CHAP. I. Of the Monastick Profession in General.

THE Monks do generally profess works of Super­erogation, that is, to do more good works, and more per­fect, than those which God com­mands [Page 2] in his Law; that is, they profess to do works more excel­lent then to love, and serve God with all their heart, and with all their strength; for it is that which God commands in his Law. Therefore they serve God with more than all their strength; they are more vertuous than God would have them to be. More­over they would make us be­lieve, that by their profession of austerity, and severe Discipline, they do more satisfactory works, and suffer more punishment than their sins deserve, and that the overplus serves for others. For the Pope gathers this over­plus into the Church-treasury, and distributes it to people by his indulgencies.

By these works of supereroga­tion, the Monks pretend to attain unto a supereminent degree of celestial glory, far above those small Saints who contented them­selves to fulfil the Law of God, [Page 3] without doing any more. This degree of glory is called by the Doctors Aureolo. To which de­gree Abraham, Jacob, Samuel, Da­vid, &c. have not attained; for they never did works of super­erogation.

CHAP. II. Of the Begging Fryars, and their Vows; and of the difference 'twixt them, and the Jesuits.

THere are four sorts of Begg­ing Fryars, viz. The Minors (called in France, Cordeliers) the Preachers (who are also called Jacobins, and Dominicans) the Carmelites, and the Augustines. They bind themselves by vow to three things. They vow poverty, so that they possess nothing in particular, although they abound in common. Also they vow ne­ver to Marry. This they call the [Page 4] vow of Chastity, as if there could be no chastity in a married estate. The third vow, is the vow of O­bedience, whereby they oblige themselves (not to keep the Laws of God, but) most exactly to ob­serve the Rule of that Saint who is their Patron, and the Constitu­tions of their Order, and to obey the commands of the Guardian, or Superiour of their Convent, and to obey the General of their Order, and above all the Pope.

The Jesuits beg not, and reject the austerities of the Minors, and will not be called Monks. They are well shod, warmly clad, and Ribaden ex vitâ Ignatii, lib. 3. lie on good beds. And they that are called Fathers (who are the chief of their Colledg) have their Table furnished with the choicest meats. They labour with very great industry to gather wealth, although Ignatius Loyola, their Founder, did beg. They vow never to marry. But their chief vow, and which they observe [Page 5] most strictly, is the vow of blind obedience, whereby they are obliged to obey their Superiour in all that is commanded, without enquiring whether the thing be good, or evil: for they will al­ways have it pre-supposed that the thing is good. This obedi­ence hath cost many Kings and Princes their lives, particularly, that excellent Prince, William of Nassaw, Prince of Orange, Grand­father to the Duke of Bovillon, who was killed at Delft by Bal­thazar Gerard of the Franck County, excited thereunto by the Jesuits of Treves. His process and examination are to be seen at Delft in Holland.

They say indeed, that we must do nothing contrary to the com­mands of God; but they permit not those who are commanded by the Superiour, to examine whe­ther his command be conforma­ble to the commands of God. For (as Pope Julius the third, in the [Page 6] Bull which Ribadenera inserts in the life of Ignatius, saith) Christum in Praeposito praesentem, agnoscant. They acknowledge Jesus Christ to be present in the person of the Superior.

The Capucins are more mode­rate; for they oblige themselves to obey their Superior in all things except sin. For example; if the Superior should commend a Ca­pucin to plant Cole-worts with the leaves downward, and the root upward, or to lick up the spittle of another Capucin, or to plant a straw, and to water it until it grows, the Monk is bound to o­bey these commands, such acti­ons being most proper to try the obedience of the Minors.

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

EAch Order of the begging Monks hath some Priviledges and Prerogatives to render it commendable. The Carmelites have this priviledge above the other Orders, that they remain in Purgatory but until the next Saturday after their death.

St. Antonin, who hath written the life of St. Dominick, the Pa­tron of the Preaching Fryars, tells us, that St. Dominick being once in a trance, saw the Heavens open, and a multitude of Monks in celestial glory, but saw not one of his own Order amongst them, whereupon this blessed Saint wept bitterly. But Jesus Christ com­forted him, by shewing him a mul­titude of Jacobin Fryars that were [Page 8] hid under the Virgin Maries Coats.

Not one of any other Order ever had this honour. It is ob­servable that this Antonin, Arch­bishop of Florence, was Canonized by Pope Clement the 7th An. Dom. 1523. and that in the Bull of Ca­nonization the said Pope approvs of, and authorizeth the Doctrine of this Antonin, and gives great Indulgences to those who shall visit his reliques. The same is recited by Theodorick in the life of Saint Dominick, as Surius re­ports.

But the Minors surpass all the other Orders in the greatness of their Indulgences, granted by the Popes to St. Francis's Order. Read a Book, entituled, The trea­sure Printed at Rouen by Tho. Dare in the Jews's street, near the Palace, 1614. of the Indulgences of St. Fran­cis's Cord; and you shall find these words in p. 119. Item, every day until the Nativity of our Lady, there is eight hundred sixty five thousand, and one hundred sixty two years, [Page 9] and one hundred days of indul­gence, and a remission of the third part of sins, granted to divers Churches. The Jesuits laugh at this, and care not to obtain of the Pope such Indulgences.

Pope Sixtus 5. Anno 1586. on This may be seen in the book of the In­dulgences of the fra­ternity of the Cord, Printed at Paris by John le Bouc, at St. Hillarys Mount. May 7. granted to those of the fraternity of St. Francis's Cord, who shall say five Pater nosters, and as many Ave Maries, on Palm-Saturday, and on the Feast of St. John the Evangelist; and that be­fore Porta Latina, the pardon of all their sins, and power to free one soul out of Purgatory. And these priviledges are confirmed by the Letters Patents of the same Pope; dated at St. Marks, Aug. 9. 1587.

But the most memorable Indul­gence, is that which (as the Rosary of Bernardin saith) St. Francis obtained for the Church of Sancta Maria Angelorum, called Portian­cula in the City of Assise (viz.) that all they who shall go into [Page 10] that Church, shall receive the re­mission Francis was born in this City, which is in the Dutchy of Spoleta. of all their sins. How­ever, Jesus Christ would not grant this to St. Francis, but on condi­tion that he should get a confir­mation of this Indulgence from the Pope.

This also is one of the Preroga­tives of St. Francis's Order, and Antonin. in vita Do­minici, c. 1 sect. 1. Statum regularem sub Didaco Episcopo apprehen­dit ut alte­rum bap­tismum. of St. Dominick's Order, that the habit of St. Francis, or St. Do­minick is as good as a second Baptism, and that by vertue of this habit, all our sins past are can­celled. And this is the reason why many Princes and persons of quality on their death-beds have been clad in the habit of a Corde­lier, or Capucin, that their sins may be pardoned.

Of all the Patrons of the Mo­nastick Orders, no one is exalted to so high a degree of celestial glory, as St. Francis; for he is placed in the highest degree of Angelical glory.) The Church of Rome makes nine Orders of An­gels [Page 11] differing in glory. The high­est Order, is that of the Sera­phins. The second is the Order of the Cherubins, &c. But Saint Francis is placed in the Order of the Seraphins, above the Cheru­bins, Th. 2. 2. q. ult. art. 3. & in 4. sent. dist. 4. q. 3. art. 3. sect. ad tertium. Bell. lib. de Mona­chis. c. 8. sect. deni (que) Eman. Sa. Aphor. in verb. Re­ligio sex alae. eorum sunt sex perfectio­nes quibus ornatus fuit beatus Franciscus as St. Antonin tells us in the life of St. Francis, in the first Chapter; where he saith, that those words of the 18 Psalm, He rode upon the Cherubins, and did flie upon the wings of the winds, are spoken not only of Jesus Christ, but may also be applyed to St. Francis, who is exalted above the Cheru­bins. And in the same Chapter, he saith, that the six wings of the Seraphins, are the six perfections wherewith St. Francis was adorned. In this high decree of Glory, he sees eight Classes of Angels, and all the Saints far beneath himself.

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

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

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

CHAP. IV. Of the words Minor and Minime; and of the observation of the whole Rule.

THE Monks of St. Francis's Order, are called Minors, that is to say, Less than others, in token of Humility. But there is sprung up another Order of Monks, whereof St. Francis of Paula, a Calabrian, is Patron, and Author. This Saint lived in the time of Lewis 11. who dyed Anno Domini, 1483. The Monks of this Order not thinking it humi­lity enough to be called Minors, call themselves Minimes; that is to say, Least of all. The Life of these Monks is altogether Quadra­gesimal, that is, a continual Lent: By vertue of this Title, they pre­tend a right to begging, because Jesus Christ, in the 10. of Mat­thew saith, Whosoever shall give to [Page 14] drink to one of the least of these, or to one of these Minimes, a cup of cold water only, shall not lose his reward. However, this hinders them not from receiving an Alms of Wine, although Jesus Christ speaks of cold water only.

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

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

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

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

They wear no shirts, only they have drawers, which they let down when they whip themselves. To wear two garments, or to have stockings and shooes, or to be girt with a leather girdle, and not with a cord, is counted a mortal sin. And yet the Legends of St. Francis, written by Saint [Page 17] Bonaventure, St. Antonine, and Jacobus de Voraigne, say that St. Francis did sometimes wear stock­ings and shooes, and was girt with a leather girdle.

In this Cord the Capucins knit great knots for an Ornament. All this is done in Humility, and there is great merit in it.

They never put off their cloths, except it be to take the vermine out of them, or to patch them. Yea, they will in Humility put patches on a new garment. Their garments consists of three pieces, in honour of the Trinity: To be clad in the habit does as much good as Baptism: I have seen in the Houses of Princes, and Gen­tlemen of quality, little Children of six or seven years old clad in Capucins Habit. Mothers do this, to imprint on their Children hearts a love and reverence to the Order of St. Francis. If a Capu­cin should die without his Cord, he would be esteemed to have [Page 18] dyed without St. Francis's Habit, and an evil censure would be past upon him.

CHAP. VI. Divers Austerities, and Observa­tions of the Capucins, as well those to which they are obliged by their Rule, and by the Constitu­tions of their Order, as those to which they oblige themselves by voluntary devotion.

BY the constitutions of the Mi­nor Fryars, to ride on Horse­back, except in case of sickness, or urgent necessity, is a mortal sin; although St. Francis did of­ten ride upon an Ass.

It is also a mortal sin for a Monk to have in particular, and with­out the Superior's knowledge, any thing worth above thirty pence: and if he should die with­out revealing it to the Superiour, [Page 19] he is deprived of Ecclesiastical burial. You may see this in the Declarations of the Rule.

They are not permitted to be God-fathers, nor to present a child to Baptism: this they account scandalous, and St. Francis's Rule forbids it.

It is an ordinary custom among the Capucins, to send to women in travel, little pieces of St. Francis's wood, or to cause them to swallow the powder of it in some holy water, to facilitate their delivery. This St. Francis's wood, is the wood of a great Oak, which was once the staff which he used when he walked abroad. This staff (out of reverence) he would not carry into the Church, but pitch­ing it into the ground at the Church-door, it took root, and became a great tree.

In the Choire of the Capucins Churches, there stands a vessel full of sand, or lime, into which they spit. Divers Capucins who have [Page 20] left the Order, and have been eye­witnesses, do assure me that they have seen some Capucins lick up the spittle, which (through heed­lesness) hath faln beside the vessel, and in mortification to swallow it. This is accounted a great vertue. They have also seen the Superior command some Monks to lick up the spittle of the rest, in Humility and Mortification.

It is a frequent custom among the Capucins, to prick themselves; and with their blood to sign vows to the Virgin Mary, and to carry the papers whereon these vows are written, about with them. This is taken for grand devotion.

They lie in their cloaths upon boards, and a little straw, over which there is a linnen-cloth spread, and nailed to the boards.

They make three Lents: two by necessity of precept, and the third by voluntary devotion. This St. Francis's Rule teacheth them. Also they fast twelve days [Page 21] before Whitsontide; and on all Bonaven. apud Suri­um, pag. 34. the Vigils of the Virgin, of the Apostles, and of the Saints of their Order. Antonin. pag. 722.

They give to whom they please, certain Letters, which they call Letters of Filiation, au­thorized by the Pope, whereby they give to those who have them, as great a share of all their auste­rities, penances, fasts, whippings, &c. as if they were members of their Order. So that a Merchant or a Gentleman, by virtue of these Letters of Filiation, hath as really a part in their merits and satisfa­ctions, as if they were his own; for so they say God will have it, and that he takes this for payment.

They never go out of the Con­vent, without asking leave of the Superior on their knees.

The young Monks dare not speak to the elder, but on their knees; and when they have spoken they make a very low bow.

The Capucins give to people [Page 22] little tickets, wherein the name of Jesus is written, to cure the Ague or Fever. Herein they dif­fer from the Augustine Monks, who give a little loaf without leaven on St. Nicholas Talentin's day, who was a Saint of their Order. They suppose that these loaves have a great vertue against diseases.

Their Constitutions forbid them to shave themselves; but they are permitted to trim them­selves with Scissars. And they dare not keep a Razor in their Convents, except it be to scarifie their shoulders after the use of Cupping-glasses.

By the same Constitutions they are forbidden the use of Spices; and to beg Eggs, and Cheese.

CHAP. VII. Of the Whippings of the Capucins.

BY the Constitutions of the Order, the Capucins whip themselves three times a week, at two a Clock after midnight; (viz.) a two after Sunday night, after Tuesday night, and after Thursday night. In the Winter they whip themselves, at half an hour past five in the evening, for fear of too great a cold in the night. They whip themselves Bonav vita Francisci, pag. 38. Antonin. 3 parte Chro. tit. 24. c. 2. sect. 1. Quod vir Dei senti­ens veste deposita, chordâ du­rissima se ver ber abat dicens, Eja frater asi­sie, &c. on the back and buttocks.

This they do in imitation of St. Francis, of whom St. Bonaven­ture, and St. Antonine write, that that being one day tickled with carnal temptations, he lasht him­self very severely with his Cord, saying thus to himself: Eja frater asine, decet te manere, & sic subire flagellum; that is, Go to, brother Ass, thou must stay, and be whipt [Page 24] thus. Ibi. Sed cùm tentatio ne­quaquam discederet, foras exi­ens cùnt hyems esset in magnam nivis con­geriem se nudum im­mersit, &c. Antonin. tit. 24. c. 2. sect. 1. But his temptations con­tinued for all this; and therefore to subdue them, he stript himself stark naked, and plunged himself over head and ears in the snow, and made seven snow-balls, say­ing, The biggest is thy Wife, and these two are thy two Daughters, &c. The same is recited by Jacobes de Voraigne, in his Legend of Saint Francis. And St. Antonine saith, that he often plunged himself in a place full of ice and snow, usque ad illiciti motus recessum, that is, until the immodest motion of his secret parts ceased.

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

[Page 25] But to return to the whipping Bona. apud Surium. p. 40. & 41. Damones verber a­tum somi­necems re­linquunt. of the Capucins, before they be­gin this pleasant exercise, each one prepares himself for it, and with his whip drives his fellow to a convenient distance from him, for fear of striking him. Being all ready, the Superior knocks with his hand on a bench, and presently all the candles are blown out, and he that wears the cope that week, begins to sing the Psalm, Miserere, and they all fol­low, whipping themselves while they sing. Then they sing, De Prosundis, then the ancient Salve Regina; and then the ancient, Chri­stus factus est obediens pro nobis. During all this singing (which lasts about half an hour) the whipping continues in such sort, that the blood trickles down. And they make a terrible noise with their whips. The singing being ended, the Superior knocks his seat with his foot, and so the whipping ceaseth.

