Of the Benedictin Monks.

AFterwards about the yeere of our Lord 567. being two hundred and six yeeres after the death of Saint Anthony, one Benedictus Nursinus (whom the Eng­lish Papists vulgarly call Saint Benet) a man borne in Ʋmbria, a Region in Italy, hauing led some certaine yeeres a solitary life in those desart places, at length retired to Subl [...]cum, a towne distant forty miles from Rome, whi­ther many people (by reason of the great fame of his inte­grity and holinesse of life) resorted vnto him: but within a while he departed thence and repaired to Cassinum, an an­cient City in that Region, where he built a Monasterie, and in a very short time gathered together all such Monks as then wandred here and there in the Woods and Desarts of Italy; and gaue them certaine rules and statutes to obserue and keepe: And withall bound them to three seuerall Vowes; the which were neuer heard of, before that S. Basil had ordained them in the East Country to his Monks, which was about the yeere 383. for Basil was the first that gaue Rules or Orders vnto Monks. Among other Lawes and Statutes, hee ordained, that after that a Monk had remained the space of one whole yeere in his Abbey (if so be that he was willing to continue there still) hee should make three seuerall solemne Vowes: first to liue chastly, (but with this Prouiso, Si non castè, tamen cautè, that is to say, if he could not liue chastly, he should goe about his bu­nesse warily. Secondarily, to possesse nothing. And thirdly, to obey his Superiours in what thing soeuer they should command him. Which decree of Benet (or rather of Ba­sil, but receiued and allowed of by Benet) was ratified by the Church of Rome for an Euangelicall Law or Decree.

Againe Benet gaue his Monklings a new kinde of foolish habit; appointing them also a certaine forme of praying; [Page 11] allowing them but meane Commons, and withall a new manner of Abstinence, that was likewise neuer heard of before.

But now the world is altered with them; for whosoeuer will suruay or view them well, shall see that they liue like Princes, and farre more like Epicures than Religious men, as all those that are, or haue beene acquainted with them, can testifie.

This Congregation of Saint Benet grew, by little and lit­tle, to be so great, that it is almost incredible. Yet in the end there hapned such a Schisme among them, that it was and still is diuided into many families, as Cluniacenses, Ca­malduenses, Ʋallisumbrenses, Montoliuetenses, Grandimon­tenses, Cistercienses, Syluestrenses Coelestini, and diuers others, who are now adaies either vnited with other Or­ders, or else quite extirpated and abolished.

All these seuerall Sects of Monks (who apply their minds to nothing else but to sloth, idlenesse, gluttony, idolatry, whordome, fornication, and the like impietie (vnlesse it be to inuent and bring in daily more new Sects of Monks and Friers) are reported to haue proceeded from the first Family of Saint Benet. Those that were first instituted by this Saint (as they themselues confesse) are those that now adaies weare a blacke loose Coat of stuffe reaching downe to their heeles, with a Cowle (or hood) to couer their bald Pates, which hangs downe to their shoulders; and their Scapular shorter than any other of these Monks; and vnder that Coat another white Habit as large as the former, made of Stuffe or white Flannen. They shaue the haires of their heads, except one little round circle which they leaue round about their heads, which they call Corona, their Crowne forsooth, because they would bee honoured as Kings and Princes. By the rule that their Patron gaue them, they are bound to abstaine perpetually from flesh, vnlesse, when they are sicke. And therfore these immodest moderne Monks (who doe eat Flesh daily, except the time of Lent, [Page 12] and other fish daies) must of necessity be alwaies sicke, vn­lesse they will impudently confesse (as indeed they cannot deny) but that they obserue not the Lawes and Statutes of their Patron Saint Benet, and therein haue infringed and falsified one of their vnlawfull Vowes. Where you may obserue that this Monasticall Institution, being but hu­mane, and not grounded or warranted by the Word of God, did not continue long inuiolated; the nature of men being inclined (yea in the best things) to wax daily rather worse than better. And therefore the Benedictin Monks haue contaminated their former Piety and Deuotions with the Mammon of this world, as Promotions, Sloth, Glut­tony, and all manner of Luxury; which was the cause that this one Family was so rent and diuided into so many Sects and Schismes as daily experience teacheth vs. How religi­ously they haue liued heretofore, and still liue, those that are conuersant in their owne Histories, and haue trauelled in forraigne Countries, can best tell, to their perpetuall shame; although our new vpstart English Benedictin Monks would haue the world beleeue that their Order first planted the Christian Religion in this Land, and that the Monks of their Order were euer godly and religious men, and there­fore not to be ranked with the Iesuites who are great States­men; for they (good Monks) meddle not with matters of State, or with Kings affaires: but for all their counterfeit ho­linesse let me tell them in their eares, that an English Bene­dictin of Swinsteed Abbey poisoned King Iohn; for the which fact he was, and still is highly honoured by all Pa­pists in generall. And one saith of him thus, Iohannes Maior de gestis Scoto­rum lib. 4. c. 3. Cluniacenses. Regem perimere meritorium ratus est, he thought it a meritorious deed to kill the King.

The Monks that are called Cluniacenses, being formerly of the Congregation of Benet, were first instituted in Bur­gundie by one Otho an Abbot of that Congregation, vnto whom William (surnamed the Godly) Duke of Aquitaine, gaue a certaine Village called Mastick, and other lands to­wards [Page 13] their maintenance, which was about the yeare of our Lord DCCCCXVI.

Camalduenses.Not long after the Camalduenses Monks started vp; the Author of it was one Romoaldus, who had beene formerly a Monk of Benets Order in a Cloister neare Rauenna in Italy, from whence he made an escape, to the Prouince of Hetru­ria, which is now the Duke of Florence his Dominion, where, hauing obtained a cōuenient place of one Modulus, he built a Monastery on the top of the Appenine hills, and there erected another new Family. These Monks weare a white habite, and professe to lead a very austere kinde of life; but, to say the truth, all is but meere hypocrisie.

Vallis-vmbre­senses.In the other side of those former hilles, at a place called Vallis-Vmbrosa, in the yeare of our Lord 1060. one Iohn Gualbertus, a Florentine, instituted another new Family of Monks, who did weare a purple habite.

Monteliuetenses.The Monteliuetenses began to peepe out about the yeare 1047. at the same time when there were three seuerall Popes liuing, who troubled all Christendome for the Papacie. The Institutor of this Family of Monks, was one Bernardus Pto­lomeus, they liued at the first at Sienna, a Citie in Tuscan in Italy; but afterwards (hauing gathered their crummes to­gether) they built an Abbey on the top of an high hill not farre from thence; they weare a white habite, this Family was approued by Pope Gregory the twelfth.

Grandimonten­ses.The Author or Institutor of the Grandimontensian Monks, was one Stephen, a Noble-man borne in Auernia in France, who gaue them (much about that time) large possessions and reuenues to maintaine themselues withall.

The Cistercien­ses, or Bernanardin Monks.And about the very selfe-same time one Robert, Abbot of Molismenia, perceiuing how the old Benedictin Monks had then almost quite left and forsaken the ancient rule and dis­cipline that Benet had giuen them, accompanied with more than twentie other Monks, repaired to a place called Sister­cium in Burgundie, being an horrible stupendious place and not inhabited, and there erected another new Family, and [Page 14] called them Sistercienses of the place he built his first Abbey. In the yeare of our Lord MXCVIII. The Bernardin Monks. Saint Bernard be­ing a man nobly descended in Burgundie, and one that be­fore that time had vndertaken this Monastical life; at Cister­cium aforesaid became very famous as wel for his learning as for his sanctitie of life; and therefore was chosen to bee Abbat of the Abbey of Claranallensis, which Abbey one Robert a Noble-man of that Countrey had then lately built, and then began the Order of the Monks of Saint Bernard: but to say the truth, the Cistercensian Monks, and the Ber­nardine are all one, sauing a little in their habite; for the Ber­nardins weare a blacke gowne ouer a white coat, and the Cistercians all white, and yet the Bernardins weare (most commonly) euery festiuall day the habite of the Cisterci­ans, to shew the beginning of their Order, as Seb. Franckin witnesseth. Seb. Fran. Chron. folio 470. These Bernardine Monks haue their Abbeyes, for the most part, in some pleasant valley neare to some riuer side accommodated with woods and groues, as an ancient Poet well obserued in these verses:

That is to say:

The Celestine Monks.About some fourescore and foure yeares after, one Petrus Moronēus (who had beene formerly an Anchorite, and af­terwards Pope, and called Caelestinus the fift) erected an Or­der of Monks, and called them Caelestini. His Order was confirmed in the Councell of Lyons by Pope Gregory the tenth, who gaue them many priuileges and indulgences, they obserue the rule of Saint Benet. An. Dom. 1294. This Sect or Family did afterwards increase so fast, that within few yeares, hee himselfe did consecrate six and thirty Cloisters for them in Italy, wherein were six hundred Monks: afterwards they came to inhabite all Christendome. Their first comming in­to [Page 15] England was in the yeare 1414. Surius in Caele­stino, tom. 3. de vitis Sanctorū. Ʋide Tho. Walsingham, George Lilyus, and Balaeus, Centuria 7. cap. 50. in Appendice.

There is also a Confraternitie or Brotherhood of this Or­der. Their Institutor gaue his Monks, among other things, this caueat, Tunc Caelestinus eris, si caelestia mediteris, that is to say, Thou shalt be a Caelestin in deed, (that is, a heauenly man) if thou wilt alwaies meditate vpon heauenly things. They weare a kinde of a Skie-coloured habite ouer a white coat, and doe neuer or seldome eat flesh; and haue their Mona­steries in some fertile and pleasant soile, and most commonly a mile or two from any Towne or Citie.

Of the Gilbertin Monks and Nuns.

THe Institutor of this Sect was one Gilbert of Sempring­ham, a Knights sonne, borne at Sempringham in Lin­colne-shire, his fathers name was Iocelin. This Gilbert was a man very deformed in his body, but very studious and lear­ned, and withall very superstitious, as most men then were. After such time that hee had spent some certaine yeares in France in study, he repaired backe to England, vnto whom many people resorted, by reason of the great fame of his ho­ly life. And in a very short time he erected thirteen Cloisters of Friers and Nunnes, whereof the chiefest was at Sempring­ham, Anno 1148. wherein were (as Balaeus witnesseth) seuen hundred Friers, and eleuen hundred Nunns. Capgrauus & Scropus in Chron. And about the yeare 1148. he went againe into France to Pope Eugenius the third (who then liued at Auignon) to haue his Order confirmed; who admiring much at his deuotion and forwardnesse, con­firmed his Order. From thence he came backe to England, and gaue his Friers and Nunns a Rule, which he had for­merly taken out of Saint Benet and Saint Augustines Rules. [Page 16] Of these Religious Votaries chastitie, one Nigellus Wireker, an ancient Poet, wrote these ensuing verses:

Thus I finde these Verses of Sempringham Englished ma­ny yeares since:

The same Poet wrote likewise these Verses.

That is to say:

And of the Nunnes he wrote thus:

That is to say:

But now adaies (God be blessed) this Sect among others is quite extinguished, for since the dissolution of the Abbeys here in England, which was in the reigne of King Henry the eight, or to say the truth, since the beginning of the Reigne of Queene Elizabeth, these Gilbertins were neuer heard of.

Of the Bethlemit Friers.

Balaeus in Ap­pendice.ABout the yeare of our Lord 1257. the Bethlemit Friers began to peepe into the world: Their first dwelling was at Cambridge, and their habite was like the Dominican Friers, sauing that these did weare a starre in their brest wrought vpon their habite, in memoriall of the Starre that did appeare at the time that our Sauiour was borne in Bethlem.

There were so many Sects of Monks, Friers, and Nuns at that time vpon a sodaine started vp in England, that the Common-wealth was so oppressed and exhausted by them, that it was not able to releeue them, or to say the truth, to sa­tisfie their exorbitant and greedy desires.Idem ibidem.

The Robertin Friers.

WE reade that one Robert, who had for a certaine time beene an Heremite, forsooke that kind of life, and erected an Order of Monks at Guaresburg or Waresburg [Page 18] in Yorke-shire, about the yeare of our Lord 1137. Capgrauus & Balaeus Centur. 2. cap. 63. de Script. Brit. in Apendice.

The Heremits of Saint Paul.

THis Order of Heremits began in Hungary vnder the Rule of S. Austen, about the yeare 1215. their first In­stitutor was (as they say) one Eusebius Strigonensis. Panuinus in Chronich.It was confirmed in the yeare 1308. by Cardinall Gentilis, Legate to Pope Clement the fifth.

Idem ibidem.The Canon Regulars of Saint Marke began at Mantua in Italy 1230.

Of Ieromite Monks.

IEROME the sonne of Eusebius, borne in the Towne of Stidonium in the Prouince of Dalmatia, after such time, that he had spent many yeares at Rome in study, repaired to the Prouince of Iudea, and there built him a Cottage neare Bethlem, where hee liued many yeares in fasting, praying, and writing, whose diuine workes are still extant. Where­upon many other men afterwards, by imitation indeuouring to lead that kinde of solitary life, called themselues Hierony­miani or Ieronymiti, but (alas) they were farre contrary to him ether in life, discipline or doctrine. From Saint Ierome (or to say the truth, from these Hieronymiani) the Ieromite Monks doe borrow, or vsurpe their first origine or begin­ning, and doe pretend (though most falsly) that this great Doctor was the only man that first erected their Order, and gaue them their Rule. They weare a kinde of a sandy co­loured [Page 19] habite downe to their heeles, and a cloke of the same colour, likewise to the ground: some of them weare shooes and stockins; and others, that are more hypocriticall, weare sandales. They haue great Abbeyes and large possessions, and abound in wealth, wheresoeuer they liue. And their chiefest dwelling is in Italy and Spaine, for in other Coun­tries they haue but a few or no Monasteries at all. The truth is, one Carolus Granellus, a Florentine, was the first Author of this Sect, who liued many yeares after Saint Ierome; and he was the first that built an Abbey for them in the hilles of Fessulana in Italy: howbeit, there are others that attribute this Institution to Redo, Earle of Montegranello, and that they obserued at the first the Rule or Order of Saint Austen of Fesula, and that Pope Gregory the twelfth ratified and confirmed their Order. There are others of them, that brag, that Saint Ierome instituted this Order, when he liued in the wildernesse of Iudea, and that Eusebius Cremonensis did in­crease and augment this family. To conclude, they them­selues cannot tell who was their Institutor. They are now di­uided into two Sects, that is to say, Hieronymiani Eremitae, and Hieronymiani Simpliciter, England (God be praised) is not troubled with these Ieromite Monks, and therefore I will proceed to suruey the rest of these disordered Orders, ma­king as much speed as I can, to come to speake of the Men­dicant or begging Friers, with whom (I am afraid) I shall be more troubled than with these rich Monks and Friers.

Of the Canon Regulars of the Order of Saint Augustine.

THere are diuers opinions among the Papists concerning the first originall or beginning of these Canon Regu­lars, [Page 20] and the Mendicant or begging Augustine Friers; and therefore the question is not as yet decided: for there are ve­ry many learned men, which hold that Saint Augustine was neuer the Author or Founder of either of these two Sects, or of any other Order of Friers. Neuerthelesse, these Canon Regulars doe not only affirme that Saint Augustine, when he was Bishop of Hippo in Africa, did reduce all the Canons of that Church to this order and discipline that they now pro­fesse to obserue: But also some of them doe very impudent­ly bragge, that their Order was instituted by the Apostles before Saint Augustines time, and that this holy man did but renew it, and did neuer institute any other Religious Order besides theirs. The Mendican Augustine Friers doe stoutly deny it; and say that their Order, and none other, was in­stituted by this great Doctor, as hereafter shall be declared.

These Canon Regulars doe weare long white cloth coats, open before, downe to their heeles; vnderneath they weare doublets, breeches, shirts, and white stockins, shooes or slip­pers. Ouer this coat (which is bound with a girdle) they doe weare a short surplice to their knees, and ouer that a lit­tle short blacke cloake to their elbowes (like a womans ri­ding cloake) with a little cowle or hood fastened to it, and a blacke corner-cap, or a broad hat, when they walke or goe abroad; and their crownes shauen like other Friers.

They haue great Monasteries like Princes Courts, and great lands and reuenues, and are very rich. And haue ma­ny Cloisters in Italy, Germany, and Netherland; but in France, Spaine, and other Catholike Countries, they haue not so many. Moreouer, they are diuided into many Fami­lies, as Canonici Saluatoris, and Scopetini, whose Authors were Iacobus and Stephanus Senenses. This Order did Pope Gregory the eleuenth approue and confirme, about the yeare 1408. Some report that one Franciscus Bononiensis was the first Institutor of this Sect, in the time of Pope Vrban the fifth, in the yeare 1366. and the other two did but renue it, being almost abolished.

[Page 21]There is another Family of these Friers, called Frisona­ria, neere the City of Luca in Italy, which was erected and augmented by Pope Eugenius the fourth, who gaue them many Priuileges, Indulgences, and Pardons; they are cal­led of some Lateranenses. And withall, there is another Fa­mily at Venice, and another at or neere Cambray in the Low-Countries, instituted by one Laurentius Instinianus, Patri­arch of Ʋenice, in the yeere 1407. and confirmed by Pope Iohn the two and twentieth: these weare a purple Habit, and a blacke Cloke ouer it.

These Canon Regulars had heretofore many Cloisters here in England, whereof one was in that place which is now called Saint Mary Spittle: But I neuer knew or heard of more than two English men of this Order that are now li­uing, and I thinke they are too many by two; but howso­euer there is neither of them guilty of much learning.

To conclude, there were and still are diuers other Friers and Nuns that did and doe professe to liue vnder the Rule (as they say) of Saint Augustine: as the

• 1. Dominicani.
• 2 Serui Beata Maria Virginis.
• 3 Brigidiani.
• 4 Iesuati.
• 5 Canonici Regularis Sancti Georgij.
• 6. Montoliuenteses.
• 7 Hieronymiani Eremitae.
• 8 Hieronymiani Simpliciter.
• 9 Cruciferi.
• 10 Scopetini.
• 11 Antoniani seu Hospitalarij Sancti Antoni.
• 12 Trinitarij.
• 13 Seruitae.
• 14. Feruerij.
• 15 Fratres B. Ioannis Hierosolymitani.
• 16 Crucifericum stella.
• 17 Fratres Sancti Petri Confessoris de Magella.
• [Page 22]18 Sepulchritae, seu fratres Dominici Sepulchri.
• 19 Fratres Vallischolariorum; whereof some are as yet ex­tant, and some Orders quite dissolued and abolished.
• 20 Victoriani.
• 21 Gilbertini.
• 22 Eremitae S. Pauli, quos alij Augustinensibus annumerant.
• 23 Fratres de Poenitentia.
• 24 Coronati.
• 25 Hospitalarij.
• 26 Milites diut Iacobi de Spata.

And many more who doe differ both in Habit and Exer­cises, as also in Rules and Precepts of life, as Alfonsus Aluaris de Gueuarra, one of their Writers witnesseth.

Of the Monks called Praemonstratenses.

THese Monks descended downe from Heauen (as they themselues brag) in the Bishoprick of Laudan, at a place which they call Praemonstratum. The Author of this Order was one Northbertus a Priest, borne in Lorrain, who patch­ed vp an Order or Rule for his new begotten Monks out of Saint Augustines Rule, which was afterwards approued and confirmed by Pope Calistus the second. Bruschius & Polydor. They weare a long white cloth Coat open before, and a linnen Surplice ouer, and ouer that a long white cloth Cloke, a corner Cap (or a Hat when they goe abroad) of the same colour, and vn­derneath all, Doublets, Breeches, linnen Shirts, Shooes, and white Stockins. These Monks haue lands and reuenues to maintaine themselues, and are rich wheresoeuer they liue. This Sect began about the yeere 1170. and had Abbies likewise in England, but at this instant I am perswaded there is not one English man of that Sect.

Of the Cruciferi, or Crucigeri, or the Cruched Friers.

THis Order of Friers is more ancient than all the former Orders, if ye will beleeue them. For they say, that Cli­tus, Saint Peters Disciple, and the third Bishop of Rome af­ter him, was warned by an Angell to build for them a house to entertaine all those that fled thither for the Christian Re­ligion sake: which he with all speed performed, so that in a short time, many godly men repaired thither and were en­tertained, who for many yeeres afterwards bare a Crosse in their hands in memoriall of the death and passion of our Sauiour. A thing vnlike to be true, that Clytus should bee warned by an Angell to build a house for a company of la­zie Friers, to entertaine all those that fled to Rome for the Christian Religion sake; whereas the very name of Monks or Friers was not then, or many hundred yeeres after ei­ther knowne or heard of in the Church of God. And with­all, the persecution was then so great in Rome, that the Saints themselues were constrained to forsake the City, and therefore it is not credible that other Christians should re­paire thither for reliefe and succour in their distresse and per­secution.

There are others of opinion, that one Cyriacus Patriarch of Ierusalem, (and he whom they report to haue shewed S. Helen, Constantine the Great's Mother, where the Crosse was whereon our blessed Sauiour was crucified) was the first that instituted this order in memoriall of the inuention of the Crosse: and that hee gaue order that these Monks should euer afterwards carry a Crosse in their hands. And that this Cyriacus was afterwards martyred by Iulian the Apostata, and therefore their Order became almost extin­guished. But Pope Innocentius the third, about the yeere [Page 24] 1215. did reuiue it againe, and euer since it hath flourished. And Pope Pius the second commanded them to weare a skie colour Habit. But now this Order of Friers weare a Crosse of red cloth or Scarlet fixed to their Habit on their brest, and weare blacke. Matth. Westmo­nast. & Balaeus. These Friers doe likewise liue by their Lands and Reuenues. They had a Monastery hereto­fore at Tower-hill, where you may see the ruines of it; and that place is called by their names to this day. Their first comming into England was in the yeere 1244. and their first Cloister was at Colchester.

Of the Trinitarian Friers.

Sabellicus Enne. 9. l. 4. Polydor. l. 7. c. 4.IN the time of the same Pope Innocentius the third, the Friers who are called Trinitarians, began to shew them­selues to the world. One Iohannes Matta, and one Felix Anchorita who liued a solitary life in France, were warned in their sleepe (as they report) to repaire to Rome to the Pope, & to seeke for a place of him, to build them a Cloister. Is not this fine Iugling? And this good Pope (forsooth) in the meane time was war­ned in a vision to entertaine them, which he did, and or­dained that they should weare a white Habit, with a red and a skie colour Crosse wrought on their brests in the same. Their charge was to goe and gather Money to redeeme Christians, that were Captiues vnder the tyranny of the Turks and Infidels, and therefore they were called Monachi de redemptione captiuorum, that is, Monks of the redemption of Captiues. But these good men, so good forsooth were they, they aimed at another kinde of redemption: for they haue, and still doe, purchase Lands with the Money that they haue gathered, and as for the poore Christian Captiues, if they doe suffer for Christs sake, they shall haue reward, but let them expect no redemption from them.

[Page 25]These holy Friers scorne to haue any Saint for their Pa­tron; for they say, that the blessed Trinity gaue them their Rule and Order; as is to bee seene by these Verses which they write or paint in great capitall Letters in all their Couents.

That is:

The first comming of these Friers into England was in the yeere of our Lord 1357.

Of the Friers of the Order of our blessed Lady, which they call in Spaine, Los frayles de nuestra Señora de Merced.

ABout the yeere 1285. (Martin the fourth being Pope) one Philippus Tuscius, a Florentine borne, and a Profes­sor of Physicke, did erect this Order of Friers. Pope Bene­dict the eleuenth, and many other Popes after him did ap­proue it, and gaue them many Pardons, Indulgences, and Priuileges. They haue many Couents in Italy and Spaine, and are very rich; but in France or any other Countries I thinke they haue few or none at all. They weare a white Habit, and are maruellously well deuoted to the blessed Virgin, and haue many reuelations from her, as they them­selues report; but all is but meere hypocrisie. Sabellious [Page 26] saith, That this Order increased so fast, that within some few yeeres after their first institution, they had in Italy 48. Cloisters wherein were more than 1500. Monks and Nuns.

Of the Order of Saint Briget.

SAint Briget, a noble Princesse of Swethland, being a widow, did institute an Order of Friers and Nuns, and comming her selfe to Rome, obtained of Pope Vrban the fifth, a confirmation of the same Order or institution, that is, that both Sex should liue together in one Cloister, ha­uing a wall betweene them; and that the Nuns should lie in the vppermost chambers, and the Friers vnderneath them, and the Church to be diuided in like manner. But I am afraid that the Friers doe sometimes lie vppermost, and the Nuns vndermost, if that be true (as I feare it is) which I haue read in that little Pamphlet, which is intituled, The Anatomy of the English Nuns of Lisbon. These Friers and Nuns weare a gray Habit, and abound in wealth. They haue a Couent at Monachum in Bauaria, another in Collen; another neere Calcar, at a place called Maria in Bosco, or Marie in Busse in Cleueland; another in Isle or Insula in Flanders; and another of English Nuns in Lisbon in Portu­gall, who had heretofore a great Couent in Midlesex, at a place called Sion, which is now the Right Honourable, the Earle of Northumberlands house; and another they had in Swethland, before the reformation: but now they are expul­sed thence. I neuer knew or heard of any more Couents that they haue or had. Their Rule is patched out of Saint Augustines Rule.

Of the Minorite Friers, otherwise cal­led Boni homines, or Good men.

THese Friers doe challenge for their Patron Saint Antho­ny of Paula: they weare a moorish colour Habit, and neuer eat Flesh, Butter, or Cheese; but feed on the best Fish, and Oile, the finest Bread and purest Wine, the best Spi­ces, Fruits, Herbs, and Roots that they can buy for mo­ney. They are infinite rich in Lands, Reuenues, and Mo­ney. Their Superiour they call father Guardian, and haue many Monasteries in Italy, France, Spaine, and some in Ger­many. Richard Duke of Cornwall, and brother to King Henry the third, being elected King of the Romans by the Electors of the Empire, tooke his Sonne Edmund with him into Germany, who vpon his returne into England, built a Cloister for these Monks at Barkamsteed, three and twenty miles from London, which was in the yeere 1257.

Of the Carthusian Friers.

I Am now come to the Carthusian Friers, whose first be­ginning was in the yeere 1130. their first Founder was one Bruno, borne in Collen in high Germany, and a Profes­sor of Philosophy at Paris in France, at which time it hapned (as they say) that a certaine friend of his (who was reputed to be a godly man, and famous for his learning and preach­ing in that City) hapned to die, and as they were singing of the office for the dead (as the manner is among the Pa­pists) when they came to repeat these words, Dic mihi quot habes iniquitates; this Bruno being then and there present, the dead man cryed out, Iusto Dei iudicio damnatus sum, that is, I am damned through the iust iudgement of God. Whereupon this Bruno being strucken with such a feare, beganne to consider, that if such a good man (as that was, [Page 28] in the iudgement of the world) was damned through the iust iudgement of God, what would become of him and many thousands more, that were farre worse than that man was in mans iudgement; and therefore with all speed left Paris, and tooke his iourney, together with six of his Schollers, to liue solitary in some Wildernesse; and not long after came to the Prouince of Dolphinè in France, neere to the City Gratianopolis or Grenoble, where he obtained a place to build him a Monasterie on the top of a high stu­pendious hill, called Carthusia, from whence this Family tooke name. This place one Hugo, then Bishop of Grenoble, gaue them, who afterwards became a religious Frier of that Order. They weare a long white cloth Coat loose, with a Cowle and a long blacke Cloke ouer when they goe abroad, which is but seldome, white cloth Stockings, and a haire Shirt (as they say) but credat qui vult, let him beleeue that will; for mine owne part I beleeue it not.

