
there
a
while
.
●ters
,
ye
ha●
talked
enough
,
now
it
is
hig●
time
for
me
to
speak
.
At
which
words
the
Swallows
were
silent
untill
the
Sermon
was
ended
.
And
pittying
a
Hare
,
Brother
Hare
,
why
didst
thou
suffer
thy self
to
be
so
deceived
?
A
live
Tench
was
presented
to
him
,
44.
The
Legend
.
Bonavent
.
pag.
44.
on
which
taking
pitty
,
he
threw
it
again
into
the
River
.
Hearing
a
Grashopper
sing
,
he
said
to
it
,
Sing
,
sister
Grashopper
,
and
praise
the
Creator
with
rejoicing
.
Being
in
the
Church
of
St.
Mary
,
called
Portiuncula
,
some
body
gave
him
a
sheep
,
to
which
he
gave
instructions
;
and
the
sheep
in
obedience
to
him
,
presently
sell
a
bleating
,
while
the
Monks
were
singing
in
the
Choir
:
and
this
creature
did
very
humbly
kneel
down
when
the
hoste
was
held
up
.
Whereupon
Surius
puts
in
the
Margin
,
O
that
hereticks
would
learn
henceforward
to
adore
the
Eucharist
!
Travelling
through
the
Marquisate
of
Ancona
,
Why
d●●st
thou
torment
my
Brethren
so
?
The
Country
man
answered
,
I
carry
them
to
the
Market
to
sell
them
to
some
body
that
will
eat
them
.
Then
the
holy
man
said
to
him
,
God
forbid
;
rather
take
the
cloak
which
I
have
on
my
shoulders
.
So
he
gave
him
his
cloak
,
and
saved
the
lives
of
his
brethren
,
which
he
carried
away
on
his
shoulders
with
a
brotherly
Charity
.
I
am
a
worm
,
and
no
man
,
he
would
not
suffer
a
worm
to
be
troden
upon
.
One
of
his
Monkes
having
spoken
somwhat
roughly
to
a
poor
man
,
he
commanded
him
to
strip
himself
,
and
to
go
stark
naked
before
this
poor
man
,
and
to
kiss
his
feet
.
It
is
observable
that
Bonaventure
saith
,
That
Francis
had
no
learning
,
At
last
brother
Francis
dyed
,
having
acted
a
Comedy
both
before
God
and
man
.
CHAP.
XIX
.
The
great
rewards
which
St.
Francis
received
for
his
humility
:
And
of
his
marks
.
A
Humility
so
profound
,
and
of
s●
great
a
merit
,
was
not
unrewarde●
St.
Antonine
,
Bonaventure
saith
,
That
a
certain
holy
ma●
had
a
vision
,
wherein
it
seemed
to
him
,
tha●
a
golden
cross
came
out
of
St.
Francis'●
mouth
,
whose
top
touched
Heaven
,
an●
its
two
armes
reached
unto
the
ends
of
th●
Earth
.
In
the
seventh
chapter
of
the
Revelati●●
St.
John
speaks
thus
;
I
saw
another
Ang●
ascending
from
the
East
,
having
the
sea●
of
the
living
God
.
St.
Bonaventure
,
in
th●
life
of
St.
Francis
,
I
saw
(
sait●
John
in
the
Revelation
)
another
Angel
asce●ding
from
the
East
,
having
the
seal
of
the
living
God
.
Whence
we
gather
,
by
an
infallible
faith
,
that
this
messenger
of
God
,
beloved
of
Christ
,
to
be
imitated
by
us
,
and
admired
by
the
world
,
is
that
servant
of
God
,
Francis
.
The
same
Bonaventure
saith
,
This
was
the
seat
of
one
of
the
lapsed
Angels
,
and
is
kept
for
the
most
humble
Francis
.
The
Legend
saith
the
same
:
and
we
have
already
seen
,
that
this
was
the
seat
of
one
of
the
apostate
Seraphins
;
and
that
by
this
exaltation
the
most
humble
Francis
is
placed
above
the
Archangels
,
and
above
the
Cherubins
,
and
consequently
above
all
the
Saints
,
except
the
Virgin
Mary
,
who
is
called
The
Queen
of
Heaven
.
All
,
that
have
written
the
life
,
and
actions
of
St.
Francis
,
say
,
That
about
two
years
before
his
death
,
God
intending
to
recompence
the
humility
and
merits
of
St.
Francis
,
sent
a
Seraphin
to
him
;
which
,
lying
upon
him
cross-wise
,
imprinted
on
his
hands
and
feet
the
marks
of
the
wounds
of
Jesus
Christ
.
After
his
death
,
there
was
a
great
stir
,
and
contest
about
these
marks
:
Some
laughed
at
it
,
and
said
,
that
if
St.
Francis
had
really
received
from
God
the
marks
of
the
wounds
of
Jesus
Christ
,
every
one
must
needs
have
seen
them
,
during
the
space
of
those
two
years
,
seing
he
went
with
his
feet
naked
,
and
wore
no
gloves
:
but
that
none
ever
saw
them
,
save
one
Fryar
,
named
Elias
,
(
viz.
)
to
cure
diseases
,
to
give
ease
and
deliverance
to
the
afflicted
,
to
raise
the
dead
&c.
but
that
the
marks
of
these
wounds
d●
no
cure
at
all
,
and
are
good
for
nothing
That
it
is
not
credible
,
that
God
would
imprint
these
marks
on
a
mortal
body
,
whic●
was
soon
after
to
putrifie
,
by
which
putrefaction
these
marks
had
been
defaced
Moreover
,
that
although
these
marks
had
been
really
imprinted
,
yet
it
is
a
thing
which
the
Devil
,
or
men
may
easily
counterfeit
.
That
the
Apostles
,
who
had
more
worth
in
them
then
St.
Francis
,
never
had
these
marks
.
But
the
Pope
interposed
,
and
in
recompence
of
the
services
which
Brother
Francis
had
done
him
,
(
for
he
was
a
great
defender
of
the
Popes
Authority
)
Canonized
him
,
and
put
him
in
the
Catalogue
of
the
Saints
.
This
Canonization
was
Anno
Domini
1228.
Moreover
,
Pope
Alexander
the
Fourth
,
Anno
Domini
1254.
understanding
that
St.
Francis
was
on
Mount
Alverno
when
he
received
the
impression
of
these
wounds
,
took
this
occasion
to
augment
his
Revenue
:
For
he
declared
,
that
all
the
Ecclesiastical
Lands
and
Goods
in
that
Mountain
did
belong
to
the
Pope
,
and
were
directy
and
immediately
subject
to
the
Church
of
Rome
.
Moreover
,
Mary
de
Vignes
.
About
twenty
six
years
since
,
Pope
Nicolas
the
Fourth
sent
Bulls
to
all
the
Churches
under
the
Papal
jurisdiction
,
certifying
the
truth
of
St.
Francis's
marks
(
though
divers
,
who
were
hard
of
belief
,
Jesus
Christ
.