[Page 26] This discipline is very terri­ble; for many times you shall see the place all bloody: and in great Convents where there are 60. or 80. Capucins; there is such a noise of Monks singing with open mouth, and making their whips clack, that you would think the house were falling. This whip­ping is a just action, for these Fa­thers deserve it well.

In the holy week they use this discipline every day; but they redouble it on Good-Friday; for on that day, instead of one Mise­rere, they sing three; and the whipping continues all the while.

On the Vigiles of the feasts of our Lady, and of the other so­lemn feasts; and on ever Friday of the month of March, they whip themselves in the Dining-room before dinner. But this whipping lasts no longer, than while they are singing of one Miserere; which is the 51 Psalm, which ends in vitulos: Hence comes the pro­verb, [Page 27] to be whipt from Miserere unto vitulos. This whipping, which is milder, and shorter then at other times; is exercised on the shoulders only, and not on the buttocks.

This being ended, they eat bread and pottage upon their knees, in honour of the Virgin Mary. Their night whippings are exercised on their buttocks; but the day whippings on the shoulders only.

In the morning these poor Ca­pucins go abroad to beg, with car­ved buttocks, and embroidered backs, carrying a Wallet on the shoulder. They beg from door to door; one gives them Bread, another a shoulder of Mutton, a­nother a leg of a Capon, another puts some Wine into their Bottle, which is very large, and of a great capacity.

CHAP. VIII. Of the Penances of the Capucins.

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

In this place, before dinner, the Monks, on their knees, wait for the Superior, or Guardian; who being come, the most ancient of those who are to receive Penance, puts off his Garment from his shoulders, clasps his hands, and holds down his head, as low as his knees; accusing himself of sins committed against the Constitu­tions. They do not accuse them­selves for want of a firm affiance in the promises of the Gospel: but ordinarily those things which the penitent confesseth, are tri­fles; for, he confesseth either that he hath talked too loud, or [Page 29] walked too fast, or gaz'd about too much; or hath scratcht him­self while he was at prayers, or hath broken an earthen pot, or the like. This confession they call the fault. Then come the rest, and make such another con­fession.

As these confessions are absurd, so are the Penances imposed by the Superior on the penitent as ridiculous. He that is accused in the Chapter-house, to have broken silence, is condemned to take a short staff in his mouth, and to hold it betwixt his teeth until the Superior say to him, It is enough. In Italian, he says, Basta. Sometimes they have a long pole, which five or six of them hold be­tween their teeth, and so walk up and down with it while the others are at dinner, who must take heed that they do not laugh.

If any one hath whipt himself too gently, he is condemned to [Page 30] whip himself publickly upon the shoulders with a Fox-tail in the presence of those that are at dinner.

If any one hath talked too much, he is condemned to draw a Cross on the ground with his tongue.

Sometimes for a Penance, they make a Monk eat with a Cat in the same dish. And others are made to suck a flint dipt in vine­gar.

Others rise from their knees to drink, and as often as they drink, they say to their brethren who are at dinner, before they drink; Brother, pray to God for poor brother Linotte, or for brother Tribouleus, or for poor brother Griboville, &c. For they are ob­liged to take ridiculous names in humility, to render themselves contemptible. After this, they drink by permission, with very great modesty.

If any one be accused of being [Page 31] too spruce and finical, a bucket of water is brought him to view himself in, or they present him with the backside of a kettle for a looking-glass.

They who have slept at pray­ers, are made to lie down in the presence of those that are at Ta­ble, and to snore, as if they were asleep.

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

CHAP. IX. Some extravagant actions, in which the Capucins place holiness.

DIvers Capucins who have left the Convent, have confessed to me, that although they were accounted the most zealous a­mongst them, yet they had much ado to forbear laughing at some extravagant actions, in which the Capucins place holiness.

These things following are pra­ctised amongst them, (viz.) To view themselves in a Fryingpan. To make a cross with the tongue in the ashes. To comb the beard with a rake. To chop off the beard on a block with a hatchet. To stand upon one leg in the midst of the Dining-room. To kiss the feet of all those who are at dinner. To make a Monk dance before them all. To make him fence. To blind-fold him [Page 33] with a dirty clout. To go about up­on all four like a beast. To carry about on the head a basket like a head-piece. To put upon the nose a pair of spectacles made of felt. To ride about upon a stick like a child, &c. But the ab­surdest Penance of all is; when the Superior commands a Monk, who having filled his belly, leaves some part of his dinner behind him, to eat it up all; so that he must break his belly in humility and mortification.

In the life of St. Felix de Canta­lice, (an Alms-begger at Rome, Canonized by the Pope, about 16 or 17 years ago) this is put a­mongst his vertuous actions, that being at Rome, in the street, he met Philip de Neri; Founder of the Priests of the Oratory, and made him drink off his bottle; and that Philip, in requital, put his hat on Felix his head: Whereupon the Children in the street cryed out, Fra Felice a un capello. Thus [Page 34] did these Saints by a great self­denyal, mutually communicate their holiness to each other.

In the Chronicles of St. Francis's Order, it is recorded, that Fryar Juniperus, (who is Canonized for a Saint) boiled a Hen with her guts, feathers and all. And that being in a certain Castle, he left his dung in the bed where he lay. Another Fryar Minor, named Jacobo, in humility, leapt into a house of office.

CHAP. X. Of the names, which the Capucins take, when they enter in this Profession.

WHen the Capucins enter into the Order, after the year of Probation, they take a­nother name then that which they had given them at their Baptism: For (as I have already said) St. [Page 35] Francis's habit is accounted ano­ther Baptism. One is called Hi­lary, another Joseph, another Ba­sil, &c. Some of them take Sub­lime and Celestial names. One is called Father Angel, another Father Arch-angel, another Fa­ther Spirit, another Father Che­rubin, another Father Seraphin, &c. which names are very un­suitable to the profession of Hu­mility. To be a Fryar Minor, that is, to be the least, and yet to be an Archangel, are things alto­gether inconsistent. Besides the nature of their vow is to do works of Supererogation: but the An­gels do no such works, for they content themselves with obeying the commands of God.

Those who say the Capucins are called Angels, because they imi­tate the Angels, in that they marry not, nor receive money, do great wrong to the Order of these Monks; for by the same reason they may be said to imitate the [Page 36] Devils, because they neither mar­ry, nor possess wealth any more than the Angels.

It is a mockery to say, that they are called Angels and Sera­phins, because they take the An­gels and Seraphins for their Pa­trons, and Protectors: For by the same reason a married woman, who hath taken the Virgin Mary for her Patroness, may be called the Virgin Mary; And he who takes God for his Protector, may be called God. But sith the Ca­pucins have St. Francis for their Protector, who is (as they say) of the Order of the Seraphins, and exalted above the eight Or­ders of Angels; what need have they to take the Angels for their Patrons? Besides, they who chuse Angels, or Saints for their Pa­trons, chuse one certain Angel, or Saint for their Patron; and not the Angels and Saints in general.

CHAP. XI. The form of making their Vow.

WHen a Capucin will enter into Order, after the year of probation, he is admitted to make the vow, which is done in the presence of the Superior, and his brethren, in these terms: ‘I A. B. do Vow, and Promise to God the Father Almighty, and to the Blessed Virgin Mary, to the Blessed Apostles, Peter and Paul, to the Blessed St. Francis my Patron, and to you my Father, to observe the Rule of the Fryars Minors, living in Poverty, Obedience, and Chastity.’ He that receives this Vow An­swers, ‘And I, if thou observe it, do pro­mise thee, in the name of God, life eternal.’

CHAP. XII. Some Obervations upon this Vow.

DIvers things are remarkable in this vow, which being rightly understood, we shall find, that many abuses yea, impieties, are therein covered with the cloak of Religion.

In the first place, this vow is made to God the Father, to the Virgin Mary, to Saints, and to the Superior of the Convent, without making any mention at all of Jesus Christ.

In the second place, he who makes this vow to Saints depart­ed, pre-supposeth that those Saints do see him; and that they know the intention of his heart. This is contrary to the Holy Scripture, [...]ch saith, that the dead have no more a portion for ever in any thing that is done under the Sun, Ec. 9. 6. And that God only knows the hearts [Page 39] of the Children of Men, 2 Chr. 6. 30.

This vow is repugnant to all the examples contained in the Ho­ly Scriptures, wherein there is no vow made to creatures, but to God only; as God himself commands, in Psal. 50. 14. Offer unto God thanks­giving, and pay thy vows unto the most High. Here Sacrifices and vows are linked together, as things equally due unto God. But the Church of Rome holds, that we must offer Sacrifices to God only. Ergo.

But that in the holy Scripture not one example is to be found of vows made to Saints. Bellar­mine freely confesseth in his Book, De cultu Sanctorum, Chapter 9. in these words; When the Holy Scriptures were written, the custom of making vows to Saints was not begun. The same Jesuit, in the same Chapter saith, that a vow is an action of Religion due to God only; even as swearing, and sacri­ficing are; as appears by the Holy [Page 40] Scriptures. These are his own words. Thomas Aquinas, the Thomas 2. 2. quest. 28. Art. 5. Prince of School-men, saith the same. A vow (saith he) is to be made to God only; but a promise may be made to a man. And in the same place; A Vow is an acti­on of Religion, or Divine Worship. Wherefore Cardinal Cajetan, in his notes upon this place of Tho­mas, to defend vows made to Saints; saith, that the Saints are Gods, and that vows are made to them; ut sunt Diiper participatio­nem, as they are Gods by partici­pation. The same saith Bellar­mine, in the afore-mentioned Chapter. A vow belongs not to the Saints, but only as they are Gods by participation. But we are cer­tain that the Saints who raign with Christ are such, Ergo, &c. Ac­cording to what Pope Gregory 2. saith, in his Epistle to the Empe­rour Leo, viz.) that all the King­doms of the West, own St, Peter for a God upon Earth.

[Page 41] But these Doctors consider not, that if a vow be a worship of La­tria, and due to God only; and that if we make vows to Saints, because they are Gods by partici­pation; it follows that we give to Saints the worship of Latria by participation.

Also they consider not, that by the same reason it may be said, that the Superiour, or Guardian, who receives this vow, is God too by participation. For when the Fryar Minor hath said, I vow unto God, and to the Virgin, and to the Saints; he adds, and to you my Father; vowing to the Guardian in the same terms in which he vows to the Saints, and to God. This needs not seem strange; for in the Church of Rome, the Priests are called Gods and Creators of their Creator, having a Divine power, yea, a power over Jesus Christ. Mr. Beste, a famous Preacher, in his book of the Priestly-Office, Chap. 3. saith, [Page 42] The Priest-hood and the Deity have I know not what of common, and are almost of an equal Grandeur, for they have the same power. Item. Seeing that the Priest-hood is equal to the Deity, and that all Priests are are Gods, therefore it far exceeds the Kingly Office; and Priests are much more than Kings. And a little after he saith, that God obeys the Priests as often as they pronounce the words of consecration. A Sor­bonist named Petrus Aurelius, hath lately written a book with the ap­probation, and by the authority of the Colledge of Sorbon, which refutes a Treatise of the Jesuits, entituled, Spongia; and in the 75 page this Aurelius saith, Data est Sacerdotibus potestas Christum, hoc est Deum ipsum producendi, that is, A power is given to Priests to pro­duce Christ, that is to say God him­self. He adds, that the power of the Priests hath in it a certain emu­lation of the eternal operations, whereby the Divine persons are pro­duced.

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

This manner of speech is not new. For Anno 1097. Ʋrban II. Simeon Du­nelmensis lib. 2. Chr. Vigner. in his Eccle­siastical History, p. 300. called a Council at Rome, against the Emperour Henry IV. and all other secular Princes who should claim a right to the investiture of Bishops and Abbots, and to the Collations of Benifices, and Pre­bends, alledging that it is an abo­minable thing that those hands which create God, should be obliged to so much ignominy, as to do ho­mage to those hands which night [Page 44] and day are defiled with filthy and dishonest touches. Wherefore you must not wonder, if a Monk that is admitted into the Order, make a vow to the Superiour, who is a Priest; and gives him that ho­nour, which belongs to the wor­ship of Latria, seeing the Priests are called Gods, and Creators of their Creator, and that they have a power over Jesus Christ.

To these testimonies of the Doctors of the Romish Church who say, that a vow belongs to the worship of Latria and ought to be made to God only; we must add the testimony of that Jesuit, Cardinal Tolet. in Book 4. Of the institution of Priests, Chapter 17. A vow is a promise made to God by a deliberate purpose and will. By these things it appears, that a vow made to Saints, or to a Superiour of a Convent, is pure Idolatry; for thereby that honour which is due to God only, is communica­ted to the creature.

[Page 45] Our adversaries cannot escape by saying, that in vowing to Saints they vow mediatley to God; for the worship of Latria ought not to be given to the creature either mediately, or immediately. In all worship of Latria we must ad­dress our selves to God directly. The Monk that makes this vow, addresseth himself to God direct­ly by saying, I vow to Almighty God, &c. Having thus addressed himself to God directly; what need is there that he should after­wards address himself to him me­diately, and by oblique ways? It is certain, that he who says to his Superior, or Guardian, I vow to you my Father, speaks not to God, and by these words vows not to God. Consider the words of this vow, and you shall find, that a Monk who is admitted into the order, speaks to God, to the Saints, and to his Superior in the same terms, and vows no two different manners.

[Page 46] But when Bellarmine confesseth that the custom of making Vows to Saints, was not begun when the holy Scriptures were written, he should have mentioned the time when it began, and not have cheat­ed the Reader with false allegati­ons, as his usual manner is. For he alledgeth these words of Euse­bius in his 13. book of Evangeli­cal preparation, Chap. 7. Honour­ing the souldiers of true Piety as the friends of God; we come to their Monuments, and make Vows to them; Which passage is false, and altogether forged.

He also alledgeth Theodoret in his 8. Book against the Greeks, which book is falsly attributed to Theodoret. In one point Bellar­mine, besides his error, discovers his ignorance in the Greek tongue, in not knowing that the Greeks have no proper word to express the Word Vow: And the Latine Interpreter, to whom Bellarmine trusts, hath falsly translated Voto­rum [Page 47] rei dona persolvunt; Which words are not in the Greek Text of the book attributed to Theodoret.

It is in honour of the Pope, that the Monks vow to St. Peter, and St. Paul, and not to St. John, and St. James: for they make the two former the Founders of the Church of Rome.

The things to which this Monk obligeth himself, are poverty, cha­stity, and obedience. Of pover­ty I shall speak hereafter. As for chastity, the Jesuit Emanuel Sa, in his Aphorisms upon the word votum, saith, tha the vow of Priest­hood, is not a vow of chastity, and that the Bishop can dispence with it: Whereupon we demand, whether a Monk or a Priest that commits fornication, doth not violate the vow of Chastity, and whether by this Vow he doth not oblige him-himself not to commit fornication. If he doth not oblige himself to it, he shews that he will not be ob­liged [Page 48] by vow to obey the com­mand of God, which saith, Thou shalt not commit Aclultery: But by this vow he only obligeth himself to abstain from a thing which God permits, and not from that which he forbids. But if this Monk by vowing chastity, doth vow not to commit fornication, it is evident that by committing for­nication, he violates his vow, and and besides he transgresseth the command of God, which obligeth us much more than any voluntary vow. So that he commits two evils, (viz.) He breaks his vow, and violates the Law of God. Why then, when a Monk or Priest mar­ries for fear of violating the Law of God, by committing fornicati­on, is he accounted to have com­mitted a greater sin, than when he commits fornication? Why then is not a Priest that commits forni­cation, made irregular, and inca­pable of the Priest-hood; but if he marries, is presently degraded, [Page 49] yea, and declared punishable with death? To this they answer, that it is because he hath broken his vow, and yet he remains unpu­nished, and ceaseth not to sing Mass for all that. For the com­mands of God do not bind so strongly, as voluntary vows do, which are made without; yea, contrary to the word of God, which saith, If they cannot contain, let them Marry. And to avoid Fornication, let every man have his own wife, and let every woman have her own husband, 1 Cor. 7.

