The Monks Hood Pulled Off, Part 1 – To the reader 2

The Monks Hood Pulled Off · Part 1 – To the reader 2

p. 1PART I.

CHAP. I. Of the Monaſtick Profeſſion in General.

THE Monks do generally profeſs works of Supererogation, that is, to do more good works, and more perfect, than thoſe which God commands p. 2in 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 indulgencies.

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 fulfil the Law of God, p. 3without doing any more. This degree of glory is called by the Doctors Aureolo. 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, Cordeliers) the Preachers (who are alſo called 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 p. 4vow of Chaſtity, as if there could be no chaſtity in a married eſtate. The third vow, is the vow of Obedience, whereby they oblige themſelves (not 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 Superiour of their Convent, and to obey the General of their Order, and above all the Pope.

The Jeſuits beg not, and reject the auſterities of the Minors, and will not be called Monks. They are well ſhod, warmly clad, and Ribaden ex vitâ Ignatii, lib. 3.lie on good beds. And they that are called Fathers (who are the chief of their Colledg) have their Table furniſhed with the choiceſt meats. They labour with very great induſtry to gather wealth, although Ignatius Loyola, their Founder, did beg. They vow never to marry. But their chief vow, and which they obſerve p. 5moſt ſtrictly, is the vow of blind obedience, whereby they are obliged to obey their Superiour in all that is commanded, without enquiring whether the thing be good, or evil: for they will always have it pre-ſuppoſed 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, Grandfather 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 Superiour, to examine whether his command be conformable to the commands of God. For (as Pope Julius the third, in the p. 6Bull which Ribadenera inſerts in the life of Ignatius, ſaith) Chriſtum in Praepoſito praeſentem, agnoſcant. They acknowledge Jeſus Chriſt to be preſent in the perſon of the Superior.

The Capucins are more moderate; for they oblige themſelves to obey their Superior in all things except ſin. For example; if the Superior ſhould commend 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, and to water it until it grows, the Monk is bound to obey theſe commands, ſuch actions being moſt proper to try the obedience of the Minors.

p. 7CHAP. III. Of the Excellence, and Prerogatives of each Order of the Begging Fryars.

EAch Order of the begging Monks hath ſome Priviledges and Prerogatives to render it commendable. The Carmelites have this priviledge above the other Orders, that they remain in Purgatory but until 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 open, 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 p. 8hid under the Virgin Maries Coats.

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 approvs 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 Saint 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 Printed at Rouen by Tho. Dare in the Jews's ſtreet, near the Palace, 1614.of the Indulgences of St. Francis's Cord; and you ſhall find theſe words in p. 119. Item, every day until the Nativity of our Lady, there is eight hundred ſixty five thouſand, and one hundred ſixty two years, p. 9and 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 the Pope ſuch Indulgences.

Pope Sixtus 5. Anno 1586. on This may be ſeen in the book of the Indulgences of the fraternity of the Cord, Printed at Paris by John le Bouc, at St. Hillarys Mount.May 7. granted to thoſe of the fraternity of St. Francis's Cord, who ſhall ſay five Pater noſters, and 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 of 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, called Portiancula in the City of Aſſiſe (viz.) that all they who ſhall go into p. 10that Church, ſhall receive the remiſſion Francis was born in this City, which is in the Dutchy of Spoleta.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.

This alſo is one of the Prerogatives of St. Francis's Order, and Antonin. in vita Dominici, c. 1 ſect. 1. Statum regularem ſub Didaco Epiſcopo apprehendit ut alterum baptiſmum.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 Monaſtick 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 p. 11differing in glory. The higheſt Order, is that of the Seraphins. The ſecond is the Order of the Cherubins, &c. But Saint Francis is placed in the Order of the Seraphins, above the Cherubins, 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. deni que Eman. Sa. Aphor. in verb. Religio ſex alae. eorum ſunt ſex perfectiones quibus ornatus fuit beatus Franciſcusas St. Antonin tells 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 applyed 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 decree of Glory, he ſees eight Claſſes of Angels, and all the Saints far beneath himſelf.

St. Bonaventure, a General of St. Francis's Order, and a Cardinal, ſaith the like, as I ſhall ſhew you hereafter.

Pope Nicolas 3. in the Decretal, p. 12Exiit qui Seminal ſaith, that when Jeſus Chriſt ſpeaks of the fourth De Verborum ſignif. in Aliud mite Cor, & docile, terra bona ſuſcepit, hoc eſt fratrum Minorum religio.part of the ſeed which fell on good ground; by this good fourth part, is meant, the Religion of the Minors.

In the ſame place, this Pope, commending the poverty and perfection of St. Francis, obſerves he had no bag; and that he finds not thoſe actions of infirmity Chriſtus egit etiam infima, ſicut interdum ut in fuga patet, & in loculis.which were in Jeſus Chriſt, who had two actions of infirmity (viz.) he had a bag and he fled. In theſe two things Holy Francis ſurmounted Jeſus Chriſt.

p. 13CHAP. 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 Monks, 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 Monks 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 p. 14drink to one of the leaſt of theſe, or to one of theſe Minimes, a cup of cold water only, ſhall not loſe his reward. However, this hinders them not from receiving an Alms of Wine, although Jeſus Chriſt ſpeaks of cold water only.

It is obſervable, that in the Maſs of the ſaid St. Francis of Paula, which is celebrated on the ſecond of April; the Prieſts reads aloud this verſe of the Goſpel: Quod uni ex Minimis feciſtis, mihi feciſtis. Alleluja. What you have done to one of theſe Minimes, you have done it to me. For they pre-ſuppoſe that Jeſus Chriſt will ſpeak of them in the day of the General Judgment. This Maſs, which is peculiar to the Order of the Minimes, they have cauſed to be Printed.