The Lay-brothers (for so they call all those that are reli­gious men and no Priests) weare a short Coat or Iacket of a reddish coloured cloth downe to their knees. They neuer eat Flesh, Butter, or Cheese; but the best Fish, Egges, Oile, Honey, Fruits, and the purest Wine that they can get. They fast (as they say) the sixt day of the weeke with Bread and Water, to bring the flesh in subiection to the spirit. They are enioyned (I meane the Priests) to a perpetuall kinde of silence, for they must not talke or conuerse one with ano­ther but at certaine daies in the yeere: none of them are permitted to goe abroad out of their Monastery, but the Prior and Procurator, vnlesse it be some of the Lay-brethren, who goe abroad now and then about the affaires of their Cloister; for they are very rich and haue great store of lands, corne, cattell, flocks of sheepe, and heards of goats and swine, and many seruants. They permit no woman kinde to come within their Monasteries or Churches, lest with the sight of them they should bee tempted to lust for them. Truly it is an excellent thing, if they can keepe the affection [Page 29] of their mindes correspondent to their outward gestures, and tame the flesh by liuing idle and solitary; the which Saint Ierome (who tooke great paines, and liued a farre more austere life than they do) could hardly performe, as he him­selfe testifieth. They neuer eat together but on Sundayes or Festiuall dayes, and then euery man hath his seuerall portion, but all alike (as the fashion is among all Monks and Friers,) Euery Priest, Deacon, or Subdeacon among these Carthusians, hath a little house or Cell, and a little garden to himselfe, where his bed and study is, and where hee is al­waies, but when he is at Church. There is a partition-wall between euery Friers house and garden and another. When they are in their houses or Cels, they must locke their doores fast, that no man can come at them, but some of the Lay-bre­thren (that haue libertie to goe vp and downe the Cloister at their pleasure) for they are the vnder-officers, who bring them their portions of meat and drink, and do deliuer it in at a window or hole that is by their doores, in the wall; but they must not goe into the Cell, nor speake together, vn­lesse it be vpon extremitie.

This Order was instituted about the yeare 1080. as I told you before, and confirmed by Pope Alexander the third, a­bout the yeare 1178. since which time they haue beene spread ouer all Christendome, and still are vnder the Catho­like gouernment. Balaeus Cent. 2. cap. 63 de Scrip. Brit. e [...] Tho. Scrop [...]. They came into England about the yeare 1180. and at Witham, neare Bath, built their first Cloister. Afterwards they came to London, and had a faire sumptuous house at the Charterhouse, and another at Sein neare Brain­ford. They began very poore, but now they are as rich as Princes.

They should not by their rule bee more (in one Co­uent) than twelue Religious men, besides the Prior and the Procurator, and eighteene Lay-brothers, and a conuenient number of hyndes or seruants, who neuer come into the Quire (where the Prior & the other Religious men that are present sit) to heare Masse or any spirituall exercise, but sit [Page 30] in another Quire below the other by themselues.

Of all other Orders of Monks and Friers, these doe lead the solitariest life, and are lesse troublesome or burthenous to that Common-wealth where they liue. And withall I finde but few or none of them to haue beene Canonized Saints by the Popes; for they are none of these Miracle-mongers; I meane these Carthusian Friers do neuer (as they themselues confesse) neither aliue or dead worke any miracles. And the reason is (as they say) because heretofore about the yeare of our Lord 1175. A lowd lye. a certaine Monk of this Order being dead, wrought many miracles at his tombe or sepulcher, and there­fore many people resorted thither. The Prior perceiuing that the concourse of the multitude did much trouble and disturbe the Monks quietnesse and deuotion, or rather that much wickednesse was daily committed, as well by those people, as also by the Monks, and withall of the concourse of many beggers that resorted thither: to preuent this mis­chiefe, hee came to the place, where the dead Monk lay, and commanded him, vpon paine of disobedience to obey him, now being dead, as he had formerly done in his life­time: Bonifacius, Fer­rarius, & Anto­ninus Tit. 15. cap. 22. And withall, afterwards not to worke any more mi­racles, the which the dead Monk straight way obeyed. And neuer since the Carthusian Friers wrought not any miracles either liuing or dead.

They haue a Chapter generall yearely in the moneth of May, at Carthusia, where the first institution of their Or­der was, and where their first Cloister was built, which is (by report) a famous thing. To this Chapter doe two Monks out of euery Cloister (that is of their Order in all the world) repaire, where they doe consult about the affaires and pro­pagation of their Order and Family; and after that they haue continued there some fortnight (as I haue heard) they returne home euery man to his owne Cloister.

There is a Couent of English Friers of this Order at Mechlin neare Bruxels; they are very rich, and were in great hope, when his Maiestie was in Spaine, to haue recouered [Page 31] their Cloisters and Reuenues in England. But now of late, I heare say (the more is the pitie) that they, as well as others of our English Monks, Friers, and Iesuites, yea the holy Nuns, are fallen into a consumption (or rather desperation) if it be true, I would aduise them to send for Don Diego Sar­mientes, Conde de Gondomar, to administer physicke vnto them: for he is (if I am not much deceiued) the best Doctor to touch their pulse, and to purge their ill humors (as for their purses he hath done it alreadie) and to say the truth, he is the man that is best acquainted with their diseases.

All these former Orders, or Sects of Monks and Friers, doe abound in riches, and doe more resemble Princes than Re­ligious men. Their Monasteries are most sumptuously built, and situated in the fattest ground, and the most plentifull fields of the Countrey, neare some pleasant Riuer. Haue they not all the pleasures that the Country can afford? Doe they not feed on the choisest meat and drink, yea carouse of the purest wine (in bowles and goblets of gold and siluer) that can be got for money? Haue they not their Orchards sto­red with the delicatest fruits that can be had? Oh how are their Gardens contriued with pleasant walkes, and furnished with infinite varietie of sweet and medicinable herbes and roots, and with most curious and costly fountaines, springs, statues, groues and thickets? Doe they not rest vpon beds of downe, and pure sweet linnen? How are their Celles hanged with cloth of Arras, and other curious and cost­ly tapistrie? Haue they not their white Island-dogges, munkies, parots, and other prating birds, to sport and re­create themselues withall? With what statelinesse doe they ride abroad in their Caroches, or vpon their great horses or mules in their foot-cloathes? What reuerence doe they ex­act (or at least-wise expect) from all sorts of people? Haue they not their Monasteries, Orchards, Gardens, walkes, groues, fountaines, and fish-ponds compassed about with a high thicke stone or bricke wall, to the end that none may discouer their secret knaueries, or participate of their plea­sant [Page 32] walkes? Are not their gates alwaies locked, that none can come in, except it be their speciall friends? Haue they not whole Manors, Farmes, Granges, Vineyards, Dayries, and great flockes of sheepe, herds of cattell, hogs and goats, yea all kinde of poultries, corne, pastures, and other proui­sion of their owne, farre more than will serue their turne? How costly are their Chalices, Corporas, Copes, Vesti­ments, and other Church-furniture? In what pompe doth an Abbot sing Masse, and his Monks assist and serue him? To conclude, wheresoeuer there is any Abbey or Priorie, there doe Whores and Bawds dwell and resort by whole hundreds. And that this is true, all honest Trauellers that know Italy, Spaine, France, Germany, Netherland, and o­ther Catholike Countries, can beare me record. And is this (iudge you) to forsake the world, to mortifie the flesh, and to spend the time in holy meditations and prayers? Or is it not to carry the world, and all the pompe, pleasures and concu­piscences thereof with them into their Cloisters and Mona­steries? As their holy Father the Pope would haue Orbem in Ʋrbe, Rome to containe all the World.

Hauing treated (though briefly) of the rich Monks and Friers, it remains now for me to speake of the Mendicant, or begging Friers: and lastly of the Iesuites, whom (in regard they are such eminent men in the Church of Rome, & with­all good souldiers and singular good miners, & well experi­enced in powder plots, and fire-workes) I will place in the reareward of this Regiment of Monks and Friers, and in the latter end of this Discourse. I will therefore (according to their antiquitie) begin with the Augustine Mendicant Friers, because they challenge the first ranke or place among the Begging Friers: wherein I shall not (as I hope) doe the other Friers any wrong, seeing that they haue the first place of all these kinde of Friers in all Processions, Burialls, and other Assemblies whatsoeuer.

Of the Augustin Mendicant Friers.

THese Mendicant Friers doe challenge to be the first Or­der of Religious men that S. Augustine did erect or insti­tute; which was (say they) when he liued in the wildernesse, and therefore are called Augustiniani Eremitani, or Heremite Augustine Friers. The Canon Regulars doe vtterly deny it, in so much that the most part of their owne learned men do suspect that neither the one or other was euer instituted by that learned man S. Augustine, as I told you before, as ap­peares by these ensuing verses, which were written many yeares agoe:

Balaeus Cent. 7. cap. 89. in Ap­pendice &c. They came into England from Italy about the yeare 1252. At which time there began such a grieuous plague at Lon­don, and ouer all England, that the like was neuer knowne before.

But now to the matter: It is most certaine that these Ca­non Regulars, and the Mendicant Augustine Friers, were both of some other mens institution. For many men in those daies (vnder a counterfeit shew of piety) did a long time af­ter the daies of S. Augustine, liue for some certaine time in wildernesses and solitary places, and in the end gathered themselues together into one Family, vnder the name of this holy man, and called themselues Augustiniani Eremitani; because they professed (forsooth) to imitate him in their Dis­cipline and rule of life; though indeed they were, and still are meere Hypocrites, and quite contrary to S. Augustine in sanctity of life, learning and Religion. And by this meanes, these shauelings became to be the first Order of the rout of Begging Friers, whereof they are not a little proud.

[Page 34]But truly I see no reason why these men should liue thus by the sweat of other mens browes: for it is well knowne, that S. Augustine whom they brag (though vntruly) to be their Patron and first Institutor, did not liue idly by beg­ging, as they doe, but was a very painfull man, and a great Doctor or Teacher in Gods Church, as his Workes doe testi­fie. And withall, it is most apparant that our Sauiour Iesus Christ did neuer beg; neither did his Apostles or Disciples liue lazily and idly by othermens labours, as Saint Paul testi­fieth of himselfe, saying, 1 Cor. 4.12. Et laboranimus operantes proprijs manibus; We laboured, working with our owne hands. And S. Chrysostome saith, that the Monks of Aegypt got their li­uing with their owne hands, as the Greeke Monks doe (for the most part) at this instant: yea S. Francis (whose Family or, to say more plainly, whose Sects are spread ouer the face of the earth) would haue his Friers get their liuing by their handie worke, as appeares by his last Will and Testament. But alas, now adayes, it is no lesse than blasphemie, to say that Monks and Friers must worke, nay, they hold them no better than Heretickes, that would haue such holy men to follow the institution of the Apostle, that is, 2 Thess. 3.10. That hee that would not worke, should not eat.

These Mendicant Augustine Friers doe weare a long white coat of cloth downe to their heeles all loose, with a cowle or hood of the same, when they are in their Cloisters, but when they goe abroad, they weare another blacke coat ouer the other, with another cowle, both their coats are then bound close to their bodies, with a broad leather girdle or belt, which girdle is a very holy thing, if you will beleeue them; for they call it S. Augustines girdle; and many lay peo­ple do weare it for pure deuotion sake, because (forsooth) it hath some singular great vertue. I haue seene many great Princes weare it, namely, Q. Margaret of France, and others, whom for breuitie sake I forbeare to name. This leather Belt is giuen to none but vnto those that are their speciall good Benefactors, and such as pay dearely for it, which brings [Page 35] them in no small benefit. Neuerthelesse, these holy Fathers haue beene a long time, not so well thought of; because Do­ctor Martin Luther (who was sometimes a Frier of this Order) did reuolt from the Sea of Rome; but yet of late they begin to flourish againe, and are exceeding rich, especially in Italy and Spaine.

The Augustine Friers in London (which was built for them by Humfrey Bohum Earle of Hereford and Essex) and many other Cloisters in England did heretofore belong to this Order of Friers, and therefore some Englishmen of late tooke this holy habite, whereof Father Thomas Witherhead, alias Tomson, alias Tom Poet, alias Tom Tobacco, a great Fa­ther, and yet but a Homunculus, a man a little bigger than a Dwarfe, was the first. A man of an extraordinary great know­ledge in choosing of good Tobacco, and no meane Actor, as the Children of the Reuells could once tell, and withall a peece of an English Poet; for Latine he had neuer any. This good father receiued this habite of the Prior of the Augustin Friers at Louain in Brabant, and afterwards was made Priest, and then sent into England, to conuert (as I thinke) Ballad­makers, Players, Tobacconists, and Tinckers. His fatherhood being at Louain in his Nouiciatship, or in the yeare of his Approbation, wrote a letter secretly vnto a speciall friend of his, that then liued at Bruxells, requesting him of all Loue, to send him an ounce or two of Tobacco, and a few pipes. The Gentleman willing to pleasure him, tooke his iourney from Bruxells to Louain, which was about twelue English miles, and brought the Tobacco and pipes with him; and vpon his arriuall to Louain, repaired to the Augustine Friers Cloister, to speake with Frier Thomas; but (alas) it would not be granted, because that he was a Nouice, and for feare that the partie (being an English-man) was not a Catholike; yet in the end, Frier Thomas perceiuing that it was his friend, commended him so highly to the Prior, and the Master of the Nouices, for a good Catholike Gentleman, and with much adoe obtained leaue to speake with him.

[Page 36]The Gentleman being permitted to come into the Cloi­ster, saluted the Prior, and the rest of the Friers, with such complements, that the Prior gaue Frier Thomas leaue, not only to conuerse with him priuately, but also to shew him the Cloister, Garden, the Church, and the Reliques. The Gentleman giuing the Prior many thanks, walked together with Frier Thomas into the Church, where Frier Thomas and another Frier that was the Sacristan, (or he that had the charge of the holy things) shewed him (among many other Reliques) one that was the holiest of all; which was a little bit of rotten flesh, as big as a shilling, inclosed in a siluer box couered ouer with a cristall-glasse, which holy Relique (as they said) had wrought many miracles, and had beene for many yeares in great honour in that Citie.

The Gentleman being very desirous to know the whole history of this holy morsell, for his better edification, reque­sted them to certifie him of the truth. The Dutch Frier told him, that there was heretofore a young man dwelling in Mi­dleburgh in Zealand, who hauing bin at Cōfession on Easter­day in the morning with an Augustine Frier, went home and did eat one morsell of Bacon, and drunke too much, and af­terwards came to the Church to receiue the blessed Sacra­ment, which was no sooner put into his mouth, but the fel­low did vomit it vp againe transubstantiated into flesh, which the holy Frier perceiuing, demanded of him what hee had done, who confessed his great offence in drinking and eating before the receiuing of the Sacrament, and asked God and our Lady forgiuenesse, and afterwards became a Frier of that Order.

This Sacrament which was so miraculously transubstan­tiated into the visible body of Christ, was put into the Re­liquary. And afterwards when these religious Friers were thence expulsed by the Heretikes, this holy Relique was miraculously preserued, and conueighed to this Cloister at Louain, where it hath beene euer since worshipped with no lesse adoration than the Sacrament of the Eucharist. O [Page 37] admirable hoggish Relique, a peece of Bacon worshipped for the Body of Christ! Nay, they haue not beene ashamed to print a little Treatise of the miracles it hath wrought.

From thence, Frier Thomas brought this Gentleman to a Chamber in that Cloister, where they did vse to enter­taine strangers, and puts a Fagot on the fire, for it was in the winter time; and then began to taste of the Tobacco: but for feare that the other Friers should smell it, his Fatherhood stood vpon a stoole in the Chimney to blow vp the smoke, which came out of his Nosthrils like the smoke of a Brew­house.

Within a while the Gentleman departed, and not long after Frier Thomas was found tardy, taking of a Pipe of smoke, and for feare of being put to some extraordinary penance, his Fatherhood made such an eloquent Oration in commendation of this Indian herbe, that he perswaded the Prior, and the rest of the Friers to take a Pipe of Tobacco, which they did, and liked so well of it, that they haue vsed it euer since: and I make no question, but Father Tho­mas will be had in a perpetuall memory in their Bookes for that his good instruction.

There is another famous English Father of this Order, his name is Father Baldwin, a man likewise guilty of no great learning. This good Father was sometimes an Ap­prentise to a Goldsmith in London, afterwards in the City of Antwerpe he became an Augustin Mendicant Frier. I saw him there trauersing the street with another Frier, but I did not speake with him, for I was going in haste a Ship-boord towards Holland, for it was the last day of the late Truce, that was betweene the King of Spaine, and the States of the Ʋni­ted Prouinces. I was told that he is now in England, and it may well be, for I thinke the Friers of Antwerpe had ra­ther haue his roome than his company.

At Grenoble, a City in France, there was a Frier of this Order, who in his talke and gesture seemed to all men to be a very religious godly man: But (alas) his fortune was bad; [Page 38] for as he Sodomitically medled with one of his owne bre­thren, a Frier of the selfe same Order, he was taken doing the deed: but this horrible fact being forgiuen him vpon his deniall, he was at another time apprehended, impriso­ned and punished, for being vnder a Rocke nigh the fore­said City of Gronoble too familiar with a queane.

Another Augustine Frier, and a Confessor, hauing heard the confession of a Flemming, inioyned him in his pe­nance to goe on Pilgrimage to the Idoll of Loretto, to offer his gifts at her Altar, and craue her intercession to her Son Christ Iesus; and in the meane time this holy Father slept with his Wife, and being taken naked in bed by the Offi­cers of the City, they let him goe to his Monastery, with­out any further trouble or punishment, because hee was a graue Father and an eloquent Preacher.

I haue read that a Frier of this Order was imprisoned in Rome, in the yeere 1580. for the wilfull murdering of three seuerall persons at seuerall times, and yet was neuer exe­cuted, for he was a famous Preacher and a great Whore­monger.

These Augustine Friers haue a woodden Crucifix in their Monasterie neere Burgos in Spaine, that yeelds them no lesse than six or seuen thousand Crownes yeerely. This Crucifix (as they themselues report) was made by one of the Apostles, and was afterwards found vpon the Seas neere the Coast of Spaine, together with a Scrowle or Schedule written in good strong Parchment, signifying the vertue and holinesse of this woodden Christ. And from thence it was (with great ioy and deuotion) brought to this Cloi­ster, where it is set vp in a little Chappell, and had in great honour, See the iug­ling of these Friers. and hath wrought (as they say) many strange Miracles, and is much frequented by the Country people, who offer very largely vnto it.

This Crucifix is as big as any reasonable man, and most artificially carued and painted, it hath a false Beard, and a Periwig of a Chestnut colour haire, and artificiall nailes set on both hands and feet.

[Page 39]They make the ignorant people beleeue that those arti­ficiall haire and nailes of the Crucifix doe grow, and that it doth sweat Water and Bloud euery Friday, which drop downe into a great siluer Bason that is alwaies vnder the feet of the Crucifix. Moreouer they set Wheat in their Garden, which is a bigger graine than any other ordina­ry Wheat; of this Wheat they report a wonderfull story: For they say, that when Adam was driuen out of Paradise, he tooke a whole handfull of the Eares of the Wheat that did grow there, and carried it away with him into the world, and of this kinde of seed is there Wheat, which they grind in a little Mill made for that purpose; and of the Meale, and the Water and Bloud that the holy Crucifix doth sweat, they make little Cakes as big as a dry Fig, which they sell for a quartillo a peece, which is as much as three halfe pence in English money. They haue the length of the Crucifix in blue silke Ribands, with these words painted in siluer letters, La Medida del Santo Crucifixo de Burgos: that is to say, The measure of the holy Crucifix of Burgos. These Ri­bands they sell for twelue pence a peece; for they say that they haue many vertues, and are good for a hundred disea­ses, and aboue all the rest, they are a present remedy for the head-ach, and for weomen that are in labour of child­birth. Nay (if all be true that these Friers report) there is neuer a Quack-saluer in Christendome, with all his Oile, Salues and Waters, that doth cure so many diseases as these Ribands doe. And as for their little Cakes which they call Pañcillos, they are precious things for all interiour Diseases, and rare Antidots against all manner of poison: and withall, as long as any one doth carry one of them about his neck, ei­ther in a clout or a siluer case, the Deuill can haue no power ouer him.

The Chappell (where this Crucifix is) will scarce con­taine twenty persons, and is made like a Chamber seeled ouer, without any windowes at all; and the Crucifix is made fast to a wall ouer the Altar, hauing the head close to the [Page 40] feeling, there hang three silke Curtaines before it of three seuerall colours, viz. blue, red, and white. They doe vse (when they doe shew this woodden Christ) great reue­rence, for they kneele all downe with great deuotion and silence; and then one of the Friers very softly drawes the first Curtaine, and afterwards saith a Pater and an Aue, and in like manner the second; but when he comes to the last, and that El Santo Christo de Burgos, The holy Christ of Bur­gos (for so the common people doe call it) begins to ap­peare, they lift vp their hands and cry like Baals Priests, Señor Dios mio ayuda me: O my Lord God helpe me. This cry (which endures about halfe a quarter of an houre) be­ing ended, then they kisse the ground three times, and de­liuer their Beads vnto the Friers, who haue forked sticks in their hands, on which they put their Beads, and rub them against some part of the Crucifix, and afterwards put them to the mouth of it, to the end that some vertue may be trans­ferred from the Image vnto these Beads. This being done, one of the Friers doth cast some holy Water vpon the Beads and the People; and then they cast the Beads vpon the Altar that euery one may take his owne; in the meane time a holy Friers stands with a siluer Bason in his hands to receiue the offertories of these fools; & in the Porch as they goe forth, there sits two rewes of Friers with Tables before them, on either hand a Table; one of them sels those Ri­bands, another those little Cakes, some begs Money to say Masse before the holy Crucifix, another to buy Oile, and Wax Candles to burne before it; to conclude, they beg for to light our Lady, and the holy Sacrament, and for twenty such like vses.

This Chappell is alwaies locked, sauing at such time as they say Masse, and they neuer say any Masse there, but when some foole paies for it; neither doe they shew the Crucifix but at Massetime. But if one brings a good Offe­ring, they will let him see the holy Crucifix at any time. I came there vpon a time, in company of one Master Daniel [Page 41] Powel, to see this woodden God, but the Chappell was so full, that with much adoe, wee stood without the doore, where we saw all their Ceremonies; and had much adoe to refraine from laughter, to see their howling, crying, and apish behauiour. But when we went forth, the Friers loo­ked strangely vpon vs, because wee would giue them no Money. They haue not beene ashamed to set out a booke in Spanish, of the History and miracles of this Crucifix, which I haue both seene and read, and is still extant.

Of the Carmelite Friers.

THese Carmelite or cormorant Friers, pretend to haue their first institution at Mount Carmel in Syria; where Elias and other Prophets heretofore liued solitarily. But (God knowes) there is great difference betweene the Car­melite Friers, and Elias and those old Prophets. In this Mount (say they) liued a few Hermites scattered here and there, who were afterwards gathered together by Alme­ricus Bishop of Antioch, who built them a Monastery in that Mount neere vnto a Fountaine, in which place (they say) the blessed Virgin Mary gaue them their Rule and Order; from whence they borrow (or rather vsurpe) the name or title of Fratres ordinis beatae Mariae Virginis de monte Carmelo: that is, Friers (forsooth) of the Order of the blessed Ʋirgin Mary of Mount Carmel. This their first apparition into the world was about the yeere 1170. in the time of Pope Alexander the third. But because these Fri­ers, had not then any setled Order or Institution for Disci­pline, Manners, and Ceremonies (which is a thing of no small moment among the Papists) it was of most men held and reputed as abortiue and illegitimate. And therefore most of their owne Writers are of opinion; that about some certain yeeres afterwards, in the time of Pope Innocentius the [Page 42] fourth, one Albertus then Patriarch of Ierusalem gaue vnto these men (who then liued in the wildernesse) certain Rules or Orders, which he had taken & patched out of the Rule of the Monks of the Order of S. Basil; & withall ordained that they should weare a party-coloured habit, that is to say, white and red, made in the forme of a Mantle; which they then dreamed, to be like vnto that which Elias did vse to weare. But afterwards Pope Honorius the third interdicted them to weare that Habit, as being not well befitting their professi­on; and therefore a black long habit and a cowle was giuen them, & ouer that a long white robe or cloke, as best agree­ing with Virginity, which is without any spot or blemish: but marke I pray you their hypocrisie. Afterwards they transported themselues out of Asia into Europe, where they haue euer since laboured by all meanes possible to magnifie and aduance their owne Order, and the Kingdome of Antichrist. And to that end, one Cyrillus a Grecian, the third generall Prelate of this Order (by the Popes setting on and aduice) did affirme to haue receiued a new Gospell & a new Reuelation from Heauen, written with Gods owne finger, in siluer tables in the Greek tongue; wherein (among other blasphemous and damnable Doctrine) was written, That God the Father had reigned during the time of the Law, and God the Sonne in the time of Grace, but after the comming of the foure Orders of Mendicant Friers, (to wit, the Augustins, Carmelites, Dominicans, and Franciscans) the holy Ghost began to reigne, and should reigne vntill the end of the world; and that all such as would beleeue this new Gospell, should be saued. So that if it had not beene for Valdensis, and other good men, that God (in his great mercy) did stirre vp in those daies, to resist such a palpable impiety, Note well the drift of Anti­christ. there had beene now no mention of Iesus Christ in the world, for his purpose was to abolish the new Testa­ment, and to aduance his deuillish doctrine.

This is the second Order of Mendicant Friers, which is in such credit and reputation among women, that they are [Page 43] by their Offerings growne very rich: for they brag (al­though most falsly) that the Virgin Mary is their Patro­nesse, and therefore women doe dote vpon them, for the blessed Virgins sake, who is the honour of their Sex: and by this meanes they were, before the Reformation, setled in most of the chiefest Cities of Christendome, and still are in all popish Countries. If one doe discourse with any of them, about their antiquity; oh then they will brag, that they are ancienter than any other Order of Monks or Fri­ers: for (say they) our Order hath beene euer since the time of Elias, and the blessed Virgin did renue it, and gather vs together into Cloisters.