When
I
consider
these
things
,
I
cannot
enough
wonder
at
the
blindness
of
those
that
give
credit
to
things
so
full
of
absurdities
and
impostures
:
It
seems
as
if
the
adorers
of
St.
Francis
had
invented
them
on
purpose
to
dishonour
and
mock
him
;
for
no
man
,
who
hath
any
common
sense
left
him
,
will
do
such
things
as
are
attributed
to
St.
Francis
;
who
play'd
the
mad-man
,
that
he
might
be
counted
a
Saint
;
and
,
as
much
as
in
him
lay
,
kept
himself
from
the
usual
and
ordinary
actions
of
mankind
,
that
he
might
be
admired
,
(
viz.
)
To
draw
roasted
flesh
through
the
ashes
;
to
wallow
in
the
dirt
with
Swine
;
to
tumble
in
the
snow
;
to
give
instruction
to
Animals
,
and
to
call
them
his
brethren
and
Sisters
,
are
things
which
cannot
be
done
by
a
man
that
is
in
his
right
senses
.
And
herein
we
must
admire
the
just
effects
of
Gods
displeasure
,
who
hath
revenged
the
contempt
of
his
Word
contained
in
the
holy
Scriptures
;
for
in
those
days
,
and
in
the
following
Ages
,
the
holy
Scripture
was
a
Book
sealed
,
and
altogether
unknown
to
the
people
:
Nothing
was
then
talked
of
,
but
Images
,
lying
Wonders
,
Croisades
,
Indulgences
,
adoration
of
Reliques
,
and
the
power
of
the
Pope
was
then
at
the
height
,
and
absurd
and
feigned
Legends
were
the
ordinary
subject
of
Sermons
.
Wherefore
God
being
provoked
,
strook
the
people
with
the
spirit
of
giddiness
,
and
with
a
horrible
blindness
,
which
grew
thicker
and
thicker
,
until
God
took
the
Candle
of
his
Word
from
under
the
Bushel
,
and
exposed
to
view
the
holy
Scriptures
.
CHAP.
XX.
That
under
the
Cloak
of
Humility
Saint
Francis
hid
an
unparallel'd
pride
.
WHosoever
shall
rightly
consider
the
actions
of
St.
Francis
,
shall
under
the
Cloak
of
Humility
discover
an
unparallel'd
pride
.
In
the
beginning
of
the
Legend
written
by
James
de
Voragine
,
it
is
reported
,
That
Francis
being
prisoner
with
divers
other
persons
,
he
onely
was
merry
,
and
all
the
rest
were
sad
.
And
being
asked
what
was
the
cause
of
his
mirth
,
he
answered
;
Ideo
me
exultare
noveritis
,
quia
adhuc
sanctus
per
totum
seculum
adorabar
,
that
is
,
Know
,
that
I
rejoyce
because
I
shall
be
adored
for
a
Saint
throughout
the
World
.
To
desire
to
be
adored
is
the
highest
degree
of
pride
:
None
of
the
Apostles
desired
this
honour
.
Cornelius
the
Centurion
,
who
was
a
man
fearing
God
,
knew
that
there
is
but
one
God
,
which
he
continually
invoked
;
He
knew
well
enough
that
St.
Peter
was
not
the
Creator
of
the
world
:
but
being
seized
with
reverence
,
he
would
have
given
him
some
inferiour
adoration
;
for
which
St.
Peter
rebuked
him
,
saying
.
Stand
up
;
I
my self
also
am
a
man
.
Act.
10.26
.
St.
John
,
seized
with
fear
,
would
have
adored
the
Angel
that
talked
with
him
,
as
you
may
see
in
the
one
and
twentieth
Chapter
of
the
Revelation
;
But
the
Angel
rebuked
him
,
saying
,
See
thou
do
it
not
,
for
I
am
thy
fellow-servant
;
worship
God
.
He
knew
well
enough
that
this
Angel
was
not
God
;
for
the
same
Angel
had
told
him
so
before
,
in
chap.
19
of
the
same
book
.
Is
it
not
therefore
an
impious
folly
,
for
a
man
to
live
the
life
of
a
begger
,
that
he
may
be
adored
after
his
death
?
The
Rule
of
St.
Francis
,
which
speaks
with
an
absolute
authority
,
demonstrates
the
pride
of
him
that
composed
it
.
For
who
gave
brother
Francis
,
who
was
of
the
meanest
of
the
people
,
and
without
any
charge
either
Ecclesiastical
or
Civil
,
power
to
compose
laws
different
from
the
laws
of
God
,
and
to
make
ordinances
which
oblige
men
upon
pain
of
damnation
?
Who
gave
him
power
to
command
with
absolute
authority
?
For
see
how
he
speaks
in
his
Rule
.
Per
obedientiam
injungo
Ministris
;
I
enjoin
Ministers
by
their
obedience
.
And
he
concludes
his
Rule
with
these
words
,
That
it
is
not
lawfull
for
any
man
to
infringe
this
Rule
,
or
by
rash
boldness
to
contradict
it
.
That
if
any
one
shall
presume
to
make
such
an
attempt
,
let
him
know
,
that
he
shall
incur
the
displeasure
of
Almighty
God
,
and
of
the
Blessed
Apostles
,
Peter
,
and
Paul
.
I
demand
how
we
can
be
assured
that
God
would
have
us
,
upon
pain
of
incurring
his
displeasure
,
entirely
observe
the
Rule
of
Francis
d'Assise
,
and
that
God
would
be
angry
with
a
Minor
Fryar
,
who
,
instead
of
a
Cord
,
should
gird
himself
with
a
leather-girdle
,
or
should
receive
mony
,
or
would
not
wear
patcht
clothes
,
or
would
wear
a
shirt
,
or
should
(
whether
he
be
a
Capucin
or
a
Lay
Cordelier
)
say
less
then
seventy
six
Paters
in
one
day
?
What
can
be
said
more
against
murtherers
,
adulterers
,
and
blasphemers
,
than
to
say
,
that
they
incur
the
indignation
of
Almighty
God
?
Hath
not
weak
and
sinfull
man
enough
to
do
to
obey
the
commands
of
God
,
without
having
heavy
burthens
imposed
on
him
in
things
unnecessary
,
and
which
God
requires
not
,
and
then
to
be
made
believe
,
that
he
who
doth
in
the
least
transgress
these
laws
,
invented
by
man
,
doth
incur
the
indignation
of
God
?
It
is
observable
,
that
many
of
those
who
are
rigid
observers
of
those
humane
laws
,
and
oblige
others
to
be
so
too
,
do
very
easily
dispence
with
the
Laws
of
God
;
and
●e
far
from
loving
God
with
all
their
hearts
,
●nd
their
neighbors
as
themselves
.
But
superstition
prevails
more
than
Re●●gion
.
And
hence
it
is
that
in
the
Con●ents
of
Monks
there
are
envies
,
factions
and
●ontinual
emulations
,
besides
other
vices
.
But
how
did
this
Francis
d'
Assise
know
,
●hat
a
Monk
who
observes
not
his
Rule
,
in●urs
the
indignation
of
S.
Peter
and
S.