But to return to the Fryars Minors, there are divers ſorts of them (viz.) the Obſervantines, the Recollects, the Capucins, &c. There was a time when the Cordeliers p. 15only were in requeſt; but afterterward theſe Cordeliers giving themſelves liberty in divers things, and diſpencing with themſelves from the entire obſervation of St. Francis's Rule, and of divers conſtitutions of the Order; the Capucins ſprung up, who now adays have the eſteem and admiration of the people, profeſſing to obſerve the Rule entirely, although they do it not. For the Rule of St. Francis commands the Fryars Minors to labour with their hands, which command the Capucins obſerve not.

p. 16CHAP V. Of the Auſterity, and Diſcipline of the Capucins: and firſt of their Habits.

THE Capucins go bare-foot, and bare-legg'd, only they wear Sandals, or Apoſtolical ſhooes, which are nothing elſe but ſoles of ſhooes ſo tyed over the feet, that the feet appear. They wear only a Gown and a ſharp pointed hood: the other ſorts of Fryars Minors wear a round hood in form of a Child's Biggin.

They wear no ſhirts, only they have drawers, which they let down when they whip themſelves. To wear 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 Saint p. 17Bonaventure, St. Antonine, and Jacobus de Voraigne, ſay that St. Francis did ſometimes 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 cloths, 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 garments conſiſts of three pieces, in honour of the Trinity: To be clad in the habit does as 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 Children 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 p. 18dyed 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 Horſeback, 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 knowledge, any thing worth above thirty pence: and if he ſhould die without revealing it to the Superiour, p. 19he is deprived of Eccleſiaſtical burial. You may ſee this in the Declarations of the Rule.

They are not permitted to be God-fathers, 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 ſtaff 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 Capucins Churches, there ſtands a veſſel full of ſand, or lime, into which they ſpit. Divers Capucins who have p. 20left the Order, and have been eyewitneſſes, 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 cuſtom among the Capucins, to prick themſelves; and with their blood to ſign vows to the Virgin Mary, and to carry the papers whereon theſe vows are written, about with them. This is taken for 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 Lents: two by neceſſity of precept, and the third by voluntary devotion. This St. Francis's Rule teacheth them. Alſo they faſt twelve days p. 21before Whitſontide; and on all Bonaven. apud Surium, pag. 34.the Vigils of the Virgin, of the Apoſtles, and of the Saints of their Order.Antonin. pag. 722.

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 p. 22little 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; but they are permitted to trim themſelves with Sciſſars. And they dare not keep a Razor 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.

p. 23CHAP. VII. Of the Whippings of the Capucins.

BY the Conſtitutions of the Order, the Capucins whip themſelves three times a week, at two a Clock after midnight; (viz.) a 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 Bonav vita Franciſci, pag. 38. Antonin. 3 parte Chro. tit. 24. c. 2. ſect. 1. Quod vir Dei ſentiens veſte depoſita, chordâ duriſſima ſe ver ber abat dicens, Eja frater aſiſie, &c.on the back and buttocks.

This they do in imitation of St. Francis, of whom St. Bonaventure, and St. Antonine write, that 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 Aſs, thou muſt ſtay, and be whipt p. 24thus. **Ibi. Sed cùm tentatio nequaquam diſcederet, foras exiens cùnt hyems eſſet in magnam nivis congeriem ſe nudum immerſit, &c. Antonin. tit. 24. c. 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 Jacobes de Voraigne, in his Legend of Saint 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, until the immodeſt motion of his ſecret parts ceaſed.

Beſides this whipping, and the torments which St. Francis inflicted Antonin. c. 1. Suſtinuit multa flagella à dæmonibus &c.on his own body; the Devils whipt him often, and very rudely: but the bleſſed Saint gave demonſtrations, that he received all this with joy. Bonaventure ſaith, that one day the Devils beat him ſo ſorely, that they left him half dead.

p. 25But to return to the whipping Bona. apud Surium. p. 40. & 41. Damones verber atum ſominecems relinquunt.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 themſelves while they ſing. Then they ſing, De Proſundis, then the ancient Salve Regina; and then the ancient, Chriſtus factus eſt obediens pro 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 knocks his ſeat with his foot, and ſo the whipping ceaſeth.

p. 26This 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 of Monks ſinging with open mouth, and making their whips clack, that you would think the houſe were falling. This whipping is a juſt action, for theſe Fathers deſerve it well.

In the holy week they uſe this diſcipline every day; but they redouble it on Good-Friday; for on that day, inſtead of one Miſerere, they ſing three; and the whipping continues 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 whip themſelves in the Dining-room before dinner. But this whipping laſts no longer, than while they are ſinging of one Miſerere; which is the 51 Pſalm, which ends in vitulos: Hence comes the proverb, p. 27to be whipt from Miſerere unto vitulos. This whipping, which is milder, and ſhorter then at other times; is exerciſed on the ſhoulders only, and not on the buttocks.

This being ended, they eat bread and pottage upon 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.

p. 28CHAP. VIII. Of the Penances of the Capucins.

THE Penances of the Capucins for puniſhing a fault, are impoſed in the Dining-room; which place ſerves alſo for a Chapterhouſe.

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 p. 29walked 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. Sometimes 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 p. 30whip 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 with 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; Brother, 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 p. 31too 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 to ſnore, as if they were aſleep.

If any one breaks a cup, or bottle, or a frying-pan, he is made to carry it about hanging on his neck for a Penance.

p. 32CHAP. 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 ado 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 comb the beard with a rake. To chop off the beard on a block with a hatchet. To ſtand upon one leg 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 blind-fold him p. 33with 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 Alms-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 p. 34did theſe Saints by a great ſelfdenyal, 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 Capucins take, when they enter in 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 Baptiſm: For (as I have already ſaid) St. p. 35Francis's habit is accounted another Baptiſm. One is called Hilary, another Joſeph, another Baſil, &c. Some of them take Sublime and Celeſtial names. One is called Father Angel, another Father Arch-angel, 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 money, do great wrong to the Order of theſe Monks; for by the ſame reaſon they may be ſaid to imitate the p. 36Devils, becauſe they neither marry, nor poſſeſs 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 chuſe Angels, or Saints for their Patrons, chuſe one certain Angel, or Saint for their Patron; and not the Angels and Saints in general.

p. 37CHAP. XI. The form of making their Vow.