But that a Priest who commits Fornication, yea hath divers Concubines, is not thereby ren­dred irregular, and incapable of the Priesthood; not only expe­rience shews (examples of this being numberless) but we have also the determination of Pope Innocent III. Thereupon in the first Book of the Decretals, in the twelfth Title, in the Chapter Quia circa, His words are these, [Page 50] Thou desirest to be instructed by the Apostolick See, Whether Priests that have divers Concubines, ought to be counted bigamous. To which we think fit to answer, that seeing they have not incurr'd the irregula­rity of bigamy; thou mayest dis­pence with their exceeding of the Priestly Office, they being stained only with simple fornication. But for marrying of one wife, accord­ing to the Apostles Rule, a Priest is degraded, yea punished with Navarr. in caput ad inferen­dam. 23. quest. 2. De defensi­one proximi death.

But, which is much more, one that is a notorious Sodomite, is not made irregular, but may sing Mass for all that: as Navarre, the most knowing of all the Canonists, and the Popes Penitentiary teacheth: A man (saith he) doth not incur ir­regularity, but for the cases specified in the Law, of which number So­domy is none. And this he proves by the Authority of Pope Inno­cent. And he adds, that in Italy, (which is more troubled with this. [Page 51] evil, than it should be) they demand no dispensation for it.

In fine, how binding soever the vow of not marrying may be, yet the Pope can dispence with it, and may permit a man to marry con­trary to his vow. Emanuel Sa in the same place saith, that the Bi­shops may also dispence with this vow, and permit a man to marry.

Methinks also to vow to Saint Peter never to marry, is to preten'd to be wiser than he; for he was a married man. It is just as if one should say to him, I do vow to thee not to follow thy example. I do promise to be wiser and holier then thou.

It is evident, that he who burns with filthy lusts, and yet vows never to marry, does like a sick person that says to God, Lord, I am sick, but I promise thee that I will not make use of the remedies which thou offerest me, and hast or­dained in thy word, for I will be wiser than thou.

CHAP XIII. The Impiety of the Superiors Answer.

IF there be Superstition and impiety in this Vow, whereby a Monk vows to the Creature, and obligeth himself to things which God commands not; yea, to things which he forbids: there is no less in the Answer, which the Supe­rior or Guardian makes him, saying; ‘And I, if thou keep this vow, do promise thee, in Gods name, life Eternal.’

These words duely considered, will make a man tremble; For one that is neither sent, nor au­thorized by the King, comes to a man, and says, I have order from the King to promise you such a Pre­ferment, if you do such a thing; is a Cheat, and a perfidious person, and deserves to be pu­nished, [Page 53] because he speaks with­out order, and without being sent by the King. But the Su­periour, who makes this pro­mise to the new Monk in God's name; cannot shew his Commissi­on or Warrant from God for the making of this promise. He abuseth the poor Monk, by making him believe that he is sent by God to make him this promise in Gods name, (viz.) That if he lives in beggery, if he never marries, and if he be obedient to the Guardian of his Convent, he shall have Eternal life. For, these three things, are things which God commands not in his Word, and to which he hath made no Promise; yea, these are observations whereby God is more often offended then served: These are things which a Heathen, or Hypocrite may do. But to serve God according to his Word, and to believe in Jesus Christ as he is proposed to [Page 54] us in the Gospel; are things to which God hath promised Eter­nal life, and cannot be done by any, but by those that are the true Children of God: These are things, for which the Superiour should say, (not I promise thee, but) God promiseth thee Eternal life. For a man ought not to pro­mise that which he cannot give.

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

HE is very much deceived, who takes the severity and torments which a man inflicts on his body, for proofs or signs of Holiness. The Apostle St. Paul, 1 Tim. 4. saith, Bodily exercise pro­fiteth little; but godliness is profi­table unto all things; having the promise of the life that now is, and of that which is to come. All that the Capucins do, is nothing, in comparison of what Baal's Priests did: for they did cut and mangle 1 King. 18. 28. their bodies with knives, and im­brued themselves in blood, for the service of their Idol. There are Mahometan Monks called Der­vis, who live very austerely, and do even roast their bodies [Page 56] upon the hot scalding sands; and with buckles and rings of Iron, make themselves incapable for generation. The Cynick Philo­sophers did beg: Diogenes lay in the street in a tub, having no o­ther houshold-stuff then a wood­den dish; and yet he brake that too, when he considered that Nature had given him one in the hollow of his hand. Read Apu­lejus, his eighth Book of the Mi­lesians; and you will there see the description of the Priests of the Syrian Goddess, who did cut and slash their bodies. He de­scribes one of those Priests, that did whip himself with a whip full of knots (being armed with ob­stinacy Arrepto flagro in­didem se multi mo­dis mul­ctatictibus. Avidis a­mimis corradentes omnia, & in sacculos huic quaestui de industria praeparatos, farcientes. [...]. against the smart of the strokes) until the blood streamed down his body. Moreover, he [Page 57] adds, That when these Priests had done whipping themselves, they went about a begging, and one gave them a piece of Money, another Wine, another Cheese, &c. which Alms they put into Wallets. In a word, the descrip­tion which he gives of these mad Priests, doth very much resemble the lives of the Capucins. Lucian in his Book, intituled The Ass, de­scribes these Priests after the very same manner.

It is a grand abuse to make Piety consist in things wherein Christians may be excelled by Heathens. There is a proud hu­mility, which despiseth it self, that it may be valued by others. The Apostles, and their Disciples, did not live so: In a simple and ordi­nary habit, and manner of life, they lived soberly, and laboured in the work which God had com­mitted to them. They were fa­mous, not for their extravagant and hideous apparel, not for [Page 58] whipping themselves, not for eat­ing pottage on their knees, &c. but for their zeal, and holiness of life.

CHAP. XV. That the Austerities, and Humili­ties of the Capucins are full of Hypocrisie.

WE may easily know what to think of the Abstinences Whippings, and Humilities of the Capucins, (viz.) that in the midst of their Austerities they discover their pride. And of this I'le give you some examples.

Before the Capucins begin their Lents (for they have three Lents) they feast and make merry for a whole week; during which time, there is no frolick or jovial act, which they omit. Some of them sing Songs of good fellowship, others sing Amorous, or Love-Songs, [Page 59] others shew Hocus Pocus tricks: others stand upon their heads, or act the Tumbler or Juggler, &c. In fine, every one doth such things as he had learned before he was a Monk.

In great Towns there be few Capucins but have their superstiti­ously devout women who furnish them with all sorts of dainties, as Sweet-meats, Comfits, Gellies, &c. So that some Capucins have more choice of dainties in their Cells, then Ladies have in their Closets.

When a Capucin comes from abroad, warm linnen clothes are put on his body, his feet are wash­ed with sweet herbs; and when they are wiped with warm Nap­kins, every one comes and kisseth them.

Many of the old Monks, who are called Fathers of Importance, are so careful of their health, that they have a cook for themselves in particular (who is always a [Page 60] Monk) a Grom of the Chamber, and an Apothecary, who follow them from Convent to Convent. You shall see very few of these Fathers of importance sick, but they are very impatient if they want but the least trifle, and then all the Town is ransackt from one end to the other, to find what they would have. The Nuns furnish them with Sweet-meats, the La­dies with rare broths and gellies, the Gentlemen of the Country with wild-fowl, the Merchants and other Townsmen with Shambles­meat; and the wine which they ordinarily drink, is the best that is to be had. Those Capucins, who to save their Souls, have left the Order; do protest they have learned of us how to fast; and that when they were Capucins, they fed more highly, and lived more pleasantly, and plentifully.

In great Convents of Capucins, such as are at Paris, and Roven, a most furious ambition and envy [Page 61] discovers it self: For, to obtain the least preferment in the Con­vent, and to supplant their compe­titors, they have their creatures, who cry them up every where, and rail on those that aspire to the same Office; whence great disorders do oftentimes arise; for Princes do more patienly bear contempts and injuries then the Capucins. And at the Tables of Dukes, Marquesses, and Earls, the Capucins suffer themselves to be placed at the upper end.

Their pride appears in this, that they profess works of supereroga­tion; that is to say, better works then God commands; so that God may say to a Capucin, I would not have thee so holy.

The same spirit of pride appears in their calling themselves Angels, Arch-Angels, Spirits, Seraphins, and Cherubins. It appears also by the unworthy submissions which the principal Capucins require of the inferiour, who never speak to [Page 62] the Superiors, but on their knees; which Superiors command them very base things, as to lick up the others spittle, &c.

It cannot be said, that they wear a barbarous and extravagant ha­bit in humility and mortification; For, he that will subdue his Flesh, may do it as well under a com­mon habit; he may under a usual habit wear a hair-shirt, and may whip himself secretly as often as he pleaseth, and without any ones knowledge: But this wild habit, differing from that of other men, serves only to be look'd upon, and admired; for people gaze upon and admire nothing but what is extraordinary.

To this we may add, that he who makes profession of simpli­city and humility in his conversa­tion, should not be vain in his discourses, nor too wantonly nice and delicate in his words, for fear of his belying his Profession by his Language.

[Page 63] I speak this because of Father Joseph, a Capucin; who in his new Book shews, that he hath made a great provision of Elegancies. As when he calls St. John, The Secre­tary of Love to the Son of God. And of Transubstantiation, he saith, that it is Love's Master-piece. And speaking to us, he saith, That when God shall have brought us in­to his Wine-cellar, there to taste the excess of his love, we shall not find it so difficult to believe; That Je­sus Christ did eat himself, and that together with Christ's body the Devil entred into Judas. With the like grace, supposing the words of St. Philip to the Eunuch, too weak and impertinent, as they are set down in the eighth Chapter of the Acts, he introduceth him speaking thus: Sir, will it please you that I presume to ask you a question, with all due respect? To which he makes the Eunuch answer with the like civility, I pray oblige me so much as to come into this Coach. [Page 64] Note also, that the very first word of this Book is a mistake, begin­ning thus; The Apostle St. Philip; For this Philip was not an Apostle. With the like vanity he talks of Preaching in a Ruff, and in a Band, and of yellow and green Gentle­women; and he brings in speak­ing I know not what Courtier, who praiseth and extolleth him to his face, saying, That Father Jo­seph speaks very gracefully, and that all the Catholicks have been very much comforted by his Ser­mons, and do admire the force and clearness of his Reasons.

CHAP. XVI. Of the pleasant Process betwixt the Capu­cins and Recollects, about the Tip of their Hoods. Also of Masses in Red, Green, and Violet.

THE pride of the Minor Fry­ars did never more clearly appear, then in the quarrel which they had, and have to this day, with the Recollects, who are also of St Francis's Order. When we speak of a Process about nothing, we say, it is a Process about the point of a needle; but the Process of these Minor Fryars hath been a­bout the point or tip of their hood.

We must know, that the Corde­liers, who brag as well as the Ca­pucins, that they wear Saint Francis's Habit, differ from the Capucins in wearing a round Hood, and laugh at the Capucins and Recollects for wearing a sharp­pointed Hood, calling it in deri­sion, Made like a Py­ramid, in which they put such things as they sell by retail. A Grocers Paper. Betwixt these Capucins and Recollects, there [Page 66] began, a few years since, a great Process in the Court of Rome. The Capucins complained, That the Recollects wore their Hood too long; and that thereby they would make themselves equal to the Capucins in Holiness. That by reason of this long point, be­ing equal in length to that of the Capucins, many are deceived, taking a Recollect for a Capucin, & so give him as much honour; al­though the Recollects are not to be compared to the Capucins for holiness, and merit of Conversa­tion. And therefore they re­quested, that by the Decree of his Holiness, the Recollects might be condemned to shorten the point of their Hood.

The Recollects, on the other side, maintained, and do so still main­tain, that they are not inferiour to the Capucins in holiness, and perfection; and that it is no dis­honour to the Capucins, if some­times a Recollect be taken for a [Page 67] Capucin, or a Capucin for a Re­collect.

This process hath caused great stirs, and hath much troubled these two Orders, and divided the Prelates of Rome into contrary factions. And it was pleasant to hear the contests of these Minor Fryars. The Capucin said to the Recollect, What! thou wouldst be equal to us in holiness: Thou art so ambitious, as that thou wouldst be taken for a Capucin. But the Recollect, being witty in biting jests, said, Thou thinkest that holi­ness consists in wearing a long Ʋt prius dictum est. Grocers Paper. Thou thinkest by thy pride to put the Holy Ghost into a long Through which they strain their iusu­sions when they make syr­rups▪ it is a long sharp­pointed bag. Apothecaries bag. The ho­liness of you Capucins appears in this, viz. That for eight days be­fore Lent, you shew tricks of Leger­demain, and play the Tumblers, &c. Thus did these Saints dispute, quarrelling which of them, by their pride, should carry away the prize of humility.

[Page 68] But the Cordiliers, who wear a round hood like a childs biggin, took great pleasure in beholding this strife, and laughed at them both: For they say, that the hood of the old pictures and sta­tues of St. Francis hath not a long point; And they say, that their round hood, made in form of a child's biggin, is conformable to what our Saviour saith in the 18. Chap. of St. Matthew, Except ye become as little Children, ye can­not C [...]ss. lib. 1. cap. 4. enter into the Kingdom of God. Cassian saith the same of the An­chorites, living in the deserts of Egypt, that they wear a hood in imitation of the simplicity and innocency of Children, accord­ing to that which is written in the 131 Psalm, I am not haughty, but am even as a Child weaned from his Mother.

Nevertheless, St. Hierom speaks against this hood, and laughs at it: for observe what he saith of it, in his Epistle to Eustochium; [Page 69] There are some (saith he) who wear a hair-shirt, and making themselves Cucullis sabrefactis ut ad in­fantiam redeam, imitantur noctuas & bubones. hoods, to resemble children, they are like Owls, and buzzards. Af­terwards he adds, Shun those whom thou seest have a goat's beard, a black cloak, and that go with their feet naked, being hardened with the cold: All these things are marks of the devil. When they have intruded themselves into great men's houses, they deceive silly women laden with sin, and counterfeit a dejected gravity. This is a very fair lesson for the Capucins.

But to return to this great pro­cess: the Capucins did at last ob­tain sentence in their favour; for they had on their side one of the Popes near kinsmen, who was a Capucin. By this sentence of the Pope, the Recollects were con­demned to shorten the tip of their hood: but they openly protested, that they would not obey this sentence, saying, That they would rather dissolve their Order, and [Page 70] relinquish all, then acquiesce in this sentence. Wherefore yet to this day, in despight of the Pope, they wear their hood of the same length as before. Of this hood, as of the rest of the habit of the Regular Monks, it is observ­able, that it is not lawful for a Monk to make the least change, no more then in the colours of the Mass; For it is not lawful to sing Mass in a red habit, on those days on which it is appointed to be sung in a green habit; nor to be sung in a black habit, on those days on which it is appointed to to be sung in a violet habit: The rules in this case are very strict, and are placed at the beginning of Pag. 328. the Mass-book.