They haue many Pardons and Indulgences granted vnto them from many Popes: whereof one is, that none of their Order or fraternity shall lie in the Popes Kitchin (I would haue said Purgatory) no longer than the next Saturday following their death, as appeares by their Theses or Theo­logicall questions printed at Paris in the yeere 1601. which are cited by Master Moulins in his Defence of the Catholike Faith; which Theses I likewise read in Tours. Wee haue some Englishmen of this holy Order, and partakers of those diuine Graces and Indulgences, I neuer knew any but Father Symons, and Father Richard Studder. This Fa­ther Studder was made Priest at Collen in Germany, he tooke the Habit, albeit he vnderstands not the Masse nor the Ru­bricks, yet hee can nose a Pipe of Tobacco as well as any Frier in England (except Father Thomas Witherhead) and threatens one day or other, to be Dominus factotum, in the blacke Friers at London, which did heretofore belong to this holy Order of Friers; for he and Father Simons doe claime to be the lawfull successors of the old Carmelite Fri­ers that heretofore liued there. If their congregation doe increase, I make no question but these two Pillars will bee Prouincials here in England, and share the Kingdome be­tweene them, as the Benedictin Monks and Iesuits haue al­ready done.

[Page 44]But in the meane time I will leaue them, and returne againe to speake a word or two of their Order. There was heretofore great discord among these Carmelite Friers, about the obseruation of their Rule, from whence there did arise a great schisme among them; so that they were diui­ded into two Sects, that is to say, Obseruantes & non obser­uantes; and great stirre there was betweene them, as you may reade in the last Eglog of Baptista Mantuanus, a Frier of this selfe same Order. But in the end those that called themselues Obseruant Friers were put to silence, vn­till of late yeeres that a Spanish woman, whose name was Tereza, vndertooke to reforme this disordered Order, and hauing gathered together a company of discontented lazie Friers, and Nuns of this Sect, shee gaue them a new Rule, which they affirme to be their ancient Rule, and called the Friers Carmelius, and the Nuns Carmelinesses. Their Ha­bit in colour doth not much differ from the other Friers and Nuns, sauing that it is courser, and a little more reddish, and that they weare neither linnen Shirts, Smocks, Shooes or Stockins, but woodden Clogs or Sandals, and neuer or seldome eat Flesh as yet, but how long this pretended au­sterity will continue I know not. They professe to lead a holy life; and therefore are in great fauour with the vulgar people, who out of their blind zeale doe dote vpon them, as they doe vpon any new Order of Friers or Nuns: for they partly know the hypocrisie of the old Order of Monks and Friers, and doe hope that these and such new Sects will proue better; and therefore they doe contribute to their reliefe, so much the more willingly; but before it be long, they shall find them to be no better than the rest, but rather farre worse, and greater Hypocrites, yet in the interim, they will be sure with their counterfeit holinesse, to cheat them of their money, and to furnish themselues against a rainy day, as the old Prouerbe is.

It is not many yeares agoe, that this new Sect of Carmelin and Carmelinesse began, and now they haue Cloisters, in all [Page 45] the chiefest Townes and Cities of Spaine, Italy, France, Ger­many, and Netherland, that are vnder the Catholike Domi­nion. Neuerthelesse, they could not haue their Spanish Pa­tronesse sanctified, though they made great sute to the Sea of Rome. But I thinke it was because they had not Ʋnguentum Indicum, to bestow vpon his Holinesse; howbeit, shee was Beatified many yeares ago, which is the next step to be San­ctified. And when lame Ignatius, the Patron of the Iesuites, was Canonized by Pope Paul the fifth, these Carmelins were almost mad, for anger and griefe, that their Patronesse was not placed among the Saints, as well as hee; And therefore they printed a booke of her life, and counter­feit miracles, stufft with such detestable lyes, and blas­phemies, that it would grieue any good Christian to reade it. And then the Popes sweet Worship, for quietnesse sake, and at the Catholike King of Spains intreaty, San­ctified this she creature, to the no small ioy, comfort and be­nefit, of all these Carmelins and Carmelinesses. Euer since which time, the common people (that are addicted to this Order) doe so dote vpon this new sanctified Creature, and her spirituall babes, that they thinke nothing that they haue too good for these holy Carmelin Friers, and Carmelinesse Nunnes.

Thus you may see how his Catholicke Maiestie of Spaine is constrained to play the broker betweene these Spanish shauellings and the Pope, to haue his Spanish Machiauillians and their Patrons Canonized Saints, when, God wot, it is to be feared, that they are all damn'd in hell. For if you wil well obserue, the Popes haue for these forty years Sanctified none but Spanyards, or at least the King of Spaines subiects; as for example, S. Carolus Boromëus, Archbishop of Milan, and sometimes a Capuchin Frier, Ignatius de Loyola, S. Tereza, and some three or foure more, haue beene placed into the Catalogue of Saints, to the great honour of Spaine (for­sooth) and to his Catholike Maiesties no small charges, and the Popes great profit.

[Page 46]But truly, I wonder that his Holinesse doth not Sanctifie Father Parsons, Father Garnet, and the rest of those Sulphu­rian-gun-powder Traytors, yea Francis Rauiliac, that mur­dered Henry the fourth of France, seeing they were all his sworne babes, and the King of Spaines Ministers and Agents.

Of the Dominican Friers.

IN the time of Pope Innocentius the third, one Dominicus Calaguritanus, a Spanyard borne, and one Franciscus Afi­sius, borne in Vmbria, a Region of Italy, did striue which of them should exceed the other in sanctitie of life, but I may well say in hypocrisie.

This Dominicke was first a Canon (or a Prebend) of a Cathedrall Church in Spaine, who afterwards forsaking that function, (together with some few companions, as su­perstitious as himselfe) did institute a new Sect of Friers, and prescribed to them an Order, and certaine Rules for dis­cipline and manners: and gaue them for their habite a long white coat downe to their heeles, woman-like, as all Friers weare, and a blacke coat, or cloake ouer that downe to the ground, together with a round cowle, or a hood to their coats of the same colour.

The maine point of his Order was (as he then pretended) to haue his Friers to preach the Gospell of Christ vnto all Nations throughout the world: for preaching in those daies was out of vse. What he or his Friers did then, I know not, but I am sure that now a dayes, they preach not the Gospell, but Legend of lyes, Popish Traditions, and foolish Cere­monies.

Inuent de la hist. de France par. I. de Seres. Polyd. Virg. de rerum inuent. Hospin. histor. Monach.There was in those dayes, a sort of poore people (called Albigeois) gathered together about the Citie of Tholousa in France, and were going to Rome, to the Pope, to sue for a [Page 47] reformation of many abuses, that then were (and still are) among the Popish Clergie. These poore people, did Domi­ni [...]ke and his followers most barbarously murder, and after­ward repaired to Rome, where Pope Innocentius receiued him with no small ioy and admiration. But this Pope shortly af­ter dyed, and Pope Honorius (that succeeded him) approued Dominicks Order, about the yeare 1110. and this the third Order of the foure principall Orders of Begging Friers. These Friers came first into England in the yeare 1221. This holy man was canonized a Saint by Pope Gregory the ninth; and his worship was the first inuentor or founder of the In­quisition, and the Friers of his Order, are as yet the Inquisi­ters in all Italy. Saint Dominick (if you will beleeue his Friers) wrought more miracles than Christ; for they write many blasphemous and ridiculous things of him in his Le­gend; whereof I could recite many: but for feare that I should rather surfet, than satisfie you, I will produce here one or two, and so passe ouer the rest.

La vida de San. Domingo.A certaine man was possessed with Deuills, whereupon Saint Dominick bound about his necke certaine Reliques, whereof some of them were no better than shitten clouts at the least, whose perfume the Deuills could not abide, and therefore cried out that they would depart: But good Saint Dominick would not beleeue the Deuils, vntill the Reliques became sureties for them.

Ibidem.Another time as the holy man preached, certaine women were amazed at his doctrine, and cried out that if he said true, they had serued a strange Master; the holy man bade them be quiet, and they should see what strange Master they had serued. Whereupon comes in an vgly Cat with fiery eyes, shewing her hinder-parts vnto them, which was very filthie to behold: at last he leapes into the Belfrie, and left such a smell behind him, that had almost choak'd them all.

Ibidem.It fortuned also vpon a time that a Nun called Mary, had a sore thigh; for which, she prayed to S. Dominick, because she durst not pray to God: who pitying the Religious Vo­tary, [Page 48] that was so well deuoted vnto him; came vnto her when she was asleepe, and annointed the place, and healed the sore. But now leauing the Saint, I will proceed to suruey his spirituall babes, the Dominican Friers.

Ouo prognatus eodem.In the yeare of our Lord 1470. one Allen of the Frocke, a Frier of this Order, was the first that deuised and composed the Rosarie of our Lady, who (neglecting the Gospell of our Lord and Sauiour) he preached it abroad, and so his booke was published, wherein are related many miracles of the Virgin Mary, wrought by vertue of this Rosarie: wherein he saith, That vpon a time, the blessed Virgin Mary came vnto his chamber or Cell; and hauing a ring made of a locke of her owne haire, she, by deliuery of it, betrothed her selfe vnto him, kissed him, and offered to him her paps to be handled, and sucked by him; and finally conuersed with this sweet Frier Allen, as familiarly as a spouse is wont to do with her mate. O sweet Iesus, what true Christian is there, that is not astonished at the hearing of these horrible blas­phemies?

These Dominican Friers doe make a great benefit of this foresaid Rosarie: for in euery Towne or City that they haue a Couent, there is a fraternity of the Rosary, consisting of the Lay people of either sex, who doe pay to them a good sum of money at their first entrance into the same fraternitie, and a yearely pension besides, to say Masses for them, and the soules of the Brethren and Sisters of the fraternity that are in Purgatorie▪

Of all other Begging Friers, these are the Richest, and best schollers. And therefore the Iesuites, and they, can neuer agree: for they wrote many railing books and libels against each other; and in their Sermons especially, they doe ex­claime and raile the one on the other.

A certaine Iesuite preaching vpon a time, told his Audi­tors, that he had seene a Vision, which was thus: He thought that he had beene in Hell, and that he saw there some of all sorts of men and women, as Popes, Cardinals, Archbishops, [Page 49] Bishops, Abbots, Priors, Monks, Friers, Priests, Abbesses, Prioresses and Nuns; yea Emperours, Kings, Princes, No­ble-men, Knights, Gentlemen; to conclude, all manner of men, women, and children: but hee saw there neuer a Ie­suite. And therefore praised God, that had giuen him grace to be of the Societie of Iesus; and not of any other Order of Friers; or of any other vocation, profession or calling what­soeuer. So that all his Sermon was in commendation of the Iesuites.

These two learned Ser­mons were preached in the yeare 1600. as a Student of Padua in Italy witnesseth in a Pamphlet which he writ in the Italian tongue, about the yeare 1607. it is intituled Condolenza de vn Studente de Padua a 1. Pa­tri Iesuiti. par. 2.The next Sabbath day, a Dominican Frier came and prea­ched in the selfe-same place, and told the people, that he had likewise dreamed, or seene a strange Vision, and that hee thought he had beene in Hell, and saw there the soules of all sorts of men and women; yea of Friers of his owne Or­der, but saw neuer a Iesuite there; whereat he wondered, and was so amaz'd, that he could not say an Aue Maria, or a Pater noster; and repented him a thousand times, that he had not beene a Iesuite. In the end he demanded of a little De­uill, what was the reason there was neuer a Iesuite there, see­ing there was some of all other men, women, and children, yea of all other Orders of Religious men. The Deuill told him, that the Iesuites were by themselues in another hell, vn­derneath that: for, said he, they come hither so fast, and are so many, that Pluto and the rest of the Deuills could scarce rule them. The Frier replied, saying: I would wish Pluto to haue a great care, to search them with speed, for feare that they haue conueyed hither, some gun-powder with them; for they are very skilfull in Mine-workes, and in blowing vp of whole States and Parliament-houses; and (if they can) they will blow you all vp; and then the Spanyards will come and take your Kingdome from you; whereat the De­uill laughed, and the Frier awaked out of his sleepe. And was not this good sound doctrine (I pray you) to edifie their Auditors withall?

In Spaine the Dominican Friers beare a great sway, for the Kings Confessor is alwaies a Dominican Frier; yet a Ie­suite is the Queenes Confessor; both their Patrons were Spanyards, and therefore so much the greater Saints. It [Page 50] was my fortune about nine years ago, to come vpon a Holy­day (I think it was S. Isidors day) to heare a Sermon, which a Dominican Frier preached in commendation of this Spanish Saint; who extolled him so much, that he preferred him be­fore S. Peter. This Saint was (as he said) once King of An­daluzia in Spaine, and forsooke his Kingdome, and became a Bishop. Others doe write, that he was driuen out of his Kingdome by the Moores, and then became a Bishop. This Frier citing that place of the Gospell where our Sauiour saith, Whosoeuer shall forsake father or mother, wife or chil­dren for my name sake, shall haue it a hundred fold in heauen; then Peter said, Master, we haue left all to follow thee; what shall we haue? Our Sauiour told him; that they should sit vp­on twelue seats, and iudge the twelue Tribes of Israel. The Frier cried out like a madde man, (as sometimes their fashi­on is in their Sermons) Pedro Pedro, que aveys dexado? vna barca podrida, &c. Peter, Peter, what hast thou forsaken to follow Christ? an old rotten boat, and a few torne nets? But our Spanish Saint forsooke a kingdome, Calla Pedro, hold thy peace Peter, and giue the vpper hand to our Saint: a certaine English Gentleman standing by me, told me in my care, this Saint forsooke his Kingdome when he could not keepe it any longer.

Being in my lodging in the Citie of Valencia in Spaine, vpon Shroue-sunday in the after-noone; there came in two Dominican Friers, and a man that carried a great paper-book and an inkhorne in his band. The Friers demanded of the good-wife, if shee would haue her name written in their booke? The woman told them, that her husband had beene taken twice prisoner by the Moores, and that she had spent almost all that she had to pay his ransomes; and there­fore desired them to excuse her for that time: whereupon the Friers departed away in a great rage. I maruelling to see them depart so discontented, asked her the reason: she told me that these Friers had in their Cloister, a viall full of the milke of the blessed Virgin, and that the most part of all the women of that Citie and Countrey neare adioyning did vse to write their names in their booke, and in the Lent-time [Page 51] to come to them for a little of the milke. And why (said I) would you not let them write your name in their booke? she answered me, because shee was not able to giue them money; for (said she) the poorest woman doth giue them two crownes, and yet they haue not aboue a little thimble-full of milke. Then I began to question with her; and demanded of her, how long had these Friers this milke? and how much might it be in quantitie, that could serue so many women? what was it good for? and withall I told her, that I did much wonder, that it consumed not, and how they could get enough to serue so many persons: for the Citie is very great, and in my conscience, sixteene of the best kine in Cheshire cannot giue at one milking, so much milke, as would suffice to giue euery woman in that Citie, and the Countrey thereunto adioyning, a thimble-full of milke: Then she began to tell me, how that these Friers had a little viall, full of the milke of the blessed Virgin, for many yeares ago; and in the time of Lent, they vsed to powre one drop of it, into a great quantitie of white goats-milke, the which it sanctified being stirred together; and yet the milke in the viall doth not waste or diminish. The Poet, perhaps, meant this milke, when he said:Ouo prognatus eodem.

This milke (say they) is good for a thousand diseases; and for young children, when they are new borne, before such time, that they did sucke of their mothers brest. Moreouer, whosoeuer tooke of this milke, must spend the same, within the space of one whole yeare, next after the receiuing of it, from the Friers, vpon paine of excommunication: And that it was worth vnto the Friers of that Cloister, one yeare with another, aboue foure or fiue thousand crownes. And is not this, I pray you, fine cheating and cousening? And yet in Spaine and Italy it is death to speake against their im­postures and iugling trickes; and are not these simple igno­rant people in a miserable and lamentable bondage and slauery, that liue in those Countries?

[Page 52]I dare say, that there are more than fortie Cloisters of Monks, Friers, and Nuns, that pretend to haue of the milke of the most blessed Virgin Mary, which they keepe as a ho­ly relique, and shew it in a viall, to be adored and worship­ped of such ignorant fooles as will bring a good offertorie with them; but I neuer heard of any that made sale of it in this fashion, but those Friers of Ʋalencia.

I wonder how they came by this Milke, or the like Re­liques of our Sauiour, his Mother, and the Apostles, which they and other Friers and Nuns pretend to haue: for there was neither Monk, Frier, or Nun, in the world, for many hundred yeeres after the time of our Sauiour, his blessed Mother, and the Apostles. I know what they will say, For­sooth, the holy Angels of God did bring it them, as they did transport the house of the blessed Virgin out of Pale­stina into Dalmatia, and thence to Loretto in Italy. Oh horrible lies! doe not these impudent and brazen fac't liers deserue the Whetstone of all other men? And yet it is he­resie to contradict them. A learned Doctor saith, Consue­tudo peccandi, tollit sensum peccati, the custome of sinning, takes away the sense or feeling of sinne: In like manner, all Monks, Friers, Iesuites, popish Priests and Nunnes, yea the Pope and all his Cardinals and Prelates (because it is their common trade to cogge, cheat, and lie) make no scruple of it; because (I say) it is their profession, and the profession of their grand Master the Deuill. Nay, I imagine that some of them do thinke they speake truth when they lie, according to the old Prouerbe, Vsus promptus facit, Practise makes a man expert.

What an infinite number of Mony doth that Idoll, which they call La Virgien Santissima de Atocha (by Madrid in Spaine) bring yeerely to these Dominican Friers, in whose Church it is to be seene? I meane the goodly Image of the blessed Virgin Mary. I make no question, but some of our curious English Gentlemen, that did attend his Maiesty in his voiage into Spaine, haue seene this rich Lady: let them then report, how many great siluer Lamps hanged vp with siluer Chaines, some worth one hundred pound, some [Page 53] more, some lesse, with Oile of Oliues still burning in them; what store of siluer, yea golden Chalices, siluer Patents, Candlesticks, Basens, Ewers, and other Church-furniture of gold, siluer, veluets, silkes and sattens, great Torches made of pure Bee wax, some of them of one hundred pound weight? What siluer Ships, siluer Armour, Eyes, Hands, Armes, Thighs, Legs, Feet, and whole bodies are there to be seene? I omit to speake of woodden Crutches, that lame Beggers offer, and leaue there to honour this goodly wood­den Lady, and all to cheat fooles of their mony. Haue they not in euery great city or towne of the old and the new Ca­stile, yea and Toledo, men of purpose, that go vp & down the streets all day long with a box in their hands fast lock't, with the picture vpon it, of this holy Image of our Atocha Lady, and a little hole in the lid of it, for men to put in their deuo­tion, crying (like so many Costermongers or Oister­women in London) Para Alumbrar la Virgien Santissima de Atocha, por amor de Dios, as if they would say, Good peo­ple bestow your charity, to buy Oile and Wax to burne be­fore the Image of our Lady of Atocha, for Gods sake. Now this fellow is either their seruant, and hath a daily, weekly, or a monthly pension of them for his maintenance, or else he is one that paies them a yeerely rent for it. I omit also to speake, of what infinite summes of mony, is sent vnto them daily & hourely out of euery corner of Spaine, to fay Masses before this Lady. I thinke in my conscience that this good­ly Image doth bring in yeerely, one way or another, aboue foure or fiue thousand pound sterling, to this one Cloister of Dominican Friers, which are most commonly one hun­dred and fifty. To conclude, there is neuer a Cloister of Friers, as well of this Order as of other Orders, but they haue one Image or other, to deceiue the silly ignorant peo­ple of their money, as I meane to shew (God willing) more fully hereafter: for I doe purpose to speake more at large of their rotten Reliques, and other popish trash in another Pamphlet.

These Dominican Friers doe get an infinite summe of mo­ney with the Fraternity of the Rosary; for euery one of the [Page 54] Lay-people of either Sex (that is of their Fraternity) must pay them a good round summe, for their first admittance, and a certaine annuall summe, to say Masses for themselues, their friends, and the soules in Purgatory; and these fooles are to haue nothing for their money, but to be partakers of the superabundant merits of these Friers; which they call Supererogations, that is to say, Good workes that the Friers haue performed, ouer and aboue that, which they are obli­ged, to merit the Kingdome of Heauen for themselues, and the brethren and sisters of their Fraternity. And withall, they haue procured many Pardons, Priuileges, and Indul­gences from seuerall Popes for themselues, and for the Nuns that are of their Order, and withall, for all the brethren and sisters of their fraternity, as may appeare by the Copies of the Popes Bulls, which are fixed vpon Posts and Pillars in their Churches. Yea, for euery Masse that is said vpon any of their priuileged Altars, they draw one silly soule by the heeles out of purgatory, if all be true that they say.

I shewed you before how Dominick and his Mates were Murderers; let vs now descend and suruey his ghostly chil­dren, and how they haue behaued themselues all this while: whom (if you view well) you shall finde, not to be inferiour to their bloudy Patron; but to haue exceeded him; for he murdered but a company of poore silly people, but his Friers haue not spared Emperours and Kings, whereof I could bring you many examples; but, for breuity sake, I will content me onely with two or three, referring the Reader to the Histories of seuerall Nations, written by men of their owne Religion, and are extant to this day.

A Frier of this Order poisoned the Emperour Henry the seuenth in the Sacrament, or their breaden god.

Another Frier of this same Order poisoned the Empe­rour Henry of Lutzenburgh likewise in the Sacrament, at the command of Pope Clement the fifth. The reason was, (as Baptista Ignatius and Sleidan affirme) because the Em­perour grew too strong in Italy. But these Friers got not much by the bargaine, for many of them were afterwards slaine by the Emperours Souldiers.

[Page 55] Iames Clement, another Frier of this holy Order, did most shamefully murder King Henry the third of France, which fact, was not onely ratified and allowed of at Rome; but highly commended by the Popes sweet holinesse and others; for Mariana one of their Writers saith, That that young man (meaning the said Frier, Iames Clement) being of a simple spirit and weake body; but one, in whom a greater ver­tue had confirmed strength and courage, got himselfe no small renowne by killing that King, accounting it a memorable act. And hee accuseth them of barbarousnesse and cruelty, Meaning the Suizers of the Kings Guard. that comming, gaue so many blowes to a man that was dead before. And withall he assureth, that in his face it might haue beene read, how ioyfull and glad he was (amidst all his blowes and wounds) that with his bloud, he had bought the liberty of his Country; for he had learned (saith he) of Diuines, Iesuites and Friers. with whom he had consulted, that the Tyrant (meaning the King) might iustly be killed: Vide Mariana in 2. Regum, lib. 1. cap. 6. pag. 53. & 54.

O infamous and peruerse wretched Writer! doest thou commend that villanous Traitor, that murdered his natu­rall Soueraigne? O detestable crime, and so horrible, that there is not a name so cruell or abominable as may suffici­ently expresse it! Damnable Monks, Friers, and Iesuites, doe you reade in the holy Scriptures, that it is lawfull for any one to murder, I say, not only his King, but, euen the ba­sest man on earth? The Law of God forbiddeth vs to de­file our hands in humane bloud. And God also comman­deth in the Booke of Deuteronomy, to take the Homicide from the very Altar, and to slay him; but as for Kings, he hath giuen a particular priuiledge; as the Lord saith by the mouth of the Psalmist, You shall not touch mine anointed; much more, you shall not kill him. Dauid also forbare to lay hands vpon King Saul, his enemie, albeit he had him at aduantage. Did the Apostle teach you to murder Kings, when hee said, Obedite praepofitis vestris etiam discolis? [...] Dare you thus tread vnder feet the Law of God, to which in words you vaunt your selues (though falsly) to bee so zea­lously affectionate? Shame fall vpon you, mischieuous and [Page 46] traiterous Hypocrites, are not your Monasteries and Chur­ches Sanctuaries for Murderers? Deny it if you can. The very Pagans shall condemne you in the latter day: for albe­it they were ignorant and knew not God, yet they carried such respect vnto the Princes of their lands, as to tearme them (in reuerence) the liuing portraiture of the supreme Diuinity. Hearken what one of their Poets said, Rex est Imago animata Dei. If they be wicked, yet you ought to ob­serue this good aduertisement, which one giueth: Principes boni voto quidem expetendi, quale cun (que) tolerandi sunt. But leauing these Traitors to their wickednesse, I returne now to the matter.

Frier Iohn de Roma, another good religious man of this Order, and one of the Inquisitors of Spaine, did prosecute the poore Protestants of Mirandula, and other places of Spaine, that he caused Boots to be filled with scalding hot Oile, and drew them on their legs, both to bring them to confession, and to confesse where their mony lay hid.

At Chalon in France, there liued in a Couent of this Or­der, two reuerend Fathers, that were in outward shew like Angels of Heauen; neuerthelesse they loued the female Sex so well, that they made them a Caue in a Rocke not farre from the City, to entertaine two young whores, where they purposed to performe their Monasticall vow of Chastity. But their often walking from their Cloi­ster, to this sanctified Caue, bewraied them at the last, and made them infamous among the people, and in the end they were taken tardè, but not punished, for feare of giuing scandall, and that the Protestants of Ge­neua should not heare thereof. That Caue is called the Iaco­bins Oratory to this day, in meere scorne and scoffe of Monks and Friers. And (God be blessed) the most part of the Townesmen, at this instant, are good Professors of the Gospell.

There are some English, Scots, and Irish of this Order, dis­persed here and there in forren parts; and some also lurking in England, and other places within his Maiesties Domini­ons, whereof I knew two in Xeres or Sheres in Spaine, the [Page 57] one a Gentleman well descended; but a Roaring boy, fit to keepe company with any English collapsed Lady: and the other a meere Hypocrite: the Spanyards called him Santico, a little Saint. He got more money with his counterfeit ho­linesse, than any six Friers in that Cloister; for he neuer lay in a bed (as they reported) but vpon a matt in the Church, neither did he put off his Habite, but lay therein: his name is Father Thomas, a singular good Philosopher, but no Lati­nist. A kinsman of his came to visite him very poore, and almost naked: and this good Father (after such time that he had reconciled him to the Church of Rome) procured for him a new sute of apparell, cloake, and all things else, Gen­tleman-like, and yet payed neuer a peny for them, but pro­mised to cleare the score with Masses, De Profundis, and Diriges. I wonder whether our Salemen in Burchen Lane, or Saint Thomas the Apostle will take a Trentall or two of Masses of him for a new sute. But I would aduise him not to goe on the score with them, if hee giues them no better payment than Masses, lest hee be clapt with a Mase on the brest, with the old word I arrest you sir, when he shall not bee weary, vnlesse it be of the Sergeants company. Neuer­thelesse, I doubt not but that there are some good Catho­like Taylors about London, that would not sticke to trust a holy Frier with a Secular sure, rather than he should want. And withall, if our English Catholike Ladies and Gentlewo­men will loue him as well as the Spanish Señoras did, then his Father-hood need not to goe vpon trust. And I hope that his Reuerence hath crammed his purse with Spanish pi­stolls before his departure from thence.

Of the Franciscan Friers, otherwise called the Gray Friers.

THis Idoll whom they call Saint Francis, professed at the first the Rule of Saint Augustine, and wore that Habit [Page 58] that the Augustin Mendicant Fries now vse: But after­wards, being somewhat scrupulous (remembring how our Sauiour had commanded his Disciples (when he sent them forth to preach the Gospell) not to weare two coats, or to carry any bag or wallet with them) he wore a long gray coat downe to his heeles, with a Cowle or a Hood, & a Cord or Rope about his loines in steed of a girdle, and went bare foot, and liued in the Wildernesse, on the top of the Ap­penine hills, at a place which they now call Auerna, where he receiued (if you will beleeue them) the markes of the wounds that our Sauiour had in his hands, side, and feet. Afterwards he gathered a company of lazy Friers together, and built them a Couent at Asylo, a Towne in Vmbria, a Region of Italy, and called his Friers, Fratres Manores, or Minorite Friers.