Paul
?
Had
he
spoken
with
them
?
Did
they
declare
●nd
promise
that
they
would
be
avengers
●nd
enemies
to
all
those
that
should
con●emn
the
Rule
of
the
Minor
Fryars
?
We
●ave
the
Epistles
of
those
excellent
Apo●tles
,
Peter
,
and
Paul
,
which
(
without
a
●omparison
)
are
better
then
St.
Francis's
Rule
,
and
yet
they
do
not
declare
them●elves
avengers
of
the
contempt
of
their
●octrines
.
They
do
not
say
,
that
he
who
shall
vio●ate
their
precepts
,
shall
incur
their
indigna●ion
.
Wherefore
it
appears
that
this
vene●able
Francis
assumes
an
authority
over
the
Apostles
,
whom
he
would
oblige
to
be
an●ry
for
his
sake
,
and
to
undertake
his
quar●el
.
But
it
is
not
credible
,
that
the
Apostles
,
who
enjoy
celestial
glory
,
will
con●ern
themselves
for
the
observation
of
the
Rules
of
Monks
,
especially
seeing
they
themselves
were
no
Monks
,
and
that
their
lives
were
as
much
unlike
the
lives
of
the
Capucins
,
as
heaven
is
distant
from
earth
;
Also
because
there
were
no
Convents
of
Monks
in
the
Apostles
days
,
nor
in
many
ages
after
.
Methinks
it
is
enough
to
have
God
our
enemy
:
If
a
man
incurs
the
indignation
of
God
,
the
indignation
of
these
two
Apostles
wil
not
render
him
the
more
miserable
.
In
vain
therefore
doth
Francis
,
after
he
hath
denounced
against
the
Minor
Fryars
,
who
shall
disobey
his
Rule
,
the
indignation
of
God
,
threaten
them
with
the
indignation
of
St.
Peter
,
and
St.
Paul
,
who
are
presupposed
(
though
without
proof
,
and
contrary
to
the
word
of
God
)
to
know
the
heart
,
and
to
see
all
that
i●
done
here
below
.
Also
we
would
fain
know
,
why
Francis
d'
Assise
threatens
the
Monks
with
the
indignation
of
St.
Peter
,
and
St.
Paul
,
onely
?
And
why
not
with
the
indignation
of
St.
John
,
and
St.
James
?
But
perhaps
he
believed
,
that
they
have
less
credit
in
heaven
,
or
that
they
are
less
cholerick
.
It
is
very
observable
,
that
Francis
d'Assise
composed
his
Rule
(
wherein
he
gives
laws
,
and
commandeth
with
authority
,
)
when
he
was
but
a
Lay
man
,
and
a
private
person
,
and
a
long
time
before
the
Pope
approved
it
:
And
although
he
was
of
the
meanest
rank
of
people
,
and
without
any
office
or
dignity
,
yet
he
speaks
magisterially
.
To
the
Rule
of
St.
Francis
,
is
added
his
Testament
,
wherein
he
speaks
with
full
power
,
and
authority
,
saying
,
Firmiter
volo
quod
fratres
laborent
de
laboritio
,
&
praecipio
firmiter
fratribus
per
obedientiam
,
&c.
That
is
,
I
do
strictly
charge
,
and
do
firmly
,
and
absolutely
command
the
Fryars
by
their
obedience
,
&c.
He
presupposeth
,
that
obedience
is
due
to
him
,
and
that
his
commands
ought
to
be
firm
,
and
inviolable
.
Kings
speak
not
with
more
authority
.
CHAP.
XXI
.
Some
Laws
and
Ordinances
contained
in
St.
Francis's
Rule
.
THe
Rule
of
Francis
d'Assise
begins
with
these
words
:
The
Rule
and
Life
of
the
Minor
Fryars
is
as
follows
,
viz.
to
observe
the
holy
Gospel
of
our
Lord
Jesus
Christ
in
these
things
,
viz.
in
living
Obediently
,
Chastly
,
and
without
Property
.
These
words
are
very
remarkable
;
for
they
do
not
oblige
the
Monks
to
acknowledge
Jesus
Christ
to
be
the
eternal
Son
of
God
,
and
the
Saviour
and
Redeemer
of
the
world
,
nor
to
be
charitable
and
liberal
to
the
poor
,
nor
to
be
at
peace
with
their
neighbours
,
nor
to
do
to
others
what
they
would
have
done
to
themselves
,
nor
diligently
to
read
the
holy
Scripture
,
and
to
be
instructed
in
the
Doctrine
of
Salvation
,
which
are
things
expresly
contained
in
the
Gospel
of
Jesus
Christ
,
and
recommended
by
the
Apostles
:
But
this
Rule
obligeth
the
Minor
,
Fryars
to
observe
the
Gospel
in
things
which
the
Gospel
of
Jesus
Christ
commands
not
;
for
you
cannot
find
,
that
the
Gospel
of
Jesus
Christ
forbids
any
one
to
marry
;
on
the
contrary
,
Jesus
Christ
,
by
the
mouth
of
his
Apostle
,
commands
those
who
cannot
contain
,
to
marry
,
and
St.
Peter
was
married
.
Jesus
Christ
forbids
us
not
to
possess
any
thing
in
particular
,
nor
doth
he
command
us
to
live
in
beggery
by
the
sweat
of
other
mens
brows
.
He
commands
not
to
make
a
Vow
of
Obedience
to
a
Guardian
,
or
Abbot
,
or
Superiour
of
a
Monastery
;
for
in
the
dayes
of
Jesus
Christ
there
were
no
such
people
,
nor
in
many
Ages
after
.
Can
there
be
a
more
manifest
mockery
,
then
to
oblige
men
by
Vow
to
obey
the
Gospel
in
such
things
whereof
the
Gospel
makes
not
the
least
mention
,
and
some
whereof
are
contrary
to
the
Gospel
?
But
if
these
things
are
commanded
in
the
Gospel
,
(
as
this
Rule
falsly
presupposeth
,
)
why
then
doth
the
Pope
dispence
with
this
Vow
,
by
permitting
Monks
to
marry
?
However
,
he
seldome
gives
this
permission
,
except
to
persons
of
great
Quality
.
In
the
second
Chapter
of
the
same
Rule
,
you
shall
find
these
words
:
Let
those
who
are
received
Monks
,
have
a
Cloak
with
a
Hood
,
and
(
if
they
will
)
another
without
a
Hood
.
Also
,
let
those
wear
shooes
,
who
are
constrained
by
necessity
so
to
do
.
Likewise
,
let
all
the
Fryars
wear
poor
and
base
cloathes
,
which
they
may
patch
with
pieces
of
sack-cloth
and
such
other
stuff
,
and
shall
have
the
blessing
of
God
with
it
.
Must
not
that
man
be
out
of
his
wits
,
who
thinks
,
that
the
patching
of
old
cloathes
can
bring
down
the
blessing
of
God
upon
any
one
?
And
seeing
the
Capucins
cloathes
are
of
woollen-cloth
,
St.