WHen a Capucin will enter into 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 the 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.

p. 38CHAP. XII. Some Obervations upon this Vow.

DIvers things are remarkable in this vow, which being rightly underſtood, we ſhall find, 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 vow to Saints departed, pre-ſuppoſeth that thoſe Saints do ſee him; and that they know the intention of his heart. This is contrary to the Holy Scripture, …ch ſaith, that the dead have no more a portion for ever in any thing that is done under the Sun, Ec. 9. 6. And that God only knows the hearts p. 39of the Children of Men, 2 Chr. 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 only; 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 only. 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 cuſtom 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 only; even as ſwearing, and ſacrificing are; as appears by the Holy p. 40Scriptures. Theſe are his own words. Thomas Aquinas, the Thomas 2. 2. queſt. 28. Art. 5.Prince of School-men, ſaith the ſame. A vow (ſaith he) is to be made to God only; but a promiſe may be made to a man. And in the ſame place; A Vow is an action of Religion, or Divine Worſhip. Wherefore Cardinal Cajetan, in his notes upon this place of Thomas, to defend vows made to Saints; ſaith, that the Saints are Gods, and that vows are made to them; ut ſunt Diiper participationem, as they are Gods by participation. The ſame ſaith Bellarmine, in the afore-mentioned Chapter. A vow belongs not to the Saints, but only as they are Gods by participation. But we are certain that the Saints who raign with Chriſt are ſuch, Ergo, &c. According to what Pope Gregory 2. ſaith, in his Epiſtle to the Emperour Leo, viz.) that all the Kingdoms of the Weſt, own St, Peter for a God upon Earth.

p. 41But theſe Doctors conſider not, that if a vow be a worſhip of Latria, and due to God only; and that if we make vows to 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 ſame reaſon it may be ſaid, that the Superiour, or Guardian, who receives this vow, is God too by participation. For when the Fryar Minor hath ſaid, I vow unto God, and to the Virgin, and to the Saints; he adds, and to you my Father; vowing to the Guardian in the ſame terms in which he vows to the Saints, and to God. This needs not ſeem ſtrange; for in the Church of Rome, the Prieſts are 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, p. 42The 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 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 of the Prieſts hath in it a certain emulation of the eternal operations, whereby the Divine perſons are produced.

p. 43Gabriel Biel, famous among Qui creavit me (ſi fas eſt dicere) dedit mihi creare ſe; & qui creavit me creatur mediante me.the School-men, in his firſt Leſſon upon the Canon of the Maſs, ſpeaks thus; The Prieſt hath great power over both the bodies of Chriſt. That is, over the Church, and over the conſecration hoſte, which he calls God. And in his fourth Leſſon; Whoever ſaw the like? He that created me (if I may ſo ſpeak) hath given me power to create him. And he that created me without my help, is created by my means.

This manner of ſpeech is not new. For Anno 1097. Ʋrban II. Simeon Dunelmenſis lib. 2. Chr. Vigner. in his Eccleſiaſtical Hiſtory, p. 300.called a Council at Rome, againſt the Emperour Henry IV. and all other ſecular Princes who ſhould claim a right to the inveſtiture of Biſhops and Abbots, and to the Collations of Benifices, 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 p. 44and day are defiled with filthy and diſhoneſt touches. Wherefore you muſt not wonder, if a Monk that is admitted into the Order, make a vow to the Superiour, 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 add the teſtimony of that Jeſuit, Cardinal Tolet. in Book 4. Of the inſtitution of Prieſts, Chapter 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 Superiour of a Convent, is pure Idolatry; for thereby that honour which is due to God only, is communicated to the creature.

p. 45Our adverſaries cannot eſcape by ſaying, that in vowing to Saints they vow mediatley 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 afterwards 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 no two different manners.

p. 46But when Bellarmine confeſſeth that the cuſtom 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 p. 47rei 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, tha 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 him-himſelf not to commit fornication. If he doth not oblige himſelf to it, he ſhews that he will not be obliged p. 48by vow to obey the command of God, which ſaith, Thou ſhalt not commit Aclultery: 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, doth vow not to commit fornication, it is evident that by committing fornication, he violates his vow, and 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 Prieſt-hood; but if he marries, is preſently degraded, p. 49yea, 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 Prieſthood; not only experience ſhews (examples of this being numberleſs) but we have alſo the determination of Pope Innocent III. Thereupon in the firſt Book of the Decretals, in the twelfth Title, in the Chapter Quia circa, His words are theſe, p. 50Thou deſireſt to be inſtructed by the Apoſtolick 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 exceeding 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 Navarr. in caput ad inferendam. 23. queſt. 2. De defenſione proximideath.

But, which is much more, one that is a notorious Sodomite, is not made irregular, but may ſing Maſs for all that: as Navarre, the moſt knowing of all the Canoniſts, and the Popes Penitentiary teacheth: A man (ſaith he) doth not incur irregularity, but for the caſes ſpecified in the Law, of which number Sodomy is none. And this he proves by the Authority of Pope Innocent. And he adds, that in Italy, (which is more troubled with this. p. 51evil, 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 Saint Peter never to marry, is to preten'd 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 then 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 than thou.

p. 52CHAP XIII. The Impiety of the Superiors 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 Superior 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 tremble; For one that is neither ſent, nor authorized by the King, comes to a man, and ſays, 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, p. 53becauſe 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 p. 54us 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.

p. 55CHAP. XIV. That Corporal Auſterities, and Whippings, and tormenting of the body, are not marks of Holineſs.