Pope Honorius, who succeeded Innocentius the third, approued of his Order, and gaue them many Priuileges, Pardons, Indulgences, and Graces. And afterwards Saint Francis died, and within two yeeres after, Pope Gregory the ninth canonized him a Saint, which was in the yeere 1129.

There was neuer any Order of Friers, that increased like this Order; for there is neuer a City or Towne of any worth, vnder the Catholique Dominion, but that these Friers haue a Couent; and before the Reformation, they had Cloisters in all the Countries of Christendome. And here in England they had many famous Couents, whereof Christ-Church in London was the chiefest.

What this man, whom they call Saint Francis was, I know not, it may be he was a good zealous man, and yet su­perstitious according to the time. But this I am assured of, his Friers are as great Blasphemers, Hypocrites, and Glut­tons, as any in the world whatsoeuer. And whereas it is reported of him, that he first professed the Rule of Saint Augustine; but because he was scrupulous, and would not weare two Coats, or carry a Wallet, he erected another Or­der: I conclude, it was a very poore excuse. But admit it to be true, then his Friers are not of the same opinion, and they [Page 59] obserue not his Rule, for they carry Wallets ouer their shoul­ders from doore to doore daily through all Cities, Townes, and Countries wheresoeuer they inhabit, as hereafter shall be proued. And as for the markes of our Sauiours wounds, w^ch his Friers affirme and brag that he had in his body, I thinke it is but a loud lie. For Saint Paul should rather haue them than Saint Francis; for the Apostle saith thus of himselfe, Ego stigmata Domini nostri Iesu Christi in corpore meo porto. And yet it is apparant that the Apostle had them not, but spoke that in another sense. And yet the Friers of Saint Francis his Order, vsurpe that sentence, and attribute it only to their Patron. For in their Churches wheresoeuer any Picture or Image of Saint Francis is, you shall finde those words vnder written, Ego stigmata Domini nostri, &c.

But shall I tell you what a good Iouiall Augustine Frier told me of this Saint Francis, as I trauelled with him and another Frier of his Order, vpon a time betweene Bayon and Bourdeaux in France, among other questions to passe away the tediousnesse of the way; I demanded of him, if he did beleeue that Saint Francis had those markes in his body. He answered me, That he had certaine markes in his body, which he receiued not from Christ, but from Saint Domi­nicke, for if you will (said he) heare me patiently, and not laugh, I will resolue you in that matter. I promised I would.

Saint Dominick and Saint Francis (said he) were both great friends, and kept company for a long time. Domi­nick was a Scholler and a great Preacher, and Saint Francis a dolt, a great Gurmund and a Glutton, as all his Friers are. It fortuned vpon a time, as they were both together, that a good Lady or Gentlewoman (that was much deuoted to re­ligious Friers, as many women are) sent them a fore-quar­ter of Veale vpon a Saturday night for a present, requesting the two Saints to pray for her. The next day Saint Dominick was to goe to a certaine parish Church a mile or two from home to preach, and Saint Francis and Frier Gyles were to stay at home to play the Cookes (for Saint Francis and his Friers, were euer fitter for the Kitchin than for the Pulpit.) [Page 60] But before such time that Dominick and his Mate departed, Frier Gyles, according to his directions, laid the shoulder of that Veale to the fire to roast, reseruing the breast for their Supper. And so Saint Dominick and his Frier repaired to the Church to preach, where hee made a long Sermon, of purpose that his fellow, Frier Diego, should haue time enough to gather the beneuolence of the people for Saint Dominick, as the custome is in most Catholique Countries, to collect for the Preacher, if he be a stranger.

In the meane time Saint Francis and Frier Gyles (being very hungry) beganne to feed vpon the meat as it was vpon the spit, so that bit after bit, they eat it all vp to the very bare bones. Within a while after, Dominick and his brother Diego came home, hauing their stomacks in folio, and seeing the meat all eaten, Saint Dominick, being ouercome with anger, snatch't the broach, and in a sustian fume ran at Saint Fran­cis: But the good man, hauing nothing to defend himselfe, was thrust with the spit into the side, and thorow both the hands, and in the end, closing with Dominick, was likewise thrust downeward thorow both his feet, and then the holy man fell downe. The other two Friers were not idle all this while, for they cu [...]t each other, as if they had beene a couple of Car-men; but Frier Gyles (like a tall Souldier) bang'd poore hunger-staru'd Diego, as if he had beene a stock-fish, till he was almost blind.

In the end, Dominick being better pacified, his choller be­ing ouerpast, and fearing that if this combat should be disco­uered, that it would tend to their disgrace, and a great scan­dall to their profession, intreated Saint Francis to forgiue him, and to be friends with him; promising very faithfully, that he would in recompence thereof, the next Sunday, and euer afterwards, preach and auouch in his Sermons, That our Sauiour Iesus Christ had appeared vnto Saint Francis, and had in token of his extraordinary loue to him, imprinted in his body the markes or fiue wounds that the Nailes and the Speare had made in his body vpon the Crosse.

Whereupon Saint Francis was contented, and Dominick, and himselfe, together with Frier Gyles and Diego, were [Page 61] reconciled friends, and Dominick powred Balsam into the wounds, and the good Saint went neuer abroad vntill they were all healed. Frier Giles with all speed made readie the brest of veale for Saint Dominick and Frier Diego; who the next Sunday and euer afterwards preached of the marks that our Sauiour had giuen vnto Saint Francis.

But afterwards the Dominican Friers, perceiuing that all men did beleeue all this to be true, that Dominick had prea­ched of Saint Francis, and that the Franciscan Friers did fare the better by reason of those supposed marks, which their Seraphicall Patron Saint Francis was thought to haue recei­ued from Christ, and were more honoured of the common people, and reputed to be holier men than they; enuying and repining at their prosperity, they reuealed the whole knaue­rie, though too late. And this is the reason that the Franciscan and Dominican Friers doe hate one another. Hitherunto are the words of the Augustine Friers. But since that time I haue read this selfe-same History in a little French Pamphlet.

Now concerning S. Francis himselfe and his miracles, if you will beleeue his Friers, Christ and his Apostles neuer wrought halfe so many nor such strange miracles as he did. They write of him such abominable lyes, & horrible impious blasphemies; yea such ridiculous and absurd ribaldries, that I am ashamed to rehearse them, left I should offend your chaste Eares; and therefore I will produce you but one or two, and so passe ouer the rest with silence.

There was (say they) a woman that did long to eat of her owne childes flesh, and being not able to forbeare any lon­ger, and hauing fit opportunitie (her husband being from home) shee killed her owne naturall childe, being a boy of two yeares old, and did roast a quarter of him, and afterwards eat it. Within a while her husband came home, and percei­uing what had happened, drew forth his sword, and would haue killed her. Whereupon the woman being well deuoted to Saint Francis, called vnto him for helpe; who presently came, and stood betweene her and her husband, and tooke the other three quarters of the childe, that were not eaten, and restored him againe aliue, all safe, sound, and compleat, as he [Page 62] was before, into his fathers hands, which childe became af­terwards a Frier of good Saint Francis Order. Yea, the mi­racles of Saint Francis are farre beyond those of Christ or his Apostles: for Francis tamed wilde beasts; he preached vnto a Wolfe, and conuerted him from his crueltie, calling him by the name of his brother Wolfe, and made the towne of Engubia and him friends, who of long time before had beene at contention; Vide lib. Confor­mit. S. Francis­ci. and for the assuring of the peace, he made his brother Wolfe to giue him his faith, in the market-place be­fore the Magistrates; and afterwards the Wolfe went vp and downe the Citie, and tooke his meat from doore to doore. I wonder S. Francis did not make his brother Wolfe a Gray Frier. But I suppose the English Catholikes will not beleeue this to be true, that the Franciscan Friers would euer write such lyes of their holy Patron. And yet I would intreat them to looke into the holy booke of the Conformities of S. Fran­cis, and there they shall finde all this, and much more: as how the birds of the aire would come flying, and the beasts floc­king about him, to heare him preach, and how the Nightin­gales, and other birds, would come and helpe him to say Masse, and sing his Office, and would answer him verse for verse. All this is not inuented by mee, but written in that booke, and defended by them to this day. And therefore, I would wish those that vnderstand not the Latine tongue, to buy a little booke intituled The Alcaron of the bare-foot Friers; which containes a heape of blasphemies and lyes, ta­ken out of the booke of the Conformities of Saint Francis, which Pamphlet was printed at London by William White, 1603.

They are not ashamed to report that S. Francis was trans­formed in such manner into Christ, that the one could not be knowne from the other, but by their different habite, as Frier Horacio Turcelin affirmes, in these ensuing verses:

Which verses are thus Englished by that worthy and Reue­rend [Page 63] Diuine, M^r. Iohn White, in his Way to the true Church, in the Epistle to the Reader:

Moreouer, these Franciscan Friers doe affirme, that the Virgin Mary, by the merit of her Virginitie, saued all wo­men, to the time of Saint Clare, (who was the first Nun of Saint Francis Order, and his most deare Companion:) as Christ saued all men vntill the time of Saint Francis, as ap­peares in that booke, which is intituled, Flosculi Sancti Fran­cisci; which blasphemous booke, Vergerius did answer. But what followed? his Answer was condemned as hereticall, in three seuerall Indices of bookes prohibited, by the Popes sweet holinesse; and last of all, by Pope Clement the eight. Ʋide annot. Ʋergerij in Iudic. lib. prohibit. Anno 1559 pag. 9. And Discorsi sopra gli fiorreti di S. Francisco lit. D. another Italian booke. And is not this horrible blasphemie, to make not only the Virgin Mary, but also Saint Francis, and Saint Clare, equall to Christ? Neither doe the Iesuites come short of these wicked blasphemers; for they attribute as much vn­to lame Ignatius, their Patron, as hereafter shall be declared, when I shall come to treat of the Iesuites.

There was printed at Bononia in Italy, An. 1590. a booke intituled Liber Conformitatum vitae Beati ac Seraphici Patris Francisci, written by one Bartholomëus Pisanus, and publi­shed by one Hieronymus Bucchius; of which booke, it is af­firmed, in the title page, that it is Liber Aureus, a golden booke. In this golden booke is written, that Copia literae à Pisano generali Capitulo directa ad mitium l [...]b. Conformitat. Christus ip­sum Patrem Franciscum sibi per omnia similem reddidit & conformem: Christ made Frier Francis like and conformable to himselfe in all respects. And that Lib. 3. Confor­mitat. 31 fol. 303. col. 3. & fol. 306. col. 4. In monte Aluernae Fran­ciscus cum Deo & Domino Iesu Christo vnius spiritus efficitur: In the mount of Aluerna, Frier Francis was made one Spirit with God the Father, and his Sonne Iesus Christ. And, that Frier Francis said, that the words of Christ, Matth. 25 40. Quod vni ex [Page 64] minoribus meis fecistis, mihi fecistis: That which you haue done to one of these my little ones, you haue done it vnto me; were spoken by Christ, first, Literally, and secondly, Particularly, of his Lib. 1. Fruct. 1. fol. 13 col. 3. Minorite Friers. And that Lib. 3. Confor­mitat. 31. fol. 300. col. 3. Beatus Franciscus titulatus fuit titulo Iesus Nazarenus Rex Iudaeo­rum: Frier Francis had the title of Iesus of Nazareth King of the Iewes. And that Lib. 1. Fruct 1. fol. 13. col. 2. Nemo fuit Minister & seruus Chri­sti vt Franciscus, & ipsius perfectus imitator: Christ had ne­uer such a seruant as Francis, there was neuer any man who imitated Christ in so perfect a manner as Frier Francis. A­gaine, Lib. 1. Fruct. 9. fol. 112. col. 4. Similis Beato Francisco & suo ordini non est inuentus, qui seruauit ad literam legem excelsi: There was neuer such a person heard of, as sweet Saint Francis and his lazie disor­dered Friers, who kept Gods Law literally. Yea, Lib. 2. Confor­mitat. 17. fol. 228. col. 1. & Conformitate 25. fol. 272. col. 2. B. Fran­ciscus totum Euangelium ad literam obseruauit: Saint Francis kept the Gospell literally: Nec apicem vel vnicum transgredi­tur, nec iota: He brake not a tittle of it, nor a iod. These and many more fooleries and blasphemies are in that booke. A­gaine, Director. In­quisit. par. 2. q. 8. teste Capuccino in Euchirid. Ec­cles. fol. 236. Quod B. Franciscus est ille Angelus, de quo dicitur in Apocalypsi, vidi alterum Angelum habentem signum Dei vini: That Frier Francis was that Angell, of whom it is written in the Reuelation, I saw another Angell which had the seale of the liuing God: And also Quod Prophetia Apoc. 7. fuerit ad li­teram de B. Francisco, diuinitus Domino Bonauenturae Cardi­nali ostensum. They affirme likewise, Capuccinus lib. citato. Quod B. Franciscus se­mel in anno descendit ad Purgatorium, & extraxit indè animas illorum qui in hac vita fuerunt de ordine suo, seu de ordinibus per cum institutis, & ducit ad Paradisum: That Frier Francis de­scends once a yeare down to Purgatory, and brings thence all the soules of them, who in this world were of his Order, or any other Order instituted by him, and caries them to heauen with him. Moreouer, they bring Christ in, speaking to Frier Francis, in these words: Lib. 3. Con­formit. 31. fol. 306. col. 2. Sicut ego in die obitus mei ad lim­bum accessi, & meritis ac virtute stigmatum Passionis meae, om­nes animas quat inueni extraxi; Sic volo quod tu, vt fis mihi conformis in morte, sicut es in vita, in die Natalitij tui, vadas quolibet anno ad Purgatorium, & omnes animas trium ordi­num, scilicet, Minorum, Sororum Sanctae Clara, & continenti­um, [Page 65] 3. ordinis quos ibidem inueneris, in virtute & efficacia tuo­rum stigmatum, eruas, & ad gloriam Paradifi perducas: That is to say, Euen as I (meaning Christ) at the day of my death, went to Lymbum (that is the place where they say the soules of the Patriarkes were) and by the merits and vertue of the markes of my passion, brought thence away with me, all the soules that I found there: so is it my will and pleasure, to the end that you should be conformable vnto me in all things, when you are dead, as well as when you are liuing, that you would (vpon the day of your natiuitie, euery yeare) go downe vnto Purgatory, and bring thence, all the soules of those of your three Orders, that is to say, of the Minorite Friers, of the Nuns of Saint Clara, and of the Chaste, and of the third Order, by the vertue and effect of the markes, that you haue receiued from me, in your body, and so bring them all to the ioy and glory of heauen.

Also they affirme, Capuccin. lib. citato. Quod nullus potest damnari qui deserat habitum B. Francisci: No man can be damned who weares the habite or liuery of Saint Francis. And that Christ him­selfe reuealed it to Frier Francis: Lib. 1. Fruct. 9. fol. 130. col. 4. Quod nullus qui morere­tur in tuo habitu, esset damnatus. Yea, Quod Ordo B. Francis­ci in perpetuum durabit: That Saint Francis his Order should continue till doomes day. And againe, this Frier Francis is by them highly commended for three notable acts. 1 Antonin. hist. part. 3. tit. 24. cap. 2. sect. 8.First, for gathering worms out of the way, that they should not be trod­den on. 2 Pisan. Confor­mit. lib. 1. Fruct. 10. lib. Confor­mit. 13. fol. 140. col. 1.Secondly, for calling all manner of beasts, as Wolues, and Asses, &c. his brethren. 3 Vide Canum loc. Com. lib. 11. cap 6.And thirdly, for taking lice off beggers, and putting them on himselfe, yea into his owne bosome.

These and a thousand such ridiculous fooleries, horrible blasphemies, and palpable falsities, doe they report of this Frier Francis, and all to make the doting vulgar people, to ho­nour Frier Francis more than Christ, and consequently to be beneficiall vnto them, which indeed is all the scope of their cheatings and cozenages: what should I say, there are more lyes and grosse blasphemies (if more could bee) written in the Legend of Frier Francis, than there are in the Turks Al­caron, or the Iewes Thalmud.

[Page 66]Leauing now this Idoll Francis, on whom the foolish Pa­pists so much dote, I come to treat (and that in a word or two) of his sweet spirituall babes, or Friers, who are diuided into six seuerall Sects, and as many Sects of Nuns, that agree no better than Dogges and Wolues, or Beares and Tygers; for there is no more loue or amity betweene them, than there is betweene Christians and Turks; no not so much: for each of these seuerall Sects doth alleage, that Frier Francis was the Institutor of his Order, and of no other Order, but theirs, and yet they differ in their Habite, and in their Rules and Discipline; yea in singing their high Masses, and saying their priuate Masses, their Canonicall houres, and all their other Ceremonies whatsoeuer: nay they will not once speake to­gether; vnlesse it be in railing, and vndecent manner.

At the first appearing of these Franciscan Friers, there was but one Sect or Family of them; but in progresse of time, there happened such a diuorce, and schisme among them, that afterwards to this day, could neuer be pacified: for they did contend and striue about that, which they neuer had, that is to say, about their sanctity and godlinesse, but, to say the truth, they stroue who should excell each other in super­stition and hypocrisie. And therefore some of them profes­sed to obserue and keepe the Rule of Francis more strictly than the rest did, and to liue a more austere life, than their o­ther Brethren; for they then did, and still doe, make more account of Francis, than of Christ: Vide Hospin. de Origin. Monach. And therefore they called themselues Fratres obseruantes Ordinis Sancti Francisci: that is, Obseruant Friers of the Order of Saint Francis.

This Schisme began, when one Crescentius de Eseyo was Generall of the Franciscans, about the yeare of our Lord 1205. At which time some of these Friers called themselues, Fra­tres obseruantiores Ordini Sancti Francisci, & propterea meli­ores: Friers (forsooth) that strictly obserued, and kept the Rule of Saint Francis; and therefore so much more holy, and better. But the fore-named Generall put them all to silence. Neuerthelesse, within a while after, they began to breed againe in the Prouince of Narbon in France, about the yeare of our Lord 1317. and afterwards in other Prouinces. And [Page 67] about the yeare 1352. they made suit vnto the Pope, by the intercession of many great Personages, that whereas their Rule or Order, had bin glossed and commented vpon by di­uers Popes, quite contrary to the will and meaning of their Patron, Saint Francis; and was so kept and obserued of all the whole body of their Sect; that his Holinesse would ap­point them some place, where they might liue strictly, accor­ding to the literall meaning of their Rule, without any glosse at all. Whereupon, the Pope appointed them foure Cloisters, where they should liue; but prohibiting them, not to exceed the number of twelue, in one Cloister. But within a while Pope Innocence the sixt, did reuoke this decree or priuiledge. Yet for all that, the Institution of these Obseruant Friers, was not altogether extinguished, or abolished; for some few Re­liques or dregges thereof did still remaine; albeit they were cruelly persecuted, of the Conuentuall Friers, and of their Ge­nerall, Prouincialls, and Guardians; and withall, pursued and censured by many Prouinciall Councells. In the end, they sollicited and besought the Councell of Constance, in the yeare 1414. to protect and defend their Order or Family, and to grant them leaue, to obserue and exercise the strict Rule of Saint Francis, and to permit them to haue a Generall, Prouin­cialls, Guardians and Ʋicars: Vide decretum Const. Concil. pro fracribus de ob­seruantia. dat. Const. 9. Calend. Oct. Anno 1415. All which the Councell very willingly did consent vnto. And this and many other things, these Obseruant Friers got to be decreed, in the same Coun­cell, in the nineteenth Session.

Within few yeares after, in the time of Pope Eugenius the fourth, in the yeare 1431. at which time the Generall-ship of the Franciscans was vacant; one Albertus de Sartiano, who had beene appointed by the same Pope, Vicar Generall of all the Order of Saint Francis, did aime to be Generall of all the Order, by the meanes and assistance of Pope Eugenius. And therefore a Chapter generall of all their Order, was called and celebrated at Padua, where these Friers (contemning the Popes authority) did elect one Antonius de Russionibus, to be their Generall. Whereupon this Albertus forsooke the Mi­norite Franciscans, and ioyned himselfe to the Obseruants; who presently made him their Vicar Generall, with power [Page 68] and authority also, to doe all that belonged to the place or office of a Minister generall. In whose time, a generall Schisme, or an vniuersall defect or discord beganne in this order, as Petrus de Cruce, in his Antiminorica witnesseth. In fine, they made ouer their faction, not onely a Generall Minister, but also Prouincials, Guardians, and other Offi­cers, scorning and contemning the Prelates of the Conuen­tuall or Minorite Friers; yea, condemning them all toge­ther, and calling them wicked and vniust infringers and vio­laters of the Rule of Saint Francis; and prophane, impious, and notorious sinners, and extolling themselues to the Hea­uens, for godly and iust religious men, and the strict keepers and obseruers of the Rule of Francis, and alwaies his obedi­ent children, and the Elect of God.

Hospin. loco su­pericus itato.These holy Obseruant Friers would not then, nor as yet, touch any money; but, Per interpositas personas auidissimè acci­piunt; by their Collectors, Receiuers, and Treasurers, they most greedily accept and scrape all they can get. Then they did (or at least) wise made a shew to abstaine from flesh altogether, and did eat nothing but raw herbs and roots, and did weare woodden Clogs in stead of Shooes; and neuer ceased to raile against the Conuentuall Friers, who possessed money, fed vpon all kinde of Meat, and wore Shooes and Stockins: as Franciscus Modius, ironically in their persons and names testifieth in these Verses:

That is to say:

But they did not long perseuer in this austere kinde of life, for now adaies all their delight is to fare deliciously, and to cram their fat guts with the best dainties the Country yeelds, and weare Shooes and Stockins. These Cormorants, and fat-bellied Mates, will preach Christ crucified, poore, naked, and hungry, and command fasting, and other Christian ex­ercises; but themselues will neuer practise any one of them.

This Order of the Obseruant Minorite Friers was confir­med by the Councell of Constance, the Sea of Rome being vacant, and afterwards by Pope Eugenius the fourth, Pius the second, Paul the third, Sixtus the fourth, Innocentius the eighth, and Alexander the sixt.Petrus de cruce in Anti [...] inor [...]a.

Afterwards, through the opinion that men had of their singular sanctity or holinesse, they beganne to increase won­derfully; in so much that within a short time they had in Italy twenty Cloisters, wherein were six score Friers: and in the latter time of Bernardin, who was of their Order, and a very famous man in those daies, they had three hundred Cloisters, and were more than fiue thousand Friers. From Italy they came to dwell, in all the Townes and Cities of Christendome, yea out of Christendome, among Turkes and Iewes, in all quarters. King Edward the fourth brought them into England, and King Henry the seuenth augmented their number, in whose time they had six famous Cloisters in Eng­land, whereof Christ-Church in London was one. Baleus & Polydor lib. 7. cap. 4.

This Schisme betweene the Minorite Friers was prophe­sied (as I haue read) by one Guido, a Frier of their Order, long before that it began. Their Habit is of a more darker gray than the Conuentuall Friers.

But now there are many other Sects of Friers that chal­lenge Saint Francis for their Patron, whereof the Capuchins, Recollects, Penitentiarians, and the French Franciscans, whom they report Saint Lewis King of France to haue ere­cted, [Page 70] are the chiefest. Euery one of all which doth challenge to be of the institution of Saint Francis, and to liue according to his Rule and Discipline. And doe exclaime one against another most shamefully, in so much that there is no more loue and amity betweene them, than betweene Christians and Turkes, no not so much; for Christians and Turkes will con­ferre and trafficke, yea sometimes eat and drinke together. But Saint Francis, his holy ghostly children, will not so much as speake a good word one of the other.

The other Sect of Friers, that claimed Francis for their Pa­tron and Instituter, who were called Amadeani, Minimi, Re­formati, fratres de Euangelio, Chiacini, Paulini, Bosiani, Gau­dentes, fratres de portiuncula, &c. are now for the most part either vnited to the Obseruants, Recollects, Penitentiarians, or Capuchins, or else quite dissolued and abolished.

Those Friers that Francis did institute, as I finde in their owne Bookes, were inioyned to labour for their liuing, as appeareth by his last Will and Testament; but now a daies these lazy Lubbars scorne to worke, and liue by begging: yea, it is no lesse than Heresie, to say that Friers must worke.

Their Patron (among other things) commanded them to weare but one Frocke or Coat, and not to carry either Bag or Wallet: and yet these holy men neuer goe abroad without a great Wallet ouer their shoulders, as big as a Sack; I speake not of their sleeues, which are as wide as they may well carry a dozen of white bread in either of them. And besides the Capuchins, Recollects, and Penitentiarians, doe weare short Clokes ouer their Frocks. And withall, euery one of them all hath two Coats or Frocks to shift himselfe withall when he pleases.

Those Friers that are called Conuentuales, or non obseruantes, doe weare a long whitish gray Coat or Frocke, close before, downe to their heeles, with a Hood or a Cowle to couer their heads, the lower part reaching downe round about their shoulders and brests; and ouer this Habit they weare a Gir­dle made of a Cord with many knots tied on it, which they call Saint Francis Girdle, which is a holy thing, as they say. Vnderneath this Habit, they weare Doublets, Breeches, [Page 71] Shirts, gray Stockins, and Shooes. They haue Couents in Italy, and Germany, and in no other Countrie, and Lands and reuenues to maintaine themselues, and doe very seldome beg publikely, but priuately, and therefore haue all things that they want brought vnto them.

The obseruant Franciscans doe weare the selfe same kinde of Habit, sauing that it is a little a more darke gray; and professe (as I told you before) to leade a more austere life than the Conuentuals, for they haue no Lands or Reuenues, other than the Wallet or Scrip, neither will they touch any money; but they can command money at their pleasure, as I haue formerly told you. They flourish in Italy, Spaine, France, Netherland, and many other Prouinces.

The Penitentiarian Franciscan Friers, doe affirme that Saint Francis did institute three Orders, that is to say, The Obseruant Franciscans, themselues, and an Order of Nuns, which are called Clarissae, or Claristae; who take their names of one Clara, that was a very superstitious woman, and Francis his Mate. These Penitentiarian Friers, haue but very few Couents, and those in Italy and France. They pre­tend to doe penance for themselues, and for others, especi­ally for their Benefactors, and such as are married folkes. They weare no linnen, as they say; neither doublet, breeches, or hose, but only a little paire of linnen drawers, to saue their priuy members from their course Habit; in stead of Shooes they weare woodden clogs vnder their feet, bound ouer with leather straps. Their Habit is made of a very course cloth, and close before, reaching downe to their heeles, with a Cowle close to their head made of the same; and a gray Rope, made of haire, full of knots (in stead of a girdle about their loines.) They neuer ride when they trauell, but goe a foot. Withall, they haue a great woodden paire of Beads, with a woodden Crosse at the end, tyed to their Girdle before them.