Francis
did
very
improperly
ordain
,
that
they
should
be
patched
with
sack-cloth
.
In
the
same
Chapter
of
this
Rule
,
mention
is
made
of
three
Lents
,
viz.
the
Lent
before
Easter
,
another
from
All
Saints
day
till
Christmass
,
and
the
other
from
the
day
of
the
Epiphany
till
the
Lent
before
Easter
.
So
that
there
are
five
Months
of
Lent
:
The
two
first
are
necessarily
enjoyned
,
but
the
third
is
left
to
every
ones
liberty
.
In
this
same
Chapter
,
the
Minor
Fryars
are
forbiden
to
ride
on
Horse-back
,
except
in
case
of
extreme
necessity
.
Also
they
are
commanded
,
when
they
enter
into
any
house
,
to
eat
whatsoever
is
set
before
them
.
By
this
Rule
,
they
may
eat
flesh
in
Lent
.
They
are
likewise
forbidden
,
in
the
same
Chapter
,
to
receive
money
,
either
personally
,
or
by
Proxie
:
For
Pope
Nicolas
hath
already
told
us
,
that
to
have
a
Bag
,
and
Money
,
as
Jesus
Christ
and
his
Apostles
had
,
is
an
action
of
infirmity
:
but
Saint
Francis
,
who
had
neither
Bag
nor
Money
,
attained
unto
greater
perfection
.
In
the
fifth
Chapter
of
the
same
Rule
,
Francis
d'Assise
commands
his
Monks
to
labour
with
their
hands
,
if
they
are
able
:
But
in
his
Testament
he
speake
more
precisely
;
for
he
saith
,
that
he
himself
did
labour
with
his
hands
;
and
he
adds
,
I
do
likewise
expresly
command
all
the
other
Monks
to
labour
.
This
Command
is
not
observed
now
a
dayes
;
for
the
Capucins
and
Cordeliers
who
understand
a
Trade
,
had
rather
live
in
idle
beggery
by
other
mens
labour
:
And
thus
they
daily
break
their
Vow
,
and
transgress
their
Rule
.
But
above
all
are
remarkable
the
words
of
the
Tenth
Chapter
of
this
Rule
,
which
are
these
;
Let
not
the
Fryars
trouble
themselves
to
teach
those
to
read
,
who
cannot
read
;
but
above
all
things
let
them
desire
the
Spirit
of
God
.
St.
Francis
sayes
this
,
because
some
Monks
are
very
ignorant
,
and
cannot
read
.
Some
such
there
are
now
adayes
,
but
not
so
many
as
there
were
in
St.
Francis's
time
;
whose
opinion
it
is
,
That
no
body
needs
trouble
himself
to
teach
them
to
read
,
that
so
they
may
be
instructed
in
the
holy
Scriptures
;
he
had
rather
they
should
remain
ignorant
:
Onely
he
would
have
them
desire
the
Holy
Ghost
;
not
considering
,
that
God
gives
this
Spirit
to
those
who
are
instructed
in
his
Word
:
For
,
to
desire
the
Holy
Spirit
,
and
yet
to
neglect
the
ordinary
means
whereby
the
Holy
Spirit
works
in
the
hearts
of
men
,
is
to
shut
the
door
against
him
,
while
we
desire
him
;
it
is
just
as
if
a
man
should
desire
to
have
a
Bell
rung
,
without
having
the
Clapper
of
it
moved
.
These
are
the
Commands
of
Francis
d'Assise
,
who
is
exalted
above
the
Cherubins
that
stand
before
the
Throne
of
God
;
to
the
observation
of
which
Commands
,
he
promiseth
Life
Eternal
;
and
by
the
transgression
of
them
,
a
man
incurs
the
indignation
of
God
,
and
of
the
Apostles
Peter
and
Paul
;
but
not
of
St.
Philip
,
and
St.
Luke
.
Moreover
,
here
are
better
and
more
excellent
things
proposed
,
then
those
which
God
commands
in
his
Law
,
viz.
Works
of
Supererogation
,
which
merit
a
super-eminent
degree
of
Glory
,
far
above
the
ordinary
sort
of
Saints
,
who
contented
themselves
with
doing
what
God
commands
.
To
this
Rule
are
added
the
Constitutions
of
the
Order
;
(
whereof
I
have
already
spoken
:
)
which
the
Capucins
observe
more
exactly
,
and
with
greater
obedience
then
they
do
the
Law
of
God
,
and
Doctrine
of
the
Gospel
.
CHAP.
XXII
.
That
the
Holy
Scripture
is
falsified
and
wrested
in
the
Rule
of
St.
Francis
.
WE
have
heard
before
,
that
St.
Bonaventure
saith
,
That
St.
Franci●
had
not
any
science
acquired
by
study
;
but
that
he
had
received
the
knowledge
of
the
Holy
Scriptures
by
divine
inspiration
.
Whether
this
be
true
or
not
,
will
appear
by
the
passages
of
Scripture
,
which
Francis
d'
Assise
alledgeth
in
his
Rule
.
In
the
second
Chapter
,
he
strictly
forbids
the
Minor
Fryars
to
forsake
the
Order
,
but
will
have
them
continue
in
it
as
long
as
they
live
:
And
that
they
ought
so
to
do
,
he
proves
by
a
passage
of
St.
Luke
,
in
his
Ninth
Chapter
,
Verse
62.
where
Jesus
Christ
speaks
thus
,
No
man
having
put
his
hand
to
the
plough
,
and
looking
back
,
is
fit
for
the
Kingdome
of
God
.
The
connexion
of
this
passage
with
the
preceding
Verses
,
shews
,
that
by
him
who
puts
his
hand
to
the
plough
,
and
looks
back
,
is
meant
such
a
one
whom
Jesus
Christ
having
sent
to
preach
the
Gospel
,
and
having
undertaken
that
charge
,
doth
afterwards
leave
it
to
serve
his
worldly
occasions
.
Our
Lord
speaks
not
of
him
who
hath
vowed
never
to
marry
,
and
to
wear
no
shirt
,
and
to
live
by
begging
,
and
to
observe
humane
Rules
and
Traditions
,
which
ensnare
men
in
unclean
lusts
,
and
which
are
given
to
God
for
better
works
then
those
commanded
in
his
Law
,
as
if
Man
would
make
him
a
debtor
.
In
a
word
,
to
forsake
the
service
of
Jesus
Christ
,
and
to
transgress
the
Rule
of
Francis
d'
Assise
,
is
,
in
his
opinion
,
one
and
the
same
thing
.
In
the
Ninth
Chapter
of
the
same
Rule
,
St.
Francis
commands
the
Monks
to
be
brief
in
their
Sermons
,
Quia
verbum
abbreviatum
fecit
Dominus
super
terram
;
that
is
,
Because
the
Lord
made
his
word
short
upon
earth
:
Which
is
a
passage
taken
from
the
Tenth
Chapter
of
Isaiah
,
Vers.
23.
and
from
the
Epistle
of
St.
Paul
to
the
Romans
,
Chap.
9
,
Vers.
