doctrins and countersayting a faygned obedience did notwithstanding transgresse his commandement to the notable scandall of Gods Church the ruine of his own conscience Lastly you may observe some laudable opposition made againsterror false doctrin by the accusation of the Prior of the Dominicans and the superiour of the Iesuites Now I would know of our Friars and especially of Friar Francis Wolf Guardian of the Franciscans of Limericke what priviledge or indult they have from the Pope to preach such doctrines as are inhibited them by the Bishop in whose Diocesse they live contrary to the decree of the Councell of Trent sess 5. cap. 2. Si vero And both the rule of S. Francis cap. 9. and the aforesaid Councell forbidding them at all to preach contradicente Episcopo the Bishop not giving way thereunto sess 24. cap. 4. But experience from time to time hath taught us that they be too violent and head-strong to be ruled by any Church law Neither let the Reverend Bishop of Limericke be troubled with their disobedience unto him For the Pope himselfe shall not be able to commaund them further then stands with their own good liking To which purpose it shall not be from the purpose to set down what that reverend pious and learned Bishop of Bellay in France Iohannes Petrus Camus observed at his being in Rome in the late dayes of Clement 1. And I will use his own words as they lye in the 32. Cap. of his booke De operibus Monachorum Being on a time in Rome in the dayes of Pope Clement 8. whose memory is in benediction and in a sweet odour of sanctity for his verity equity and mansuetude who being much urged not to say importuned with many questions and disputes touching the Habits and Beards of Cloyster-men he had a resolution to bring unto the rasor and unto the hood all such as call themselves Regulars and who live in communityes observe Monastick vowes This gave such an Alarme to them who had taken the Cap the Habit of secular Clergy the Iesuites and Theatines an other sort who had made choyce for their character the long Beard I mean the Conventualls Carthufians and Capuchins that it was much to be feared that the good Pope whose name is in veneration thorough all Christianity had not felt the effect of those mortall Litanyes with which some Monkes doe threaten those who are not favourable unto them For sure had he but touched the checkes of the one with the razor had thrust the heads of the other into an hood he had tryed their resignation obedience to the quick but to avoyde troubles jealousies the good Pope held it better to let that businesse sleep then to tast the humours of his froward discontented children So the Bishop But of much more terrible consequence was that other case which hapned in the same most blessed Popes dayes my selfe being then in Spaine in Sevil of Andalusia about the yeare 1600 for Pope Clement 8. being to determine the Controversy De Anxiliâ—s so long debated and yet depending undecided twixt the Dominicans and the Iesuites The Iesuites to give a disturbance to that work to cast it quite from off the Hingells lest it should be judged against themselves cause it to be disputed thorough all their Colledges of Spaine Portugall and that in printed and publick conclusions Quod non erat de fids Quod Clement Papa octaâ—â—â— craâ— caput Ecclesiae That it was no point of faith That Pope Clement 8. was head of the Church And because the Spaniards in their disputes make use of their owne language yea much more then of the Latin and there being many Cavallero's aed men of great fashion then present as well as of the vulgar according to the manner of solemne disputations there went a tumultuous buz among the Laity in their meetings and conversations Quâ— Diabolo El santo padre no es Cabeza de Iglesia What the diâ—ell is not the holy Father the Head of the Church So as the Inquisition held it necessary under paine of Censures to inhibit those questions and disputes And in truth the good old Pope fearing by such disputations to be disputed out of his chayre was contented to surcease from any further processe in that assayre CAP. IV. That the Regulars of this Kingdome are neither Roman Catholiques Protestants nor good Subjects and therefore neither by the Church nor common-wealth to be permitted to live among them FIrst that the Regulars are no Roman Catholiques it may appeare by what hath already bin disputed in the matter of the Habit Scapular and the Luissian Fast ascribing salvation unto them contrary to the faith of holy Church besides the maintenance of the Eleven Propositions of which they have bin both convicted judged in their booke lately made by Edmundus Vrsulanus censured condemned at Rome contrary to which censure the said book is allowed approved of by all the Friars of this Kingdome And for so much as the Friars are not conformable on the other side unto the Protestant Religion established in this Kingdome And I could never learne that his Majesty was pleased to allow of any third Religion within his Dominions I say more then the approbation of the Protestants and some gratious tolleration of the Catholicke no more then he is pleased to allow of Arianisme Nestorianisme Pelagianisme and the like heresies In consideration whereof whensoever it may seem good unto the King and the State what cause can be imagined why the Friars of this Kingdome may not be prosequuted as most pestilent