There is another Order of Franciscan Friers in France, which they call the third Order of Saint Francis; which (as they say) was erected by Saint Lewis, King of France, af­ter his returne from the warres of the holy Land. These Fri­ers [Page 72] haue no lands, but may possesse money: and of all the Franciscan Friers, these are the most dissolute; for they are common Whoremongers, Gamesters, and Drunkards. They haue no Couents, but onely in France, where they liued for a long time in no great reputation; but now of late, many of them are reformed (forsooth) and are turned either Obseruant Franciscans, or Recollects. In their Habit they doe differ little or nothing from the Obseruants. Their Chur­ches and Cloisters are (like the Conuentuals, and the Obseruant Franciscans) very faire and spacious, built like Christ-Church in London.

Recollect Friers.The Recollect Franciscans are a kinde of reformed Obser­uants, and doe differ little or nothing at all in Habit from the Penitentiarians; but in their Rule, Discipline, and Cere­monies, they are quite contrary the one to the other. This Sect began of late yeeres, and yet they haue at this instant Couents in all the chiefest Townes and Cities of Italy, Spaine, France, and Netherland. There is a Couent of English Friers of this Order at Doway, in the Low Countries, who are maintained by the beneuolence of our English Catholikes in England. It is not aboue fiue or six yeeres since it was built, and yet they begin to increase apace, for they haue their Prouinciall and Collectors here in England, as well as the other Friers, Priests, and Iesuites. These Recollects must handle no money, but they may possesse it, and receiue and dispurse it, by their Collectors, Receiuers, and Dispencers: yet our English Fri­ers may handle and possesse money, when they are in Eng­land; for they haue a dispensation from the Popes holinesse, to handle and possesse both gold and siluer.

Capuchin Friers.The most holy and renowned Sect of all the Franciscan Friers, are the Capuchins; who weare the like Habit as the Recollect and Penitentiarians doe, sauing that in stead of Shooes, they patch three or foure leather soles vnder their feet, tyed ouer with leather straps; and on their backs, vpon their Habit, they weare a peece of another old Habit sewed to their Frock, in token of humility; because (forsooth) they will not weare a new Habit, without that patch, forfeare that the world should imagine them to be proud. And yet, who is [Page 73] prouder than these Hypocrites in heart, though not in habit. Moreouer, in their holy greasie stinking Cowle, they differ from all the other Franciscan Babes; for these men weare a long Cowle or Hood, sewed to the necke, or collar of their Frocke, very small at the end or top: I neuer beheld a Ca­puchins Cowle, but I must needs thinke of a crying Bird, which some call a Lapwing, that breeds and liues vpon Heaths and Moores; for this Fowle hath a tuft of Feathers vpon the head standing vpright, and so is the Capuchins Cowle. And truly I may wel compare these Capuchins to Lap­wings, not only for their heads, but also, because the one is ve­ry subtil and crafty for to protect & defend their young ones, and the others for the propagation of their Order or Sect.

This Sect beganne neere about the same time, that the Iesuits did start vp, which was about the yeere of our Lord 1540. Their Author or Institutor was one Godefridus Ʋerag­lius of Buscano in the Prouince of Piemont in Italy, vnder the Dominion of the Duke of Sauoy, who was the first Generall of their Order.

This Godefridus, albeit that in his youth, he had liued in the thickest darknesse of superstition, yet afterwards (being inspired with diuine grace) forsooke Popery, and embraced the truth of the Gospell: for comming vpon a time in com­pany of Cardinall Carrafa (who was sent as a Legat from the Pope to the French King) he forsooke him and his Religion at Lions in France, and went from thence to Geneua, where (being instructed and confirmed in the Christian Religion) he remained for a certaine time; and afterwards comming backe to Buscano, his owne Country, as he was trauelling thence towards Angeronia (where he was chosen to be their Minister) in his iourney at a place called Borgesio, he was ap­prehended, and thence brought to Turino (where the Duke of Sauoy keepes his Court) where, after such time that he had constantly professed, and defended the truth of the Gos­pell, he was burned aliue to death before the Court gate, in the yeere of our Lord 1557.Martyr. lib. & Hi [...]oria Eccl. refo [...]m. in Gal. Reg. lib. [...]. [...]l. 158 Gal. Edit.

These Capuchins, nor the Recollects, or Penitentiarians, neuer sing high Masse, but all priuate Masses; neither doe [Page 74] they sing, but onely recite their Canonicall houres, or vse any Organs or Hymnes, or any Copes or Surplices, as the Ob­seruant, and non Obseruant Franciscans, and other Monks and Friers doe; but they reade their Office, or canonicall houres, leisurely and distinctly: yea, they reade so leisurely, as one may write euery word they speake; and to say the truth, they cry or whine when they reade, much like poore French Beggers, when they begge almes at mens doores. Moreouer, the Quire, or the place where they sit, to recite their Office or Canonicall houres, is behind the high Altar, in the vpper end of the Church, with a partition wall betweene; in which wall, right ouer the midst of the Altar, there is a great hole, or a window of Crystall Glasse; thorow the which, they may see the eleuation of their breaden god, I meane their Sacrament, when it is eleuated at time of Masse. Their Churches are not very spacious, but very neat, and most commonly they haue therein but one Chapell or two at the most, wherein is but one Altar set vp to say Masse.

Here I would haue you to vnderstand, that all these Sects of Friers formerly mentioned, or to be mentioned in this Treatise, haue seuerall Ceremonies; or to say more plainly, apish tricks, in singing or saying of the Masse, and other di­uine Seruice; as for example, the Capuchin Frier that serues at the Masse, that is to say, he that plaies the Clarke (who most commonly is a Lay-brother, and no Masse-Priest) doth alwaies from the time of the Sacrament, vntill the Offerto­rium, that is to say, vntill the Priest doth offer it as a Sacri­ficium placabile pro vniuis & defunctis, an acceptable Sacrifice for the liuing, and for the dead, (to wit in Purgatory) yea if they be well payed for Cow and Calfe: the Frier (I say) that serues at Masse vpon his knees, must stretch out both his armes right forth crosse wise, so that his body may be like a Crucifix, and for his paines he shall obtaine a great reward in Heauen, and doth questionlesse merit (say they) either the deliuery of a soule out of Purgatory, or else at leastwise some relexation of the paines of the same.

Carolus Boromeus, Arch-bishop and Cardinall of Milan, was once a Capuchin Frier, and afterwards (by dispensation [Page 75] from the Pope) was promoted vnto all these honours. And whithin a while after his death, sanctified by Pope Paul the fift. He was the first man that this Pope caused to be in­rolled in the Catalogue of Saints. This Canonization brought into the Popes Exchequer more than twenty thou­sand pounds, as I haue heard the Milanesses themselues cre­dibly report. I saw vpon the ground where his body had beene buried, For it was ta­ken out of the graue againe, vpon the Popes com­mand, to make Reliques of it. (which was within the Cathedrall Church of Milan, before the high Altar) more than two bushels of gold and siluer in a great heape, inclosed with in a great high iron grate, where no body could come at it, which was the offe­ring of simple ignorant people; all which, and much more, was for his Holinesse. To be briefe, this was the first (as I thinke) of all the Capuchins that haue beene, as yet sanctified. But Pope Paul (perceiuing the profit to be so great) did af­terwards canonize halfe a squadron more, whereof limping Ignatius, the Author or Instituter of the Sect of the Iesuites, was one.

Is it not an absurd and a base thing, for Dukes, Princes, Noble men, Gentlemen, and other wealthy men, with­out any want or compulsion, to become begging Friers? Would you not thinke such men mad? and those that giue them almes, no better than fools? I know there are some that will not beleeue this to be true: and yet it is most certaine, for I will name you two or three that I knew. The first is Duke Ioyeux, a French man, a great enemy to the Professors of the Gospell; and one, that for many yeeres had borne armes against King Henry the fourth of France, our gracious Queenes Father, in the ciuill warres of France; who, when the warres was ended, became a Capuchin Frier, being then aboue fifty yeeres old, leauing all his estate to his only daugh­ter and heire. I haue seene him in his Habit with a Wallet ouer his shoulder, in company of another Capuchin, begge from doore to doore in his owne Country, in that Prouince wherein he was borne. But what is it that Monks and Friers cannot bewitch men to doe? They made him change his Christen name, and call himselfe Frier Angell, afterwards he was made a Masse-Priest. In the end, this Father Angell, [Page 76] and one Father Arch-Angell, otherwise Father William Barlow, an English Capuchin Frier, who is now liuing in Paris, went to Rome to the Chapter Generall of the Capu­chins, about some nineteene yeeres agoe; and in their re­turne home, this Duke-like Capuchin fell sicke of a burning Feuer, and died about Sauoy. Alas, good Frier, he was not vsed to goe such a voiage on foot, as Roan in Normandy is from Rome, being aboue a thousand English miles.

The other is the Duke of Ascots brother, a very proper young noble man, who together with another noble mans sonne of Spaine (whose name I forget) by the perswasions of the Capuchin Friers, priuately departed from the Arch-Dukes Court at Bruxels, and without the consent or priuity of their friends, became Capuchins. I could relate here many such examples, if it were not for breuity sake.

There are many English men of this Order, both in France and Netherland, and most of them Gentlemens sonnes of good reckoning, and some of them now lurking about the Court and City, not in their foolish Capuchin Habit, but like Gallants, endeuouring to seduce his Maiesties subiects from their duty to God, and their allegeance to their Soue­raigne. And one aboue all the rest is too much frequent in the Court, but I would wish him to walke more narrowly, or else depart quickly.

There is (almost) neuer a Towne or City in those popish Countries, but the Obseruants, Recollects, and Capuchin Friers haue Couents; and in some great Cities the Capuchins haue two or three, as in Rome, Milan, Paris, and other Ci­ties. And yet they haue neither Lands or Reuenues, but what they get by begging. Neuerthelesse, they fare more like Princes, than such men as they professe themselues to be: for albeit they touch no money, yet haue they their Colle­ctors, Receiuers, and Dispencers, to receiue and dispurse mo­ney for them; and to buy any thing that they want. For if any man or woman will bestow any money vpon them, they will send for their Receiuer to take it, and to write downe in a Booke how much it is; for he must make them an account, once euery yeere, of all that he hath receiued and dispursed. [Page 77] And as for Bread, Wine, Wood, and other things that they stand in need of, for the prouision of their Couents, they haue more bestowed vpon them than they can well spend.

Besides this, they haue in euery Towne or City where they dwell, particular benefactors, who giue them a monthly sti­pend, and doe still procure them more: for they are of their Fraternity, and partakers (forsooth) of their super-abundant merits. These men haue a stocke in money, which they doe priuately, and vnder hand, employ and put out to vse for the good of these holy Friers. Withall they begge twice or thrice a weeke, & in some Cities daily, with Wallers and Bot­tles ouer their shoulders: all that is giuen them, whether it be Fish, Flesh, Bread, Fruits, Herbs, Roots, Spice, sweet Oile, or any thing else, they bring home either on their shoulders, or else vpon an Asse. Where you must note, that these, and all other begging Friers receiue no scraps, but whole Loaues of the purest Bread, and of the best Wine, and the best prouision in the house. Neither doe they begge in any humble manner, as other poore people, but in an imperiall arrogant sort, and (without any reuerence) they rather command than craue; and vnlesse it be good almes, and giuen them with cap and knee, they care not for it: for all these Monks, Iesuits, and Friers, rich or poore, are as proud as Lucifer, though not in their Habit, yet in their gesture and behauiour: and if any man passe by them, or speake vnto them, without his hat in his hand, and with a low re­uerence; yea in Spaine and Italy, vnlesse they honour them, and kisse the sleeues of their Habits, they hold them little better than Lutherans and Heretikes. Except they be some great Personages, who indeed are more ceremonious, and obsequious, and doe flatter them more than the common people. And also that their Copes, Vestments, Chalices, and other their Church Vtensels, are farre from temperature, yea exceeding in sumptuousnesse; let all those that haue seene them beare me record if this be not true.

Moreouer, all Mendicant Friers, at their first comming to inhabite in any Towne or Citie, will in outward shew seeme to be Saints, humble, meeke, and good to the poore; the [Page 78] which doth purchase them such reputation among the com­mon people, that they will contribute very liberally towards the building of their Couents, and all other things that they need. In the meane time these vnsanctified Fathers (like so many Emmets) while the season serues them, will bestir them­selues, as being not ignorant of that saying of the Poet:

They will be sure to cramme their coffers with gold and sil­uer, and to prouide against a rainy day, (as the old prouerb is) while the good market lasteth, and while their counterfeit sanctitie is blasted vp with the vaine breath of the doting vul­gar; who are bewitched with their hypocrisie and pretended holinesse; for if you will beleeue these hypocriticall Friers, (and all other Friers, of what Order soeuer they be of, but especially the Franciscan Friers) all that they weare about them is holy, yea all that they eat, drinke or touch, is sancti­fied; their greasie Cowle, Habite, Sandalls, and especially their knotty girdles, which they call S. Francis Cordon, or Girdle, hath many vertues; and therefore they haue a frater­nitie of this holy rope, of the Lay people, of both sex, which brings them in yearely, no small profit; for all those that are of this holy fraternitie, doe weare this Cordon, and haue ma­ny graces and priuileges for their paines, as I told you before. But I pray you, obserue what one wrote many yeares agoe of these Friers Habite:

And another saith.

They will neuer (or seldome) giue any of their broken meat, or their superfluitie, to any of their poore neighbours (except it be a little peece of drie bread, that is giuen them, which they themselues scorne to eat) but will giue it either to [Page 79] Whores and Bawds, or to strangers, and then they will make them eat it in their Cloisters, because they would not haue their neighbours and benefactors to know that they haue any thing to spare, but rather want, than abound: for if they did know how princely they fare, they would not be so libe­rall vnto them as they are, nor send them such presents of the best flesh, fish, or fowles that they can get for money; when they themselues, and their wiues and children, are content to liue at home with courser and meaner diet. I protest to you, if I should relate vnto you, all the impostures, hypocrisies, de­ceits and villanies, that I haue my selfe both knowne and seene among them, this pamphlet would be boundlesse, and my labour endlesse; but I am content to recite but a few for breuitie sake.

I had an Hostesse at Orleans in France, that sent two great Carps in the Lent time, (which cost her two French crowns) sod in wine together with a dainty delicious sawce, for a pre­sent to the Capuchin Friers, desiring them to pray for her, for she was great with childe, and neare her time: And yet shee her selfe, and her husband, together with their children and family, had but pease-pottage, and a few salt hearings, for their dinner. But now what did the Friers send her againe? Ma­rie, a very holy thing; a little picture of S. Francis, sewed in an old clout, or peece of one of their old habits; wishing her to weare that (tyed with a tape or riband) about her necke; for it had some celestiall vertue; and aboue all the rest, it was ex­ceeding good for women in the time of their labour of child­birth. O the blindnesse of these poore people, that cannot see themselues guld by these Impostors and Montebanckes!

Truly the Capuchin Friers and their Nuns, or holy Sisters whom they call Capuchinesses, yea all the whole rout of beg­ging Nuns and Friers, doe professe to liue very austerely, nay and Angelically, and to spend their time in watching, pray­ing, fasting, meditations, and also punishing their bodies, to bring them in subiection to the spirit. But to say the truth, they liue very dissolutely; for they spend the time in banquet­ting, quaffing, whoring, cheating, begging and idlenesse; for I dare boldly say, there are no greater drunkards, gluttons, [Page 80] whore-mongers, (yea Sodomites) beggers, Impostors and Hypocrites in the vniuersall world, than they are; for they will eat vntill their panches are ready to cracke; and carowse vntill they cannot see, goe, or stand; and then they begin to quarrell and fight, and breake one anothers pate; as for whores, alas, they haue their choise, and none of the meanest, but rich mens wiues, young virgins, and votary Nuns: wher­of I could produce here no few examples, but I will forbeare all. And lastly, their only profession is begging, and cheating the simple people, as all men doe know.

A Franciscan Frier, lodging in the house of a Gentleman of Perigot in France, found the meanes to lye with his wife vpon her purification; See a book in­tituled A Loo­king glasse for Franciscan Fri­ers in French. the women thinking at the first, that it had bin her husband: but afterwards perceiuing it was the Frier, for very griefe (after that she had discouered all to her husband) while hee was pursuing after the Frier, who was fled, hanged herselfe, and in the mischance ouerthrew her childe downe dead to the ground. Not long after her brother comming to see her, found her dead, who (imagining that her husband had done the deed) flings out of doores, and meeting her husband returning home (hauing not ouertaken the Frier) drew his rapier vpon him, and so wounded one an­other to death; so that by this meanes, this Frier commit­ted shamefull fornication, and was the occasion of the vn­timely death of these foure persons.

The Franciscans of Argentinum, or Strasburgh in high Ger­many, heretofore accustomed to steale away mens wiues, and keepe them in their Cloisters, like young Nouices, cutting off their haires, and shauing their crownes: Ibidem. In the end, a But­chers wife going along the street in the habite of a Frier, to­gether with another Frier her mate; her husband met her, and (hauing well eyed her) laid hands vpon her, and the ho­ly Frier; and by that meanes recouered his wife, and disco­uered the Friers knauery; who were (for these and other hai­nous crimes and offences) banished that noble and famous Citie, and neuer after receiued or entertained there againe.

Another good religious man of this Order, and an Eng­lish man, who borrowed the name of Father Gray; for these [Page 81] Monks, Friers, Iesuits and Priests, are like our proud punkes of London; who (as they say) are all Knights or great Gen­tlemens daughters (who were vndone by their elder bro­thers, that wilfully consumed and wasted their portions) and therefore are the more either to be honoured, or pitied; albeit they are some poore Mechanicall mens daughters. In like manner (I say) our English Monks, Friers, Iesuites, Seminarie Priests, and all other fugitiues, doe change their owne names; and assume vnto them the name of some noble or ancient fa­mily of England, yea of those that are true professors of the Gospell; and this they doe, because vnder colour of that ho­nourable name, they would not onely walke securely, and without any suspicion or trouble, but also perpetrate any vil­lany: for euery generous spirit will loue and honour any man that is honourably descended; especially if his behaui­our and carriage be good and correspondent to his honoura­ble name or family. But now againe I will retreat to Father Gray, from whom I am a little digressed.

Father Gray, about fifteene yeares agoe, lodging in one M^r. V. his house in Sheere-lane neare Temple-barre, in Lon­don, grew so farre into his Land-ladies fauour (who was then a young wanton gossip) that he perswaded her to breake her vow of wedlocke, and to forsake her wedded husband, and that which is worst, to yeeld to his carnall desires, and in summe, to forsake all her friends and kinsfolkes, and to follow him. Whereupon, she by his perswasions (very foolishly) conueyed certaine plate, and other goods, in trunckes and chests, priuately away out of her husbands house, according to this Friers counsell and direction; purposing to depart priuately away with this holy Frier vnknowne to her hus­band, vnto whom she had formerly vowed both faith and loy­alty. But see the spight, a Pursuyuant, that had intelligence of this Father Grayes facultie (though not of his knauery) came and tooke him and his sweet Land-lady, as they were priuate­ly consulting about their iourney, and brought him (albeit he spared her for her husband, or rather for her friends sake) to Newgate, and (hauing well perused all his letters and notes) he vnderstood all their knauery. But yet for all this, [Page 82] the honest woman would not forsake M^r. Gray, neither be­leeue that he was a poore begging Frier; but a Knights bro­ther of Northfolke, whom for honour sake I will not name; because he is none of their sect, and one whom I honour; and yet this good Frier afterwards confessed, that he neuer knew that Knight, or was any way allied vnto him; but it was true that he told his Land-lady, that he had fiue hundred pounds yearely in good lands in Northfolke, and yet he confessed af­terwards that he was neuer there, but was borne in Duram. Oh the chastitie and honestie of Monks and Friers! All this I know to be true; for I was an ocular witnesse of all this that I deliuered vnto you.

Another Franciscan Frier of Perigot in France, hid him­selfe in a Brides chamber, and found the meanes to lye with the Bride, before her husband came to her; and yet escaped, for all that the houshold could do, when they heard of it: and are not these holy and chaste Religious men? iudge you.

Another holy Frier of this Order, neare Lyons in France, married his brother Frier, in the habite of a Scholler, to a rich widowes daughter, making them beleeue he was an heire to great reuenues, and sent to Lyons, as it were, vnder his tu­telage: but within a while after, the mother and the daugh­ter discouered his shauen crowne, and so he was apprehended, and sent to the Magistrates to be punished.

In the yeare 1607. at Madrid in Spaine, it was my fortune to fall out with an Irish-man, whose name was Master Iames Field. This man in his anger hired two Picaros, or Rogues, to murder me: And as I was going thorow a certaine street home to my lodging, I met with another Irish Gentleman, that loued me, who told me that a friend of M^r. Fields, & one of those Picaros were pursuing after me, & that he, and the o­ther Picaro, stayed at the vpper end of the street to murder me, and therefore wished me to looke to my selfe, or else I should hardly escape. Whereupon (giuing him many thankes for his friendly loue and warning) I stept into a little Church, that was belonging to a certaine Couent of Nuns of the Or­der of Saint Clare, who weare the habite of S. Francis, and sate downe in a darke corner of the Church; for it was late, [Page 83] and almost night, thinking with my selfe, that these my ene­mies would within a while be gone: for they knew not (as I supposed) that I was there. But within halfe an houre af­ter, there came into the same Church two Recollect Friers, which in Spaine they call Frayles descalcios de San Francisco, that is, bare-foot Franciscan Friers: and hauing said a Pater noster, or an Aue Maria, one of them rose vp, and went vnto an Iron-grate, that was in the lower end of the Church, and there rang a little bell; by and by there came a Nun vnto him, and after two or three words of complements, as the fashion is in those countries, he sent this Nun to call another Nun, who came presently; who being no sooner come, but this Religious Father began to hugge or embrace her thorow the grate; and vpon a sudden the Church doore was (with a pul­ly which went thorow the wall into the Couent) locked fast. When I saw how the matter went, and fearing (hauing esca­ped one danger) lest I should be discouered, and so fall into a worse, and be murdered by these Nuns and Friers; or at least-wise accused of Sacrilege, I threw my cloake ouer my head, (for feare they should perceiue my band) and sate as quiet and as mute as a fish, making as though I slept. In the meane time both the Friers got into the Couent, but which way I know not; for there was neuer a doore for them to enter; and besides, my cloake was ouer my eyes that I could not see: but this I am sure, that I saw them both within the grate, and foure or fiue Nuns whispering together, for I could not heare their discourse. From thence they went to some other place, and what they did I know not, but leaue it vnto others to consider. For my part, I was constrained for mine owne safe­tie to stay there vntill the next morning; and as soone as the doore was open, I departed, and was neuer discouered.

In the moneth of August 1613. I was comming from Ve­nice towards Netherland, and at Padua I met with a young man named Cornelius Ʋander Brugg, borne (as he said) neare Berg Saint Wenego in Flanders. This man was trauelling the selfe-same way, as I was, and was very glad of my company, and my selfe likewise of his: and so trauelling on our iourney we came within foure or fiue miles of Trent, and by reason [Page 84] the heat was so great, that wee could not trauell any further vntill the coolenesse of the euening, wee slept a little out of the way into a thicket of bushes, to refresh our selues in the shade, vntil the heat of the day was past; where we had not bin very long, but we fell both asleepe. About two houres after, I heard some people hard by in the same thicket, quarrelling and railing, as if they had beene so many Tankard-bearers at Holborne-conduit. I wondered who they were; and was halfe afraid they were Banditi, or Robbers by the high way; yet creeping vpon my hands and knees, softly thorow the thicket, I espied there six Capuchin Friers, sitting downe vp­on the ground, with good meat before them, and each of them with a great wine-bottle by him; two of them were Ger­maines, and the rest Italians. The quarrell was about a bottle of sweet wine, that was drunke vp by some of them while the others slept. The Italians accused the Germaines, and they stood vpon their Innocencie; one of them a lustie tall Frier, swore in the Dutch tongue, by an hundred thousand Sacra­ments, that he would beat two of the other Friers, as soone as they came into Dutch-land; for they were going towards Bauaria and Austria; but the Italians vnderstood him not. I came backe to my friend, and awaked him, and brought him to the place where I had formerly beene, that he might both heare and see them: who blessing himselfe, stood ama­zed to see the Capuchin Friers (whom he thought to haue bin Demi-saints) to raile and wrangle in that sort for a bottle of wine, and would haue reproued them, if I had not very ear­nestly intreated him to the contrary. In the end they arose vp, and would haue fought, if the other two had not stood be­tweene them, and perswaded them to be quiet. And there­upon they departed. Within a quarter of an houre after we also went on our iourney, and ouertooke them, still brawling and quarrelling: But when one of them had perceiued vs to be so neare, and had giuen them notice, they began to recite their Canonicall houres, and one of them said, or rather roared out, Deus in adiutorium meum intende, and the rest answered, Domine ad iuuandum me festina; and so proceeded on in the repetition of their houres, of purpose to make vs beleeue, that [Page 85] they were praying, and not railing and fighting: for they knew not that we were in the Thicket with them. And so we saluted them, and passed on our iourney, but my compa­nion (being a Romish Catholike) was ashamed to see their hypocrisie; and swore, that if he had not seene and heard all that past betweene them, he would neuer haue beleeued the Capuchins, of all other Friers, to be such gourmans and great hypocrites.

A Franciscan Frier at Tournay, was one of them that perswaded a villaine to kill the Prince of Orange, telling him that his fact was commendable and meritorious; and so assu­red him, that if he were put to death for the same, In Mar­tyrum numero collocatumiri, he should be counted a Martyr.

These idle lazie-packs are not good for any honest im­ployment, as the Emperour, Charles the fifth, testified of them: for when the Generall of their Order in a brauado, offered two and twenty thousand Friers to assist him in his warres, none aboue forty, or vnder two and twenty yeeres old; the Emperour answered, That he would not haue them; by reason that he should haue need of two and twenty thousand Flesh-pots: intimating thereby, that they are fitter, by farre, for the Kitchin, than for any labour or seruice.

In Orleans, a City in France, a Presidents wife died, who was a noble vertuous woman; Sleydan. lib. 9. and vpon her death-bed or­dained that they should carry her to be buried without light, without any Masses, singing the office of the dead, or any other pompe or ceremonies as the Papists vse; as indeed she was buried in the Monastery of the Franciscan Friers. But see what followed: within a few daies after they began to heare in that place horrible noises, vntill one of these Masse-mum­blers shewed the people the breaden god. When this was once spread abroad among the people, one said he heard it, one said he vnderstood it, and another said he saw all.

The President (being the womans Husband) hearing this, came thither himselfe: then one of the Friers beginne to coniure and binde the spirit to answer to his questions; and asked if she were in Paradise? and there was no answer made. He asked if she were in Hell? and yet there was no [Page 86] answer. In the end, he asked if she came from Purgatory? and then the Spirit made a great noise against the wall. Then did the coniuring Frier aske the spirit, if he was such a one? naming many and sundry persons that were dead long agoe, and yet there was no answer heard, nor any noise; but when he named the woman that was buried without pompe, then the Spirit made two great rushings against the wall. Then the Coniurer asked, if shee was condemned for this or that cause: and in the end the Spirit said, Because she was a Lu­theran, at which time was heard three great rushes against the wall.