28.
where
is
no
mention
at
all
made
of
Sermons
or
words
which
men
pronounce
with
their
mouthes
;
but
of
Gods
judgments
and
punishments
,
which
he
hasteneth
,
and
will
speedily
bring
upon
men
.
The
divine
inspiration
given
to
St.
Francis
did
not
(
it
seems
)
teach
him
,
that
as
well
in
the
Old
as
New
Testament
,
CHAP.
XXIII
.
Of
Poverty
,
and
riches
.
FRancis
d'
Assise
made
profession
to
be
a
great
lover
of
Poverty
,
and
commonly
called
it
his
Mistress
.
In
his
Rule
he
speaks
thus
to
his
Monks
;
It
is
this
sublimity
of
most
lofty
poverty
(
my
dear
brethren
)
which
makes
you
heires
,
and
Kings
of
the
Kingdom
of
Heaven
,
and
exalts
you
in
vertues
,
who
are
poor
in
substance
:
And
thereupon
he
forbids
them
to
possess
any
thing
of
all
that
is
under
the
Sun
.
He
himself
put
this
Rule
in
practice
.
For
having
a
competent
estate
,
he
left
it
all
:
yea
he
left
his
breeches
,
and
the
rest
of
his
clothes
,
and
went
about
stark
naked
.
As
for
Poverty
in
general
,
many
take
delight
in
praysing
it
;
yea
,
those
very
persons
who
shun
it
;
And
to
extoll
it
,
they
say
that
Jesus
Christ
was
poore
:
But
that
serves
rather
to
shew
that
poverty
is
an
evil
;
for
Jesus
Christ
came
into
the
World
to
bear
our
infirmities
,
and
to
sustaine
our
sorrows
.
Bellarmine
,
in
the
45.
Chapter
of
his
book
of
the
Monks
,
saith
,
that
Jesus
Christ
was
a
begger
.
To
the
titles
of
the
Son
of
God
,
the
Redeemer
,
the
Word
,
the
Wisdom
of
the
Father
,
nothing
was
wanting
to
compleat
his
prayses
,
but
to
call
him
begger
:
But
a
man
cannot
properly
be
said
to
be
a
begger
for
living
by
the
help
and
assistance
of
another
.
We
may
judg
of
the
nature
of
riches
,
and
poverty
by
this
,
(
viz.
)
that
God
is
infinitely
rich
,
and
that
the
Devil
is
the
poorest
of
all
creatures
.
Jesus
Christ
saith
,
that
it
is
better
to
give
then
to
receive
;
intimating
thereby
,
that
it
is
better
for
a
man
to
give
what
he
hath
,
then
to
aske
what
he
hath
not
;
For
he
that
gives
,
imitates
God
,
who
gives
alwayes
,
but
receives
never
.
Liberality
is
alwayes
better
then
indigence
:
It
is
more
commendable
to
give
then
to
receive
an
almes
.
And
certainly
,
he
that
blames
riches
as
evil
in
their
own
nature
,
blames
God
,
who
is
the
Author
of
them
,
and
distributes
them
as
it
pleaseth
him
.
God
oftentimes
exhorts
his
people
of
Israel
to
piety
by
the
promises
of
temporal
good
things
.
And
Solomon
asking
of
him
Wisdom
onely
,
he
gave
him
riches
also
,
without
parallel
.
St
James
indeed
saith
,
that
God
hath
chosen
the
poor
;
but
he
adds
,
that
are
rich
in
faith
.
For
the
happiness
of
these
Poor
consists
not
in
their
being
poor
,
but
in
their
being
rich
in
faith
.
Thus
must
we
understand
what
Jesus
Christ
saith
in
the
sixth
Chapter
of
St.
Luke
,
Blessed
be
ye
poor
.
For
that
which
makes
a
poor
man
happy
,
is
not
his
poverty
,
but
the
manner
of
supporting
his
poverty
.
There
be
rich
men
that
are
very
vertuous
;
and
poor
men
that
are
very
wicked
,
whom
poverty
excites
to
theft
,
murther
,
perjury
,
&c.
And
therefore
Agur
,
in
the
Thirtieth
Chapter
of
the
Proverbs
,
desires
of
God
,
not
to
send
him
poverty
.
The
Soul
of
poor
Lazarus
is
carried
by
Angels
into
the
bosom
of
rich
Abraham
.
So
that
the
poor
and
rich
are
put
together
,
to
teach
us
,
that
rich
as
well
as
poor
are
received
into
the
Kingdom
of
God
,
if
they
fear
and
serve
him
according
to
his
word
.
It
is
true
indeed
,
that
riches
do
corrupt
many
,
and
serve
onely
to
puff
them
up
with
pride
,
to
enflame
their
lusts
,
and
to
divert
their
hearts
from
trusting
in
God
,
to
trust
in
their
riches
.
And
this
is
the
reason
why
Jesus
Christ
saith
that
it
is
hard
for
a
rich
man
to
enter
into
the
Kingdom
of
God
:
But
this
evil
proceeds
not
from
riches
,
but
from
those
that
abuse
them
,
into
whose
lap
riches
falling
are
corrupted
,
as
a
Crown
is
defiled
that
fals
into
a
puddle
,
and
in
whose
hands
the
goods
of
this
world
are
like
a
sword
in
the
hands
of
a
mad-man
.
We
must
not
believe
that
Jesus
Christ
in
the
16th
.
Chapter
of
St.
Luke
calls
riches
unrighteous
,
because
there
is
any
unrighteousness
in
the
possessing
of
them
,
or
because
they
are
gotten
by
unrighteous
means
,
but
because
they
are
either
provocations
,
or
instruments
of
unrighteousness
,
to
those
that
are
destitute
of
the
fear
of
God
.
CHAP.
XXIV
.
Of
the
vow
of
poverty
,
and
of
idle
begging
:
Also
of
works
,
and
satisfactions
of
supererogation
.
THere
are
two
sorts
of
poverty
:
one
which
God
sends
,
and
another
to
which
men
do
voluntarily
devote
themselves
without
Gods
sending
it
unto
them
.
The
former
is
an
affliction
,
the
other
is
a
direct
profession
,
which
some
choose
,
as
supposing
it
of
great
merit
,
and
a
work
of
supererogation
.
There
be
some
poor
,
whom
God
hath
reduced
to
a
low
estate
,
wherein
they
get
a
slender
livelyhood
by
the
labour
of
their
hands
:
who
,
if
they
be
contented
with
their
conditions
,
and
by
serving
God
with
a
pure
Conscience
,
do
aspire
to
better
riches
,
viz.
the
heavenly
,
they
are
happy
,
and
beloved
of
God
,
and
truly
rich
.
There
be
others
,
whom
God
bereaves
of
their
estates
for
the
profession
of
the
Gospel
,
who
,
although
they
have
not
purposely
drawn
poverty
on
themselves
,
yet
,
if
they
bear
this
yoke
patiently
and
joyfully
,
esteeming
it
an
honour
to
bear
the
Cross
of
Christ
,
their
pover●y
may
be
said
to
be
voluntary
,
because
they
●oluntarily
follow
the
call
of
God
.