HE is very much deceived, who takes the ſeverity 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, in compariſon of what Baal's Prieſts did: for they did cut and mangle 1 King. 18. 28.1 Kgs 18:28their bodies with knives, and imbrued themſelves in blood, for the ſervice of their Idol. There are Mahometan Monks called Dervis, who live very auſterely, and do even roaſt their bodies p. 56upon the hot ſcalding ſands; and with buckles and rings of Iron, make themſelves incapable for generation. The Cynick Philoſophers did beg: Diogenes lay in the ſtreet in a tub, having no other houſhold-ſtuff then a woodden diſh; and yet he brake that too, when he conſidered that Nature had given him one in the hollow of his hand. Read Apulejus, his eighth Book of the Mileſians; and you will there ſee the deſcription of the Prieſts of the Syrian Goddeſs, who did cut and ſlaſh their bodies. He deſcribes one of thoſe Prieſts, that did whip himſelf with a whip full of knots (being armed with obſtinacy Arrepto flagro indidem ſe multi modis mulctatictibus. Avidis amimis corradentes omnia, & in ſacculos huic quaeſtui de induſtria praeparatos, farcientes. foreign.againſt the ſmart of the ſtrokes) until the blood ſtreamed down his body. Moreover, he p. 57adds, That when theſe Prieſts had done whipping themſelves, they went about a begging, and one gave them a piece of Money, another Wine, another Cheeſe, &c. which Alms they put into Wallets. In a word, the deſcription which he gives of theſe mad Prieſts, doth very much reſemble the lives of the 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 p. 58whipping themſelves, not for eating pottage on their knees, &c. 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, p. 59others 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 Cells, then Ladies have in their Cloſets.

When a Capucin comes from abroad, warm linnen 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 careful of their health, that they have a cook for themſelves in particular (who is always a p. 60Monk) a Grom 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-fowl, the Merchants and other Townſmen with Shamblesmeat; 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 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 envy p. 61diſcovers 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 patienly 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, Arch-Angels, Spirits, Seraphins, and Cherubins. It appears alſo by the unworthy ſubmiſſions which the principal Capucins require of the inferiour, who never ſpeak to p. 62the Superiors, but on their knees; which Superiors 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 ones knowledge: But this wild habit, differing from that of other men, ſerves only 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 his belying his Profeſſion by his Language.

p. 63I ſpeak this becauſe of Father Joſeph, a Capucin; who in his new Book ſhews, that he hath made a great proviſion of Elegancies. As when he calls St. John, The Secretary of Love to the Son of God. And of Tranſubſtantiation, 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 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. p. 64Note alſo, that the very firſt word of this 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 Catholicks have been very much comforted by his Sermons, and do admire the force and clearneſs of his Reaſons.

p. 65CHAP. 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 Saint Francis's Habit, differ from the Capucins in wearing a round Hood, and laugh at the Capucins and Recollects for wearing a ſharppointed Hood, calling it in deriſion, **Made like a Pyramid, in which they put ſuch things as they ſell by retail.A Grocers Paper. Betwixt theſe Capucins and Recollects, there p. 66began, 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, & 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 ſometimes a Recollect be taken for a p. 67Capucin, 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 wouldſt be equal to us in holineſs: Thou art ſo ambitious, as that thou wouldſt be taken for a Capucin. But the Recollect, being witty in biting jeſts, ſaid, Thou thinkeſt that holineſs conſiſts in wearing a long aaƲt prius dictum eſt.Grocers Paper. Thou thinkeſt by thy pride to put the Holy Ghoſt into a long bbThrough which they ſtrain their iuſuſions when they make ſyrrups▪ it is a long ſharppointed bag.Apothecaries bag. The holineſs of you Capucins appears in this, viz. That for eight days before Lent, you ſhew tricks of Legerdemain, and play the Tumblers, &c. Thus did theſe Saints diſpute, quarrelling which of them, by their pride, ſhould carry away the prize of humility.

p. 68But the Cordiliers, 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 C…ſſ. lib. 1. cap. 4.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. Hierom ſpeaks againſt this hood, and laughs at it: for obſerve what he ſaith of it, in his Epiſtle to Euſtochium; p. 69There are ſome (ſaith he) who wear a hair-ſhirt, and making themſelves Cucullis ſabrefactis ut ad infantiam redeam, imitantur noctuas & bubones.hoods, to reſemble children, they are like Owls, and buzzards. Afterwards 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 marks 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 p. 70relinquiſh 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 Regular Monks, it is obſervable, that it is not lawful for a Monk to make the leaſt change, no more then in the colours of the Maſs; For it is not lawful to ſing Maſs in a red habit, on thoſe days 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 to be ſung in a violet habit: The rules in this caſe are very ſtrict, and are placed at the beginning of Pag. 328.the Maſs-book.

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, p. 71amongſt 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 enjoyned, 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.

p. 72CHAP. XVII. How St. Francis obtained of Pope Innocent the Third, the approbation of his Rule.

FRancis (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 obſervance 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 III. to beg the confirmation of Mathew Paris, an Engliſh Monk, Superſtitious in the higheſt degree, p. 73and an admirer of St. Francis, in his Hiſtory of the life of Henry the III. ſaith, that the ſaid Saint Francis preſented himſelf to Pope Innocent the III. ſitting in Conclave, Pag. 237.and gave him his Rule in writing, intreating him to authorize it by his approbation: but Pope Innocent taking notice of St. Francis's bad cloaths, his dirty and contemptible countenance, his long beard, and the black hair of his eye-brows hanging down over his eyes, deſpiſed him, and ſaid to him, 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, p. 74My 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 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.

p. 75CHAP. 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. Jacobus Voraigne hath written his Legend. This Pſalter of Bonaventure, was printed at Paris by Claude Chaplet, in Saint James's ſtreet at the ſign of the Unicorn, Anno, 1601.We have alſo the Chronicles of St. Francis, upon the ſame ſubject. But the Authors of greateſt authority are firſt St. Bonaventure, a Capucin of St. Francis's Order, and a Cardinal, who wrote about forty years after Saint Francis's death. This Bonaventure, the Church of Rome placeth amongſt p. 76her Saints, and Principal Doctors. This is that Saint Bonaventure, who compoſed the Pſalter of the Virgin Mary, 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 Pſal. 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 p. 77her in the place of God. This is that Saint Bonaventure, to whom the Capucin Joſeph would have us give credit, and would have us believe that deſcription of Saint Francis's life, which he gives us. Beſides 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 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.

p. 78Saint Francis's name, when he was young, was John Bernardo, This Life, written by St. Bonaventure, you may find in Surius, in the month of October, p. 30.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 p. 79cure. 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 Saint Bonaventure tells us.