But Father Joseph wrongs us in his new book, by endeavouring to prove that the like things are done amongst us, objecting against me, that I wear a Ruff, and that as there are Masses in Green, Violet, &c. so it may be said, [Page 71] amongst us there are Sermons in a Ruff, and Sermons in a Band, Ser­mons in a Gown, and Sermons in a Cloak: for this Minor Fryar knows well enough, that we have no rules to oblige us to wear a Ruff or a Band, as the Church of Rome hath inviolable laws con­cerning Masses in green, red, and violet. It is to be supposed that when St. Peter, and St. Paul were in a gay humour, they sang Mass in a green habit. My design in men­tioning the colours of Masses so strictly enjoyned, is to shew, that false Religions having corrupted the true doctrine, do endeavour to colour this wickedness with a multitude of ceremonies, and ex­ternal observations, in which great mysteries are pretended: So our Adversaries having de­stroyed the body of true piety, pay the people with variety of colours.

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

FRancis (when he was but a private person, little known, and followed by none; moreover being esteemed out of his wits by his fellow citizens, who threw dirt at him, and also by his Fa­ther, named Peter Bernardo, who did beat him, and kept him pri­soner a long time,) composed a Rule, and some laws, to the ob­servance whereof he would ob­lige those who would believe him, promising them life eternal.

But because this Rule could not be received without the Popes approbation, and autho­rity; he went to Pope Innocent the III. to beg the confirmation of Mathew Paris, an English Monk, Superstitious in the highest de­gree, [Page 73] and an admirer of St. Francis, in his History of the life of Henry the III. saith, that the said Saint Francis presented himself to Pope Innocent the III. sitting in Con­clave, Pag. 237. and gave him his Rule in writing, intreating him to autho­rize it by his approbation: but Pope Innocent taking notice of St. Francis's bad cloaths, his dirty and contemptible countenance, his long beard, and the black hair of his eye-brows hanging down over his eyes, despised him, and said to him, Go brother, and wallow in the dirt with the Swine, for thou art more like them, than like a man. Which words, as soon as Francis heard, he bowed himself very low, and in obedience to the com­mand of his Holiness, went and wallowed with Swine in a pud­dle; wherein he tumbled so long, that he was covered with dirt, from head to foot; and in this pickle he came again, and present­ed himself to the Pope, saying, [Page 74] My Lord, I have done what you commanded me; Whereat the Pope being very much astonished, and admiring his great obedience, granted his request, and approved St. Francis's Rule which is ob­served at this day by the Capucins, and the other Minor Fryars, with a grand obedience. This appro­bation was granted, Anno Domini 1212. as St. Bonaventure and St. Antonine testifie. And this ap­probation was again confirmed by Pope Honorius, successor to Inno­cent.

CHAP. XVIII. Of the Humility, and incomparable patience of St. Francis; and of his most notable actions.

DIvers have written the life and actions of St. Francis. Vincent in his Mirrour of History, writes it at large. Matthew Paris, an English Monk, in the life of Henry the Third, describes the actions of St. Francis, and sets down his Rule. These two Hi­storians wrote about thirty years after St. Francis's death. Jacobus Voraigne hath written his Legend. This Psal­ter of Bo­naventure, was print­ed at Pa­ris by Claude Chaplet, in Saint James's street at the sign of the U­nicorn, Anno, 1601. We have also the Chronicles of St. Francis, upon the same subject. But the Authors of greatest au­thority are first St. Bonaventure, a Capucin of St. Francis's Order, and a Cardinal, who wrote about forty years after Saint Francis's death. This Bonaventure, the Church of Rome placeth amongst [Page 76] her Saints, and Principal Doctors. This is that Saint Bonaventure, who composed the Psalter of the Virgin Mary, containing one hun­dred and fifty Psalms, which are nothing else but the hundred and fifty Psalms of David, out of which Bonaventure hath taken the word God, and hath put the word Virgin in its stead; for example, he thus begins the 109 Psalm, (which ac­cording to the Hebrew, is the 110.) The Lord said unto our La­dy, sit thou at my right hand, &c. And in Psal. 90. instead of, He that dwelleth in the secret place of the most High, he hath put; He that dwelleth in the help of the Mo­ther of God. And in the 129 Psal. Out of the depths have I cryed unto thee, O our Lady, hear my voice. And so throughout the Psalms. By this means the true honour which all Christians owe to the holy, and blessed Virgin, turns to her reproach, by transforming her into an Idol, and by putting [Page 77] her in the place of God. This is that Saint Bonaventure, to whom the Capucin Joseph would have us give credit, and would have us believe that description of Saint Francis's life, which he gives us. Besides this St. Bonaventure, we have St. Antonine, Archbishop of Florence, Canonized by Pope Cle­ment the seventh, Anno Domini. 1523. with the approbation of his Doctrine, and great Indulgences granted to those who shall visit his Sepulchre. I speak this, because no body may think that such passages as I shall quote out of these Authors, are things, which the Church of Rome believes not; or that I have invented them; or that they are forged by persons of small authority. I alledge such Saints as are prayed unto, and a­dored in the Church of Rome.

Saint Francis his Father was named Peter Bernardo, A Citizen of Assise, in the Dutchy of Spolete in Italy.

[Page 78] Saint Francis's name, when he was young, was John Bernardo, This Life, written by St. Bo­naventure, you may find in Surius, in the month of October, p. 30. but he changed his name, and would be called Francis, because he spake French when he was moved by the Holy Ghost to ut­ter the praises of God; as Bona­venture tells us, in the life of St. Francis.

When he was but young, and a Lay-person, he demonstrated a grand Humility, even to the kis­sing of Lepers: and one day a­lighting from his horse to kiss a Leper, it was revealed unto him, that this Leper was Jesus Christ.

His fellow-Citizens seeing him a greasie and dirty fellow, and that he did wild and extravagant actions, judged him to be out of his wits; and running after him, threw stones at him, and covered him all over with dirt. Which when his Father saw, he fetcht him home, and kept him shut up a long time, whipping him cruelly, as mad folk are whipt for their [Page 79] cure. But his Mother taking pity on him, did, in the absence of her Husband, set him at li­berty.

When his Father returned home, he brought him before the Bi­shop, and made him disclaim his right of Inheritance: To which Francis very willingly consented; yea, pulling off his Breeches, and the rest of his cloaths, he made himself stark naked, being (as St. Bonaventure saith) drunk with the Holy Ghost. Then he said to his Father, Hitherto I have called thee my Father; but henceforward I will say, Our Father which art in Heaven. Antonine reports the same in the Life of St. Francis.

Being thus naked, he went into a Spittle where Lepers were kept, and tended them, kissing their feet, and wiping and kissing their sores with an admirable de­votion, as Saint Bonaventure tells us.

In those days St Francis wore [Page 80] shooes, and walked with a staff, and girded himself with a leather­girdle: But afterwards, judging this equipage excessive, and too delicate, he left his shooes and his staff, and in humility girded him­self with a Cord.

Being tempted with unchaste desires, he plunged himself over head and ears in a ditch full of ice. And one day, the Devil having breathed on him, he felt the fire of carnal lust kindled within him: Whereupon this blessed Saint stript himself stark naked, and whipt himself terribly with his Cord, saying, Eja srater asine, de­cet te manere, & sic subire flagel­lum; that is, Go to, Brother Ass, thou must stay and be whipt thus. Antonine and Jacobus de Voragine report the same.

The hard ground was his ordi­nary bed, and a stone his pillow. But one day, by reason of a pain in his head, taking a feather-pil­low, and reposing himself there­upon, [Page 81] the Devil got into it, and extremely troubled his brain, and disturbed his devotion: At which St. Francis being incensed, took hold of the pillow, and threw away both it and the Devil.

Finding that his carnal concu­piscence continued, he ran to his garden, and gathering a great heap of snow, he plunged himself in it over head and ears, stark naked, as Saint Bonaventure saith. But Saint Antonine saith, that he plunged himself in it only so high as his privities. Then he made seven snow-balls, saying of one, This is my Mother; and of another, This is my Daughter, &c. whereup­on the Devil went away very much ashamed.

He presented his Rule to Pope Innocent the Third; who for a while rejected it, and some of the Cardinals opposed it, saying, That it proposed novelties, and things impossible to be done: But at last, St. Francis wallowing in the mire [Page 82] with Swine, as aforesaid, obtained his request.

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

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

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

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

St. Antonine and the Legend put pag. 721. Antonin. Tit. 24 c. 1 s. 2. this amongst the proofs of Saint Francis's holiness; That being once at dinner at an honest mans house, a Capon of seven years [Page 84] old was brought to the table, and that he sent a leg of this Capon for an Alms to a poor Passenger, who One that believes amiss. Legenda Antonin. pag. 725. Bonavent. was a miscreant, and a perverse fellow. But the next day, when St. Francis was in the Pulpit Preaching, this miscreant, think­ing to jeer St. Francis, said to the people; I will shew you what sort of meat Francis useth to feed on: and then going to shew the people the Capons leg, he found it turned into Fish; whereupon this mis­creant was much confounded.

When any one gave him roast­meat, Antonin. pag. 726. he dragged it through the ashes, or laid it a soaking in cold water, for fear of breaking his Vow of poverty and abstinence. An invention which Jesus Christ and his Apostles, when they were eating the Passeover, did not think of.

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

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

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

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

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

Being in the Church of St. Mary, called Portiuncula, some body gave [Page 87] him a sheep, to which he gave in­structions; and the sheep in obedi­ence to him, presently fell a bleet­ing, while the Monks were sing­ing in the Choir; and this creature did very humbly kneel down, when the hoste was held up. Whereupon Surius puts in the Margin, O that hereticks would learn henceforward to adore the En­charist!

Travelling through the Mar­quisate of Ancona, he met on his Antonin. p. 727. way a Country-fellow, carrying two Lambs to Market to sell them, which did bleat most piti­fully; whereupon St. Francis, be­ing touched with brotherly com­passion, said to the Country-fel­low, Why dost thou torment my Brethren so? The Country man answered, I carry them to the Market to sell them to some body that will eat them. Then the holy man said to him, God forbid; ra­ther take the cloak which I have on my shoulders. So he gave him [Page 88] his cloak, and saved the lives of his brethren, which he carried a­way on his shoulders with a bro­therly Charity.

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

One of his Monks having spo­ken somewhat roughly to a poor man, he commanded him to strip himself, and to go stark naked be­fore this poor man, and to kiss his feet.

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

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

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

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

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

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

In the seventh Chapter of the Revelation St. John, speaks thus; [Page 91] I saw another Angel ascending from the East, having the seal of the living God. St. Bonaventure, in the life of St. Francis, saith, That we must believe that without doubt this Bonavent. Pag. 31. Angel is St. Francis: these are his words; I saw (saith John in the Revelation) another Angel ascend­ing from the East, having the seal of the living God. Whence we gather, by an infalliable saith, that this messenger of God, beloved of Christ, to be imitated by us, and admired by the world, is that servant of God, Francis.

The same Bonaventure saith, that a certain, holy, and devout man, Pag. 40. being once in St. Francis company, fell into a trance, and saw in Hea­ven divers seats, amongst which he saw one more Magnificently adorned then the rest, glittering with pretious stones, and very glorious: And as this holy man was wondering for whom this seat was prepared, a voice came to him from Heaven, saying, This [Page 92] was the seat of one of the lap­sed Angels, and is kept for the most humble Francis.

The Legend saith the same: and we have already seen, that this was the seat of one of the Apostate Seraphins; and that by this exal­tation the most humble Francis is placed above the Archangels, and above the Cherubins, and conse­quently above all the Saints, ex­cept the Virgin Mary, who is called the Queen of Heaven.

All that have written the life, and actions of Saint Francis, say, That about two years before his death, God intending to recom­pence the humility and merits of St. Francis, sent a Seraphin to him; which lying upon him cross-wise, imprinted on his hands and feet the marks of the wounds of Jesus Christ.

After his death, there was a great stir and contest about these marks: Some laughed at it, and said, that if St. Francis had really [Page 93] received from God the marks of the wounds of Jesus Christ, every one must needs have seen them, during the space of those two years, seeing he went with his feet naked, and wore no gloves; but that none ever saw them, save one Fryar, named Elias, who saw them but once, and that by chance too. Antonin. Tit. 24. Cap. 2. Sect. 8. Solus hoc frater Elias casu utcunque prospicere meruit. They said also, that the miracles of Jesus Christ, and his Apostles, served to some good purpose, viz. to cure diseases, to give ease and deliverance to the afflicted, to raise the dead, &c. but that the marks of these wounds do no cure at all, and are good for nothing. That it is not credible that God would imprint these marks on a mortal body, which was soon after to putrifie, by which putre­faction these marks had been de­faced. Moreover, that although these marks had been really im­printed; yet it is a thing which the Devil, or men may easily coun­terfeit. That the Apostles, who [Page 94] had more worth in them then St. Francis, never had these marks.

But the Pope interposed, and in recompence of the services which brother Francis had done him, (for he was a great defender of the Popes) Canonized him, and put him in the Catalogue of the the Saints. This Canonization was, Anno Domini, 1228. More­over, Pope Alexander the Fourth, Anno Domini, 1254. understand­ing that St. Francis was on Mount Alverno, when he received the impression of these wounds, took this occasion to augment his Re­venue: For he declared, that all the Ecclesiastical Lands and Goods in that Mountain did belong to the Pope, and were directly and immediately subject to the Church Antonin. Cap. 2. Sect. 10. of Rome. Moreover, he did per­sonally cite, and adjourn those who had maliciously defaced the marks of the Image of St. Francis, which was at Gennes, in the [Page 95] Church of Saint Mary de Vignes.

About twenty six years since, Pope Nicholas the Fourth, sent Bulls to all the Churches under the Papal jurisdiction, certifying Antonin: Pag. 720. the truth of St. Francis's marks (though divers, who were hard of belief, laughed at it:) since which time, the memory of St. Francis's marks is sacred in the Church of Rome, which (as Antonine saith) observes the Feast of St. Francis's marks; which honour is not done to the marks of Jesus Christ.

When I consider these things, I cannot enough wonder at the blindness of those that give credit to things so full of absurdities and impostures: It seems as if the a­dorers of St. Francis had invented them on purpose to dishonour and mock him; for no man, who hath any common sense left him, will do such things as are attri­buted to St. Francis; who play'd the mad-man, that he might be counted a Saint; and, as much as [Page 96] in him lay, kept himself from the usual and ordinary actions of man­kind, that he might be admired, viz. To draw roasted flesh through the ashes; to wallow in the dirt with Swine; to tumble in the Snow; to give instruction to Ani­mals, and to call them his brethren and Sisters, are things which can­not be done by a man that is in his right senses.

And herein we must admire the just effects of Gods displeasure, who hath revenged the contempt of his Word contained in the Holy Scriptures; for in those days, and in the following Ages, the the Holy Scripture was a Book sealed, and altogether unknown to the people: Nothing was then talked of, but Images, lying Won­ders, Croisades, Indulgencies, A­doration of Reliques, and the power of the Pope was then at the height, and absurd and feigned Legends were the ordinary subject of Sermons. Wherefore God be­being [Page 97] provoked, strook the peo­ple with the spirit of giddiness, and with a horrible blindness, which grew thicker and thicker, until God took the Candle of his Word from under the Bushel, and exposed to view the Holy Scri­ptures.

CHAP. XX. That under the Cloak of Humility, Saint Francis hid an unparalle'ld pride.

WHosoever shall rightly consider the actions of St. Francis, shall under the Cloak of Humility discover an unparallel'd pride.