hereticks and seducers Neither is there want of presidents and examples in the Protestant Churches of such proceedings against infamous heretickes For so in Berne of Helvetia was Valentinus Gentilis an Italian heretick adjudged unto the fire Servetus a Spaniard in Geneva In the dayes of Queen Elizabeth Hacket Legat executed in London for Arianisme others in Norwich Penry hanged at Thâ—â—ford Greenwood and Barâ— in Lincolnes-Inn-fields all of them for maintayning and publishing of Brownisme But if it bee thought better to those that sit at the helme of Government to shew more mercy then may they bee sent out into exile after their predecessors those false Monkes Prebinus Milianus Probinianus who by Pelagius the Pope were banished into remote Ilands as we read in Gratians decres 16. q. 1. Prebinum For one way or other it seemes necessary that the Kingdome should be purged of them who to enrich themselves and make-up their Monarchy regard not what slyding stayres they make the people to descend from Christianity to Atheisme And albeit the beginnings have bin marvailously neglected and neither the cookarice crushed in the egg nor these Harpyes in their first hatch yet better late then never before they grow to a stronger head and not so easie to be suppressed And so much briefly for the exorbitant heresies of our Regulars condemned both by the Catholick and Protestant
made against me in England it is contayned according unto their foundation as they avouch that not withstanding they are priviledged to heare the confessions of all such as wil confesse unto them they are bound to most strict poverty begging whereupon the Parishioner may probably suspect that verily the hope of gaine of the relieving of his poverty is the cause why the Friar heares his confession thus he may reason with himself in his mind Wherfore should that beggar that sits there heare my confession so defist from seeking things necessary for his maintenance unlesse he expected from me such a supply And forsomuch as poverty is a motive to sin by meanes where of his want may be supplyed according to that of Solomon Prov. 30. Poverty and riches give me not but onely so much as shall be necessary for my maintenance lest happily being full I may be emised to deny thee to say who is the Lord and forced by poverty should steale and forswe are the name of my God It followeth that forevery kind of sin the Friar will impose upon me almes-deedes by which his poverty may be relieved so shall not I be spiritually cured For our Saviour when as his Disciples asked him Why could not we cast him out I speaking of the devill he answered This kinde of devill is not throwne out but by prayer and fasting Math. 17. Whereupon it is inferred that as to every corporal disease a particular medicine is to be applyed which kind of medicine that beggar attending onely his necessityes as I may well think will never minister unto me And this reason is thus confirmed For that it sufficiently appeares that since the Friars have obtained a priviledge of hearing confessions every-where thorough the world they have builded beautifull Monasterycâ— and Princely Pallaces The cause whereof seemeth to be their grant of hearing Confessions for that before such power given unto them they were not able to build such houses Again it is never heard that tho Friars either for building of bridges or repayring of high-wayes or Parish Churches doe enjoyne almes upon their penitents Neither doe the Friar Minors impose almes to be bestowed upon the Dominicans nor the Dominicans upon the Minors Every one applying all unto themselves unto their owne order Wherefore it may be probably judged that private lucce gaine is the cause why such a begging Friar is so careful to heare the confession of the Layman that he neglects his time of begging c. So Armachanus Cardinall Bellarmine for learning piety in this age not infetiour to many I know not whether to any lamenting the miserable face of religious orders of these times in a most devout treatise which he composed but a little before his death called Gemitus Columba lib 2. cap. 6. hath these words Multiplicari coeperunt Regulares sine numero c. Regulars have begun to be multiplyed without number many of them not called by God unto the estate of perfection but enduced by other motives have replenished Monasteryes that of Esay is fulfilled Thou hast multiplyed the Nation but not increased their joy Hence so many so grievous scandalls knowne unto all which yeeld plentifull matter unto the Dove of bewayling the loosnesse I will not say the corruption of religious Orders themselves as they be at this day So the Cardinall Ichannes Petrus Camus Bishop of Bellay that great omament of the French Church both for piety learning in his booke called The â—â—â—ltuaâ— Director part 4. cap. 7. in shewing the difference twixt Pastors Mercenaryes plainly demonstrateth ouâ— of the words of our Saviour That the Regulars who in these times would be esteemed the onely Masters in Israel advancing themselves above the ordinary Pastors of Gods Church assuming unto themselves the first parts as in perfection of life so in ruling feeding that slock which our Saviour hath purchased with his own blood are in truth no Pastors at all but playne Mercenaryes hirelings for such onely to be held reputed his words are these which proceeding from so grave an Author are