In thoſe days St Francis wore p. 80ſhooes, and walked with a ſtaff, and girded himſelf with a leathergirdle: 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 unchaſte 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 ſrater aſine, decet te manere, & ſic ſubire flagellum; that is, Go to, Brother Aſs, thou muſt ſtay and be whipt thus. Antonine and Jacobus 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, p. 81the 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 Saint Bonaventure ſaith. But Saint Antonine ſaith, that he plunged himſelf in it only 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 p. 82with Swine, as aforeſaid, obtained his requeſt.

Sometimes he had a mind to hear himſelf reviled; and to this purpoſe he once ſaid to a Monk, Bonavent. p. 39. Legenda Antonin. p. 725. Legenda.Rail on me. Which ſtrict command, the Monk not daring to diſobey, ſaid to him, Thou art an idle lazie Lubber, a Mercinary fellow, an ignorant ſot, and a worthleſs raſcal. Whereat St. Francis greatly rejoycing, anſwered, God bleſs thee my Son; for what thou haſt ſaid is very true.

One day he had a mind to feed Bonavent. p. 39.better then ordinary; for which Antonin. p. 726.reſolving to make ſatisfaction, as having committed a great ſin, he cauſed himſelf to be dragged to the Gallows, with a halter about his neck, and his body naked, only he had a pair of Drawers on; and there ſtanding on a great ſtone, he confeſſed that he was a glutton, a fleſh-eater, and moſt worthy of ſcorn and contempt. St. Antonine ſaith, that a Monk went before p. 83him, crying aloud, Friends behold this Glutton, this eater of Pullets fleſh, which he hath eaten ſecretly without our knowledge.

The Devils whipt him ſo cruelly, that they left him half-dead. Bonavent. pag. 41. The Legend ſaith the ſame.And one day a multitude of Devils running on the top of his houſe with a horrible noiſe, he called to them with a ſweet and pleaſing voice, intreating them to come down, and to beat and torment him; ſaying to them, Come and avenge me of my adverſary, which is my fleſh.

Not being content with the torments Legend. pag. 72.the Devils inflicted on him, he whipt himſelf cruelly, taking delight in this exerciſe. And once. he hid himſelf in a Cave a whole month, without any ones knowledge, as St. Antonine teſtifies.

St. Antonine and the Legend put pag. 721. Antonin. Tit. 24 c. 1 ſ. 2.this amongſt the proofs of Saint Francis's holineſs; That being once at dinner at an honeſt mans houſe, a Capon of ſeven years p. 84old was brought to the table, and that he ſent a leg of this Capon for an Alms to a poor Paſſenger, who One that believes amiſs. Legenda Antonin. pag. 725. Bonavent.was a 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 roaſtmeat, Antonin. pag. 726.he dragged it through the aſhes, or laid it a ſoaking in cold water, for fear of breaking his Vow of poverty and abſtinence. An invention which Jeſus Chriſt and his Apoſtles, when they were eating the Paſſeover, did not think of.

Saint Antonine ſaith, that St. Antonin. in vit â S. Franciſci. pag. 723.Francis divided his Diſciples into three Companies; whereof two ſpent their time in contemplation, p. 85and the third action. This third ſort of Monks were called Pinzocgori, and were permitted to marry.

Some Greek Monks having prepared Legenda Jacobi de Voraigne. Antonin. p. 724.a dinner for him, when he came to the houſe, and ſaw clean linnen and glaſſes on the table, he preſently got to the door, and ran out into the ſtreet, where meeting a beggar who had a very bad hat, he took this hat, and putting it on his own head, ſate down at the door of the houſe begging.

Being weary, he got up upon an Aſs: but having with him one Legenda Jacobi de Voraigne Antonin. in vit â Franciſci.Leonard a Monk, who was on foot, this Leonard grumbled at it; which St. Francis perceiving, alighted from the Aſs, and ſaid to Leonard; Brother get up upon the Aſs, for thou art of a better Faniily than I.

He honoured Prieſts ſo much, that he ſaid, If I ſhould meet together Legenda Antonin.on the way a Prieſt, and a Saint that came down from Heaven, I would firſt go and kiſs the Prieſt's p. 86hands, and would ſay to the Saint, ſtay thou there a while.

In humility he Preached to the The Legend and Antonin. p. 726. & 727.birds, and being once in a Caſtle called Albian, while he was preaching to the people, a multitude of Bonavent. p. 44. & 50.Swallows flockt about him; which by their ſinging hindred the people from hearing him: Whereupon turning to the Swallows, he ſaid Siſters, ye have talked enough, now it is high time for me to ſpeak. At which words the Swallows Bonavent. pag. 44.were ſilent until the Sermon was ended. And pitying a Hare, which ſuffered it ſelf to be taken, he ſaid to it, Brother Hare, why didſt thou ſuffer thy ſelf to be ſo deceived? A live Tench was Antonin. p. 727.preſented to him, on which taking Bonavent. pag. 44.pity, he threw it again into the The Legend.River. Hearing a Graſhopper ſing, he ſaid to it, Sing ſiſter, Graſhopper, Bonavent. p. 44.and praiſe the Creator with rejoycing.

Being in the Church of St. Mary, called Portiuncula, ſome body gave p. 87him a ſheep, to which he gave inſtructions; and the ſheep in obedience to him, preſently fell a bleeting, 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 Enchariſt!

Travelling through the Marquiſate of Ancona, he met on his Antonin. p. 727.way a Country-fellow, carrying two Lambs to Market to ſell them, which did bleat moſt pitifully; whereupon St. Francis, being touched with brotherly compaſſion, ſaid to the Country-fellow, Why doſt 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 p. 88his cloak, and ſaved the lives of his brethren, which he carried away on his ſhoulders with a brotherly Charity.

Remembring that it is written Antonin. p. 727.in the two and twentieth Pſalm, I am a worm and no man, he would not ſuffer a worm to be trodden upon.

One of his Monks having ſpoken ſomewhat 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.