In the beginning of the Legend written by Jacobus de Voraigne, it is reported, That Francis being prisoner with divers other per­sons, he only was merry, and all the rest were sad. And being [Page 98] asked what was the cause of his mirth, he answered; Ideo me ex­ultare noveritis, quia adhuc sanctus per totum seculum adorabar, that is, Know, that I rejoyce, because I shall be adored for a Saint throughout the World. To desire to be adored is the highest degree of pride: None of the Apostles desired this honour. Cornelius the Centurion, who was a man fearing God, knew that there is but one God, which he continually invoked; he knew well enough that St. Peter was not the Creator of the world: but being seized with reverence, he would have given him some infe­riour adoration; for which Saint Peter rebuked him, saying, Stand up, I my self also am a man, Act. 10. 26. St. John seized with fear, would have adored the Angel that talked with him, as you may see in the one and twentieth Chapter of the Revelation; But the Angel rebuked him, saying, See thou do it not, for I am thy fellow-servant; [Page 99] worship God. He knew well enough that this Angel was not God; for the same Angel had told him so before, in Chap 19. of the same Book. Is it not therefore an impious folly, for a man to live the life of a beggar, that he may be adored after his death?

The Rule of St. Francis, which speaks with an absolute authority, demonstrates the pride of him that composed it. For who gave bro­ther Francis, (who was of the meanest of the people, and without any charge either Ec­clesiastical or Civil) power to compose Laws different from the laws of God, and to make ordinances which oblige men up­on pain of damnation? Who gave him power to command with absolute authority? For see how he speaks in his Rule. Per obedientiam injungo Ministris; I enjoyn Ministers by their obedi­ence. And he concludes his Rule with these words, That it is not [Page 100] lawful for any man to infringe this Rule, or by rash boldness to contra­dict it. That if any one shall pre­sume to make such an attempt, let him know, that he shall incur the displeasure of Almighty God, and of the Blessed Apostles, Peter and Paul.

I demand how we can be assured that God would have us, upon pain of incurring his displeasure, entirely observe Francis his Rule, and that God would be an­gry with a Minor Fryar, who in­stead of a Cord, should gird him­self with a leather-girdle, or should receive money, or would not wear patcht clothes, or would wear a shirt, or should (whether he be a Capucin or a Lay Cordelier) say less then seventy six Paters in one day? What can be said more against Murtherers, Adulterers, and Blasphemers, than to say, that they incur the indignation of Al­mighty God? Hath not weak and sinful man enough to do to obey [Page 101] the commands of God, without having heavy burthens imposed on him in things unnecessary, and which God requires not, and then to be made believe, that he who doth in the least transgress these laws, invented by man, doth in­cur the indignation of God?

It is observable, that many of those who are rigid observers of those humane laws, and oblige others to be so too, do very easily dispence with the Laws of God; and are far from loving God with all their hearts, and their neigh­bours as themselves.

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

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

They do not say, that he who shall violate their precepts, shall incur their indignation. Where­fore it appears, that this venerable Francis assumes an authority o­ver the Apostles, whom he would oblige to be angry for his sake, and to undertake his quarrel. But it is not credible, that the Apo­stles, who enjoy celestial glory, will concern themselves for the observation of the rules of Monks, especially seeing they themselves were no Monks, and that their lives were as much unlike the lives of the Capucins, as Heaven is distant from Earth; Also because [Page 103] there were no Convents of Monks in the Apostles days, nor in many ages after.

Methinks it is enough to have God our enemy: If a man incurs the indignation of God, the in­dignation of these two Apostles will not render him the more mi­serable. In vain therefore doth Francis, after he hath denounced against the Minor Fryars, who shall disobey his Rule, the Indig­nation of God, threaten them with the indignation of St. Peter, and Saint Paul, who are pre-sup­posed (though without proof, and contrary to the word of God) to know the heart, and to see all that is done here below.

Also we would fain know, why Francis threatens the Monks with the indignation of St. Peter, and St. Paul, only? And why not with the indignation of St. John, and St. James? but perhaps he believ­ed, that they have less credit in Heaven, or that they are less cho­lerick.

[Page 104] It is very observable, that Francis composed his Rule (wherein he gives laws, and commandeth with authority) when he was but a Lay man, and a private person, and a long time before the Pope approv­ed it: And although he was of the meanest rank of people, and with­out any office or dignity, yet he speaks magisterially.

To the Rule of St. Francis, is added his Testament, wherein he speaks with full power and autho­rity, saying, Firmiter volo quod fratres laborent de laboritio, & prae­cipio firmiter fratribus per obedi­entiam, &c. That is, I do strictly charge, and do firmly, and abso­lutely command the Fryars by their obedience, &c. He pre-supposeth, that obedience is due to him, and that his commands ought to be firm and inviolable. Kings speak not with more authority.

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

FRancis his Rule begins with these words:

‘The Rule and Life of the Minor Fryars, is as follows, viz. to ob­serve the Holy Gospel of our Lord Jesus Christ in these things, viz. in living Obediently, Chastly, and without Poverty.’

These words are very remark­able; for they do not oblige the Monks to acknowledge Jesus Christ to be the eternal Son of God, and the Saviour and Re­deemer of the world, not to be charitable and liberal to the poor, nor to be at peace with their neighbours, nor to do to others what they would have done to themselves, nor diligently to read the Holy Scripture, and to be in­structed in the Doctrine of Salva­tion, [Page 106] which are things expresly cantained in the Gospel of Jesus Christ, and recommended by the Apostles: But this Rule obligeth the Minor Fryars, to observe the Gospel in things which the Gospel of Jesus Christ commands not; for you cannot find, that the Gospel of Christ forbids any one to mar­ry; on the contrary, Jesus Christ, by the mouth of his Apostle, com­mands those who cannot contain, to marry, and St. Peter was mar­ried. Jesus Christ forbids us not to possess any thing in particular, nor doth he command us to live in beggary by the sweat of other mens brows. He commands not to make a Vow of Obedience to a Guardian, or Abbot, or Supe­riour of a Monastery; for in the days of Jesus Christ there were no such people, nor in many Ages after. Can there be a more ma­nifest mockery, then to oblige men by Vow to obey the Gospel in such things whereof the Gospel [Page 107] makes not the least mention, and some whereof are contrary to the Gospel?

But if these things are com­manded in the Gospel, (as this Rule falsly pre-supposeth) why then doth the Pope dispence with this Vow, by permitting Monks to marry? However, he seldom gives this permission, except to persons of great Quality.

In the second Chapter of the same Rule, you shall find these words: ‘Let those who are received Monks, have a Cloak with a Hood, and (if they will) another without a Hood. Also, let those wear shooes, who are constrained by necessity so to do. Likewise, let all the Fryars wear poor and base cloaths, which they may patch with pieces of sack-cloth, and such other stuff, and shall have the blessing of God with it.’

Must not that man be out of his wits, who thinks, that the patching of old cloaths can bring down the [Page 108] blessing of God upon any one? And seeing the Capucins cloaths are of woollen-cloth, St. Francis did very improperly ordain, that they should be patched with sack-cloth.

In the same Chapter of this Rule, mention is made of three Lents, viz. the Lent before Easter, another from All Saints day, till Christmass, and the other from the day of the Epiphany, till the Lent before Easter. So that there are five Months of Lent: The two first are necessarily enjoyned, but the third is left to every ones liberty.

In this same Chapter, the Minor Fryars are forbidden to ride on Horse-back, except in case of ex­treme necessity. Also they are commanded, when they enter in­to any house, to eat whatsoever is set before them. By this Rule, they may eat flesh in Lent.

They are likewise forbidden, in the same Chapter, to receive [Page 109] money, either personally, or by Proxie: For Pope Nicholas hath already told us, that to have a Bag, and Money, as Jesus Christ and his Apostles had, is an action of infir­mity: but St. Francis, who had neither Bag nor Money, attained unto greater perfection.

In the fifth Chapter of the same Rule, Francis commands his Monks to labour with their hands, if they are able: But in his Testa­ment he speaks more precisely; for he saith, that he himself did la­bour with his hands; and he adds, ‘I do likewise expresly command all the other Monks to labour.’

This Command is not observed now a days; for the Capucins and Cordeliers, who understand a Trade, had rather live in idle beggery by other mens labour: And thus they daily break their Vow, and transgress their Rule.

But above all, are remarkable the words of the Tenth Chapter [Page 110] of this Rule, which are these; ‘Let not the Fryars trouble them­selves to teach those to read, who cannot read; but above all things let them desire the Spirit of God.’

St. Francis says this, because some Monks are very ignorant, and cannot read. Some such there are now adays, but not so many as there were in St. Francis's time; whose opinion it is, That no body needs trouble himself to teach them to read, that so they may be instructed in the Holy Scriptures; he had rather they should remain ignorant: Only he would have them desire the Holy Ghost; not considering, that God gives this Spirit to those who are instructed in his Word: For, to desire the Holy Spirit, and yet to neglect the ordinary means, whereby the Holy Spirit works in the hearts of men, is to shut the door against him, while we desire him; it is just as if a man should desire to have a Bell rung, without having the Clapper of it moved.

[Page 111] These are the Commands of Francis, who is exalted above the Cherubins that stand before the Throne of God; to the observa­tion of which Commands, he pro­miseth Life Eternal; and by the transgression of them, a man in­curs the indignation of God; and of the Apostles, Peter and Paul; but not of St. Philip and St. Luke. Moreover, here are better and more excellent things proposed, then those which God commands in his Law, viz. Works of Super­erogation, which merit a super­eminent degree of Glory, far a­bove the ordinary sort of Saints, who contented themselves with doing what God commands.

To this Rule are added the Constitutions of the Order; (whereof I have already spoken) which the Capucins observe more exactly, and with greater obedi­ence, then they do the Law of God, and Doctrine of the Gospel.

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

WE have heard before, that St. Bonaventure saith, That Saint Francis had not any science acquired by study; but that he had received the knowledge of the Holy Scriptures by divine in­spiration. Whether this be true or not, will appear by the passages of Scripture, which Francis al­ledgeth in his Rule.

In the second Chapter, he strict­ly forbids the Minor Fryars to for­sake the Order, but will have them continue in it as long as they live: And that they ought so to do, he proves by a passage of St. Luke, in his Ninth Chapter, Verse 62. where Jesus Christ speaks thus, No man having put his hand to the plough, and looking back, is fit for [Page 113] the Kingdom God. The connexi­on of this passage with the prece­ding Verses, shews, that by him who puts his hand to the plough, and looks back, is meant such a one whom Jesus Christ having sent to Preach the Gospel, and having undertaken that charge, doth af­terwards leave it to serve his wordly occasions. Our Lord speaks not of him who hath vow­ed never to marry, and to wear no shirt, and to live by begging, and to observe humane Rules and Traditions, which ensnare men in unclean lusts, and which are given to God for better works then those commanded in his Law, as if man would make him a debtor. In a word, to forsake the the service of Jesus Christ, and to transgress the Rule of Francis, is, in his opinion, one and the same thing.

In the Ninth Chapter of the same Rule, St. Francis commands the Monks to be brief in their Ser­mons, [Page 114] Quia verbum abbreviatum fecit Dominus super terram; that is, Because the Lord made his word short upon earth: Which is a pas­sage taken from the Tenth Chap­ter of Isaiah, ver. 23. and from the Epistle of St. Paul to the Ro­mans, Chap. 9. ver. 28. where is no mention at all made of Ser­mons or words which men pro­nounce with their mouths; but of Gods judgments and punishments, which he hasteneth, and will speedily bring upon men. The divine inspiration given to Saint Francis did not (it seems) teach him, that as well in the Old at New Testament, Verbum is very [...]. often taken for Res or Negotium; as in Exodus, Chap. 2. ver. 14. and and Chap. 9. Vers. 5. & 6. and in 1 Sam. Chap. 1. ver. 4. and Chap. 2. ver. 6. and in St. Luke, Chap. 1. ver. 37. and Chap. 2. ver. 15. and often elsewhere.

CHAP. XXIII. Of Poverty, and Riches.

FRancis made profession to be a great lover of Poverty, and commonly called it his Mistress. In his Rule he speaks thus to his Monks; It is this sublimity of most losty poverty (my dear brethren) which makes you heirs, and Kings of the Kingdom of Heaven, and ex­alts you in vertues, who are poor in substance: And thereupon he for­bids them to possess any thing of all that is under the Sun.

He himself put this Rule in pra­ctice. For having a competent estate, he left it all: yea, he left his breeches, and the rest of his clothes, and went about stark naked.

As for Poverty in general, many take delight in praising it; yea, those very persons who shun it; And to extol it, they say that [Page 116] Jesus Christ was poor: but that serves rather to shew that pover­ty is an evil; for Jesus Christ came into the World to bear our infir­mities, and to sustain our sor­rows.

Bellarmine, in the 45. Chapter of his Book of the Monks, saith, that Jesus Chirst was a beggar. To the titles of the Son of God, the Redeemer, the Word, the Wis­dom of the Father, nothing was wanting to compleat his praises, but to call him begger: But a man cannot properly be said to be a begger for living by the help and assistance of another.

We may judge of the nature of riches, and poverty of this, viz. that God is infinitely rich, and that the Devil is the poorest of all creatures. Jesus Christ saith, that it is better to give, then to re­ceive; intimating thereby, that it is better for a man to give what he hath, then to ask what he hath not; For he that gives, imitates [Page 117] God, who gives always, but re­ceives never. Liberality is al­ways better then indigence: It is more commendable to give, than to receive an Alms. And cer­tainly, he that blames riches as evil in their own nature, blames God, who is the Author of them, and distributes them as it pleaseth him. God oftentimes exhorts his people of Israel to piety, by the promises of temporal good things. And Solomon asking of him Wis­dom only, he gave him riches al­so without parallel. Saint James indeed saith, that God hath chosen the poor; but he adds, that are rich in Faith. For the happiness of these Poor consists not in their being poor, but in their being rich in Faith. Thus must we un­derstand what Jesus Christ saith in the sixth Chapter of St. Luke, Blessed be ye poor. For that which makes a poor man happy, is not his poverty, but the manner of supporting his poverty. There [Page 118] be rich men that are very vertu­ous; and poor men that are very wicked, whom poverty excites to Theft, Murther, Perjury, &c. And therefore Agur, in the Thir­tieth Chapter of the Proverbs, de­sires of God, not to send him po­verty. The Soul of poor Lazarus is carried by Angels into the bo­som of rich Abraham. So that the poor and rich are put toge­ther, to teach us, that rich as well as poor are received into the Kingdom of God, if they fear and serve him according to his word.

It is true indeed, that riches do corrupt many, and serve only to puff them up with pride, to en­flame their lusts, and to divert their hearts from trusting in God, to trust in their riches. And this is the reason why Jesus Christ saith it is hard for a rich man to enter into the Kingdom of God: But this evil proceeds not from riches, but from those that abuse them, into whose lap riches falling [Page 119] are corrupted, as a Crown is de­filed that falls into a puddle, and in whose hands the goods of this world are like a sword in the hands of a mad-man. We must not believe that Jesus Christ in the 16th. Chapter of St. Luke, calls riches unrighteous, because there is any unrighteousness in the possession of them, or because they are gotten by unrighteous means, but because they are either provocations, or instruments of unrighteousness, to those that are destitute of the fear of God.

CHAP. XXIV. Of the vow of Poverty, and of idle begging: Also of works, and sa­tisfactions of supererogation.