Of
●●ese
Jesus
Christ
speaks
in
the
ninth
●hapter
of
St.
Matthew
,
Who
have
left
●ather
,
mother
,
wife
,
children
,
or
lands
●or
his
sake
;
God
having
reduced
them
●o
such
a
necessity
,
that
they
cannot
keep
●heir
estates
without
forsaking
the
pro●ession
of
the
Gospel
.
In
this
case
,
●e
must
lay
down
our
very
lives
,
to
●ive
our
souls
;
and
must
be
prodigal
of
●ur
estate
to
be
niggardly
of
our
salva●ion
.
But
there
is
an
affected
poverty
,
which
some
embrace
,
by
vow
,
and
without
any
necessity
,
or
God's
obliging
of
them
thereunto
;
who
may
keep
their
estates
with
a
good
conscience
,
but
yet
had
ra●her
leave
them
to
live
by
other
men's
estates
,
and
had
rather
beg
than
work
.
This
poverty
is
a
yoke
which
God
imposeth
not
on
them
,
but
they
impose
it
on
themselves
.
They
bear
not
Christ's
cross
,
but
their
own
.
They
leave
the
exercise
of
charity
,
upon
pretence
of
humility
and
patience
.
It
may
be
said
,
that
they
are
like
the
fowls
of
the
air
,
for
they
sow
not
,
neither
do
they
reap
,
and
yet
their
fathe●
the
Pope
,
feeds
them
plentifully
:
for
w●
see
,
that
those
who
have
vowed
poverty
are
fat
,
and
plump
;
and
though
they
ar●
poor
in
particular
,
yet
are
they
rich
i●
common
.
They
get
more
by
begging
thou
the
common
people
do
by
working
▪
Many
turn
Monks
in
spight
,
or
to
shak●
off
the
yoke
of
their
parents
,
or
in
a
Melancholy
and
desperate
humour
,
or
to
defraud
their
creditors
,
who
press
hard
upon
them
,
or
because
they
will
not
take
pains
to
work
,
or
have
not
wherewith
to
subsist
at
home
.
They
turn
beggers
,
that
they
may
not
be
poor
.
They
are
poor
by
vow
,
for
fear
of
being
so
by
necessity
.
Wherefore
Bellarmine
speaks
very
gracefully
,
Matthew
,
Centuplum
accipiet
,
&c.
That
is
,
He
shall
receive
an
hundred
fold
,
and
shall
inherit
eternal
life
.
But
when
our
adversaries
call
begging
a
a
work
of
supererogation
,
they
do
thereby
acknowledg
,
that
God
commands
it
not
.
The
Prophets
,
and
Apostles
never
vowed
poverty
,
neither
were
they
beggars
.
Those
of
them
who
were
poor
,
were
not
●o
by
vow
,
but
by
necessity
,
which
God
●mposed
on
them
.
Give
us
this
day
our
dayly
bread
;
For
God
might
answer
him
,
I
gave
thee
●herewith
to
buy
bread
,
but
thou
hast
despised
it
;
And
now
by
thy
begging
,
thou
takest
from
them
that
are
●eally
poor
,
those
Almes
which
are
due
〈◊〉
them
.
And
so
far
is
begging
from
being
a
work
of
supererogation
,
and
better
then
what
God
commands
in
his
Law
,
that
,
●n
the
contrary
,
God
will
have
us
prevent
it
as
much
as
we
can
,
To
the
end
that
there
●ay
be
no
poor
among
you
.
The
Hebrew
word
signifies
a
Beggar
,
The
Scripture
often
speaks
of
beggin●
as
an
evil
,
and
a
punishment
,
yea
,
a
curse
In
the
seven
and
thirtieth
Psalm
,
Davi●
saith
,
I
have
been
young
,
and
now
am
ol●
yet
have
I
not
seen
the
righteous
forsake●
nor
his
seed
begging
bread
.
And
in
th●
109.
Psalm
he
makes
this
imprecation
Let
his
Children
be
vagabonds
,
and
beg
He
speaks
indeed
of
involuntary
poverty
but
there
is
no
likelyhood
,
that
that
whic●
is
a
curse
to
some
,
can
be
a
blessing
t●
others
;
and
that
which
to
one
is
a
grievous
affliction
,
can
be
to
another
a
hol●
Profession
.
As
for
examples
,
we
have
already
see
the
description
which
Lucian
and
Apuleius
give
of
the
Priests
of
the
Syrian
go●dess
,
who
did
whip
themselves
,
and
beg
To
which
we
shall
adde
the
Massali●
Heretiques
,
they
went
about
begging
,
as
not
havin●
wherewith
to
subsist
,
neither
possessing
an●
thing
.
Examine
Antiquity
,
and
try
if
you
can
find
so
much
as
one
example
of
Monks
that
made
begging
a
Profession
.
There
was
no
such
thing
as
a
Profession
of
beggary
,
for
abovte
welve
hundred
years
after
the
nativity
of
our
Lord
.
Camus
,
Bishop
of
Bellay
,
who
is
yet
living
,
hath
written
a
great
book
of
the
labours
of
Monks
;
in
the
Preface
whereof
you
shall
find
these
words
;
The
ulcer
of
idleness
is
crept
into
Monasteries
,
under
the
name
of
holy
und
meritorious
beggary
.
His
whole
book
is
imployed
to
prove
that
Monks
should
be
obliged
to
labour
with
their
hands
,
especially
those
that
do
not
preach
,
nor
have
any
other
painfull
employment
in
the
Church
:
So
far
is
he
from
placing
beggary
amongst
those
pieces
of
perfection
,
whereby
God
is
made
a
debtor
to
man
.
And
this
Prelate's
book
bears
in
its
front
,
the
Approbation
of
the
Doctors
of
the
faculty
of
Theologie
of
Paris
.
St.
Augustine
hath
written
a
book
De
opere
Monachorum
,
wherein
he
obligeth
them
to
labor
.
Epiphanius
teacheth
the
same
,
in
the
Heresie
of
the
Massalians
;
where
,
he
saith
,
that
in
all
the
Monasteries
of
Egypt
,
the
Monkes
did
labour
with
their
hands
,
even
as
Bees
do
labor
to
make
hony
and
wax
.
In
those
days
the
Monks
were
poor
Hermits
,
living
in
deserts
,
labouring
with
their
hands
to
get
their
living
,
and
carrying
their
workmanship
to
the
neighbouring
Towns
to
sell
,
bought
bread
with
the
mony
:
They
did
not
beg
the
approbation
of
their
Rule
from
the
Bishop
of
Rome
,
for
they
were
not
subject
to
him
;
In
a
word
,
they
were
not
at
all
like
the
Monks
now
adays
.
The
same
Epiphanius
,
in
the
same
book
,
condemns
those
that
live
an
idle
life
,
and
making
a
profession
of
begging
,
get
their
bread
at
rich
men's
Tables
.