He was very devoutly preſent Antonin. in vitâ Franciſci, cap. 2. ſect. 6. Bonavent. pag. 47.at a Chriſtmaſs mid-night Maſs, to which, according to the Cuſtom of the Church of Rome in thoſe days, and uſed ſtill in ſome places, an Oxe, and an Aſs were led, and hay was carried for them.

It is obſervable, that Bonaventure ſaith, that Francis had no page 48.learning, nor knowledge of the Holy Scriptures, acquired either by ſtudy or inſtruction from others; p. 89but that by the irradiation of the eternal ſplendour, he penetrated even to the very bottom of the Holy Scripture. Hence it is, that in his Rule he alledgeth Scripture ſo dexterouſly, and pertinently, as we ſhall ſee anon.

At laſt brother Francis dyed, having acted a Comedy both before God and man.

p. 90CHAP. XIX. The great rewards which St. Francis received for his humility: And of his marks.

A Humility ſo profound, and of ſo great a merit, was not Pag. 728.unrewarded. St. Antonine, in the life of St. Francis, reports, That the people did run after him, and did tear his cloaths in pieces, every one ſtriving to carry away a piece, believing that theſe rags were of great vertue, and a proper means for ſalvation; ſo that the people left him half naked.

Bonaventure ſaith, That a certain holy man had a viſion, wherein it ſeemed to him, that a golden croſs came out of Saint Francis's mouth, whoſe top touched Heaven, and its two arms reached unto the ends of the Earth.

In the ſeventh Chapter of the Revelation St. John, ſpeaks thus; p. 91I ſaw another Angel aſcending from the Eaſt, having the ſeal of the living God. St. Bonaventure, in the life of St. Francis, ſaith, That we muſt believe that without doubt this Bonavent. Pag. 31.Angel is St. Francis: theſe are his words; I ſaw (ſaith John in the Revelation) another Angel aſcending from the Eaſt, having the ſeal of the living God. Whence we gather, by an infalliable ſaith, 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, that a certain, holy, and devout man, Pag. 40.being once in St. Francis company, fell into a trance, and ſaw in Heaven divers ſeats, amongſt which he ſaw one more Magnificently adorned then the reſt, glittering with pretious ſtones, and very glorious: And as this holy man was wondering for whom this ſeat was prepared, a voice came to him from Heaven, ſaying, This p. 92was 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 Saint 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 p. 93received from God the marks of the wounds of Jeſus Chriſt, every one muſt needs have ſeen them, during the ſpace of thoſe two years, ſeeing he went with his feet naked, and wore no gloves; but that none ever ſaw them, ſave one Fryar, named Elias, who ſaw them but once, and that by chance too. Antonin. Tit. 24. Cap. 2. Sect. 8. Solus hoc frater Elias caſu utcunque proſpicere meruit.They ſaid alſo, that the miracles of Jeſus Chriſt, and his Apoſtles, ſerved to ſome good purpoſe, viz. to cure diſeaſes, to give eaſe and deliverance to the afflicted, to raiſe the dead, &c. but that the marks of theſe wounds do no cure at all, and are good for nothing. That it is not credible that God would imprint theſe marks on a mortal body, which 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 p. 94had 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) Canonized him, and put him in the Catalogue of the 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 directly and immediately ſubject to the Church Antonin. Cap. 2. Sect. 10.of Rome. Moreover, he did perſonally cite, and adjourn thoſe who had maliciouſly defaced the marks of the Image of St. Francis, which was at Gennes, in the p. 95Church of Saint Mary de Vignes.

About twenty ſix years ſince, Pope Nicholas the Fourth, ſent Bulls to all the Churches under the Papal juriſdiction, certifying Antonin: Pag. 720.the truth of St. Francis's marks (though divers, who were hard of belief, laughed at it:) ſince which time, the memory of St. Francis's marks is ſacred in the Church of Rome, which (as Antonine ſaith) obſerves the Feaſt of St. Francis's marks; which honour is not done to the marks of 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 p. 96in 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 the Holy Scripture was a Book ſealed, and altogether unknown to the people: Nothing was then talked of, but Images, lying Wonders, Croiſades, Indulgencies, 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 bebeing p. 97provoked, 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 unparalle'ld 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 Jacobus de Voraigne, it is reported, That Francis being priſoner with divers other perſons, he only was merry, and all the reſt were ſad. And being p. 98asked 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 Saint 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; p. 99worſhip 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 beggar, 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 enjoyn Miniſters by their obedience. And he concludes his Rule with theſe words, That it is not p. 100lawful 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 Francis his Rule, 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 money, 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 ſinful man enough to do to obey p. 101the 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 are far from loving God with all their hearts, and their neighbours as themſelves.

But Superſtition prevails more than Religion. And hence it is, that in the Convents of Monks, there are envies, factions, and continual emulations, beſides other vices.

But how did this Francis know, that a Monk who obſerves not his Rule, incurs the indignation of St. Peter and St. Paul? Had he ſpoken with them? Did they declare p. 102and promiſe that they would be avengers and enemies to all thoſe that ſhould contemn the Rule of the Minor Fryars? We have the Epiſtles of thoſe excellent Apoſtles, Peter and Paul, which (without compariſon) are better then Saint Francis's Rule, and yet they do not declare themſelves avengers of the contempt of their doctrines.

They do not ſay, that he who ſhall violate their precepts, ſhall incur their indignation. Wherefore it appears, that this venerable Francis aſſumes an authority over the Apoſtles, whom he would oblige to be angry for his ſake, and to undertake his quarrel. But it is not credible, that the Apoſtles, who enjoy celeſtial glory, will concern 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 p. 103there 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 will 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 Saint Paul, who are pre-ſuppoſed (though without proof, and contrary to the word of God) to know the heart, and to ſee all that is done here below.

Alſo we would fain know, why Francis threatens the Monks with the indignation of St. Peter, and St. Paul, only? 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.

p. 104It is very obſervable, that Francis 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 pre-ſuppoſeth, that obedience is due to him, and that his commands ought to be firm and inviolable. Kings ſpeak not with more authority.

p. 105CHAP. XXI. Some Laws and Ordinances contained in St. Erancis's Rule.