The Husband, being a wise and a circumspect man, mar­ked euery thing, and made as though he had much maruelled at the matter, and desired the Friers to come and sup with him, and the next day caused a hundred Masses to be said for his wiues soule, and to light a world of wax Candles; the Friers roared and howl'd, they sent their Saints into Purga­tory, wet the graue with holy Water, and perfumed it with Frankincence: and when all was done, he carried the Friers to dinner with him; and in the meane time sent the Officers to the place where this deceit was done, where they found certaine Vaults, and there within were three Spirits, or to speake more plainly, three young nouiciat Friers, whom the Officers led away, into the place where the other Spirits were at dinner, who (when they saw their knauery disco­uered) as men all dumbe, beganne to looke one vpon ano­ther, and with shame enough, were punished afterwards, and rewarded according to their demerits.

At Vercelle, a Franciscan Frier desirous to get money, vn­der colour of Religion, entised a rich Widow to satisfie his lust, and carried her away with him to Naples, and from thence to other Cities, vntill he had cheated her of almost all she had, and then turn'd her loose home to her friends.

Another religious Frier of those, which they call the Mi­norite Franciscans, put into the heads of foolish women this opinion, That they must giue to the Church the tenth of all things, and euen in like manner the tenth night, as they lie with thier husbands.

[Page 87]All these seuerall Sects of Friers, that pretend to obserue the Rule, Order, and Discipline of Saint Francis, haue holy Sisters or Nuns of their Order or Sect. Albeit heretofore there was not any Order of Nuns that obserued the Rules of Francis, but onely the Claristans, or those of the Order of Saint Clara. Yet if you will suruay them now adaies, you shall finde rich Nuns, and begging Nuns of the Habit of Saint Clare, who weare a gray Frocke like the Obseruant Franciscans. The Conuentuals haue their Nuns, the Peni­tentiarians theirs, and the Capuchins their holy Capuchinesses Sisters. Though they make neuer so great a shew of forsa­king the world, of mortifying the flesh, and bringing it in subiection to the spirit, and to leade an austere life: yet there is not any Order or Sect of Friers whatsoeuer, that hath not Nuns or holy sisters (forsooth) of the same Order and Ha­bit; for it is no compleat Order that is not Vtrius (que), Sexus, consisting of Friers, and Nuns or Sisters, kinde and louing bed-fellowes.

Of the Theatines.

IN the time of Pope Clement the seuenth, a certaine com­pany of superstitious men in Italy, neere Rome, did vse to meet together at certaine houres in the day, in Gardens, Woods, or some such solitary places (forsooth) to meditate and pray, and to performe such other offices of piety; and therefore called themselues Diuini amoris Sodalitas: a Soda­lity or Society of the diuine Loue; whereof the chiefest was one Ioannes Petrus Carrafa, who liued among them many yeeres, vpon whom, the Emperour Charles the fifth be­stowed the Arch-bishoppricke of Brundusium, the which he refused to accept of; chusing rather to leade his life among those religious men, in praying, fasting, and contemplation, than to trouble himselfe with any worldly promotion. Within a short time after, three other famous men in those daies ioyned with this Carrafa, viz. Caietanus, a Gentle­man [Page 88] borne at Ʋicentia, who was Protonotarius Apostolicus: Bonifacius, a Gentleman borne in Piemont: and a noble man of Rome, whose name was Paulus. These foure men (conside­ring how the Roman Clergy men did then erre and go astray, yea so absurdly degenerate from their ancient and primate sincerity and purity, to the great detriment and scandal of the Christian Religion) consulted together how they might pre­uent the future danger that houered ouer the Church, and how they might restore the dignity of the Clergy to its anci­ent splendor and credit, and afterwards keepe and preserue it: and therefore they gaue and put all the wealth that they had to be spent in common among them, as euery one of their so­ciety should haue need or occasion to vse the same, with a full resolution (hauing cast away all worldly cares) to spend the residue of their liues in the seruice of God, by fasting, pray­ing, meditating, singing of Psalmes and diuine Hymnes, to the praise of God, imagining that to be the best way to restore all things to their ancient purity and integrity; and there­fore they were called Presbyteri Regulares. But because that this Carrafa had reiected that Arch-bishoppricke, and vnder­taken such a course of life, to the great admiration and won­derfull amazement of all men, they were called in the Italian tongue Theotini. This Carrafa, with his dignity and autho­rity, gaue them their first institution, and did greatly increase this Society.

Afterwards this good man was created a Cardinall by Pope Paul the third; which great dignity, this great despi­ser of worldly wealth, and refuser of Bishoppricks, most wil­lingly and gladly accepted, and comming to Rome, receiued the selfe same Arch-bishopprick which he had formerly re­fused. And so this Fox, refusing meane promotions, because vnder colour or pretence of holinesse, and austerity of Reli­gion, he aimed at greater, first was created Senator of Rome, and within a short time after Pope, and called by the name of Paul the fourth.Panauinus.

This egregious fellow of the Society of the Diuine Loue, this contemner and despiser of the world, and restorer of the splendor of the ancient order of the Clergy, studied all the [Page 89] rest of his life no other thing but to hoord vp gold and siluer; all his cares and meditations were how to extirpate and root out all peace and concord out of the world, to moue wars betweene Christian Kings and Princes, and to set all Chri­stendome in a combustion.

To be briefe, these Theatines doe differ very little in Habit from the Iesuits, for their shirt bands are scarce to be seene, so are the Iesuites, and likewise in all the rest of their Habit they concurre one with another. They are very rich, for they heare Confessions, as the Iesuites doe, and thereby delude the people to giue them money and all things else that they want; and yet they begge neuer, or seldome publikely, but haue all things necessary for prouision brought vnto their Couents. Neuerthelesse, this Order or Sect is as yet very obscure, and not knowne in no other Country than in Italy, for ought that euer I saw or heard of, and therefore I will speake so much the lesse of them.

Of the Friers that are called the Fa­thers of the Congregation of the Ora­tory.

THese irregular Priests, that call themselues Fathers of the congregation of the Oratory, sprang vp of late yeeres, and liued likewise very obscure, vntill about some six or seuen yeeres agoe that they beganne to flourish in France. In their Habit they differ but a little from the Iesuits and Theatins; and in some townes (where the Iesuits haue no College) these Oratorians doe teach young children. Their congregation doth (for the most part) consist of rich Re­ctors or Pastors of parish Churches, vnlesse it be those that are the Lay-brethren, yea I haue knowne some Bishops of this Congregation. But most of their Priests haue Benefices. They haue a maruellous great house in Paris, not farre from the Kings Palace, which did heretofore belong vnto one of [Page 90] the Peeres of France, whither the King, Queene, and many Princes and Lords doe often repaire to heare Masse and Ser­mons, in so much that they are very rich and in great reputa­tion thorowout all France. And therefore the Iesuites doe ha [...]e them the more, and not without a cause: for since that they beganne to be so gracious with the King, Prince, and commons, the Iesuits beganne to lose a great part of their former credit and reputation.

To conclude, they are as superstitious, and as idolatrous as any other Friers whatsoeuer; yea, they maintaine the selfe same position for murdering of Kings and Princes, as the Ie­suits doe, and therefore no lesse dangerous than they are. But howsoeuer, vnder colour of humility, sincerity, and sanctity of life, they deceiue the world, cram their purses and enrich themselues. There are both English, Scots, and Irish of this Order.

Of the Barnabists.

THese Barnabists, or rather Barrabists, are a company of poore Priests, that wanting meanes, gathered them­selues together, and called themselues Fathers of the congre­gation of Saint Barnabie, they are as yet very obscure; but in time I make no question but they will be as famous as the Iesuits or Oratorians. But I wonder why they call not them­selues Paulists, of Saint Paul, as well as Barnabists of Saint Barnabas, seeing Paul was the great Saint in my opinion. But the truth is, all popish Priests loue not Saint Paul, be­cause his Doctrine is quite repugnant to theirs, otherwise they had erected an Order of Friers vnder his name and pa­tronage long agoe.

Their Habit differs little or nothing from the Oratorians, Theatines, and Iesuits, and they keepe Schooles in some Townes as well as the Iesuits. The vulgar people beginne already to dote vpon them: for (as I told you before) euery new Sect of Friers or Nuns is at the first in great request. [Page 91] Ouid lib. 3. de Ponto. Est quoque cunctarum nouitas gratissima rerum. This Sect is not yet often yeeres standing, neither is their Order as yet confirmed.

Of the Fullians Friers.

THese Friers are called by the name of Friers of our blessed Lady of the Fullians. They weare a course Habit of white cloth. This Congregation beganne about that time that King Henry the third of France was murdered by Iacques Clement, a Dominican Frier, which was about the yeere 1587. they are of the Order of the Cistercensis, whereof I formerly spake. They liued very obscure, vntill such time that King Henry the fourth of France was likewise murdered by Francis Rauillac, in the yeere 1610. since which time they built them sumptuous Monasteries and gaudy Churches in all the chiefest Cities in France; and are in great credit and estimation, especially among great Ladies and Gentle­women, with whom they are (if you will beleeue the other Mendicant Friers) too familiar. They haue a faire Cloister, and a fine delicate Church at Paris, and also in most Cities of France (and no where else) built by great Ladies, who doe resort there daily to heare Masse and Sermons, and to haue some other spirituall conference with these holy Fathers. The other rout or rabble of old begging Friers cry out with wide mouthes vpon these new vpstart Sects; for they say, that they doe seduce their Benefactors to bestow vpon them, the charity and beneuolence, which they were wont to haue, and therefore they are ready to starue. But to say the truth, these seuerall Sects of Mendicant Friers haue vndone the poore; for they are increased of late to so many Sects, that the poore people can get nothing because of them. For in those Catholike Countries, the Parishioners are not taxed or constrained, to pay towards the reliefe of their poore, as the manner is in England, or among the Protestants in those Countries. But the Friers say, Giue vs your beneuolence, and [Page 92] we will bestow vpon the poore. And by this meanes the poore are neglected, and these Priests of Baal well fed and prouided for.

It is a maruellous thing to consider the blindnesse of the Romish Catholikes, that cannot perceiue the manifest hy­pocrisies, practises, and impostures of their Priests, Monks, Friers, Iesuits, and Nuns; and how they are cheated daily of their goods by these Locusts, who doe increase so fast, that I doe imagine they will in the end wax infinite. For I dare be bold to affirme, that there are in France at this instant more Monks, Friers, Iesuits, and Nuns, by three thousand, then there were when the last King was murdered; yea, with­in Paris and the Suburbs thereof, or neere thereunto, there is betweene thirty and forty Monasteries and Colleges of Monks, Friers, Iesuits and Nuns, built since that Kings death: and all those liue by begging, either publikely or priuately; for a man cannot goe through any street in the City, but he shall see Monks and Friers by couples trudging here and there; and where there is any profit like to ensue, there will they flocke like so many Rauens to a dead carcasse. And as it is reported, that Aphrick doth euery new Moone ingen­der strange Monsters; in like manner the Church of Rome doth euer and anon produce new Babylonian Monsters; I meane new Sects of Friers and Nuns, to perturbe and trou­ble the peace of our Ierusalem.

The Author of the Congregation of the Fullians was a Cistercensian Frier, and their Rule is composed out of that Rule the Cisterciens doe professe to obserue, but somewhat more strictly, (as they say) but to say the truth, they are all one, for the Fullians are a kinde of reformed or Mendi­cant Cistercians (forsooth) and therefore the greater Hypo­crites.

Of the Jesuites.

THe origine or beginning of this Societie, is but of a new institution, not much aboue fourescore yeares since, whereof the Founder was one Ignatius Loyola borne in Biscaya, a Region in Spaine, who had beene formerly a Souldier, and borne armes at Pampelona against the French; where he was maimed with a hurt that he recei­ued on both his knees, whereof he halted euer after.

His Order was confirmed by Paul the third, in the yeare 1504. Maphaeus in vi­ta Ignat. Bellar. in Chro­nolog. And himselfe Sanctified by Pope Paul the fifth, in the yeare 1622. not for his holinesse and sanctitie of life; but for an infinite summe of money giuen vnto the Pope by the Ie­suites; and withall, because the Duke of Bauaria (by the wicked practises and deuillish policie of his spirituall chil­dren the Iesuites, and the helpe of the King of Spaine) had taken the Palatinat from the Prince Elector Palatine, the true and lawfull owner thereof.

This Ignatius ordained that all those of this his vpstart Societie should call themselues Iesuites, or Patres Societatis Iesu, Fathers of the Societie of Iesus. And the reason is (as the Iesuites report) Serm. Valdera­ma. pag. 10. because our Lord Iesus, who being the Sauiour of our soules, from the time of his Natiuitie into the world, vnto his death, neuer dealt in other businesse, than in that which concerned our saluation: So the life of our Ig­natius, was wholly bestowed about the sauing of soules; the life of Iesus was manifested in his miracles, and Ignatius was transformed into him, whose name the Iesuites beare.

And againe, as this good Father was going to Rome, for to obtaine the approbation of his Order, Maphaeus in vi­ta Loyola. lib. 2. & Rib. l. 2. c 2. and finding himselfe much perplexed about that which might befall him there, Iesus appeared vnto him carrying a Crosse, and in the same vision, God the Father was seene recommending this new Societie vnto his Sonne, who promised him, that he would be propitious and fauourable vnto him at Rome. And Valde­rama infers Serm pag. 48. that vpon his arriuall to Rome, the Pope hauing [Page 94] well considered Ignatius hands, he found them all printed with the name of Iesus; whereupon he said, Digitus Dei hîc est, The finger of God is in these hands. And therefore these speeches fortified the holy man, and gaue him occasion to name his Company the Societie of Iesus.

But indeed it is apparent that this title is proper to all Chri­stians in generall, as Saint Paul (speaking to the Corinthians) witnesseth, saying; 1 Cor. 1.9. God is faithfull by whom you haue beene called to the Societie of his Sonne Iesus. And againe Saint Iohn; 1 Iohn. 1.3. To the end our Societie may be with the Father, and with his Sonne Iesus Christ. And yet the Iesuites goe about to proue, by these former passages our of Saint Paul and Saint Iohn, that their Societie hath beene euer since the time of our Saui­our: And not new, as many Writers (yea of their owne Re­ligion) doe proue: Watson in his Quodlib. p. [...]00. and Sparing discourses. p. 36. for Pope Sixtus quintus conuenting the Generall of the Iesuites, vpon a time, before him, demanded why he and his Order called themselues Iesuites: who an­swering, said, That they did not call themselues so; but Clerkes of the Societie of Iesus. Then the Pope replying, said, But why should you appropriate vnto your selues to be of the Societie of Iesus, more than other Christians are, of whom the Apostle saith, Vocati sumus in Societatem Filij eius; We are called into the Societie of his Sonne? But the Iesuites Generall made him no answer.

Const. Prouinc. lib. 1. de Consue­tudine eius au­tem.And againe, the reason why wee are called Christians of Christ, and not Iesuites of Iesus, is this, saith Lindwood: Christ hath communicated vnto vs, what is signified by his name Christ, that is to say, Vnction; but he hath not communica­ted vnto vs, what is signified by his name Iesus; for Iesus signifieth a Sauiour; and it is his propertie to Saue, and no man else, as the holy Scriptures doe witnesse. Locor. Theol. lib. 4. cap. 2. And Melchior Canus Bishop of Canary, saith: That that Societie being the Church of Christ, they that attribute that title vnto them­selues, are no better than the Heretickes that doe vainly boast, that the Church is no where abiding but with them.

The Iesuites on the other part affirme, that the Society of Iesus was founded at the very point of his admirable concep­tion, vniting in his diuine person his humanity with his eter­nall [Page 95] nature: Serm. de Vade­rama. pag 10. And that that was the first societie that God had with men; And the first College thereof was the Wombe of the Ʋirgin Mary; And that it was but renued of late, for di­uers reasons, and among the rest; Bellarm. de Mo­nach. lib. 2. cap. 6. because that that feruour which is found in the beginning of a new Order, exciteth men to piety, which by little and little waxing cold, it is needfull that new should be raised, whereby that new may be entertained. But as for the originall of this Society (say they) it is very ancient. But if this be true, I wonder why the Euangelists, or the Apostles, or any of the Fathers of the Primitiue Church, or any other Writer vntill within these fourescore yeares, neuer made mention of this famous Socie­tie and noble College. But indeed to lye and blaspheme is the ordinary trade of the Iesuites.

Let vs returne once againe to our Martiall Saint Ignatius, indeed the first Institutor of this Iudaicall Societie, of whom they report wonderfull things; and among the rest, they ob­serue that his name hath its signification from fire, wherein they finde many, yea infinite mysteries. First of all, as the Psalmist saith, According to thy name, O Lord, so is thy praise throughout all the Earth, thy right hand is full of Iustice: As much, thinke I, may I say of Father Ignatius, which signifieth a Saint composed of fire: Serm. de Vald. pag. 10. and that in one of the names proper to God, Our God is a consuming fire: And on the other side (saith he) I perceiued, that in his right hand hee carrieth the name of Iesus, who was our Sauiour and Satisfaction.

And another saith, Serm. de Deza. pag. 112. That in these last times God hath spoken vnto vs by his sonne Ignatius, whom he hath constituted heire of all things, and in whom nothing is wanting, but only the word, whereby he made all ages. Oh horrible blasphemie!

Ʋalderama preached, Pag. 74. That when Saint Ignatius plunged himselfe in the water vp to the very chin, in the cold winter, for to diuert a young man from certaine filthy desires, one might say, that Spiritus Domini ferebatur super aquas, the Spirit of the Lord was carried vpon the waters.

The same Preacher in another place saith, Pag. 10 [...]. That when this Saint resolued to quit the Souldiers life, the very house wherein he then was, moued, the walls shaked, the posts and [Page 96] beames trembled, and all that were in it betooke themselues to flight, and ran out of doores as fast as their legs could carry them: euen as when some strange eruption of fire, doth sud­denly break out with furious flames in some high mountain: So when this interior fire began to be discouered in him, who before was cold and frozen in the things of God, it lightned forth in such sort, that it caused a thousand feares, a thousand amazements, a thousand firings of houses, &c. There was neuer any Aetna, or flaming mountaine that did the like. Hitherto are the words of Valderama.

Truly I am of opinion, that this fire was transferred after his death vnto his Societie; (it may be vpon his prayers and intercession) seeing they doe participate so much of it; for out of the feruour of their mercenary Religion, they haue euer since exercised the trade of incendiaries in all places; and not contented with a thousand fierings of houses, made by their Institutor, they haue set all Christendome on fire: nei­ther is there any Kingdome, Common-wealth, Citie or Prouince, which they haue not enflamed with warres, sediti­ons, and persecutions; and therefore Ignatius may be pro­perly compared to Mount Aetna, the very mouth of Hell, and the Iesuites vnto himselfe in that respect:

This Saint hath wrought more miracles than euer any man did; for Ʋalderama saith, Serm. Vald. p. 1 [...]. That it was no maruell if Moses wrought such great miracles, for he did them by vertue of the ineffable name of God engraued in his Rod: it was no mar­uell if the Apostles wrought such miracles, seeing they also did them in the name of God: But that Ignatius, with his name written in paper, should doe more miracles than Mo­ses, and as many as the Apostles, &c. is that which sheweth so wonderfull vnto vs!

Idem pag. 55.The Iesuites by the merit of Ignatius can cast out deuils ding dong. For it happened one night, that the Deuill had al­most strangled him, and twice or thrice, he beat him cruelly: but since the good Saint had a full reuenge of him: for it hath beene often seene by experience, that after many prayers haue [Page 97] beene made, many Saints inuoked, many and sundrie Re­lickes applied, the last and best remedy hath beene, the Image of blessed Ignatius, laying it on the patient, or one of his Sig­nets, shewing it vnto him, and saying, Per merita Beati Igna­tij abi hinc Spiritus maligne: By the merits of blessed Ignatius I command thee, euill Spirit, to be gone: And presently he de­parted. And is not this a powerfull, yea a victorious Spanish Saint, that now dominiers ouer the Deuill, that was wont to beat and abuse him before? Vine el brauo Spaniol, que haze la barba al Diablo: Oh braue Spanyard that dare shake the Deuill by the beard.

In his Sepulcher was heard most melodious singing: Idem pag. 89. yea his Sepulcher seemed a new heauen, and the Angels descen­ded downe in whole Squadrons, to play the fidlers, albeit no Angell euer appeared vnto him in his life-time, yet the blessed Virgin, Saint Peter, the eternall Father, and his Son carrying his crosse, appeared vnto him. And the reason was, (saith the Author) because it arriued vnto him at his death, as it ar­riueth vnto great potentates of the earth: As long as a King is in his Palaces and houses of pleasure, the Guard suffer none to enter, but men of note, vnlesse it be some necessarie attendants: but when the King is dead, and that he is laid on an Hearse in the great Hall of the Court, then euery one is ad­mitted to come in. As long as Ignatius liued, there was none but Popes, as S. Peter; Emperesses, as the Mother of God; or some Souereigne Monarch, as God, and his Sonne, which had the fauour to behold him: but as soone as he was dead, euery Courtier belonging to the Eternall King was admitted, all the celestiall people ran to see him, Angells, Archangells, Thrones, &c.

It is now among the Papists, as it was heretofore among the Heathen people: for they had many gods, as Apollo, Iu­piter, Mars, Mercury, Aeolus, Neptune, Pan, Cupid, &c. And goddesses likewise, as Minerua, Pallas, Venus, and the like. And euery one of them their distinct office: as for example; Apollo was the god of Wisdome, Mars the god of Warre, Aeolus the god of the Winds, Neptune of the Seas, Pan for Shepherds, and Cupid the god of Loue. Minerua was the [Page 98] goddesse of Learning, and Venus the goddesse of Loue. The Papists haue as many Saints which they honour as gods, and euery one haue their seuerall charge assigned vnto them by God, for the succour of men, women and children, yea ouer Countries, Common-wealths, Cities, Prouinces and Chur­ches; nay to help, ones, & bones, et caeterapecora campi, al man­ner of beasts, as S. George for England, and other Countries, S. Dauid for Wales, S. Andrew for Scotland, S. Patricke for Ireland, S. Denis for France, S. Iames for Spaine, S. Antony for Italy, S. Marke for Venice, S. Roch for to cure the Plague, and for Sheepe, S. Antony for Swine, and for fire, S. Lucy for the Tooth-ach, S. Petronel for the Feuer, and S. Martin for the Itch: Moreouer, S. Valentine for Louers, S. Chrispin and Crispianus for Shoo-makers, S. Clement for Bakers, Brewers and Victualers, S. Sebastian for Archers, S. Nicolas for But­chers, and an hundred more, some assigned to this office, and some to that. But would you know what office hath our Lim­ping Ignatius: in good sooth, an office well agreeing with the humour of a Spanyard, who loues to be conuersant with the female sex; for he is become a Midwife, for thus saith one of his owne Children: Serm. Vald: p. 51. Blessed Father Ignatius doth assured­ly, and most readily assist all women that are in labour; for this vigilant Pastor doth alwaies accompany the sheepe that are great with young, for to helpe them to be deliuered, as it is written in Esay, Foetas ipse portabit, that is to say, He will looke to the Ewes for to haue their wooll and their lambes. For you must lay the blessed Fathers Signet vnto the patient, and she will soone be rid of her paine: and the only sight of his name hath giuen eyes to the blinde, hands to the maimed, and legs to the lame, hath consumed the stone in the kidneyes, and very easily brought women to bed.

By this it seemes, that this Saint hath shouldered the bles­sed Virgin out of doores; for all good Catholike women were wont to call vnto her for helpe in that extremitie. And it is not long since I read in a Catholike book, how the bles­sed Virgin, her selfe, came accompanied with two Angels to visit a Lady Abbesse that was gotten with childe, and or the preseruation of her honour, commanded those two Angells [Page 99] to deliuer her of her burthen, and to carry it to an Hermit, to bring it vp, which in time became a Bastardly Bishop, it may be he was a Spanish Bishop; for they are all, (or the most part) Bastards.Cum sec. part. Serm. discip. de tempore. Magun. apud Ioh. Albinum Anno 1612.

I maruell how the other Monks, Friers, and Priests can brooke, that S. Ignatius should play the Mid-wife, conside­ring that a great part of their maintenance doth depend vpon women that are great with childe; for they come often vnto them, with money in their fists, and many other good gifts, to haue Masses said for their safe deliuery. But aboue all the rest, the Augustine Friers of Burgos in Spaine, who sell the measure of their Crucifix at so deare a rate, because it is a pre­cious Relicke for many diseases, especially for a woman that is in labour. And is not this a great hinderance to the Francis­cans that haue S. Francis Cordon, and likewise to diuers other Religious persons, that haue many pretious Relickes of won­derfull vertue, especially for such women that are in labour of child-birth. Why do they not sue and implead against the Ie­suits, for Monopoly? And besides, it is against the Popes profit: for many good Ladies (especially in Italy) whē they are great with childe, doe vow (if they can haue a safe deliuerance) to goe on pilgrimage to the Image of the blessed Virgin Mary of Loretto, and there offer some costly thing vnto her Shrine. All which comes into the Popes Exchequer. And I am sure, that the Montebanckes shall all fare the worse, and Mid-wiues nothing the better. But because I would not be too tedious, I will leaue this halting holy-hee Mid-wife, and descend to sur­uey his spirituall Babes, I meane the Iesuites, the maine pil­lars of the Antichristian Synagogue of Rome, the Intelligencers of Spaine, the Incendiaries of Christendome, and Belzabubs chiefe Agents.

Among all other Orders, of Monks and Friers, though the Common-wealths (wherein they liue) are exceedingly exhausted by them in matters of charge (especially in Italy, and the Spanish Dominions) as being (in a manner) compel­led to reedifie their ruined Cloisters and Couents, to build them new from the very ground, and from time to time to re­paire the same, to furnish them with costly Images, and rich [Page 100] furnitures, and daily to supply their wants, as well in yeel­ding them victuals, as in satisfying their exorbitant demands, which are infinite (of which, who so denieth any, is presently reputed to be an Hereticke) yet all is nothing in comparison of that which by the Iesuites, they are compelled to endure; who haue now gotten that hand ouer them, that the chiefe Magistrate-ship and places of dignity, are not granted, but vn­to such, as shall be by their likings allowed, and by their au­thority confirmed; neither without their aduice and counsell dare they determine of any great matter, concerning either gouernment or policie. There is not any mans businesse, but they must haue an oare in it. They neuer place themselues any where, but in the middest of goodly rich Cities; for as one saith, Opulentas ciuitates vbi sunt commoditates, semper que­runt istipatres. Where they wring themselues into the fairest Palaces, in some of them dispossessing by violence those to whom they pertained. As for example, their Colleges at Ant­werp, the one belongeth to the society of the Merchants of Aquisgranum: and the other to the society of the English Merchants of the Staple, and was called heretofore by the name of the English house, where English Merchants and their Factors liued, vntill such time that they were tyrannically abused by the Spanyards and their adherents. Moreouer, their Colleges at Bruxels, and at Paris, are detained by them from the true owners thereof. I could name an hundred more of these their vsurpations, to proue their intrusions into Ci­ties, Townes, Castles, and Noble-mens houses; but this shall suffice in this place.