But
to
compleat
their
wickedness
,
the
mendicant
Fryars
make
begging
a
work
of
supererogation
,
that
is
,
better
than
what
God
commands
in
his
Law
,
and
consequently
,
better
than
to
love
God
with
all
our
hearts
,
and
our
neighbour
as
our selves
.
God
commands
us
to
serve
him
with
all
our
strength
,
so
that
the
Monks
serve
God
with
more
then
all
their
strength
,
which
is
impossible
.
Abraham
,
Isaac
,
Jacob
,
Samuel
,
David
,
&c.
never
did
works
of
supererogation
.
The
perfection
of
the
Angels
consists
in
obeying
God
,
and
not
in
doing
more
than
he
commands
.
Jesus
Christ
himself
came
into
the
world
onely
to
do
the
will
of
his
Father
,
and
not
to
do
more
then
his
will
.
Aske
the
most
devout
Capucin
,
if
he
never
commits
sin
;
and
he
will
tell
you
,
that
he
is
a
poor
sinner
:
How
do
these
things
agree
?
They
do
not
that
which
God
commands
,
and
yet
will
do
more
then
he
commands
!
They
fail
in
necessary
things
,
and
yet
strive
to
do
things
unnecessary
,
and
which
God
requires
not
!
They
do
not
what
they
ought
,
and
do
what
they
ought
not
!
They
are
more
holy
than
God
would
have
them
to
be
!
That
man
is
crack-braind
,
who
exerciseth
liberality
when
he
hath
not
wherewith
to
pay
his
debts
:
If
this
be
so
in
referrence
to
men
,
how
much
more
in
reference
to
God
?
It
is
an
extream
pride
,
to
endeavour
to
give
God
overplus
,
and
more
then
we
owe
him
.
In
a
word
,
I
would
know
whether
the
Monks
,
when
they
do
works
of
supererogation
,
do
the
will
of
God
,
or
their
own
will
.
If
they
do
the
will
of
God
,
they
are
obliged
thereunto
,
and
do
what
they
ought
:
But
if
,
by
doing
better
things
then
those
which
God
commands
,
they
do
their
own
will
,
it
follows
that
their
will
is
better
than
the
will
of
God
.
Out
of
this
same
shop
of
pride
,
come
those
superabundant
satisfactions
,
whereby
the
Monks
would
make
us
believe
,
that
they
suffer
more
punishment
,
and
do
more
pennance
,
then
their
sinnes
deserve
,
and
that
the
Pope
gathers
this
overplus
into
his
Treasury
,
and
distributes
it
by
his
Indulgences
in
payment
for
the
sins
of
others
.
The
Monks
believe
,
that
by
whipping
themselves
,
by
fasting
and
going
bare-foot
,
they
expiate
the
sinnes
of
others
:
Wherefore
Bellarmine
saith
,
By
these
things
God
is
blasphemed
:
For
such
things
are
attributed
to
God
,
which
if
a
man
should
do
,
he
would
be
accounted
either
wicked
,
or
mad
.
For
,
what
Judge
would
not
be
accounted
unjust
,
or
out
of
his
wits
,
who
should
let
a
malefactor
go
,
because
his
neighbour
hath
whipt
himself
for
him
?
But
things
which
are
ridiculous
in
civil
society
,
are
esteemed
good
in
religion
;
as
if
a
man
must
lose
common
sense
to
augment
piety
.
All
this
abuse
proceeds
from
this
,
viz.
that
men
,
utterly
destitute
of
the
knowledg
of
the
holy
Scriptures
,
which
are
to
them
a
book
sealed
,
and
altogether
unknown
,
seek
other
satisfactions
,
and
other
payments
for
sin
,
then
the
death
and
passion
of
Jesus
Christ
.
For
seeing
Jesus
Christ
hath
fully
satisfied
Gods
justice
,
to
what
purpose
are
others
satisfactions
presented
to
him
?
Is
not
this
to
accuse
God
of
injustice
,
to
pretend
that
he
takes
two
payments
for
one
debt
,
when
the
first
is
sufficient
?
Is
it
not
to
dishonour
that
most
perfect
satisfaction
,
which
Jesus
Christ
hath
accomplished
for
us
,
to
joyn
it
with
the
whippings
and
austerities
of
Monks
;
which
is
just
as
if
a
man
should
mingle
coals
and
diamonds
together
?
For
Pope
Clement
the
VI.
in
his
Extravagant
Unigenitus
,
saith
,
that
the
merits
of
the
Virgin
Mary
,
and
of
the
other
Saints
,
do
help
to
compleat
the
treasure
of
the
benefits
of
Jesus
Christ
;
giving
us
to
understand
,
that
the
benefits
of
Jesus
Christ
make
but
bare
measure
;
but
that
the
addition
of
the
Saints
merits
makes
heaped
measure
,
and
is
an
addition
to
the
merrits
of
Jesus
Christ
.
And
for
this
reason
,
the
Priest
in
the
Mass
prays
for
salvation
,
not
onely
through
the
Saints
intercession
,
but
also
through
their
merits
.
The
Lord
God
,
take
pity
on
so
many
poor
people
involved
in
so
many
abuses
,
and
discover
the
deceit
of
those
who
,
being
themselves
notorious
sinners
,
do
yet
by
a
proud
humility
think
to
expiate
the
sins
of
others
.
CHAP.
XXV
.
Of
the
Fraternity
of
the
Cord.
[
*
](B21445-e23650-b)
*
Printed
at
Rouen
by
Tho.
Daré
,
in
the
Jews
street
,
near
the
Palace
,
anno
1614.
An
Extract
of
a
Book
,
entituled
The
Treasure
of
the
Indulgences
of
St.
Francis
's
Cord
,
translated
out
of
Italian
into
French
:
And
of
the
Canonization
of
St.
Francis
,
and
Ignatius
de
Loyola
.
THe
Fraternity
of
St.
Francis's
Cord
,
is
a
Society
of
superstitiously
devout
people
,
both
Men
and
Women
,
and
as
well
Clergy-men
as
Lay-men
:
Into
which
Fraternity
they
who
enter
,
are
obliged
to
certain
Observations
,
and
for
a
Badge
of
the
Fraternity
wear
a
Cord
,
in
imitation
of
the
Cord
which
St.
Francis
wore
,
and
do
participate
of
all
the
Merits
and
Satisfactions
of
those
of
the
said
Fraternity
.
They
who
have
the
least
of
merit
,
do
,
for
all
that
,
as
really
partake
of
the
merits
of
the
others
,
as
if
they
were
their
own
:
They
lend
their
merits
to
each
other
;
and
he
that
is
asleep
,
or
at
dinner
,
participates
of
the
merits
of
him
that
whips
himself
,
or
of
him
that
turns
over
the
consecrated
Beads
of
his
Chaplet
seven
times
.
The
Fraternity
of
Saint
Francis's
Cord
hath
great
Priviledges
,
and
the
Popes
have
granted
it
great
Indulgences
.
These
priviledges
have
been
set
down
in
writing
by
divers
,
but
especially
by
Antonio
Brugneto
,
an
Italian
Observantin
Monk
,
whose
very
words
in
the
104.
page
are
these
;
The
most
glorious
Father
Francis
,
a
little
before
his
death
,
obtained
of
God
the
Creator
three
Priviledges
,
as
the
defunct
Pope
Gregory
reports
them
from
St.