FRancis his Rule 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 Poverty.

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, not 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, p. 106which are things expreſly cantained 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 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 beggary 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 days 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 p. 107makes 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 pre-ſuppoſeth) why then doth the Pope diſpence with this Vow, by permitting Monks to marry? However, he ſeldom 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 cloaths, 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 cloaths can bring down the p. 108bleſſing of God upon any one? And ſeeing the Capucins cloaths 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 forbidden 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 p. 109money, either perſonally, or by Proxie: For Pope Nicholas hath already told us, that to have a Bag, and Money, as Jeſus Chriſt and his Apoſtles had, is an action of infirmity: but St. Francis, who had neither Bag nor Money, attained unto greater perfection.

In the fifth Chapter of the ſame Rule, Francis commands his Monks to labour with their hands, if they are able: But in his Teſtament he ſpeaks 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 days; 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 p. 110of 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 ſays this, becauſe ſome Monks are very ignorant, and cannot read. Some ſuch there are now adays, 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: Only 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.

p. 111Theſe are the Commands of Francis, 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 ſupereminent 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.

p. 112CHAP. XXII. That the Holy Scripture is falſified and wreſted in the Rule of Saint Francis.

WE have heard before, that St. Bonaventure ſaith, That Saint Francis 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 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 p. 113the Kingdom 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 wordly 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 the ſervice of Jeſus Chriſt, and to tranſgreſs the Rule of Francis, 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, p. 114Quia 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, ver. 23. and from the Epiſtle of St. Paul to the Romans, Chap. 9. ver. 28. where is no mention at all made of Sermons or words which men pronounce with their mouths; but of Gods judgments and puniſhments, which he haſteneth, and will ſpeedily bring upon men. The divine inſpiration given to Saint Francis did not (it ſeems) teach him, that as well in the Old at New Teſtament, Verbum is very foreign.often taken for Res or Negotium; as in Exodus, Chap. 2. ver. 14. and and Chap. 9. Verſ. 5. & 6. and in 1 Sam. Chap. 1. ver. 4. and Chap. 2. ver. 6. and in St. Luke, Chap. 1. ver. 37. and Chap. 2. ver. 15. and often elſewhere.

p. 115CHAP. XXIII. Of Poverty, and Riches.

FRancis 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 loſty poverty (my dear brethren) which makes you heirs, 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 praiſing it; yea, thoſe very perſons who ſhun it; And to extol it, they ſay that p. 116Jeſus Chriſt was poor: but that ſerves rather to ſhew that poverty is an evil; for Jeſus Chriſt came into the World to bear our infirmities, and to ſuſtain our ſorrows.

Bellarmine, in the 45. Chapter of his Book of the Monks, ſaith, that Jeſus Chirſt was a beggar. To the titles of the Son of God, the Redeemer, the Word, the Wiſdom of the Father, nothing was wanting to compleat his praiſes, 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 judge of the nature of riches, and poverty of 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 ask what he hath not; For he that gives, imitates p. 117God, who gives always, but receives never. Liberality is always better then indigence: It is more commendable to give, than to receive an Alms. 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 only, he gave him riches alſo without parallel. Saint 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 p. 118be 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 only 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 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 p. 119are corrupted, as a Crown is defiled that falls 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 poſſeſſion 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.

p. 120CHAP. 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 chuſe, 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 livelihood by the labour of their hands: who, if they be contented with their conditions, and by ſerving God with a pure Conſciſcience, do aſpire to better riches, viz, the Heavenly, they are happy, and beloved of God, and truly rich. There be others, p. 121whom 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 Poverty may be ſaid to be voluntary, becauſe they voluntarily follow the call of God. Of theſe Jeſus Chriſt ſpeaks in the ninth Chapter of Saint Matthew, who have left Father, Mother, Wife and Children, or Lands for his ſake; God having reduced them to ſuch a neceſſity, that they cannot keep their eſtates without forſaking the profeſſion of the Goſpel. In this caſe, we muſt lay down our very lives to ſave our Souls; and muſt be prodigal of our eſtate to be nigardly of our ſalvation.

But there is an affected poverty, which ſome embrace by vow, and without any neceſſity, or God's obliging of them thereunto; who p. 122may keep their eſtates with a good conſcience, but yet had rather 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 they are like the fowls of the Air, for they ſow not, neither do they reap, and yet their Father the Pope, feeds them plentifully: for we ſee, that thoſe who have vowed Poverty, are fat and plump; and though they are poor in particular, yet are they rich in common. They get more by begging, then the common people do by working. Many turn Monks in ſpight, or to ſhake off the yoke of their parents, or in a Melancholy and deſperate humour, or to defraud their creditors, who preſs hard p. 123upon 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, when he ſaith, That to theſe begging Lib de Monachis cap. 46. ſ. ſecunda.Monks belongs that ſaying of Jeſus Chriſt, in the Nineteenth Chapter of Saint Matthew, Centuplum accipiet, &c. That is, He ſhall receive an hundred fold, and ſhall inherit eternal life.

But when our adverſaries call begging a work of ſupererogation, they do thereby acknowledge, that God commands it not. The Prophets, and the Apoſtles never vowed poverty, neither were they beggars. Thoſe of them who were poor, were not ſo by vow, but by neceſſity, which God Joh. 21. 3.John 21:3impoſed on them. The Apoſtles Joh. 19. 27.John 19:27had their Fiſhing Veſſels after our p. 124Phil. 4. 16.Phil 4:16Lords Reſurrection; And St. John had his houſe. St. Paul received with thankfulneſs the relief which the Philippians ſent him: Being at Corinth, he got his living by making of Tents, chuſing rather to work, then to beg; For he well knew, that begging is a ſhameful thing, and that it makes men both idle and impudent. He that leaves his own eſtate, to eat another mans bread, hath no reaſon to ſay to God, Give us this day our daily bread; For God might anſwer him, I gave thee wherewith to buy bread, but thou haſt deſpiſed it; And now by thy begging, thou takeſt from them that are really poor, thoſe Alms which are due to them.