THere are two sorts of Po­verty: one which God sends, and another to which men do vo­luntarily devote themselves with­out Gods sending it unto them. The former is an affliction, the other is a direct profession, which some chuse, as supposing it of great merit, and a work of super­erogation. There be some poor, whom God hath reduced to a low estate, wherein they get a slender livelihood by the labour of their hands: who, if they be content­ed with their conditions, and by serving God with a pure Consci­science, do aspire to better riches, viz, the Heavenly, they are hap­py, and beloved of God, and truly rich. There be others, [Page 121] whom God bereaves of their estates for the profession of the Gospel, who, although they have not purposely drawn poverty on themselves, yet, if they bear this yoke patiently and joyfully, e­steeming it an honour to bear the Cross of Christ, their Poverty may be said to be voluntary, be­cause they voluntarily follow the call of God. Of these Jesus Christ speaks in the ninth Chapter of Saint Matthew, who have left Father, Mother, Wife and Chil­dren, or Lands for his sake; God having reduced them to such a necessity, that they cannot keep their estates without forsaking the profession of the Gospel. In this case, we must lay down our very lives to save our Souls; and must be prodigal of our estate to be nigardly of our salvation.

But there is an affected poverty, which some embrace by vow, and without any necessity, or God's obliging of them thereunto; who [Page 122] may keep their estates with a good conscience, but yet had ra­ther leave them to live by other men's estates, and had rather beg than work. This poverty is a yoke which God imposeth not on them, but they impose it on them­selves. They bear not Christ's Cross, but their own. They leave the exercise of charity, up­on pretence of humility and pati­ence. It may be said, that they they are like the fowls of the Air, for they sow not, neither do they reap, and yet their Father the Pope, feeds them plentifully: for we see, that those who have vow­ed Poverty, are fat and plump; and though they are poor in par­ticular, yet are they rich in com­mon. They get more by begging, then the common people do by working. Many turn Monks in spight, or to shake off the yoke of their parents, or in a Melancholy and desperate humour, or to de­fraud their creditors, who press hard [Page 123] upon them; or because they will not take pains to work, or have not wherewith to subsist at home. They turn beggers, that they may not be poor. They are poor by vow, for fear of being so by necessity. Wherefore Bellarmine speaks very gracefully, when he saith, That to these begging Lib de Monachis cap. 46. s. secunda. Monks belongs that saying of Je­sus Christ, in the Nineteenth Chapter of Saint Matthew, Cen­tuplum accipiet, &c. That is, He shall receive an hundred fold, and shall inherit eternal life.

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

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

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

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

Examine Antiquity, and try if you can find so much as one ex­ample of Monks that made beg­ging a Profession. There was no no such thing as a Profession of beggary; for above twelve hun­dred years after the Nativity of our Lord. Camus, Bishop of Bel­lay, who is yet living, hath writ­ten a great book of the labours of Monks; in the Preface whereof you shall find these words; The ulcer of idleness is crept into Mo­nasteries, under the name of holy and meritorious beggary. His whole book is employed to prove that Monks should be obliged to labour with their hands, especially those that do not Preach, nor have [Page 127] any other painful employment in the Church: so far is he from placing beggary amongst those pieces of perfection, whereby God is made a debtor to man. And this Prelate's book bears in its front the Approbation of the Do­ctors of the faculty of Theologie at Paris. St. Augustine hath written a book, De opere Monachorum, wherein he obligeth them to la­bour. Epiphanius teacheth the same, in the Heresie of the Massali­ans: where, he saith, that in all the Monasteries of Egypt, the Monks did labour with their hands, even as Bees do labour to make honey and wax. In those days the Monks were poor Her­mits, living in deserts, labouring with their hands to get their liv­ing, and carrying their work­manship to the neighbouring Towns to sell, bought bread with the money: They did not beg the approbation of their Rule from the Bishop of Rome, for they [Page 128] were not subject to him: In a word, they were not at all like the Monks now adays. The same Epi­phanius, in the same book, con­demns those that live an idle life, and making a profession of beging, get their bread at rich mens tables.

But to compleat their wicked­ness, the mendicant Fryars make begging a work of supererogati­on, that is, better than what God commands in his Law, and conse­quently, better than to love God with all our hearts, and our neigh­bour as our selves. God com­mands us to serve him with all our strength, so that the Monks serve God with more than all their strength, which is impossible. Abraham, Isaac, Jacob, Samuel, David, &c. never did works of supererogation. The perfection of the Angels consists in obeying God, and not in doing more than he commands. Jesus Christ him­self came into the world only to do the will of his Father, and not [Page 129] to do more then his will. Ask the most devout Capucin, if he never commits sin; and he will tell you, that he is a poor linner: How do these things agree? they do not that which God commands, and yet will do more then he commands! They fail in necessary things, and yet strive to do things unnecessary, and which God requires not! They do not what they ought, and do what they ought not! They are more holy than God would have them to be!

That man is crack-braind, who exerciseth liberality when he hath not wherewith to pay his debts; If this be so in reference to men, how much more in reference to God? It is an extream pride, to endeavour to give God overplus, and more then we owe him.

In a word, I would know whe­ther the Monks, when they do works of supererogation, do the will of God, or their own will. [Page 130] If they do the will of God, they are obliged thereunto, and do what they ought: But if, by do­ing better things then those which God commands, they do their own will; it follows that their will is better than the will of God.

Out of this same shop of pride, come those superabundant satisfa­ctions, whereby the Monks would make us believe, that they suffer more punishment, and do more penance, then their sins deserve, and that the Pope gathers this overplus into his Treasury, and distributes it by his Indulgences as payment for the sins of others. The Monks believe, that by whip­ing themselves, by fasting and go­ing bare-foot, they expiate the sins of others; Wherefore Bellarmine Bell. lib. 1. de Indul. r. 4. s. sex. saith, that the Saints are, in some sense, our Redeemers. The Le­gends of Saint Antonine, say, that Saint Dominick, a grand emula­tor of the holiness of St. Francis, [Page 131] lasht himself three times a day with an iron chain, viz. Once for his own sins, which were very small, once for the sins of the living, and once for the sins of those Souls which are in Purga­tory, who (no doubt) received much ease thereby. And it is this same Saint, that once had mercy on the Devil: For the Devil having transformed himself into a Sparrow, and Saint Dominick catching him, contented himself only with pulling off the feathers from his head, whereas it was in his power to have wrung off his neck.

By these things God is blasphe­med: For such things are attri­buted to God, which if a man should do, he would be accounted either wicked, or mad. For, what Judge would not be account­ed unjust, or out of his wits, who should let a malefactor go, because his neighbour hath whipt himself for him? But things which are [Page 132] ridiculous in civil society, are e­steemed good in Religion; as if a man must lose common sense to augment piety.

All this abuse proceeds from this, viz. that men, utterly desti­tute of the knowledge of the Ho­ly Scriptures (which are to them a book sealed, and altogether un­known) seek other satisfactions, and other payments for sin, then the death and passion of Jesus Christ. For seeing Jesus Christ hath fully satisfied Gods justice, to what purpose are other satisfa­ctions presented to him? Is not this to accuse God of injustice, to pretend that he takes two pay­ments for one debt, when the first is sufficient? Is it not to dishonour that most perfect satisfaction, which Jesus Christ hath accom­plished for us, to joyn it with the whipings and austerities of Monks, which is just as if a man should mingle coals and diamonds toge­ther? For Pope Clement the VI. [Page 133] in his Extravagant Ʋnigenitus, saith, that the merits of the Virgin Mary, and of the other Saints, do help to compleat the treasure of the benefits of Jesus Christ; giving us to understand, that the benefits of Jesus Christ make but bare measure; but that the addition of the Saints merits makes heaped measure, and is an addition to the merits of Jesus Christ. And for this reason, the Priest in the Mass prays for salvation, not on­ly through the Saints intercession, but also through their merits.

The Lord God take pity on so many poor people involved in so many abuses, and discover the de­ceit of those, who being them­selves notorious sinners, do yet by a proud humility think to expiate the sins of others.

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

THE Faaternity of St. Fran­cis's Cord, is a Society of su­perstitiously devout people, both Men and Women, and as well Clergy-men as Lay-men: Into which Fraternity they who enter, are obliged to certain Observati­ons, and for a Badge of the Fra­ternity wear a Cord, in imitation of the Cord which St. Francis wore, and do participate of all the Merits and Satisfactions of those of the said Fraternity. They who have the least of merit, do, for all that, as really partake of [Page 135] the merits of the others, as if they were their own: They lend their merits to each other; and he that is asleep, or at dinner, participates of the merits of him that whips himself, or of him that turns over the consecrated Beads of his Chap­let seven times.

The Fraternity of St. Francis's Cord, hath great Priviledges, and the Popes have granted it great Indulgences. These priviledges have been set down in writing by divers, but especially by Anto­nio Brugneto, an Italian Observantin Monk, whose very words in the 104. page, are these;

[Page 137] The same Author in the 109. page, hath these words:

First, Pope Clement the Fourth hath granted to those men, who on their Death-beds shall desire to be clad in the Habit of St. Francis his Order; and to those women who shall desire to be clad in the Habit of of St. Clare, and to be buried in it, the pardon of the third part of their sins.

This same Indulgence was grant­ed them by Pope Nicholas the Third, and by Pope Urban the Fifth.

Moreover, Pope Leo, the Tenth, confirming the said Concessions, adds by way of overplus, That they who should die in this Habit of St. Francis, or St. Clare, and should be buried therein, should have a ple­nary Indulgence for all their sins.

And in the 95. page; Moreover, on Olive-Saturday, on the Feast of St. John the Evangelist, and on the other Feast of St. John Porta-Latina [Page 138] (Pope Sixtus the Fifth) he hath granted to those of the Fraternity, who shall on such days rehearse the seven Penitentiary Psalms, the re­demption of one Soul out of Pur­gatory.

As for the Indulgence granted (as the Minor Fryars say) by Jesus Christ, and the Virgin Mary, and confirmed by the Pope at Nostre Dame des Anges, called Portiun­cula; the Rosary of Bernardin, and the aforesaid book of the In­dulgences of the Cord, and the Chronicle of St. Francis, say, that St. Francis would not have the Pope's Bull for confirmation of the said Indulgence: For (saith he) I have the glorious Virgin, and Jesus Christ for Notaries, and the Angels for Witnesses. This Indul­gence is to be had on the second day of August, whereby every one who hath been confessed, and is contrite, and shall then go into the Church of Nostre Dame des [Page 139] Anges, shall obtain a plenty a ple­nary absolution both of sin, and punishment. If this same person should go into any other Church, with the like or greater contrition he should not have the same In­dulgence. It is worth our notice, that St. Francis obtained this In­dulgence of Pope Honorius, by presenting him with three red Roses in the Winter.

But Pope Sixtus the Fifth, who was a Cordelier, hath abundantly heaped up Indulgences, plenary, more plenary, and most plenary, (as they Phrase it) on the Order of the Minor Fryars, and upon the Fraternity of St. Francis's Cord.

But of all these Indulgences, of three or four hundred thousand years, the Jesuits make little reck­oning, and have never much trou­bled themselves about procuring any of them from the Pope; e­steeming their own Order, al­though barren in pardons, and Indulgences, better then that of the Minor Fryars.

[Page 140] However, in one respect the Cordeliers, and Capucins surpass the Jesuits, (viz.) in that St. Francis was Canonized by the Pope im­mediately after his death, without the least difficulty: But as for Ig­natius Loyola, the Founder and Patron of the Jesuits, who dyed, Anno Domini, 1556. the Jesuits were above seventy years solicit­ing in the Court of Rome, to ob­tain from the Pope, that he might be put into the number of the Saints; and at last, with great dif­ficulty, obtained his Canonization, seventy years after his death. So long did the sanctity of Ignatius hang in suspence; which, no doubt, was the cause of great trouble, and perplexity to him. However this future Saint, during all this waiting, received some consolation; For, some years be­fore his Canonization he was Bea­tified, which is a fore-runner of Canonization.

[Page 141] At last the Pope having re­ceived more clear and certain proofs of the holiness of Ignatius, put him into the Catalogue of the Saints, and ordained that he should be invoked in the Church of Rome; which had not been law­ful during those seventy years that past betwixt Ignatius his death and Canonization.

But as in the Chappels, and Col­ledges of the Jesuits you shall see few Images of St. Francss; so in the Convents, and Churches of the Capucins, it is a very rare thing to see the image of St. Ignatius: For the Capucins believe, that St. Francis hath more credit in the Court of Heaven, and that he is exalted above the Cherubins.

CHAP. I. The Capucins Journal.

THE Capucins boast, that of all the Re­ligious Orders of the Romish Church, theirs is the most austere and perfect. The Car­thusians did formerly dispute this [Page] honour with them; but since the Jesuits are started up, who con­tend with them both, and would take this honour from them by force, for they will give place to none in point of perfection. And they have reason for it, having a­mongst them all those advanta­ges by whole Sale, which the rest have only by Retail, viz.

They beg with the Mendicants, receive Rents with the Bishops, Benefices with the Abbots, Pri­viledges with the Monks; they eat good Fish with the Carthusi­ans, Flesh with the Capucin's, wild In Fowl with the Gentry. great houses short Masses are said. They say short Masses, as great Mens Chaplains do; are clad like Popes, feed like Lords, and lye deli­cately. They are Jacobins in the Pulpit, Carmelites in the Kitch­en, but never Cordeliers in the Choire. They are Confessors to Kings, and of late are become Chaplains to Princes, and great Ladies. They govern both men [Page 3] and women, gather wealth on all hands; and if you would give a Jesuite his right name, you must call him Omnis homo. However, the Capucin's have gained the esteem of the people, and do ex­ceed all the other Monks in ri­gour and austerity.

Their day begins at midnight, a little before which time, he that warns them to rise, goes the round by their chamber doors with a kind of Cymbal, which they call a Tar­rabas, being like those Instruments of Wood, with which those of the Romish Communion are called to their Churches three days be­fore Easter, when the Bells are silent.

At this noise the sleeping Fry­ars rouse, rub their ears, shake off their fleas, and go into the Choire to sing Matines. They that would be dispensed with, need only say to this officer, Bro­ther I am indisposed, pass on fur­ther. When Matines are ended, [Page 4] having invoked all the Saints in Paradise, both Males and Fe­males; they begin to whip them­selves after the manner mentioned in the 8th Chapter of the Capucin. Many make more noise then they have hurt, others strike against the benches to spare their but­tocks; and all this while they sing with open mouth the 51 Psalm, Have mercy on this poor Sinner, &c. There be some that make themselves bleed in good earnest, and with much whipping harden the leather of their but­tocks, like that of a Postillion's Coat; for these poor people think they shall go to Heaven the sooner for their much whiping themselves.

The whips which they use, are called Disciplines; some are made of small iron chains, and some of small cords full of knots; at the end of which some of them put iron rowels. These whips con­sist, some of five strings, in ho­nour of the five wounds of Jesus [Page 5] Christ; and some of seven to pu­nish the seven mortal sins.

After these skirmishes, the Su­periour blesseth them all, and then they dispose themselves to make that Prayer which they call men­tal; and that they may recollect themselves the better, the win­dows are shut. Many of them make it, as Saint Peter in the Gar­den; They fall asleep. Simon sleepest thou? This Prayer must continue an hour, and then they go to a great fire; about which they make a thousand frisks, and cut as many capers. Some turn their back to the fire, others their side. Some draw their Hoods over their face, others put a Handkerchief o­ver their eyes; and all this while they rehearse in two Choirs the office of the Virgin for those that gave them the wood.

When they are well warmed, they go to sleep till six a clock in Winter, and five in Summer: a little before the clock strikes, they [Page 6] are awakened by the strokes of a club on their chamber-doors, and then they return into the Choire to sing Cer­tain Offi­ces. First and Third, and after that the Conventual Mass The ordinary Mass of the Mona­stery. for the good friends of the Monastery.