Their Churches are rich and sumptuous; their moueables and houshold-stuffe magnificent, rather than decent, their gardens pleasant, spacious, and delightfull, their garments fine and comely; Hi patres nigri, sunt semper benè vestiti: Their gesture proud and stately; their fare plentifull, and of the best: And in fine, they are not tied to any rising in the night to their deuotion, or the like hardnesse, to which other Friers and Religious Orders are subiect: for they goe (or may goe) to bed at eight of the clocke at night, and rise betweene fiue and six in the morning. For their holy Father Ignatius would [Page 101] not haue them subiects to singing day and night. And the reason is (forsooth) euen as the Angell wrastling with Iacob, said Let me goe, for the day appeareth; signifying that he had many droues of sundry kinde of cattell, that he had children in his traine, and was to prouide meat for some and drinke for others, so that to such a man that had such a charge vpon him, it was fit the night should be allowed free from contem­plation: so it is not possible for them to bestow the day in the Quire, that are to furnish the flocke with pasture and cleare water; for then they should be vncapable of guiding so ma­ny foolish ignorant beasts as are committed vnto them; or of setting all Christendome in a combustion: or of inlarging of the Kingdome of Antichrist and the Spanish Monarchie: or of inriching of their owne society: or of a thousand things besides.

Their first Masse beginnes about eight of the clocke in the morning, and a priuate Masse doth continue not aboue halfe an houre. And as for high Masse (or a singing Masse, which endures a whole houre) alas they neuer meddle with it, or with such bauling stuffe; for the priuate Masse is the fairest flower in their Garden. Vnto which a Iesuite comes forth, so attended on by Nouices, and in as great grauity (or coun­terfeit holinesse) as the Pope himselfe, when he is in his Pon­tificalibus.

They are the greatest Intelligencers and Statesmen in the world; and albeit they should not by their Order receiue any other Office or Ecclesiasticall dignity: yet now of late, by dispensation from the Popes sweet Holinesse, Bellarmine and others haue beene promoted, some to be Cardinals, and others Archbishops and Bishops. And withall, as they order the matter, for their credit and reputation, they take the name of a Iesuit not to be any whit inferiour to the title of a Bishop; for they are not subiect to any Ordinary, or to the control­ment of any Bishop or Legat whatsoeuer, but onely to the Generall or Prouinciall of their owne Order, who is alwaies a Spaniard, or one of the King of Spaines subiects, and who neuer lightly comes among them: and if he doe, he is a bro­ther of the Society, and will finde no fault for feare of giuing scandall.

[Page 102]Now among all other their policies, they haue one that surpasseth all the rest. For wheresoeuer they remaine, they take vpon them to teach and instruct children, as well of no­ble men, as also of inferiour persons, professing to doe the same freely and without reward: wherein they deale so care­fully, that the Parents doe not account their childrens time mis-spent; but also doe reward them highly. And the Iesu­ites make thereof a double benefit; for first they binde the parents of the children to be their friends and fauourites: se­condly, as for the schollers, they strike into their tender capa­city such a reuerence of themselues, and withall doe distill into their minds such points of Doctrine, and such an opi­nion of their holinesse and integrity, that the same neuer (or very seldome) weareth away, but rather increaseth with their yeeres, according to that of the Poet:

That is to say, The vessell will long retaine, the taste of the first liquor it first held or contained. Which is vndoubtedly of no small moment to the strengthening and vpholding of their faction and society.

Moreouer, sometimes (as occasion and opportunity so falls out) they doe perswade such of their Schollers as are rich, and that haue their meanes in their disposing (their Pa­rents being dead) to enter into their Order or society, and to giue and enfeoffe all that they haue vpon their Colleges whereof I could bring here many examples. There dwelt heretofore in Lisbon in Portugall a very rich Merchant, that had no more children than two sonnes, who went to Schoole to the Iesuites; whereof the youngest they had perswaded (secretly and vnknowne to the father) to make a solemne vow to be one of their society, and to giue them all that por­tion that his Father should bequeath him. It fortuned with­in a yeere or two that this Merchant fell sicke, and being past all hope of recouery made his Will, and bequeath'd all his estate betweene his two sonnes, giuing vnto the elder brother the better part. The Iesuites (whom in that Coun­try they call Apostolos, Apostles) hearing how the matter [Page 103] stood, presently repaired vnto this sicke man, vnder colour to administer vnto him some spirituall comfort; and there they dealt so cunningly with him, that they perswaded him that his eldest sonne was a very deboist young man, and giuen to many vices, and such a one as would spend and waste all that he had giuen him; and extolled and applauded the youngest for a vertuous religious youth, a good Scholler, and one that would surely be a good man, and a great prop or stay to his family or kindred; so that by their iugling tricks they got the sicke man to reuoke his former Wil, and to make a new Will, and to bequeath the most part of his sub­stance vpon his youngest sonne, which being done, the man shortly after died, and the Iesuits receiued the younger bro­ther into their society, but not as yet publikely but priuately.

Within two daies after, when the dead Corpse was car­ried to be buried, the Iesuites put some of their society, and the younger brother, and souldiers well armed to keepe possession in the Merchants house; whom when the elder brother, vpon his returne home from his father buriall (be­ing altogether ignorant of the Iesuites fraud, in procuring his Father to make a new Will) saw, demanded of them what they did there, and would haue entred into the house; they bade him stand backe, telling him that they were put there to keepe possession for the Apostles. For the Apostles, said he, I thinke verily if our Sauiour Christ had had such warlike A­postles, he had neuer beene taken by the high Priest, and the Scribes and Pharises, and so euill entreated as hee was. In fine, he was constrained to take what it pleased the Ignatian Apostles to giue him; and they had the most part of the Merchants substance.

It is a thing worth the obseruing, to see how busie and diligent they are when they heare of a wealthy man or woman that lieth sicke and in danger of death. This is their chiefest haruest and Optimae praeda. Then they commend vnto him the pouerty of their College, and the merit he shall gaine by dealing liberally with them, as being for euer to be remembred in their Masses, as one of their Benefactors. The Mendicant Friers, especially the Franciscans, and they [Page 104] haue beene in Law together in Spaine for many yeeres, about this visitation of the sicke men, in articulo mortis. The Ie­suites said that it appertained vnto them; because their pro­fession is actiue, and to be alwaies stirring among the flocke, and to doe good to the world abroad: whereas that of the Franciscans, and the other begging Friers, was contempla­tiue, and so by consequence most decent that they should containe themselues within their Cloisters. The Friers on the other side replied, that their profession was Meeknesse, Innocency, Pouerty, and to doe good vnto all men. As for the Iesuites, that they are proud, ambitious, aspiring, enter­medlers in matters of state, men of great riches, and couetous of more, and therefore by no meanes to be admitted to such as lie at the point of death. The matter hath beene much ar­gued of, and greatly debated in Spaine and Rome. And all the other Orders of Monks, and Friers were, and still are ve­hemently against them; and they haue beene openly in­ueighed against in the publike Schooles of most of the Vni­uersities of Italy, Spaine, France, Netherland and Germany: yet notwithstanding they are so strongly backt by the King of Spaine (whose turne they serue againe in other matters) that howsoeuer the cry goe against them, they preuaile and hold their owne still.

Moreouer, they haue so cunningly wrought, that where­soeuer they are, they onely are the generall hearers of all Confessions, diuing thereby into the secrets and drifts of all men, acquainting themselues (as I said before) with their humours and imperfections, and making (as time and oc­casion serues) their owne vse and benefit. And yet if some poore person come vnto them to confesse, they will seldome or neuer heare his confession; and if they doe, they will hardly absolue him of his sinnes. As for examples sake, a certaine Gentle in Madrid in Spaine, to try whether the Iesuites would confesse poore folkes, sent his man vpon a time to their College, in the night time, to intreat them they would send one of their Fathers to confesse a poore man that lay a dying in the street (albeit there was no such matter) but the Porter told him, that all the good Fathers [Page 105] were gone to take their rest and could not come: by and by he sent another man to intreat them to come to receiue the confession of a great rich Cauallero, whom they knew to haue laine sick for a long time; whereupon two of them came forth presently, but when they were a little from home, his men, by his appointment, beat the two Iesuites soundly and tooke away their clokes from them.

But by the way, seeing it comes so well to our purpose, I wil tell you a pretty story that hapned heretofore in the Low Countries. A Merchant, whose name was Hamyel, being sicke at Antwerpe of a consumption, the Iesuits knowing him to be a man of great possessions, and without children, pre­sently repaired vnto him vnder colour of spirituall consola­tion, laying before him the vanity of this life, and the glory of the world to come; with sundry other perswasions, as of all men liuing, they haue their tongues most at will: and com­mending vnto him their Order, as of all other the most meri­torious, perfect, and acceptable to God, and to which their holy Father the Pope, and his Predecessors, haue granted more Indulgences than to any other order of Religion what­soeuer. In so much that they brought the poore man (being of himselfe simple) into their Society, thinking there was no other way to be saued: so as before hand he infeoffed their College with his land, which was two hundred pounds a yeere, giuing them much goods and rich moueables; and when he had so done, died within three moneths after the same. His next heires, by counsell of their friends, put the Iesuites in suit; against which, though they opposed them­selues with all vehemency, yet to their great shame and re­prehension, sentence was giuen against them by the Royall Councell of Mechlin; which Court hath authority to deter­mine definitely, both in ciuill and criminall causes without appeale. Notwithstanding they would not so giue ouer, but by the meanes, aid, and support of one Pamele, a President & chiefe Fauourite of theirs, they appealed from thence to the Councell of Estate at Bruxels, getting the cause after sentence giuen to be remoued; a thing there vnusuall, and scarcely euer heard of before, where the processe was hanging for a [Page 106] long time: yet afterwards the Iesuites, to their great shame, were constrained to compound with their aduersaries.

Another time, a rich and wealthy Merchant of the same City, whose name was Iohn Baptista Spinola, a man then knowne in most Merchant Townes in Christendom, but one in that point, whose deuotion and scrupulosity ouerwent his wisdome, comming to them to confession, & telling them of some vniust gaine, with which he felt his conscience touched; they presently (with sundry terrifying speeches) told him that he was in the state of damnation, out of which he could not be deliuered, vntill such time that hee had made restitu­tion, as well of that confessed, as of all other money and goods that he had by vsury vnlawfully gotten, laying before him, Quod non dimittitur peccatum, nisi restituatur ablatum: with sundry other such sentences, whereof they haue good store. In fine, they put the man into such feare of conscience, that he yeelded to make restitution, if so the same might bee done without his vndoing, discredit, or shame. Whereupon to comfort him againe, but indeed fearing lest if they dealt too rigorously and roughly with him, they should get no­thing; they told him, that if in stead of all such interests and vsuries, with which he found his conscience burdened, hee onely would bee content to deliuer vnto them some such summe of money, as without his vndoing, he thought hee might conueniently spare, they would take it vpon their soules, to see the summe imployed vpon good, vertuous, and charitable vses, to the greater merit and benefit of his soule, and as a thing more acceptable vnto God, and lesse scanda­lous to the world, than if hee should make restitution to whom it appertained, and had beene by his vsury in­teressed. Whereupon the Merchant being well satisfied in conscience, gaue them the money, and they him their absolution. The Capuchins afterwards made great suit vn­to this Merchant to become a religious man of their Order, and to make a distribution of his goods among them: hee made great shew to be very willing for a while, but in the and he deceiued them, and falling to his old bias, did not sticke to tell vnto some of his priuate friends this former tale, [Page 107] and by that meanes the Iesuits iugling came to light.

They haue perswaded the last Duke of Bauaria, this Dukes Father, to become one of their Society, and to make them a College of his owne Palace at Monachum, to build them a stately Church, all the Pillars, Arches, and the Porches being of fine Marble, and the whole Church couered ouer with fine Copper, adorned within & without with many curious and costly Images, Pictures, Tablets, and the Vtensels belonging to the Altars of gold and siluer, Copes and Vestments of cloth of gold, cloth of tissue, and curious imbroideries. And withall to infeoffe whole Townes, Castles, and Mannors vpon their new College; his sonne and heire being con­strained to liue in a meane house in the same towne, with such small pension as his father had formerly assured vpon him. And albeit the old Iesuited Duke had surrendred this gouernment of the Country vnto him, at his first entering into their Society, yet he durst not doe any thing without the Iesuits aduice and approbation.

The old Duke (being a silly, zealous, simple, well minded Prince) was wont to entertaine into certaine Chambers, or Lodgings in his Court (appointed for that purpose) all such Pilgrims as trauelled that way, with meat, drinke, and lodg­ing of the best, for three daies and three nights: and this was the manner of their entertainment. At the gates of the Towne, among the Souldiers that had the guard, for it is a Garison Towne, there were certaine Officers to receiue all such Pilgrims as had good Letters of commendation, or te­stimony that they were Romish Catholikes, and bound to Rome, or any other place of pilgrimage vpon deuotion, or else returning homewards, which Officer was to conduct these Pilgrims presently vpon their arriuall to a certaine lodging in the Dukes Court, where was another man of pur­pose to receiue them; but before that they entred into their lodgings, they were brought into a roome, where euery man had deliuered vnto him a cleane Shirt, a long Wastcoat made of red Cotton, a paire of new blacke Canuasse breeches, a paire of new linnen Stockins, a paire of Slippers, a blacke Gowne, a Girdle, a blacke Cap, and a little sticke in his hand: [Page 108] for they were to put off all their owne clothes, and to put on these, which being done, they were shewed the way to the Church, there to say a few Aues and Paters, and then to re­turne to their lodging to dinner or supper, according to the time of the day that they came thither. These poore men had meat sent them from the Dukes owne Table, and serued in by his seruants, and the best Wine and Beere that the Coun­try did yeeld; besides, euery man lay alone in a good Fea­ther-bed, with sweet fresh linnen (more like a noble man than a Pilgrim) where they remained for the space of three daies and so many nights. Moreouer, the Duke came himselfe sometimes, and washed these poore mens feet in warme wa­ter with sweet herbs, and dryed the same with sweet damaske Napkins: when they were to depart, they had Shirts, Shooes, those Stockins and Breeches which they had formerly worne, a Pilgrims staffe, and money in their Purse according to their wants and quality.

And when the Duke became a Iesuite, it was agreed be­tweene them that the Pilgrims should haue the selfe same en­tertainment there for euer; which indeed they had as long as he liued. But as soone as euer the breath was out of his body (albeit they had meanes giuen vnto them by the Duke, not onely for their owne maintenance, more than that was suffi­cient, but also to entertaine the Pilgrims) these vnconscio­nable Machiuillians, who can neuer abide any poore body, gaue straight order at euery gate of the Towne, that no Pil­grim, or any other poore man should come in, but send their Letters vnto them, the which if they like of, they marke with a priuate marke, that they may know if they come thi­ther againe, and then they write their names and Country in their bookes of Record, and perhaps send these poore creatures three pence or a groat, after such time that they make them attend three or foure houres for it. The Polo­nians and some Netherlanders, that did vse to goe that way to Rome, doe giue them many a bitter curse for their vncha­ritable dealings with them: but they care not, for there is none there that can controll them: nay, this Duke dare not offend them, and whatsoeuer they doe or say, is a Law.

[Page 109]They haue at Bourdeaux, in Aquitania, built their Col­lege vpon the land belonging to an Hospitall, that apper­tained to the Pilgrims that goe to Saint Iames of Compostella; and in the end, because they would enlarge their College, they pulled downe the Hospitall, and got into their hands all the reuenues thereof, vndertaking to the Magistrates of the Towne, and ouerseers of the Hospitall, to maintaine the same in farre better manner than it was kept before. But now these Vsurpers will admit none to haue a nights lodging there, but such as haue speciall Letters of recommendations from some of their Society. All which I know to be true; for I haue beene told by more than a hundred poore Pil­grims of seuerall Nations, of these their vnchristian-like dea­ling with them.

The Magistrates and Clergy of Turnay in the Low Coun­tries, would not by any meanes receiue them into their Towne, albeit they had the King of Spaines Letters Patents. In the end, vnder hand, they got one of their Factors, an Antwerpian Merchant, to buy them one of the fairest houses in the Citie, and a whole rew of houses besides; where they built their Schooles, and taught maugre all the Magistrates, the Bishop, and all the Monks, Friers, and Clergy men what­soeuer. Yea, they haue there now two Colleges and a Semi­nary, where they lodge and boord Noblemen, Gentlemen, and rich mens children, which brings them in no smal profit.

The Magistrates and Citizens of the Towne of Isle or Rissel, alias Insula, in the confines of Flanders, receiued the Iesuites into their City with such honour and respect as is to be admired at, and yet they required their kinde courtesies most basely. First, the Magistrates and the inhabitants assu­red vnto them an annuall rent of about two hundred pounds sterling. And because that there was no spare place in the Towne that the Iesuites did like of to set vp their rest, the Ma­gistrates, with the common consent and charges of all the Citizens, about the yeere 1608. brake downe a great part of of the wall, rampier, and a great bulwarke of the towne, and damped or filled vp the Mote, and tooke in aboue a hun­dred acres of ground into the Towne, inclosing and for­tifying [Page 110] it againe with a high strong brick wall, rampiers, bul­warkes and another mote, and there built them vpon their proper cost and charges a goodly sumptuous College, mag­nificent Schooles, furnished with fine pleasant Gardens, Or­chards and walkes, yea with all necessary offices, in so much that they brought water into euery office in the College. I omit to speake of a maruellous faire Church, adorned with all necessary vtensills thereunto belonging. And all this in lesse space than two yeares.

Moreouer, this new plot (which was thus taken in) was di­uided among the chiefest men of the Towne, where they built the goodliest houses in all the Citie, because (forsooth) they would be neare these holy Fathers, to haue their spiritu­all comfort, and consolation in time of need. The Iesuits be­ing thus seated and setled like Princes; the first thing was that they did, to requite the Citizens great loue, and extraordina­ry charges. They procured vnto themselues from the King of Spaine, the Archduke, & the Archduchesse Letters Patents, that they should haue for euery barrell of beere that is drawn within that Town two shillings nine pence farthing, which is for euery quart pot two Liards, or halfe a Stiuer, which is about an halfe-peny halfe farthing English, and doth amount to a great summe of mony yearly, considering the greatnesse of the Towne, and the multitude of the people that are the Inhabitants thereof. Albeit the Assise which they were con­strained to pay (before that time) for their beere, was as much in equall portion, to the King, and the Archduke, as they did pay to the Brewer; from which the poore begger was not free, but if he did drinke, he paid so much vnto the King, as he did to the Victualer. And yet these vnconscionable and couetous Iesuites, did for their benefit and better mainte­nance, procure this other imposition to be laid vpon the In­habitants, notwithstanding the former extraordinary loue and kindnesse which they receiued from them: Both which assise of the beere, the poore inhabitants haue beene constrai­ned to pay euer since, as well to the King, as to the Iesuites; by means whereof, and other their politike cheating and co­senage, they are become not only exceeding rich, but also odi­ous [Page 111] to all the Townes and Countrey there adioyning.

And besides, whereas the inhabitants of this Towne, had been for many hundred yeares free, and exempt from all for­feiture or confiscation of their lands and goods to the King, if any of them had committed any felony, murder, treason, or the like; their bodies being only liable to the Law, and not their lands or goods. Now these Iesuites (perceiuing that the State-house, the Towne Charter, and all the ancient Re­cords of the Towne had beene some certaine yeares before burnt, by occasion of fire) procured vnder-hand a Patent to be granted to their College, of all forfeitures and confiscations whatsoeuer, that should happen to fall due to the King, with­in that Towne and the liberties thereof; and hauing so done, they began to seize vpon the land and goods of all such as were conuicted for any of these or the like crimes or offences. The Magistrates of the Towne, and all the rest of the inhabi­tants, with one consent did oppose the Iesuites, as intruders, vsurpers, and common perturbers of their Priuileges and Liberties: whereupon the Iesuites commenced their sute a­gainst the Magistrates, and all the inhabitants of the Towne, in the higher Courts; wherein the Iesuites would haue surely preuailed, if that a certaine Religious man (as I thinke) a Ca­non Regular of the Order of S. Augustine, that liued in an Ab­bey about six miles from the Towne (and yet in the territo­ries of the same) had not found out in the Library there, an old booke of Histories or Antiquities in Manuscript, written many hundred yeares since; wherein was contained, among other things, a Copie of the Charter of this Towne of Lysle: which being shewed vnto the Councell of State, the Iesuits, with much shame & disgrace, had a definitiue sentence giuen against them, neuer afterwards to intermedle with the Priui­leges and Statutes of the Towne, and to pay cost and charges besides. Oh the honestie of these holy men of the society of Iesus!

Iohn Chastell was taught and perswaded by the Iesuites, to murder Henry the fourth of France, and yet some Papists would deny it, if they could, because they are loth to make the Iesuites odious: and yet others did helpe to erect a pillar of stone neare to the Kings Palace in Paris, whereby so much [Page 112] was signified. But the Iesuits when they were recalled againe into France, from their banishment, got leaue of the King (vpon the Queenes request) to deface it, some few yeares be­fore the King was murdered by Rauillacke.

In the yeare 1607. The Iesuites procured the Emperour Rodulphus, to prescribe that ancient Imperiall City Donawert in high Germany, and to giue it in prey vnto the Duke of Ba­uaria, who came priuately with foure or fiue thousand men, and tooke it and ransacked it, and afterwards put a strong gar­rison therein, altering their Lawes and Customes, and debar­ring them of all their former Priuileges whatsoeuer, in so much that the chiefest men in the Citie, were constrained to abandon both house and home, and to seeke after another place to inhabite. I came thorow this Citie within three mo­neths after that the Duke of Bauaria had taken it; and it grie­ued my heart to see into what miserable bondage the poore Citizens were brought, and all through the deuillish practise of these irreligious Machiauills, who then did tyrannize ouer them, like so many Turks or Infidels; for they managed the whole affaires of the Citie, the Gouernour which the Duke had placed there ouer the souldiers, stood but for a cipher; for he durst doe nothing without the consent of the Iesuits. The Magistrates were all put out of their charge & offices; & other base, poore, mechanicall fellowes appointed in their places, farre vnworthy the high dignitie of Consuls or Burghemasters in such an ancient free and noble City as that is. The souldiers were billeted in all the Protestants houses, and not in any Pa­pists house, where they dominierd like so many deuills, ma­king hauock of all that they could come by; and yet the Pro­testants were constrained to pay them their wages besides. What shall I say? The Iesuites, in effect, did command and controll the whole Citie, as they pleased. They banished their Ministers, and compelled the inhabitants either to goe to heare Masse, contrary to their consciences; or else forsake the Citie, and liue in exile. And yet this is nothing in compari­son to that the Protestants of Aquisgranum haue endured, and yet doe suffer.

The Emperour Charles, (surnamed the Great) hunting [Page 113] vpon a time in the Forest of Arden, found out certaine Bathes or hot waters, in which place he built a very faire Citie, and called it Aquisgranum, and gaue it many priuileges and great freedome: among other things, he ordained that all other Emperours, his Successours, should be crowned there, and that the Imperiall Diadem (which is now kept at Franckfurt vpon Main) should be kept in this Citie. Here likewise hee built (among other Churches) a very faire Collegiat Church, endowing it with great reuenues; within a Chappell of this Church the craftie Clergie men (obseruing the ignorance of the people in those daies) set vp an Image of the blessed Vir­gin Mary, which they affirmed to worke great miracles, by meanes whereof, and of the hot Bathes, this Citie came to be very famous, and haunted by many people; for many that were visited with sicknesse and diseases, came from farre and neare to this vp-start Lady, and the Bathes. Besides, all the Copper that is brought from the vpper parts of Germany to Netherland, or these parts, is first brought thither to be refi­ned. In fine, when the mistie fogges of superstition began to disperse, and the glorious sun-shine of the Gospell to ap­peare, it pleased God in this Citie (among others the neigh­bouring Townes and Prouinces) to call some to the true knowledge of his word, in so much that the most part of the inhabitants thereof (the Monks, Friers, Nuns, and the other Clergy men excepted) in a short time became Protestants, and had Ministers, and a Church in the middest of the Citie. The Priests and Friers perceiuing how the number of the Prote­stants began to increase daily more and more; that this coun­terfeit Lady was fallen sicke, and could worke no more mira­cles, because the Protestant Ministers had discouered their deceits and trumperies, and spoiled their market; and with­al, that the people came not with their offertories vnto them, as in former times; which was to their no small losse and hin­derance; They (I say) plotted how to preuent this danger, and first they intended to bring the Iesuites into the City, but this could not be; for the Protestants were more in number than they; and withall, there was an equall number of Magi­strates of either Religion: for there were two Protestant Bur­ghemasters, [Page 114] and two Papists. Then they practised how to betray the Citie to the King of Spaine; but their treacherie was discouered; and the Protestants betaking themselues to their armes, preuented it; and the Duke of Cleue (who was then Protector of the Citie) at their request, put in a garrison of souldiers to defend them from the King of Spaines forces; who neuer after attempted any thing against the Citie, vn­till after the Duke of Cleues death; at which time by the trea­cherous plots of the Iesuites, who were priuately lurking there, sent an armie secretly vnder the conduct of Spinola, and tooke the Citie by treachery, and not by force of armes, or valour; and sets a garrison of foure thousand men therein, all billeted or lodged in Protestants houses; and they themselues constrained to abandon the City, or else to liue no better than those that liue vnder the cruell tyrannie of the Turks. And as for the Ministers, some they put to death, others escaped away to Holland, and other parts. Those of the Protestants, that euer had beene Burghemasters, that they found, they put likewise to death, and many other of the Townsmen, that at any time withstood them, vpon any former tumults or com­motion, fared no better.

I came to this Citie in the moneth of December 1616. where the next day I beheld (to my no small sorrow) a most lamentable tragedie, which was as followeth. As I would haue departed away, I could not, because the Ports or Gates were locked, and all the souldiers in the Towne (but onely those that had the watch) drawne (in their full compleat armes) to the Market-place, which is very spatious, & as big as Smithfield in London. In which Market-place, there was a scaffold set vp hard by the State-house; vnto the which they brought a proper young man (about six and twentie yeares of age) bound, hauing a Iesuite on either side, who mounting the scaffold, with a very sweet and chearefull countenance, kneeled downe, and said a short mentall prayer; then rising and looking about him, espied a friend of his, hard by the scaffold, vnto whom he cast his cloake, intreating him to de­liuer it vnto his wife; who was in a corner of the Market-place a farre off, together with many other women and chil­dren [Page 115] vpon their knees, making the most lamentable noise that euer I heard, and desiring God to iudge their cause. This man lifting vp his hands, pulled off his hat, and making a low reuerence towards those women, and many other Protestants that stood by them, with a loud voice desired them all to pray for him; and desired God to forgiue him all his sinnes, for Christ his sake; signifying further vnto them, that the Ie­suits had promised to saue his life, if so be that he would con­fesse his sinnes, and receiue the Sacrament, the which (said he) I did, being drawne thereunto by their faire promises and perswasions, and the entire loue I bare to my wife, children, and kinsfolkes. But now I am heartily sory for it; and then kneeling downe again, asked God & the Reformed Church (with teares) forgiuenesse, for (said he) I doe from my heart renounce all Popery, and will die a member of the Reformed Church, wherein I was brought vp. Whereupon the Iesuits perswaded him to recant those words, and to call to the bles­sed Virgin Mary for helpe: but he would not, saying that he was sory for that which he had already done. And within a while he kneeled downe againe, and the Executioner after that he had tyed a hand-kerchiefe ouer his eyes, with a sword strucke off his head; whereupon the Protestant women and children made such a lamentable crie, that it made some of the Papists themselues weepe, and pull their hats ouer their eyes.