And ſo far is begging from being a work of ſupererogation, and better then what God commands in his Law, that, on the contrary, Omnino non erit indigiens & mendicus inter vos.God will have us prevent it as much as we can, ſaying in Deut. Chap. 15. verſe 4. To the end that p. 125there may be no poor among you. The Hebrew word ſignifies a Beggar, foreignand the Vulgar Tranſlation ſo renders it. Not that it is a ſin to beg, when a man hath no other way of ſubſiſtence: But God commands the rich ſo to relieve the poor, that they may not be conſtrained to beg.

The Scripture often ſpeaks of begging as an evil, and a puniſhment, yea, a curſe. In the 37. Pſalm, David ſaith, I have been young, and now am old, yet have I not ſeen the righteous forſaken, nor his ſeed begging bread. And in 109 Pſalm, he makes this imprecation, Let his Children be Vagabonds, and beg. He ſpeaks indeed of involuntary poverty; but there is no likelihood, that that which is a curſe to ſome, can be a bleſſing to others; and that which to one is a grievous affliction, can be to another a holy Profeſſion.

As for examples, we have already ſeen the deſcription which p. 126Lucian and Apuleius give of the Prieſts of the Syrian goddeſs, who did whip themſelves, and beg. To which we ſhall adde the Maſſalian Hereticks, of whom Fpiphanius Epiphan. Haeret. 80: Cap. 3.ſaith, they went about begging, as not having wherewith to ſubſiſt, neither poſſeſſing any thing.

Examine Antiquity, and try if you can find ſo much as one example of Monks that made begging a Profeſſion. There was no no ſuch thing as a Profeſſion of beggary; for above twelve 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 and meritorious beggary. His whole book is employed to prove that Monks ſhould be obliged to labour with their hands, eſpecially thoſe that do not Preach, nor have p. 127any other painful 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 at Paris. St. Auguſtine hath written a book, De opere Monachorum, wherein he obligeth them to labour. Epiphanius teacheth the ſame, in the Hereſie of the Maſſalians: where, he ſaith, that in all the Monaſteries of Egypt, the Monks did labour with their hands, even as Bees do labour to make honey 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 money: They did not beg the approbation of their Rule from the Biſhop of Rome, for they p. 128were 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 beging, get their bread at rich mens 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 than 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 only to do the will of his Father, and not p. 129to do more then his will. Ask the moſt devout Capucin, if he never commits ſin; and he will tell you, that he is a poor linner: 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 reference 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. p. 130If 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 penance, then their ſins deſerve, and that the Pope gathers this overplus into his Treaſury, and diſtributes it by his Indulgences as payment for the ſins of others. The Monks believe, that by whiping themſelves, by faſting and going bare-foot, they expiate the ſins of others; Wherefore Bellarmine Bell. lib. 1. de Indul. r. 4. ſ. ſex.ſaith, that the Saints are, in ſome ſenſe, our Redeemers. The Legends of Saint Antonine, ſay, that Saint Dominick, a grand emulator of the holineſs of St. Francis, p. 131laſht himſelf three times a day with an iron chain, viz. Once for his own ſins, which were very ſmall, once for the ſins of the living, and once for the ſins of thoſe Souls which are in Purgatory, who (no doubt) received much eaſe thereby. And it is this ſame Saint, that once had mercy on the Devil: For the Devil having transformed himſelf into a Sparrow, and Saint Dominick catching him, contented himſelf only with pulling off the feathers from his head, whereas it was in his power to have wrung off his neck.

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 p. 132ridiculous 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 knowledge 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 other 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 whipings and auſterities of Monks, which is juſt as if a man ſhould mingle coals and diamonds together? For Pope Clement the VI. p. 133in his Extravagant Ʋnigenitus, 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 merits of Jeſus Chriſt. And for this reaſon, the Prieſt in the Maſs prays for ſalvation, not only 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.

p. 134CHAP. XXV. Of the Fraternity of the Cord. **Printed at Rouen by Tho. Dare, in the Jews ſtreet, near the Palace, Anno 1614An Extract of a Book, entituled, The Treaſure of the Indulgencies of St. Francis's Cord, Tranſlated out of Italian into French: And of the Canonization of St. Francis, and Ignatius de Loyola.

THE Faaternity 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 p. 135the 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 St. 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 p. 136them by the Divine Providence.

The ſecond, That whoſoever ſhall wear the Habit of his Order, ſhall not dye unfortunately.

The third, That whoſoever ſhall perſecute the Religion of his Order, his days 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 profeſſion 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 he be, ſhall find mercy from God, if ſo be he turns from his evil ways.

p. 137The 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 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 Nicholas 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 Porta-Latina p. 138(Pope Sixtus the Fifth) he hath granted to thoſe of the Fraternity, who ſhall on ſuch days 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 the 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 p. 139Anges, ſhall obtain a plenty 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.

p. 140However, 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 ſoliciting in the Court of Rome, to obtain 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 fore-runner of Canonization.

p. 141At 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. Francss; ſo in the Convents, and Churches of the Capucins, it is a very rare thing to ſee the image of St. Ignatius: For the Capucins believe, that St. Francis hath more credit in the Court of Heaven, and that he is exalted above the Cherubins.

The Author to the Readers.

A Few days ſince a little Book, Intituled, The Capucin, compoſed by Mr. Du Moulin, coming to my view, and having read it exactly, I find nothing in it, but what is true, and practiſed among the Capucins. But knowing that divers particulars might be added, which that good man was ignorant of, I thought he would not take it amiſs, if by way of Appendix to his Book, I ſhould publiſh this ſmall Journal, that ſo nothing might be wanting to compleat the deſcription of the Capucin. The things which I have added, are ſo well known amongſt them, that they cannot be denied; Beſides, no man can ſpeak with ſo much confidence, as I may, having been of their Order, and employed in their Affairs above twenty years.

THE MONK'S HOOD PULL'D OFF; OR, THE CAPƲCIN FRYAR Deſcribed.