After these spiritual exercises, they betake themselves to corpo­ral ones. The Cooks prepare in the Kitchen, the Gardners go to work in the Garden. Some go to their Studies, some fetch a walk, some make crosses for the rest, some make reliques for their de­vout Clients, and some pass the time in talking, &c.

About half an hour after nine, the Bell rings Times for certain Offices. Sixth and Ninth, after which offices they give some strokes on a broken Pick-ax instead of a Bell; which is done in zeal to poverty; at the noise of these blows on the spade, they all go into the Dining-room, and one after the other kiss the ground, and then stand in order [Page 7] waiting for the Superiour.

Mundays, Wednesdays, and Fri­days, having kist the ground, they attend on their knees the coming of the Superiour, who having likewise kist the ground, turns a­bout to the rest. Then the eldest of them puts off his cloak in respect, clasps his hands, hangs down his head on his knees, and says, Be­nedicite, Father I confess my fault, I am an unhappy wretch, I have broken a Platter; another says, I am worse then a Devil, I have broken a Cup; another, I am a block-head, I was like to have burnt the Mona­stery. Such things as these they confess, as Mr. du Moulin hath ob­served Vide du Moulin. in the 8th Chapter of the Capucin.

To these childish confessions, are enjoyned on the very same place, Penances sutably ridiculous, to which I adde these following.

They make him that hath Sung too low in the Choir, to put the Coverlet of his bed on his back, [Page 8] like a Cope, and a staff in his hand like the Chanter of the Chapter; and as he walks along by the Tables, he sings the Mag­nificat with false notes.

If any one be too spruce or fini­cal, (as many affect to be; witness he that caused such hairs of his eye-brows and beard, as he called supernumerary, to be pluckt out; for he cut his hairs by tale, and his beard by the rule or compass) they make him kiss the Pot­hangers, or the bottom of a Ket­tle. Divers go to him to com­plement him, calling him Sir; and then (to make him handsom and brave) they load him with Dish-clouts, and flap him on the Chaps with a wet cloth, as you would do to a Jack-pudding.

I have known a Master of the Novices to enjoyn a Novice, as a penance, to sing a merry Song, called Madelonnette. Another hath commanded them all to pass over the belly of one that lay flat [Page 9] on his back; and every one as he passed over him, said, Burst, burst thou proud Cockscomb.

Another, who caused a Novice to be whipt in the Garden, in the sight of Women and Maids, that lookt over the wall; being told of it, replyed, They would fain see the Females whipt. What care we though the Females see our shoulders, sith we give them good example.

It is a very rude and uncivil penance, when a poor Capucin hath emptied his pot of Wine at Table; the Superiour commands another to be brought him. For this is to publish his infirmity It is a sign he loves good wine. and what that is, the rest are able to guess by the greatness of his thirst.

If any one brags of his gentili­ty, or talks in Courtly terms, or walks loftily, three persons are appointed to follow him as he walks up and down, whilst the rest are at Table; and two Hal­bertiers march before him with Pick-Axes on their shoulders, [Page 10] crying, Room, Room, for the Gen­tleman.

If any one makes a noise as he walks, he is tyed hand and foot like a Calf that is carried to Market, and lies so upon the place till dinner be ended; or else he is made gallop up and down the room upon all four like a beast.

Going one day to a certain Mo­nastery, I went into the Dining­room, and in the place where they do penance, I saw one busily en­deavouring to bite an Apple, which hung from the roof by a thred; and asking what that poor Fryar had done, I was told that he had eaten his Pottage too hot, and that this Apple was given him to stay his stomack while his broth did cool.

Another for breaking silence, was made to hold a dead mans bone in his mouth, for the space of an hour at the Church door, to be seen by those that went in.

[Page 11] A certain poor Fryar that was one of the Servants, coming one day very hot out of the Kitchen, presently takes off his pot of wine; which the Superiour observing, made him shew the bottom of his empty pot, and to say aloud, Brethren, I pray do me the favour to fetch my Drawers for my pot, for you see it shows its breech.

When any one hath spoken too insolently to his fellow, he is made to go bare-foot, bare-headed, with his hands claspt, and a great rope about his neck; and falling on his knees, he kisseth the feet of all the rest, saying, Brethren pray to God for a poor Toad.

He that hath too stately a gate, is made to walk up and down, whilst the rest are at dinner, with his arms a Kembow, a Basket on his head, and a lath by his side, made like a Sword; saying to them all, one after another; Brother what dost thou think? am I not very brave?

[Page 12] I have known a Superiour so uncivil, as to command a young Novice who smelt to his bread, to dine on the seat of a Privy.

And now we are speaking of Novices; it is a rent which they pay every Friday, before they sit down at Table, to whip them­selves whilst the 51 Psalm is sung, and to speak to no body but on their knees, nor to rise again be­fore they have kiss'd the ground.

When these follies are ended, and having all dined, the Supe­riour gives a signal by striking with his knife on a goblet. Where­upon they all rise, and take away, and (having given thanks) go to the Altar, where every one says three Paters for those who gave them their Dinner; after which they walk in the garden.

About Two of the Clock, the Keeper of the Vestry (or Sexton) strikes sive times on the broken Pick-Axe; this is called Silence, at the sound whereof they all go [Page 13] to sleep for an hour; and this is called the preparation for the mental prayer, which in Summer they make at noon.

At Two of the Clock they sing Vespers; at which time, most commonly, there are many vacant places, for some are walking in the Garden, others making visits in the Town, others a begging; and it is a great chance if some be not absent.

At Four a Clock they ring the The last even­ing Ser­vice. Completorium, after which, they make about forty Prayers to the Virgin Mary; and then they make again the mental pray­er for an hour.

In the Winter they whip them­selves as soon as this Prayer is ended, instead of doing it in the night, to avoid the severity of the cold.

One of the greatest Earls in France, being once, by chance in a Monastery, and hearing the great noise they made, thought [Page 14] the Heavens were falling, and receiving withall a lash on the chaps with a whip, cryed out for help; which at that time put a stop to their exercise.

One of them being wont to whip himself too severely, the Superiour caused his Discipline (which is a kind of whip) to be taken from him. But this good Fryer loved whipping so well, that he went and presented his buttocks to his companions, and begging some lashes of them, he said, Brother do me the kindness, &c.

They go out from thence mer­rily to Supper (which is not in­terrupted with Penances, as their dinner is) and then they go to discourse by a good fire. Some tell the news of the Town, others read Gazetts; and every man takes the liberty to talk, except the Superiour (from the occasi­on of a spark of fire falling on his foot) commands them to say [Page 15] some Prayers for the Souls in Purgatory.

About Seven a Clock, the de­voutest of them go to examine their Consciences before the Al­tar; after which the Superiour sings some Prayers; which being ended, they all stretch out their arms cross-wise, and say Five Pa­ters; then one of them kissing his hand, presenteth him with the brush dipt in Holy-water, which he sprinkles on their heads, to wash away their Venial sins. Af­ter this every one kisseth the ground, and says, Benedicite, and so they go to lye down until the Alarm calls them to Matines.

CHAP. II. Some particular Superstitions pra­ctised by the Capucins.

IT is a lamentable thing to ob­serve whither Superstition leads these poor Souls, that take not the precepts of the Gospel for the rule of their devotion.

There are some Capucins that think they do God very good service by whipping themselves every day, as soon as they awake; and that if they whip themselves before the Communion, it is a good preparation thereunto.

I have read in the memorials of one of their Generals, that a certain Capucin, named Amboine Corse, wore a Coat of Maile next his body, and girt it so close, that his flesh came thorow it; inso­much, that it was incorporated into his skin; also that this same man did wear Drawers of Hogs­skin, [Page 17] and that (the length of them being half cut) entred into his Hairs. flesh; and at last he came to such a degree of Superstition, that he would eat but five raw Beans a day in Summer, and five Chace­nuts in Winter, and drank no­thing but Water. His design (says the General) was to try how far humane nature could go in suffering (he might have said, in tempting God.)

Some of them lye on the bare Boards, with a Faggot for their Pillow, and sleep with a Cross in their hand.

A certain Capucin that was wont to stretch out his arms (Cross­wise) two hours every day, be­ing sick and weak, would not let fall his languishing arms; and asking him to what purpose that Devotion served, he answered me, that he did it in imitation of Saint Paul; who said, That he was Crucified with Jesus Christ.

I have known some that would [Page 18] bow a hundred times every day before an Image of the Virgin Mary, and at each time kiss the feet of the Image.

Some gather Flowers and make Nosegays, wherein they put but five sorts of flowers, in honour of the five letters of the name Maria. I have seen certain of them having a Nosegay of Gilliflowers in their hand, present it to the nose of an Image of the Virgin Mary; and kneeling down said, I salute thee, Mary; and repeated it sixty three times, in honour of the sixty three years, which they say the Virgin Mary lived upon Earth.

I have known some go four Leagues fasting, to present the Virgin Mary with a Crown of flowers, which they put on the head of her Image.

Another pricking himself, sign­ed a vow to the Virgin Mary with his blood; and as he turned about, seeing a great gobbet of rotten flegm, which some body had [Page 19] newly spit, he lickt it up in ho­nour of the said Virgin.

One of their Stewards were wont to present Fruit to the Fry­ars, with sublime intentions, viz. Sometimes he would present a slice of a Melon to each of them, in honour of the Deity; some­times two in honour of the two Natures of Christ. Sometimes three Apples in honour of the three Persons; sometimes four Pears in honour of the four Evan­gelists; seven Apricocks in de­spight to the seven mortal sins; eight Figs in favour of the eight Beatitudes; nine Apples in me­mory of the nine Choire of An­gels; ten Chasenuts in thinking on the ten Commandments; and oftentimes twelve in memory of the twelve Apostles.

I have known some carry about with them their sins, written in a skin of Parchment; which they sowed to the inside of their cloths, just against the heart; and this [Page 20] they did in imitation of David, who saith in the 51 Psalm, My sin is ever before me.

Another had the reputation of a Saint for whipping himself e­very night, and for whipping the steps of the Altar; with intention to whip the shooes of the little Jesus.

Fryar Jacopon had the inwards of an Oxe hanging in his Cham­ber; wherein the worms bred, and he used to bite it sometimes to mortifie his appetite.

Some think it a great piece of Devotion to sleep upon a dead mans skull; others to whip them­selves with a handful of Nettles; another is admired in the Chro­nicles of their Order, for sitting on one end of a plank, and weigh­ing up and down with a Child on the other end, in the midst of the Town, and continuing so to do, until the Magistrates came and saluted him for a Saint.

I knew one so fervent, that in [Page 21] zeal to the Gospel, which makes mention of Eunuchs, that made themselves Eunuchs for the Kingdom of God; acted the part of a Chirur­gion on himself; and the pieces be­carried on a Trencher to the Su­ing periours Chamber, he ordered that the two brethren should be buried in the Church-yard, wait­ing for the resurrection. This poor fool was within a hands breadth of death; falling down in a swound at the foot of the block, on which he had gelt himself.

I knew another, who to mode­rate his humours, rolled his but­tocks on burning coals.

This was reputed sanctity by some, but folly by the Gardiner; because the Coleworts were used to cure the bladders which he had on his breech.

I have known some so scrupu­lous, that they would have thought themselves in the estate of dam­nation, if they had read but six lines of the Gospel of Saint John, [Page 22] translated into the vulgar tongue.

I shall wave many other pra­ctices of this kind, to deplore the misery of these poor men trans­ported with zeal, but not accord­ing to knowledge. If there be any Piety in the Romish Church, it is, doubtless, amongst them; but seeing their sanctity is mixed with so much extravagance, it is not to be imitated; for Bodily ex­ercise profiteth little, but godli­ness is profitable unto all things; having promise of the life that now is, and of that which is to come.

CHAP. III. The Habits of the Capucins.

THE Habit of the Capucins consisteth in three things, viz. in that great exteriour habit which is seen in little drawers, which they call Murandes; and in the cord which must be of hair, or flax, and must have three knots. The first knot signifies Chastity, the second Poverty, and that which beateth on their feet, signifies Obedience. If any one to shorten his cord, makes a fourth knot, they call it blame and self-will.

The Cloak and Sandales are not of the essence of their Habit, nei­ther can they wear them but by the Popes dispensation.

The rule of the Capucins per­mits them to wear another Habit underneath, but that hath no Hood. It reacheth to the neck [Page 24] only; and he that wears it, can­not wear a Cloak. This sort of Habit is called Tunica; it is made of a soft and gentle cloth, and he that should wear it with a Hood, and should not leave off his Cloak, would be censured guilty of a mortal sin.

Whereupon there arose, one day a great dispute amongst them, whether this Tunica, with a Hood, might be worn without sin. To this answer was made, that for the avoiding of sin, it should be sown at the neck and end of the Sleeves to the other Habit; and then it would be but one Habit: A reso­lution both subtil and charita­ble, which draws a Soul out of Hell with a needle full of threed.

Divers of them wear large nap­kins on their back and stomach, and you may easily perceive it by looking at their neck. But they that do this should also put Nap­kins on the out-side of their cloths, in imitation of St. Francis, [Page 25] who having put a Foxes skin with inside his clothes to warm his stomach; caused another to be sown on the out-side, that he might not be thought an Hypo­crite.

I have seen some of the Capu­cins cloaks made of the lists of cloth, and their cloaths made of little shreds sowed together; but they that wore them were prouder than a Spaniard with his Cloak.

CHAP. IV. The Begging of the Capucins.

IN some Monasteries in France, there are 120 Monks, and in many other 80. and 60. The ex­pences of these Monasteries (in reference both to back and belly, with necessaries as well for the Church, as Offices of the Hous­hold) amount to above 35000, [Page 26] or 40000 livers yearly. So that you must conclude their Wallet would be very large, if what is put into it were sufficient to de­fray so great an expence. But see how they order their bu­siness.

The chief of the Town give them weekly some twenty pounds of flesh, some twelve pounds, some more, some less, which they give these Beggars. Questors order to take of their Butchers. And you may guess what quantity of flesh is brought into each Monastery in a week, there being very few persons of note who do not give them some.

On Saturdays, most common­ly, you may see at several times of the day, Butchers going to the Monastery, laden with meat with­out each others knowledge; and sometimes the Kitchen is so full, that it would serve to furnish a Butchers stall.

To these Alms in specie, are [Page 27] added pecuniary Alms, given by the Nobility and Gentry of the Country. The Capucins dare not make use of these pecuniary Alms, until the intention of the donor be fully declared.

The Questor who takes a pride in furnishing the Kitchen well, takes with him some crafty fel­lows to receive this money, who when they receive it, cause the donor to say, that it is to feed the poor Fryars; for if the donor had only said in general it is for the necessities of the Monastery, that money could not have been made use of for the Kitchen. Hence it comes to pass, that the money which comes from the Country, and that which is given for Mas­ses, Sermons, and other exercises, is employed most commonly for the refreshment of the poor Fry­ars; for the Benefactors cause those very words to be used to those to whom the Alms is given, which the parties themselves de­sire.

[Page 28] There is such an abundance of bread given to some Monasteries, that they cannot use it all, but the Questor knows how to work a kind of miracle, so that nothing is lost: For when any one of those that are wont to give bread, is a­bout to give his Alms, the Questor begins to bless God for the care he hath of the poor Fryars, and te­stisies, by his refusal, that he hath no need of it at present. Then he is asked what it is that he wants. He dares not say he wants flesh, for their Constitutions forbid them to ask flesh in its proper spe­cies, except it be for the Sick: But he declares that the most part give them Bread; and that man lives not by Bread only, and gives so many hints, that at last the Be­nefactor, knowing his meaning, gives him flesh.