worthy both to be read and pondered Pastors as well Bishops as Curats are by state obliged to expose their lives for the sheep committed unto their charge Let us concerning this point give care unto the divine sentence which cannot be denyed without impiety nor contradicted without blasphemy There is no greater charity then to give his life for his friends Let us now adde here unto the description of the true good Pastor delivered unto us in the 10. Chap of the Ghospell of S. Iohn from the lips of our Saviour himselfe Bonus pastor animam suaâ—â— dat pro vibus suis The good Pastor or sheepheard giveth his life for his sheepe which is as much as to say is obliged to give it Mercenarius out em qui nonest pastor But the hireling he that is not the sheepheard Behold how our Saviour distinguisheth the Mercenary or hireling from the Pastor how he makes it apparant that the Mercenary is not the Pastor that he who is Pastor is not Mercenary He addeth Mercenarius autem qui non est Pastor cujus non suut oves propria The hireling who is not the sheepheard the owner of the sheep In which words the Mercenary or hireling is plainly described to bee the party to whom the sheep appertaine not So as he who hath no sheep of his owne serveth notwithstanding the sheep is no Pastor at all but onely a servant a mercenary fellow a meere hireling without any flock of his owne Let us follow the Text. Mercenarius videt Inpum venientem c. He that is the Mercenary seeth the Wolfe comming flyes the Wolfe devoures disperseth the sheep Now I would faine know who is he that flyeth Whether the Pastor he that hath curam animarium the care of soules or the Friar who hath no charge He who is obliged by state condition by divine law to an actuall residâ—nâ—â— What storme soever happens be it of plague of warre of famine of persecution of heresie or any such like Or he that is not typed to any cure or charge not having any obligation may retire himself from those afflicted places may forsake his countrey the place of his abode live where he likes best yea who peradventure may think with himselfe that it is but to tempt God to expose himselfe rashly to the hazard of his life without any necessary obligation according as it is written Qui amat periculum peribit in illo He who loveth danger shall perish therein Let us now put the last finger to this Evangelicall description of a Shepheard and of an hireling The mercenary or hireling sayth S. Iohn slyes he giveth a reason of his flight Quia mercenarius ost because hee is an hireling and that the safety of the sheepe
dinner neither was there written over the gate Porta patens esto nulli clauderis honefto The Friar seeing-himselfe thus prevented his stomack perswading him that he was in extremeinecessity of his dinner he betook himself unto the hammer of the gave so belaboured the broad payle as I know not whether Brontes the great Smithy man with his biggest hammer fetched from his right care could lay weightier stroakes upon his anvill But so it was as the Friar found the proverbe true Venter non babet aures the belly hath no cares and no admission or answer could he get notwithstanding that propter improbitatem by reason of his importunity he perswaded himselfe had they bin all in bed fast in sleep they would have risen ministred unto him And no question but as his hands did labor at the hammer so did many a cogitation hammer in his braines sometimes bewayling the declining of hospitality thorough the Kingdome the hardnesse of rich mens hearts somtimes again bethinking him of the vertue of perseverance comforting himselfe with these the like promises Petite accipietis pulsate aperietur vobis Aske you shall receive knock it shall be opened unto you But nothing did more trouble the Friars mind then when he fell into consideration of that Legacy of S. Francis written under his Image commonly at their altars That in what place so ever his Friars should be they never should want necessary food or rayment the truth of which Legacy he found his stomack now to call in question O how often did he examine the gates whether the weather or wormes or time more consuming then either wormes or weather had made any little windowes by which he might espy some blessed body to passe over the base court within but all in vaine for assoone might hee have looked thorough the ribs of the Trojan horse What will you have of it Lasa patientia sit furor wronged patience turnes into fury the Friar gathers up a number of stones as David did when hee went to let fly at Golias his head though far bigger for this Friar is alufly bouncing Cordilier not such a shrimpe as David was these he throweth against the gates of Droncondran with many a vengeance upon all those who keep their gates so close shut against Friars but alas as Priams darts rebounded back when they arrived at Pirrhus his armor of proofe accusing the weak feeble arme of the thrower So did the stones which Friar Iohn Preston sent against the aforesaid gate leaving some few dints of his doughty choller but nothing which might relieve his hunger At last the Friar all malecontent betakes himselfe unto his palfrey and with a froward kind of patience pursued the rest of his journey But time passing on with swift though silent pases not long after he meetes with old Iohn Bath whose soule God pardon he relates what a challenge he made him what documents he gave him