Francis
his
own
mouth
,
viz.
The
first
is
,
That
as
the
number
of
Monks
should
increase
,
so
should
all
things
necessary
be
provided
for
them
by
the
Divine
Providence
.
The
second
,
That
whosoever
shall
wear
the
Habi●
of
his
Order
,
shall
not
die
unfortunately
.
The
third
,
That
whosoever
shall
persecute
the
Religion
of
his
Order
,
his
dayes
shall
be
short
,
and
his
end
miserable
.
Moreover
,
the
most
glorious
Father
Francis
,
a
little
before
his
death
,
revealed
to
a
certain
Monk
(
who
is
worthy
of
credit
)
that
he
had
obtained
three
other
Priviledges
of
our
Creator
,
when
he
appeared
to
him
in
the
likeness
of
a
Seraphin
,
and
left
the
impression
of
the
holy
Marks
on
him
.
The
first
is
,
That
the
profeffion
of
his
Monks
should
continue
until
the
end
of
the
world
.
The
second
,
That
whosoever
shall
live
well
in
his
Order
,
shall
live
a
long
time
in
it
.
The
third
,
That
whosoever
shall
heartily
love
his
Order
,
how
great
a
sinner
soever
he
be
,
shall
find
mercy
from
God
,
if
so
be
he
turns
from
his
evil
wayes
.
The
same
Author
in
the
109.
page
hath
these
words
;
First
,
Pope
Clement
the
Fourth
hath
granted
to
those
men
,
who
on
their
death-beds
shall
desire
to
be
clad
in
the
Habit
of
St.
Francis
his
Order
;
and
to
those
women
who
shall
desire
to
be
clad
in
the
Habit
of
St.
Clare
,
and
to
be
buried
in
it
,
the
pardon
of
the
third
part
of
their
sins
.
This
same
Indulgence
was
granted
them
by
Pope
Nicolas
the
Third
,
and
by
Pope
Urban
the
Fifth
.
Moreover
,
Pope
Leo
the
Tenth
,
confirming
the
said
Concessions
,
adds
by
way
of
overplus
,
That
they
who
should
die
in
this
Habit
of
St.
Francis
,
or
St.
Clare
,
and
should
be
buried
therein
,
should
have
a
plenary
Indulgence
for
all
their
sins
.
And
in
the
95.
page
;
Moreover
,
on
Olive-Saturday
,
on
the
Feast
of
St.
John
the
Evangelist
,
and
on
the
other
Feast
of
St.
John
Port-Latine
,
(
Pope
Sixtus
the
Fifth
,
)
he
hath
granted
to
those
of
the
Fraternity
,
who
shall
on
such
dayes
rehearse
the
seven
Penitentiary
Psalms
,
the
redemption
of
one
Soul
out
of
Purgatory
.
As
for
the
Indulgence
granted
(
as
the
Minor
Fryars
say
)
by
Jesus
Christ
,
and
the
Virgin
Mary
,
and
confirmed
by
the
Pope
at
Nostre
Dame
des
Anges
,
called
Portiuncula
;
the
Rosary
of
Bernardin
,
and
the
aforesaid
book
of
rhe
Indulgences
of
the
Cord
,
and
the
Chronicle
of
St.
Francis
,
say
,
that
St.
Francis
would
not
have
the
Pope's
Bull
for
confirmation
of
the
said
Indulgence
:
For
(
saith
he
)
I
have
the
glorious
Virgin
,
and
Jesus
Christ
for
Notaries
,
and
the
Angels
for
Witnesses
.
This
Indulgence
is
to
be
had
on
the
second
day
of
August
,
whereby
every
one
who
hath
been
confessed
,
and
is
contrite
,
and
shall
then
go
into
the
Church
of
Nostre
Dame
des
Anges
,
shall
obtaine
a
plenary
absolution
both
of
sin
,
and
punishment
.
If
this
same
person
should
go
into
any
other
Church
with
the
like
or
greater
contrition
,
he
should
not
have
the
same
Indulgence
.
It
is
worth
our
notice
,
that
St.
Francis
obtained
this
Indulgence
of
Pope
Honorius
,
by
presenting
him
with
three
red
Roses
in
the
Winter
.
But
Pope
Sixtus
the
Fifth
,
who
was
a
Cordelier
,
hath
abundantly
heaped
up
Indulgences
,
plenary
,
more
plenary
,
and
most
plenary
,
(
as
they
Phrase
it
)
on
the
Order
of
the
Minor
Fryars
,
and
upon
the
Fraternity
of
St.
Francis's
Cord.
But
of
all
these
Indulgences
,
of
three
,
or
four
hundred
thousand
years
,
the
Jesuits
make
little
reckoning
,
and
have
never
much
troubled
themselves
about
procuring
any
of
them
from
the
Pope
;
esteeming
their
own
Order
,
although
barren
in
pardons
,
and
Indulgences
,
better
then
that
of
the
Minor
Fryars
.
However
,
in
one
respect
the
Cordeliers
,
and
Capucins
surpass
the
Jesuits
,
(
viz.
)
in
that
St.
Francis
was
Canonized
by
the
Pope
immediately
after
his
death
,
without
the
least
difficulty
:
But
as
for
Ignatius
Loyola
,
the
founder
and
Patron
of
the
Jesuits
,
who
dyed
Anno
Domini
1556
,
the
Jesuits
were
above
seventy
years
solliciting
in
the
Court
of
Rome
,
to
obtaine
from
the
Pope
that
he
might
be
put
into
the
number
of
the
Saints
;
and
at
last
,
with
great
difficulty
,
obtained
his
Canonization
,
seventy
years
after
his
death
.
So
long
did
the
sanctity
of
Ignatius
hang
in
suspence
;
which
,
no
doubt
,
was
the
cause
of
great
trouble
,
and
perplexity
to
him
.
However
this
future
Saint
,
during
all
this
waiting
,
received
some
consolation
;
For
,
some
years
before
his
Canonization
he
was
Beatified
,
which
is
a
forerunner
of
Canonization
.
At
last
the
Pope
having
received
more
clear
and
certain
proofs
of
the
holiness
of
Ignatius
,
put
him
into
the
Catalogue
of
the
Saints
,
and
ordained
that
he
should
be
invoked
in
the
Church
of
Rome
;
which
had
not
been
lawful
during
those
seventy
years
that
past
betwixt
Ignatius
his
death
and
Canonization
.
But
as
in
the
Chappels
,
and
Colledges
of
the
Jesuits
you
shall
see
few
Images
of
St.
Francis
;
so
in
the
Convents
,
a●●
Churches
of
the
Capucins
it
is
a
very
rar●
thing
to
see
the
image
of
St.
Ignatiu●
For
the
Capucins
believe
,
that
St.
Franc●●
hath
more
credit
in
the
Court
of
heaven
and
that
he
is
exalted
above
the
Cherubins
.
FINIS
.