The Bread which they take of the Baker is of the finest sort, and sometimes it so much abounds, that I have seen (besides what [Page 29] was used) above 160 dozen of Bread remaining in a Monastery at the years end.

In the time of Vintage they beg Wine; they receive it by bottles at the house, and buy it at Fairs by the Cask with the Pe­cuniary Alms. That which is given to the Questor in bottles, they cast into a Tun with ripe Grapes and old Wine to make it strong. It is true that the Supe­riours have forbidden any more than two or three Casks to be re­ceived into the Cellar of the Mo­nastery at a time, for fear of com­mitting an offence against pover­ty; but when that is drunk, they cause more to be brought in, which is kept for a reserve by some good friend to the Monastery.

They beg Wool at the time of of Sheep-shearing; and that they may get the more, they send out four Troops of Capucins, who traverse the whole Country. That Sheep is very cunning that can [Page 30] escape without leaving some of its locks behind it: So that some Monasteries have 1200 l. of Wool yearly; others 800 l. and in some Monasteries they make cloth.

They beg Butter at the same time; and to get the more, they send Beasts laden with empty pots, some greater, some less, of which every one takes according to their devotion; and when they are full, lead them back to the Monastery, whither hath been brought some years, 4 or 5000 l. according to the goodness of the season.

Some Monasteries have liberty to cut Wood in the Kings For­rests, and the Gentry of the Coun­try supply them, if they want more: But they go a shorter way to work; for on the first great cold, when it Snows or Hails much, they send some abroad to beg Wood, with a Cart attending them. They go bare as high as the knees, and there is no body [Page 31] but contributes something, when he sees their legs bare and red with cold. This way only fur­nisheth them with Wood enough for the whole year.

These Beggars spare no body. If any one makes Linnen, they have their share. If a Cow or an Oxe be killed in Harvest, the skin is appointed to make Sandales for the Capucins. The Chandlers give them Candles, the Druguists Spices, &c. At Fairs they go from shop to shop, and there are few (besides those that sell Whistles, and Puppets) but give them part of what they sell. He that should see the Questors private Maga­zine, would find there more ac­commodation then in the best fur­nished Boats. There is in some Monasteries greater store of Apo­thecaries Wares, than in any shop in the Town, also I have seen divers Cart-loads of all sorts of Chymical Vessels and Engines.

He that should curiously survey [Page 32] the Monasteries of these good Fathers, would find some of them worth above 100000 Crowns, and some of them above 120000. and I have told you how you may guess at their ways of getting so much. So that I dare assure you not one of them hath found the Philosophers Stone, though many have taken great pains in seeking it.

Sometimes they make a very remarkable begging, viz. of Gen­tlemens Coats and Gowns, to cloath their Altars. I have seen in divers places Gentlewomens Damask Coats serve to cover Je­sus Christ, who (they say) is in the Sacrament. But it is a very uncivil charity to uncover the back-sides of Women, to cover Jesus Christ.

CHAP. V. The Visitations of their Provincials.

IT is the duty of Provincials to visit the Monasteries of their Provinces at least once a year. The Provincial gives notice eight days before his arrival at any Monastery. At his entrance the Porter gives an extraordinary Signal to assemble all the Fryars in the room, where the common fire is kept, whither the Prelate goes. Being sure every one kisseth his hand kneeling, and some kiss his feet; and then having kist the ground in his presence, they prepare to treat him.

The Officers having their Sleeves turned up to the elbow, begin with his shoulders, which they rub with warm linnen cloths. If he sweats, they rub him over a­gain and again, and then apply two large warm napkins to his body.

[Page 34] After this they wash his feet with Roses, and other sweet flowers and herbs; and when they are well soakt, they wipe them with warm Napkins, which are employed about him by do­zens. They that wash his feet do it bare-headed on their knees; and when they have done, each of them kisseth one of his feet, and hold them until the rest of the Fryars have kist them; then they conduct him to the fire whilst they do the like (though somewhat more slightly) to his two companions.

The Steward is there attend­ing, and presents him with Bread and Wine; and having warmed himself, he is conducted to a Chamber, where he lies down on a bed. Perfumes of divers sorts are there smoaking, heaps of flowers lye on the table, or on the flowr, and great Nose-gays recreate his eyes, and so we leave him to repose himself for a while.

[Page 35] When he hath taken his rest for an hour, they bring up his meat; if they have any good bit, it is for the Father Provincial. I have counted sometimes a do­zen dishes before him, and three bottles of Wine, each of a diffe­rent sort. His companions are served with as many dishes; for each of them eats apart, though they sit at the same Table. The second course is not omitted; Cakes, Tarts, and Cream, are served up one after the other. They end their Meals with Sweet­meats, and Spanish Wine to com­fort their Stomach.

Having ended his repast, he takes a walk with the Superiour of the Monastery; who on this occasion, gives either good or bad characters of his Subjects, accord­ing to the condition of his affairs, and the order which he pretends is established in his Monastery.

The next day the Provincial causeth five blows to be given [Page 36] on the broken Pick-Axe, to as­semble the Fryars in the Dining­room; where, being arrived, he signifies the occasion of his com­ing; and in a kind of Sermon ex­horts them to Abstinence, So­briety, and Austerity of life; and appoints to every one in parti­cular, a time of coming to him at his Chamber. And this they call the Visitation.

The Visitation is thus; They all go one after the other, and carry to the Provincial their whole equipage, viz. Whip, Bre­viary, Rule, Chaplet, Cross, Reliques, Agnus Dei, Books, &c. Being come to the door of the Chamber, they take off their Cloaks, and go in bare-foot. As soon as they enter, they kiss the ground, and stay there bare­headed on their knees, whilst this Prelate lies stretcht on a Couch, or sits leaning on a Cushi­on. He examines him that enters; first, concerning his own particu­lar [Page 37] businesses, and then concern­ing the affairs of the Monastery. Whereupon letting loose their nature, they accuse each other with much passion. The Pro­vincial writes all down in his Table-book, and having made the sign of the Cross with his thumb, on the forehead of the Fry­ar, he dismisseth him for that time.

When they have all, thus made, their appearance, he assigns a convenient hour to return to the Dining-room to make his Exhor­tation. His Text is most com­monly sutable to the complaints he hath received; which he ag­grevates and exhorts them to a­mendment; and having ended his discourse, he says aloud, Confess your faults.

At which words they all leave their places, and putting off their Cloaks, fall on their knees, ac­cusing themselves as before. Then he represents to each one his faults in particular, and enjoyns them [Page 38] Penances. Some he enjoyns to whip themselves thrice, some twice, and some once. Such a one is to fast three Fridays with bread and water; and another to kiss the feet of all the Fryars. All that are Priests, he enjoyns to say a Mass of the Holy Ghost, and the Clerks to say a Chaplet of our Lady at his intention.

If any one hath offended in a reserved case, he must declare it to the Provincial; if any one hath committed an extraordinary crime, he is cast into Prison by way of Provision, until a decree pass against him in the next Pro­vincial Assembly.

Having all thus accused them­selves, and received their Pe­nances, they say their Consiteor. After which, this Prelate puts on his Spectacles, takes a Book in his hand, and pronounceth with a loud voice (by the power, which he saith, he hath received from the Pope) the remission of all [Page 39] cases reserved; and not reserved of all censures, excommunications, suspentions, interducts, &c. Then he disposeth himself for his Din­ner; after which, he departs for another Monastery. This is the important employment of this great Father throughout the year, some few days excepted in the depth of Winter.

At his departure from the Mo­nastery, they all attend him on their knees at the gate, where, at his coming, they present him with the Holy water; which he sprin­kles on their faces; and then having all kist the ground, he bids them farewel.

This Prelate hath commonly two companions, whereof one serves him as a Secretary (but is called his fellow Counsellour) the other carries his Baggage; and this hath four Pouches or Pockets in this Cloak, and one in each Sleeve; wherein he carries the Provincials Records with some [Page 40] pieces of fine Serge to be applyed to his body, if he should be cold; and fine Linnen to wipe him, if he should sweat; some Ten bottles of Wine (whereof one of Spanish Wine) to prevent Faintness; and some Bread; and roasted Fowls, which are given him to fortifie him in his journey.

A certain Provincial being once in the Country on a Festival day, had the devotion to say Mass, and the Fryar hath carried the bag­gage, laying down his Cloak, partly out of reverence, and part­ly to ease himself. Whilst he was thus communicating (as they do every Holiday) a Grey­hound-bitch drew a roasted leg of Mutton out of one of the Pockets, and carried it away in her mouth, throw the middest of the people; who till then never knew that the Capucins had made a Cupboard of his Cloak. I leave you to judge whether this poor [Page 41] Fryar did not communicate with distraction.

CHAP. VI. The Prisons of the Capucins.

THE most perfect man upon earth is subject to failings; and sin deserves punishment, ac­cording to the degree of its ex­cess: wherefore these good Fa­thers (besides the afore-mentioned Penances) have their Prisons like­wise to chastise Delinquents.

These Prisons are of two sorts, some are high, and some low. The high Prisons are Chambers with Grated windows, and pad-lockt-doors, not differing from other Chambers.

The low Prisons are 'twixt four strong walls, garnished with pieces of wood; the light comes in, only through a high small grated window, out of the Pri­soners [Page 42] reach. All their houshold­stuff is a Straw-bed, and a Straw-cover for the Privy.

Some are there five years, some four, &c. according to the great­ness of their crime. But such Prisons most commonly serve only for those that run away from the Monastery, whom they call Apostates; whether they return voluntarily, or are taken by force.

Some years since they took a poor wretch that had run away from the Monastery; and having bound him, they put him naked into a bundle made of Straw; and were carrying him from Picardy to Paris; but he escaped at Amiens, and ran into a Court of guard, where having taken him, they again put him into Prison, where he fell distracted, and so dyed.

I knew one condemned to per­petual Imprisonment; he had a chain about his middle, and ma­nacles on his hands. He had no [Page 43] other bed, than the block to which he was chained; neither had he any food, save bread and water thrice a week; but the truth is, his crime deserved death.

These Prisoners come not out till the time be expired; they hear Mass through a hole at the door, and never speak without leave; they communicate at a little window. The knife which is given them at their meals is broken: they have no other Ta­ble then the floor, except they will eat on the seat of the Privy. They have no Hood to their Habit, but are allowed such a one to cover their head, as the people of Bearn wear; and for a Girdle, a very weak list of cloth, for fear, least if they had their cord, some inconvenience might happen.

To these Imprisonments, some other Penances are added, viz. Some are let out Fridays to whip themselves publickly; others have [Page 44] their bread and drink by measure, &c. If any one strikes his Gaoler, they strip him, and whip him with a witness.

These Prisons serve not only for Criminals, but also for Di­stracted Persons, who are whipt often to bring them to their senses. On a certain time, one of these Mad Men being got out of his Dungeon, went strait to the Pul­pit, where one was to Preach; and sitting with his naked breech on the edge of the Pulpit, threw himself down; and falling on a Gentlewoman, had like to have broken her neck. This hapned upon one of their most solemn Festival days.

CHAP. VII. The Recreations of the Capucins.

THere is no cord but will break, if it continues too long stretcht; and therefore these Fa­thers let themselves loose thrice a year, to prepare for the auste­rities of Lent.

Before any Lent begins (for they have three or four in the year) they have eight days at each time, which they call days of Recreation. This Recreation begins with good cheer, their table being better furnisht than at other times. Veal and Mutton are then too hard to be digested; Turkies, Capons, Hares, Rab­bets, Pullets, Pigeons, Wood­cocks, Larks, &c. are there to be found according to the season. I have often seen a Pullet, a Pye, a Tart, and some Sugar'd Fritters at each mans Trencher. On Fish­days [Page 46] they have Oysters in the shell to whet their Stomachs, nor is there any lack of the best Wines. Sometimes they have had such excess of Provision, that they have been forced to throw away many Plates of it, to fatten the root of a Tree, instead of giving it to the Poor; for this Charity would be accounted scan­dalous amongst them; and would make those that should hear of it, think they had too much plenty, and consequently it would make their Benefactors hold their hands.

In these days there is no read­ing, every one talks freely at Ta­ble; they drink one to another; they break jests round the Table; they have their Marrow-bones, make Salmigondies dress the Hares head A la mode; they drink super­naculum, and sometimes have a merry Song with it.

Sometimes after their Meals, they act the Jack-Pudding, shew [Page 47] Hocus Pocus, and Judgling Tricks; and do all the rest mentioned by Mr. Du Moulin, in his 15 Chapter; To which I add, that they some­times disguise themselves like Court-beggers, acting all sorts of postures. Sometimes such Co­medies are turned into Tragedies; but they that act them being ab­solved, the next day, by an ex­traordinary and publick Absolu­tion. I shall not mention parti­culars, but leave them in the rank of sins pardoned.

After these Divertisements, the Signal is given for the sign­ing of Grace, and then they omit nothing which they can invent to make themselves merry, viz. Ther's your Choire of Musick, and the most delicate Court-airs Sung. Here they are Playing at Draughts, and Chess; at another place they are Fencing. Some play at Hop-Frog, some shew Tumblers-Tricks; some go a Mumming, &c. But they that are [Page 48] of a cold constitution, sit by the fire chearing their hearts with good Wine. In a word, there is not so much noise in any Tavern in France, as in these Monasteries, at such times of Recreation.

It is observable, that on All-Saints day, when the Vigiles for the dead are over, whilst others are every where weeping; and cause the Bells to be Rung, and Pray­ers to be made for their Deceased Kinsfolk. The Capucins are en­gaged in these Recreations, so that, who can imagine they be­lieve the Doctrine of the Pur­gatory?

In their Recreations on Twelfth­day-eve (which they call the Epi­phany) they divide a Cake, and he to whose lot the Bean falls, is King. His quality makes him sit by the Superiour; and then he is crowned with a Parch­board Crown, which they put on the top of his Hood. After that he creates his several Officers, not [Page 49] omiting his Fool; and every time he drinks, they sing musically, the King drinks.

Leagues are sometimes made against these Kings, which trou­ble their State and the whole Mo­nastery. Sometimes their most generous Souldiers have been up to the ears in Fire; witness, that brisk Lay-Fryar, who endea­vouring to throw a Squib over a door, let fall his Candle into a dish of powder that he had in his hand, which singed his Beard and his Chops, and made him in this burning heat, leap into the Fountain, crying out with open mouth, Sancte Fælix ora pro nobis.

But this Prayer did not keep his face from being plaister'd up for above a fortnight, in such sort, he could not breath but through a reed, or quill.

I shall not mention their Dance­ing, [Page 50] with Songs, (as the Song (My little Brown Mistress you kill me, &c. seeing they are prohibited; but some Balls are not disliked, when any lovers of Balls are in the Monastery.

I shall content my self with what hath been said, for the dis­covery of the secret practices of the Capucins; and I have not done this with a design to offend them, but only to put a stop to the opi­nion of those that would make them pass for Angels, and not for Men. However, I declare that of all the Monks of the Romish Church, these are the most honest and civil, and of the best extra­ction. Now if their zeal deserves reproach, 'tis because it is with­out knowledge. If they exceed in their Recreations, 'tis because they have them but seldom, and therefore they study to make use of their time of mirth, whilst they have it. I pray God illumi­nate [Page 51] their minds with his Know­ledge, (by bringing them out of that darkness, into which their birth, and the opinion of their imaginary Holiness hath plagued them) and translate them into his marvelous light.