among which I remember this was one What wist you but that the best and dearest friend you have might have bin at your gates at that houre It is against the lawes of hospitality the custome of Ireland to shut their doores at meale time c but betwixt us both he either forgot to tell me or I to demaund what satisfaction was made for that error And now I wot well what the Friar will say or others for him Alas M r Harris is this all you have to say against that ancient Guardian and now a definitor of his Order It seemes if you had worse it should out O no I keep the rest for my Booke De illustribus viris fuminis S. Francisci per Hibernian which I hope ere long shall see the light If they amend not And now betaking my selfe unto a more serious discourse I will conclude this Chapter CAP. V. Whether it be true Martyrdome to dye in defenes of the two former Tenents held both in Theory and Practise by our Archbishop Tho. Flemming and his Friars MVch doth our Archb. Flemming glory that in and for the defence of the libertyes of the Church he is persequuted both of the State some of his own profession But for his part as they seek his bloud so is he most ready and willing with S. Thomas of Canterbury for the immunityes priviledges of the Church to lay down his life that so he may aspire unto the glorious Crown of Martyrdome And sure if the Pope Cardinals in Rome were as forward as he his Friars be here I perswede my selfe he would be canonized before his death so be a second S. Thomas But then how a Martyr There indeed would be the difficulty And therefore the State may do well in the mean time to make him a Confessour That is to acknowledge his fault presumption in violating such lawes as both Church Common-wealth in all ages from our very cradle of Christianity in these Kingdomes have maintained conformable to the Law of God fittest for government as I have abundantly declared in my Book against the Archbishop Flemming his Excòmunication And this I speak in excuse of his first error the mother whereof had it bin iguorance might by an humble submission bin made pardonable For indeed Thomas Flemming was taken frō his Friary of Lovayn at the age of 30. years so was suddenly advāced unto the second Primacy of Ireland humane negotiation of interposed mediators Erigens e stercore pauperem ut sedeat cum principibus cum principibus populi sui raysing him from the dunghill even to sit with Princes with the Princes of his people to whom if that power which could in a moment elevat set him aloft had also furnished him with parts befitting government there had bin no cause of complaint But the man was taken as he was in a new mould could not now be cast A Friar he was and to have a Friar Archbishop of Dublin was the ambition of all the Friars in Ireland whom they presumed therein were not deceived that he would ever smell of the first humour with which he was seasoned Notwithstanding David taken from the flocks from behind the bagged ewes as himself confesseth Psal 77. Sustulit cum de gregibus de post foetanies accepit cum advanced unto the scepter of Israel did not after look back either to the Rams or to the Ewes or their yong ones he left behind him but as Salomon sayth of a Wise man he had alwayes his eyes in his head he looked before him forgetting what was past endevouring to performe with that present estate to which he was called having I con fesse this advantage that he who raysed him had both the power will to bestow upon him the spirit of wisdome and all other gists graces necessary for so high a calling By which we may take knowledge by the way of that distinction Inter voluntatems boneplaniti
and divulgeth me both in publick and private assemblys to be excommunicate and why forsooth for bringing the Priest Brangan by a warrant in the cause of my bookes before a secular Tribunall Vpon this no man hence forward must eat or drinke with Paul Harris no man may converse with him no man must salute him or bid God save him For why Incidit in canonem He is fallen within the penalty of the Canon Nay rather Incidit in latrones He fell into the hands of a company of the eves who wounding him and leaving him halfe dead he had utterly perished had not the good Samaritan taken compassion of him Now albeit I have handled this matter in my late answer unto Thom. Flemming his Excommunication yet for that this discourse drawes me so aptly into the same controversie a point of such debate at this day twixt the Clergy and the Regulars it shall not be from the purpose to enlarge my selfe with some few additions to what in my former bookes hath beene delivered upon this Argument as in the Chap. following CAP. VII The state of the Question is this Whether in these Kingdomes under the government of the King of Great Brittainy A man conventing an Ecclesiasticall person in a cause meerely civill before the tempotall Magistrate hath ipso facto incurred Excom De Iurc THe Bishop I will not say with all his Clerks but with all his Friars maintaynes the Artirmative In confirmation wherof they allâ—dge those known texts of the Canon and Councels cap. sivero lo. primo de sont excom e si Index leisus co tit Lib. 6. in extr Martim ad reprimendum 11. q. 1. where it is said that no Clarke may be convented before a secular judge either for cause civill or criminall So Concil Chalcedonsan 9. â—dgathènse can 32. Carthag 3. can 9. c. Bulla cene