This being done, they presented to the view of all the be­holders another pitifull spectacle, more lamentable than the former: A poore old man of about threescore and ten yeares of age, whose name was Iohn Balkbern [...]r, who being not able to go, by reason of his long imprisonment, which was aboue two yeares in a Dungeon (as I was told) where none of his friends was permitted to visit him, or to administer any com­fort vnto him, hauing beene racked and tortured three seue­rall times: This man had beene one of the Burghemasters of the Towne, and euer opposed himselfe against the Iesuites, and the Spanish faction, in the defence of the Liberties of the Citie. Him they brought (supported by the Hangman and his man) to the scaffold, accompanied likewise with two Ie­suites, [Page 116] and when he was got vp the scaffold, all the drums in the Citie were beaten, and the Trumpetters did found their Trumpets being set all round about the scaffold; because that no man should heare what this poore dying-man said: who lifting vp his hands and eyes often towards heauen, in the end kneeled downe, and receiued very patiently that fatall stroke, the Executioner smiting off his head, as he had done the former. Whereupon the Protestant women and children made such a great cry as they had formerly done, which made many of the Papists, yea the Gouernour himselfe (who was a Germane) to weepe and shake his head. The Magistrates of the City, and the Emperours Delegats sate in a gallery on the side of the State-house, to see the execution; which being en­ded, they withdrew themselues backe into the State-house, where was a great feast prouided for them. Good God how merry were the Iesuits, Priests, and Friers all that afternoone; I protest to you, I did see with mine eyes aboue twentie of them crossing the streets so drunke, that they could scarce go or stand, and when they met the Hangman they shooke him by the hand, as though he had beene some great Dutch Heer, or Lord, telling him that he had performed his part wonder­full well, which made the Rogue so proud of his office, that I heard him wish, that all Protestants had but one head, and he the striking of it off: vnto whom a townsman that was a Pro­testant, answered, saying, that the Protestants had but one head, which was Christ Iesus their Sauiour, vnto whom (said he) thou base Varlet, shalt one day giue an account for thine vncharitable wish; and they that set thee on worke this day, for spilling of innocent bloud. Whereupon some Priests that stood by, and heard his words, went presently to the Magi­strates, and accused him, and presently caused him to be ap­prehended and put in prison; what became of him I know not, but I haue heard that he was banished, and that he liueth now in Emden. Since that time the Iesuites haue caused a pil­lar of free-stones to be erected in that place where the scaffold was, with the portraiture of the Hangman striking off this mans head, with this inscription in great capitall letters, viz.

They procured the King of Spaine (without any right or reason) to send Spinola with an army to take Weesell, one of the Hans Cities, being at peace and amity with him, and little fearing any such perfidious treachery, where they haue and still doe vse such tyranny, that it is as good for the inha­bitants to be vnder the Turke as vnder the Spanish gouern­ment. This City was rich and had great traffique and com­merce with high Germany, the States Countries, and all Ne­therland. But it is now beggerd by meanes of the Iesuites and Spaniards their protectors. For as soone as Spinola had put a garison of six thousand horse and foot into this City, the Iesuites likewise came thither and were placed in the chiefest house in the City, which did heretofore belong to the Duke of Cleu [...], who was protector of it, and afterwards to the Marquesse of Brandenburg, his lawfull heire and suc­cessor. This noble City, wherein the Gospell of Christ was truly and sincerely preach'd, is now become a stinking Si­nagogue of Antichrist, and a prey to Iesuits and Spaniards, who were not content to make hauock of almost all they had, contrary to the composition made betweene Spinola and them, when they yeelded the Towne vnto him, but also rauished their wiues and daughters before their eyes, neither will they suffer them to make sale of their houses, and carry away that little they haue left them, and to permit them to depart to some other Country or City to seek their fortune; but compell them to stay there, & to labour and toile (like so many slaues) to maintaine them. They haue the best Cham­bers and Beds in their houses, and they themselues are con­strained to lie vpon Mats and in straw: they haue all their houshold stuffe at their command, and they themselues are compelled to wash, scoure, and doe all manner of drudgery [Page 118] for them. The poore Inhabitants must of necessity prouide Fiting, Candles, Salt, Vinegar, and Water for them gratis, and attend on them with cap and knee, or else be stab'd or well beaten. And albeit that it was agreed betweene the States of the vnited Prouinces, and the King of Spaine, that the Protestants of Weesell should haue free liberty of consci­ence to vse their Religion, in respect the Iesuits, Monks, Friers and Papists of Emerick haue the like at their hands; yet they can neuer goe to Church or Sermons, and especially when they sing Psalmes, but they mocke and abuse them, either by hurling of stones in at the windowes, or some other villany.

In the yeere 1619. (comming from Ʋenice to Holland) I came to this City, and arriuing at my lodging, where I was very well acquainted; the good man and his wife, who knew me, fell a weeping, telling me they had neuer a bed to lodge me in, for we haue six Spaniards (said they) that lodge here, and the rest of our beds they sold and purloined away; and then they shewed me their house, and how they had sold all their houshold stuffe; for they had neither Brasse, nor Pew­ter, nor any thing to dresse their meat but one iron pot, for the rest were earthen: they lay themselues vpon a straw bed, more like Beggars than Citizens. The day was farre spent, and I weary, that I could goe no further, and therefore I re­solued to stay there that night, and to lie vpon a boord or a bench. While I was comforting of the old folkes as well as I could, there came in a Spanish Souldier that had lost his money at Dice and Cards in the court of guard, and would haue borrowed a Dollar of the good wife, who told him that she had none for her selfe; besides (said she) you owe me ten Gilders (that is twenty shillings in English mony) I thought you would haue paid me that first, for I was constrained to pawne my bed to get money for you, and euer since my husband and I haue laine vpon straw, which we neuer did before in all our life time; whereupon the Spaniard, Señor Iuan de Nauarra (for so was his name) called her Puta Vieja, old Whore, and a thousand such names, and shooke her almost all to peeces; then, leauing her crying, tooke the [Page 119] pottage pot and filled it halfe full with water, and put a great Brick-bat and a peece of rotten Cabbidge into it and laid it ouer the fire, and went out into the yard and brought in three or foure great Fagots and other wood, and made such a great fire, that I was afraid he would haue burn'd the house; and thus he continued burning of Fagots and Billets (which are very deare there) for the space of two houres, and would haue burnt more, had not she gone forth and borrowed of one of the neighbours two shillings to giue him, for feare that he would haue burn'd all her wood; albeit, I thinke in my conscience that he did burne in that time more than did cost her eight pence. But when he had the money, away he went, and then she tooke off the pot, and threw the stone and rotten Cabbidge away, and made something ready for our Supper; but before that we could make an end, two other Spaniards came in, and without bidding or inuiting, sate downe with vs and tooke part of that little we had, and then went away without offering any money, or saying so much as we thanke you.

The very same night, another Spaniard would haue the old woman after ten of the clocke to goe and fetch him a whore; and because she would not goe, hee gaue her three or foure blowes with his Musket rest, and would haue bro­ken her bones if another whore of his acquaintance had not come in (hearing the old woman cry) who pacified him, and lay with Señor Laurencio (for so was his name) that night. O the Religion and conscience of these Catholike Spani­ards, that tyrannize farre worse than the Turke, wheresoeuer they get the vpper hand!

But now to returne againe to the Iesuites, who are the only commanders of this City, whose words are Lawes, yea Ora­cles among the Spaniards. They preach and catechise young children twise or thrise a weeke, yea the Souldiers doe take protestants children by force, and bring them to the Iesuites to be instructed in popery. Alas, if I should tell you all the wrongs and misdemeanours that the Iesuites haue com­mitted in this City and elsewhere, this Pamphlet would grow to be a great volume.

[Page 120]The next Summer, after the death of the Emperour Mat­thias, the Iesuites of Liege kept a great solemne funerall for him, which was as neere as I can remember in this manner▪ First, a noble mans sonne that was one of their Schollers, being very richly attired, riding vpon a great horse, with an imperiall Crown on his head, hauing a Canopy carried ouer him borne by six men, attended on with a great traine, repre­senting the person of the King of Spaine; another in the same manner representing the King of France; others the King of Bohemia (that is now Emperour) and all other Catholike Princes. Euery one of them hauing a guard of Souldiers both horse and foot, all being the Iesuites Schollers. They were all drawne out in their diuisions Souldier-like, hauing their Captaines and other Officers (who were Iesuites) to lead them on, in a great market place which is by Saint Pauls Church: from whence the counterfeit hearse was brought forth, carried and accompanied with many Mour­ners, with that state and Ceremonies as great Princes are wont to be brought to their last home. After that followed these Kings and Princes seuerally accompanied with their traine and guard, hauing their banners carried before each of them placed by Heralds. Then came the Breaden god, their Sacrament, carried by a Iesuit vnder a Canopie, borne by foure schollers in white Surplices singing: after that fol­lowed the Image of the blessed Virgin Mary very curiously wrought (wherein wanted neitheir cost nor art) carried vpon mens shoulders accompanied with many Iesuites and sing­ing men: and last of all came Wickliffe, Iohn Hus, Ierome of Pragus, Martin Luther, Caluin, Beza, M. Bucer, P. Mar­tyr, Oecolampadius, Zuinglius, Bullinger, Melancton, Fox, and Master Perkins, all bound with iron chaines, and led and guarded with a squadron of Deuils: who made the Monks, Friers, and other Clergy men to skip for ioy, to see those men that had writ en against them to be led captiue by Lu­cifer and his Angels. The Hearse being thus attended by so many Kings and Princes, the Sacrament, the blessed Vir­gin, and the blacke guard marcht forward to the Iesuites College, where they all entered and fell to their prayers: [Page 121] here might you haue seene Hus, Luther, Beza, Perkins, and the rest; yea, the Deuils with their Beads in their hands say Paters and Aues for the Emperours soule. Truly I maruel­led much to see the Iesuites permit those whom they call and condemne for Heretikes to enter into their Church, and to accompany the blessed Sacrament, and the blessed Vir­gins Image; yea, in my opinion they abus'd those Catho­like Kings and Princes who were then and there represented, to intrude those men into their company, whom they neuer affected or loued; and that which is worse, to place Deuils to bring vp the reare of their armie.

All these Souldiers were the Iesuites Schollers, and taught and instructed in military Discipline by the Iesuites them­selues, who are euery where martiall men, and giuen tam Martiquàm Mercurio: for in euery Army, Leaguer, Gar­rison, or Nauie that any Catholike King or Prince hath, there the Iesuites will be as busie as an Atturney in Westmin­ster Hall in the middest of a tearme. Hij Palladi oratores, noui Philosophi, in Castris non in Claustris versantur. They had ra­ther to be stirring abroad and follow the Campe, than bee confined within the circuit of a Cloister. And therein they doe imitate their Father Ignatius of infamous memory, for he was a Souldier, and so are they: yea, in euery one of their Col­leges they haue Armour and munition to furnish many thou­sand Souldiers; and besides, there is not any one of them but knowes how to vse his Armes, as if he had beene a Souldier all the daies of his life. To conclude, this funerall or Obse­quies did cost the Parents and friends of these young Iesui­ticall Kings and Princes (by report) aboue two thousand pounds sterling.

What shall I say? The Iesuites haue beene the vtter ruine and ouerthrow of Don Sebastian, the last King of Portugall and Algarbes; for through their policie and wicked counsell he lost his Crownes and Kingdomes, and in the end his life.

They haue beene the chiefest cause of all the ciuill Warres, Massacres, and troubles in France, since the death of Henry the third of France, to this present time.

These seditious infernall Locusts haue beene the only oc­casion [Page 122] of those bloudy warres betweene the King of Poland and the great Duke of Moscouia or Russia; and againe, be­tweene Poland and Swethland.

Haue not the Iesuites beene the cause of the losse of Vol­talin, the vpper and lower Palatinate? And haue they not beene the cause of all these Wars, Bloudshed, Commotions, Dearth, Famine, Persecutions, Rapine, Miseries, Calami­ties and Destructions that haue hapned in Italy, France, Ger­many, Bohemia, Netherlands, the seuenteene Prouinces, and other neighbouring Countries, Cities, Townes, and Com­mon wealths, these forty or fifty yeeres and vpwards?

I omit to speake of their seuerall trecherous designes against Queene Elizabeth of famous memory, or of the Gunpowder treason, or how that they haue beene these twenty yeeres banished out of all the territories of the Signory of Ve­nice, for their impostures and lewd practises, and for being common disturbers of the peace and tranquillity of the com­mon wealth. Neither how they haue incroached vpon the priuileges and liberties of most of the famous Schooles and Vniuersities of Italy, Spaine, Portugall, France, Netherland, Germany, Poland, and other Catholike Countries. But I will speake a word or two more of their Colleges, Chur­ches, Schooles, and manner or method of teaching, and so conclude.

First of all, I would haue you to vnderstand that they re­ceiue none into their Society, but such as are either descen­ded of great parentage and good friends, whose greatnesse may countenance their designes, and procure others to bee beneficiall vnto them; or such as are wealthy, to inrich their Colleges; or learned and witty Schollers, who by their workes & writings, are like to aduance the credit and reputa­tion of their society; or some Trades-men to be their Lay-bre­thren and Officers of their Colleges; or else some cunning fly knaue or crafty companion to bee their Porter, vpon whose truth and fidelity they may assuredly rely and de­pend: for the Porter must be a smooth tongu'd fellow, and as true as steele, or else he is not for their turne; neither will they put him into that office, before such time as they haue [Page 123] had a long triall and experience of his wit and fidelity; for he knowes more of their knauery than all the rest of the so­ciety, except it be the Rector and two or three more: besides, what gift or message soeuer is sent vnto any of the College, it must come first to his hands; for the College gate is alwaies locked fast, and he hath the key tied to his girdle.

Euery Iesuite in their Colleges hath some imployment or office; as for example, some are imployed in writing books of controuersies, or otherwise; whose workes neuer come to the Presse till the father Prouinciall, and the best Diuines, and the best learned men of their society of that Prouince, yea of the next Prouince, and most commonly their Generall (who liues alwaies at Rome) doe peruse, correct, and amend the same; so that they neuer print any booke in any of their names, without the mature counsell and aduice of their su­periours. Which (in my opinion) would not doe amisse, if the Diuines of the reformed Church would doe the like among themselues.

Some of them that haue the gift of preaching, doe study their Sermons, the Fathers, and Schoole Diuinity, and at­tend to heare Confessions and say Masses, albeit all those that are Priests are Masse-mongers: others doe trot here and there abroad about the College affaires: and others, who are Lay-brethren, haue imploiments enough either at home or abroad; for some of them are Tailors, and are euer making of new Habits, or else mending of old for the other Fathers and Lay-brethren. They haue Physicians, Apothecaries, Chirurgians, Barbers, Printers, Tailors, Shoomakers, Cookes, Washers, Bakers and Brewers (if they liue in a beere Country) of their owne order and society. And so haue all (or the most part) of the other Orders of Monks and Friers in all popish Countries, especially in Spaine and Italy, and therefore poore Trades-men get little or nothing by the Iesuites, or any other Monks, Friers or Nuns what­soeuer.

The younger sort of them doe teach children the Latine and the Greeke tongues (except it be in Spaine, where neuer or seldome the Greek is taught in the Iesuits Schools, or else­where, [Page 124] except it be in some Vniuersities.) And they diuide their Shools into fiue Classes, that is to say, in the first the Ac­cidence, or Introduction to the eight parts of speech, and the declination of Nounes and Verbes, which they call Figures: the second, the Grammar: the third, the Syntax: the fourth, Poetry: the fifth, Rhetoricke. But if it be in an Vniuersity, then they haue other Classes and Lectorers, for Logick, Phi­losophy, Diuinity, and all the other Arts. Now in euery Classe there is a Iesuite that teacheth. The Schollers doe remoue or proceed once euery yeere (which is after their vacation, about Michaelmas) from one Classe to another, for they are ordinarily no longer than one yeere in one Classe. And euery Schoole-master is appointed by the Prefect of the Schooles, how much he must reade and expound vnto his Schollers euery day; for he must giue them no more, nor no lesse than the ordinary Lesson. And withall, hee teacheth Greeke Grammar, and other Greeke Authors, together with the Latine.

The Iesuites doe euery other yeere extract out of such Au­thors as they like best, as well Latine as Greeke, such sele­cted places as is most commodious and fitting to reade to young youths, and doe print the same in their owne Colle­ges, and sell them at a very deare rate to their Schollers, ap­pointing to euery Classe such other bookes, besides the Grammar, as is fit for their tender capacity. Their Grammar, and all the rest of their schoole bookes are of the Iesuites owne collections. They teach still the selfe same Grammar in all their Schooles, in what Country soeuer they be; but in the other bookes, whether they be in prose or verse, they differ, and euery second yeere they alter all their schoole bookes, except the Figures, Grammar, and Syntax, of meere policy to vtter the more bookes, and consequently to gaine the more money, for they haue very many Schollers, be­cause they doe not permit any Latine Schoole besides their owne in any towne or City where they reside.

In the three lower Classes they appoint two seuerall Em­perours, the one they call the Emperour of the East, the other of the West, as it was heretofore in the time of Charles the [Page 125] Great, and others, when the Empire of Rome was diuided into two parts betweene two Emperours, whereof the one was called the Emperour of the East, & kept his Court at Con­stantinople; and the other the Emperour of the West, who commonly now adaies resides at Prague in Bohemia. Now the Iesuites, that are the Schoole-masters, doe diuide their Schollers in euery Classe equally betweene these two Empe­rours, appointing vnto euery one his owne subiects, who are likewise diuided into seuerall offices or callings, as Con­suls, Senators, Patricians, Knights, Plebeyans, and the like. These Emperours (who most commonly are some great mens sonnes) doe sit Maiestically in very faire Chaires or Stats, hauing their Scutchions, Banners, and Mottos drawne out very curiously, at the end of a lance, fastened to the wall ouer their heads. And the Consuls, Senators, and the rest of the chiefest men doe sit according to their dignities, places, and offices, euery one hauing his Scutchion ouer the place where he sits.

In euery Classe the Schoole-master doth appoint eight or ten (and sometimes more or lesse, according to the num­ber of the Students) Schollers whom they thinke fit, for ex­traordinary pregnancie of wit and learning, to be Prefects ouer the other Schollers who beare no dignity or office in that Classe, and to heare them recite their Lessons, and to giue vp the names of such as are not perfect therin to the ma­ster, who inioynes them to some publike or priuate penance, as to sweepe the Schoole, to stand vpon his feet for a certaine time in the Schoole, to say so many Paster Noster, or Aue Maria vpon their knees, in the open street before their Church doore, to copie out of some booke so many lines or pages, and the like penance; for they whip them neuer publikely in the Schoole, but send them to the Father Pre­fect, who giues them correction priuately in a little roome which is by the Schoole for that purpose; for the boies had rather vndergoe priuate correction than a publike penance; because those that passe by will laugh and hush at them; nei­ther will they either correct them or impose any publike pe­nance vpon any, vnlesse he be a meere block-head, that will [Page 126] not learne, or one that hath committed some extrordinary offence or crime.

Moreouer, the Porter at the time appointed that they should come to the Schooles, rings a bell, and at the very last toll all the Schoole-masters come out together, and goe euery man to his owne Classe, and there stay till the bell rings againe; and then againe at the first toll, they and the Schollers come out, for they must not breake the Orders and Rules of the Schoole.

In the morning, after they haue been at Schoole an houre and a halfe or thereabout, the same bell rings, and then they goe to Church to heare Masse, which endures halfe an houre, and then they returne to their Classes againe. But in some Countries (when the daies are long) after Masse they goe home to breake-fast, and within halfe an houre after they come to schoole againe. Euery day (or euery other day) they haue disputations in the three lowermost Classes, where the boies doe challenge and prouoke one another in the de­clining of Nounes, Pronounes, Verbs, or Participles, or in coniugating of Verbs either in Latine or Greeke. And this they doe for to get one anothers place, which breeds such emulations among them, that it makes them of their owne accord study both night and day, some to maintaine their places, seats and dignities; and others of meere schoole am­bition, to aspire and ascend higher. But none must (as I haue heard) challenge or prouoke the Emperour, or the Se­nators, but those that are next in dignity vnto them, so that those of the Plebeyans cannot ascend to the Senate, or any other place or dignity but by degree.

When two of them haue done disputing, the Master giues his iudgement, and then other boies start vp, and craue leaue of the Master to challenge their aduersary to the combat, who permits those two (whom he pleaseth) to enter into the List; and thereupon these two companions stand vp and crosse themselues first, before they beginne to oppose one another.

The Iesuits haue another pretty tricke how to make their Schollers study, and bring in profit for themselues: that is, [Page 127] They will sometimes giue vnto their Schollers both a pri­uate or a publike Premium, a reward, which doth not onely animate and incourage the boies to study, but also oblige and enduce their parents to recompence the Schoole-master. But vnto great men, or rich mens sonnes, they doe vse to giue the best Premia, or rewards, because they doe expect in counter-exchange a great recompence: to the poorer sort they giue little Pictures of Saint Ignatius their Patron, of the bles­sed Virgin Mary, or of some Saint that they most affect. But on the richer sort they bestow Beads and Bookes, or some costlier Pictures.

Euery Saturday in the afternoone, all the Schollers of their seuerall Classes doe meet together in a great spacious roome, to be catechized by one of the Iesuites, who is appointed to expound Canisius Catechisme, and to strike or infuse into their tender capacitie such damnable points of doctrine as they please; as, that it is a meritorious deed to murder Kings and Princes, being excommunicated by the Pope. To equi­uocate, cog, lye, cheat, and that a Roman Catholike is not bound, or tied to keepe faith with Heretikes, meaning Pro­testants. And a thousand more of their Iesuiticall positions, which I for breuitie sake doe forbeare to treat of. Into this catechizing Schoole none are permitted to enter but onely their owne Schollers, for it seemes they are ashamed to let men of vnderstanding know what good instructions they giue vnto their Pupils. But howsoeuer, those points of do­ctrine they strike into their capacity in their tender age, the same very seldome weareth away, but rather increaseth with their yeeres, as daily experience teacheth vs.

I would to God that the Church of England, which pro­fesseth the true Orthodoxall Religion, would be as carefull to haue her children instructed in their nonage, in the truth of the Gospell of our Sauiour Christ Iesus, which leadeth them to saluation; as that false Mountebanke Synagogue of Rome, the Chaire of Antichrist, and the sonne of perdition doth, to hurle them headlong to hell and damnation. And therefore I would wish all religious and painfull Schoole-masters to take a course, that those Infants which are com­mitted [Page 128] to their tutelage bee (before all things) well in­structed and taught the Christian Doctrine, and the Princi­ples or grounds of the true Religion.

Moreouer, the Iesuites Schollers must not reueale vnto any man those points of Doctrine that are taught them in their catechizing Schooles; for if they doe, they must con­fesse it to their ghostly Father (who is a Iesuite) and most commonly the Prefect of the Schooles, when he comes to be shrift, which is once euery moneth, and then he is sure to haue some extraordinary penance inflicted vpon him, and euer after to be branded and noted for a Tell-tale out of the Schooles. But such as will swallow downe this golden poi­soned bait, and proue a good Proficient, oh he is a good boy, and shall not want his Premium; for indeed this day is the ordinary time, that they bestow their best Premia, or Rewards vpon their Schollers. Oh the subtilties and trumperies of these Loyolists, to seduce these simple youths to their diabo­licall and Antichristian doctrine.

And whereas they take vpon them to instruct and teach children freely, and without any reward; I dare boldly speake it, they get six times more than if they would keepe a mercenary Schoole, for it is but a poore Schoole that brings them not in yeerely aboue fiue or six hundred pound ster­ling. But their Schooles in great Cities and Vniuersities are worth a great deale more, for it is an ordinary thing to see seuen or eight hundred Schollers in their fiue inferiour Clas­ses; and therefore in those Colleges where they teach all the Arts, and where there are twelue Classes, and euery Classe a Master, there are not most commonly lesse than a thousand or fifteene hundred Schollers, who are still solici­ting their parents and friends to be bountifull to their Ma­sters the Iesuites: and they themselues, when they come to inherit their Lands, Patrimony, or Portions, will likely be beneficiall to them, and still fauour and protect their society and faction to the vttermost of their power. Yea, the poo­rest of them all, that are not able to bestow any gratuity vpon them when they are young and their Schollers, when they are come to age and preferment, will not be vngrate­full [Page 129] to them of whom they had their learning and education.

And againe, the Iesuites doe speake to their Schollers, whose Parents are rich (if they dwell in the same Towne or City) to perswade them to frequent their Churches to heare Masses, and to come to them to Confession, and withall to be of their sodality, to the end they might the better diue into their secrets, and participate of their wealth, which is the maine matter they aime at.

And whereas all other Monks and Nuns make three Vowes, that is to say, Chastity, Pouerty, and Obedience; the Iesuites (to the end to giue a push beyond all other religious Orders) adde one more; which is, that they shall at all times be ready to runne and trudge from one Country to another, like poore Rogues, to what part soeuer it shall please the holy Father the Pope, and their Father Generall to send them; yea though it were to the worlds end, and murder Kings and Princes to merit Heauen. And withall, all other Monks and Friers doe make these three Vowes but once, which is after that they haue beene in the Habit one whole yeere, which they call the yeere of approbation or nouiceship, at which time they make their profession; yet the Iesuites will haue their Nouices to serue them two yeeres in their nouiciat before they make their Vowes; which first Vowes they call Vota simplicia, single Vowes, because they can (as they say) dis­pence with them: for after a man hath beene a Iesuit twenty or thirty yeeres, they may (if they please) put him away and exclude him out of their society; whereof I haue knowne many, yea among our English Iesuites I haue knowne some, namely one who went by the name of Master Floyd, who liued at Paris not long agoe, and is now but a Secular Priest, albeit he was for many yeeres a Iesuite; the reason is (as I thinke) because he, and those that they put out of their soci­ety, were not wicked enough to keepe them company: or else doe put themselues out of the society of the Iesuites when they perceiue their villany.

But when one hath beene trained vp many yeeres in their Machauillian Schoole, if he be for their turne, then he makes those Vowes again, and then he is a professed Iudaist, which is [Page 130] not without a long proofe and triall of his integrity and de­uotion to their Order, and to the rearing vp of the Spanish Monarchie; and then, and not before, they will acquaint him with the hidden mysteries of their Order. For in some Colleges there are threescore or fourescore Iesuites; and yet not aboue three or foure professed Iesuites; yea albeit they weare all one kinde of Habite, and fare all alike. And in ma­ny great Cities they haue three Houses: First their Domus Professa, wherein liue none but professed Iesuites: secondly, their College, where they haue their Schooles, wherein the Rector, and one or two more of them are Professed, and none else: And lastly, their Nouiciate, where all their young No­uices are kept, and mewed vp, vnder the gouernment of a Rector, and two or three more professed Machiauills.