For answer herennto I say that those and diverse other texts out of the Canon may be alledged to that purpose For I acknowledge as in my booke unto the Excommunication that regularly speaking no ecclefiasticall person may be convented or empleaded before a temporall Iudge in any cause ecclesiasticall civill or oriminall Yet since humane lawes are not obligatory till such time as they be received according to that Leges institnuntur cum promulgantur confirmantur dum approbantur Distinct in istis § prox Lawes are then ordayned when they are published but confirmed when they are approved yea and being received and approved may not only by the Law-makers bee repealed or by priviledge dispensed withall but also by a contrary custome abrogated according to that Dilect 4. de Arbitris cap. 2. Extra de Consuetudinibus Locorum consuetudines ubirationabiles sunt juri scripto derogare possunt The customes of places being reasonable may derogate from the law written and such is the doctrine of S. Aug. in his epistle ad Casulanum cited by S. Tho. 1.2 q. 97. ar 3. Mos populi Dei instituta majorum prolege sunt tenenda sicut prevaricatores legum divinarum it a contemptores consuetudinum ecclesiasticarum coercendi sunt The custome of Gods people and the ordinances of our ancestors are to be held for a law and as the transgressors of divine lawes so the contemners of ecclesiasticall customes are to be punished They who desire more reason and authority for the confirmation of this point let them read the Angelicall Doctor 1. 2. q. 97.3 Also 2.2 q. 79.2 and q. 100. 2. and it hath the consent of all Divines First then since it appeareth by the Registers of spiritual courts that ecclesiasticall persons from time to time have beene convented in cases ecclesiasticall before ecclesiasticall Iudges as in matter of doctrine sacraments benefices tents c. And secondly since it appeareth by the Registers of the same courts to such as will looke into them that ecclesiasticall persons have usually beene convented in causes criminall before the said Tribunals as felonies rapes murthers c. and either found innocent cleered or guilty punished and in crimes capitall degraded and so delivered unto the secular arme And thirdly since it doth not appeare by any Register or other testimony to be produced for these thousand yeares and upward that any civill cause as matter of lands In heritances debts leases sales rents purchases c. have beene sued or sentenced in any court of Bishops Archdeacons or their officialls by vertue of any ecclesiasticall power or jurisdiction whatsoever But of the contrary is manifest and will well appeare by the records of the Kings Courts by bookes of the common law and their reports in every Kings raigne that in the cases above mentioned both Bishops Priests Abbots Priors Superiours of Convents in behalfe of their subjects and all sorts of ecclesiasticall persons both male and female have had their trialls in the aforesaid cases before the secular Tribunalls witnesse both the Canonist and the Common Lawyer I say these grounds considered It is evident to any man of common sence and understanding that either that Canon which in these civill actions drawes the plea unto the ecclesiasticall court of Bishops or any other spirituall Iudges was either in these kingdomes never received or if it were at any time in observance by custome beyond all memory was abrogated Neither neede wee to marvaile thereat for so much as there wants not examples as well as doctrines leading us thereunto For first not to speake of the Canons of the late counsell of Trent We see the Bull of Pius quintus de Censibus in few places besides Italy and Spaine in viridi observantia in due observance And why because it is not received What Canon or Law of the Church more generall then that diparitas cultus derimit matrimonium Difference of religion that is where one party is a true beleever the other an Infidell or heretique dissolveth matrimony And yet Becannâ— the Iesuit tells us that the Catholickes of Germany marrying with the Lutherans incurre no such impediment neither before nor after matrimony And why Because saith he that law of the Church was either among them never received or if so by contrary custome abolished Againe Panor with Felinus in e vniver sitabis As also Decius in e. dilectis num 3. de Appell tells us that such lay men as by command of the Ecclesiasticall ludge shall torture those whose persons are priviledged from violence by that Canon Si quir suadome diabola c. or for correction and punishment of their offences shall beat such Monkes or Friars with rods staves or clubs as well the ecclesiasticall Iudge so commanding as the lay persons executing his sentence doe both of them incurre the Canon and are excommunicated ipso facto de Iure And yet Graphius a grave writter and a monke of S. Benets order in his decisionibus aureislib 2. cap. 49. excuseth as well the one as the other the Iudge as the executioners by reason of a contrary custome practised in
house or as he is a Priest or as he is an Archbishop but onely as he is a Friar to which sort of people either lying is essentiall or sure in many mens opinions proper quarto mode and even in the Iudgement of that most pious and learned Monke Tho. Walsingham speaking of the Friars in these words not now first by me alledged In tantum etenim illam veritatis professionem suam perverse vivendo macularunt ut in dicbus ist is in one cujustibet bouwn set argumentum teneus tam de forma quam materia His est frater Ergo mendax sicut illud Hoe est album Ergo coloratum They have in such sort stayned that their profession of truth by their unhappy living that in these dayes in every ones mouth it is a good Argument holding as well in forme as matter This fellow is a friar Ergo a lyar Even as to say This thing is white and therefore hath a colour So Tho. Walsingham in the raigne of Richard 2. fol. 266. But some will say Cuibonam To what end should the Archbishop use such doubling or to whose benefit in conferring of benefices are the waters allwayes so troubled among us I answere therein lyes a mistery not yet reveiled unto babes You know S. Paul wisheth that in the Churchall things bee done Ad adificationem I. Cor. 14. and so it is with us but how Ad adificationem Regularium to the building up of the Friars Monarchy and destruction of the Clergy for this is the common Antiphona sung in the Irise Church in these dayes Vp with the Friars and Downe with the Priests Now for our Archbishop albeit unto strangers such of the laity as take no notice of his proceedings these things are hidden and obscure yet the Priests of the Hierarchy who have summered and wintered him now these ten yeares doe feelingly understand the drice of his designes Neither in any thing doth he more service unto the Regular orders then to make these embroylements in the conferring of pastorships For first by these anticipate promises of one parish unto many none suspicious of any promise made unto other then himselfe our prelate observes which of them is most serviceable and dutifull unto his Friars which of them is the best benefactor with their friends to him his order which of them is likest to prove â Iohannes ad oppositum to the rest of his owne body and to prove the most factious against the Clergy in siding with the Friars on whom henceforward he is to have his whole dependance Secondly by this precollation of benefices unto many sede nondum vacante the Ordinary finds which of them is like to prove the most gratious unto the parishioners and which of them is the most like to draw the good liking love and affection of the laity unto him For that priest shall be assured notwithstanding all his golden promises to goe without the parish For it is against the Friars greatnesse that any should be more pleasing unto the people then their selves Thirdly by this conferring of Cures afore-hand unto divers parties ignorant one of another It may be expected that every one of them armed with a promise from the Bishop and he happily a far off in some friary in the country when they fall voyde that these competitors may enter into some scandalous contestation one with another every one thinking himself wronged by the other an occasion which the Friars will not omit to take hold of to traduce them both in private and publicke assemblyes and for their sakes the rest of the Clergy as men seditious factious contentious covetuous especially to and before the laity and all to alienate their mindes from them like unto greedy millers every one striving to draw the grise unto their owne mills notwithstanding that the same Friars have beene the plotters and incentors of all those differences Lastly let it be alwayes remembred as a golden rule and the most principall maxime of their pollicy that the most insufficient pretender of any cure be the man that shall be ever preferred experience by induction of examples hath furnished us with that knowledge for a Priest whom God hath blessed with talents of learning good parts is an Aristides not fit to live in Athens but rather to be banished per ostracismum For it is concluded by our Regular Bishops that the Friars must shine amidst such blind curates Tanquam lunainter minora sidera like the moone among the lesser stars You see my Lo. I am no flatterer neither is the discontent of missing a benefice under you that makes me so plaine with you for notwithstanding that I have lived in this kingdome now very neere these twenty yeares you know neither myselfe nor any other for me did ever motion such a busines unto you And albeit I heare some have wished you to thrust a steeple into my mouth and therby to silence me yet I ingenuously confesse sooner should old Eleazarus eat swines flesh then that I would swallow the same Not but that to be a pastor of soules is an honourable vocation in Gods Church but that I am now too old to be a Friars horseboy No no let us have no new fashions in church governmeÌ„t the old is the best such as was ordained by our Saviour Let us keepe our old priests send back these swarmes of friars over unto their monasteries where they may live according unto their holy Institutes not here to vagabuÌ„dare per tabernas popinas selling their merits their prayers their penances mortifications yea not only of their own persons but of their whole orders and that under large sealed patents unto Cookes for diet to merchauts for broad cloath suits to gentlemeÌ„ for horses c. besides oppressing a poor country with such shameles begging as little differeth froÌ„ meere rapine extortion The church may subsist yea flourish without friars but not without priests as for many ages it hath done For be they white black or gray they are of a latter institute then the priests these being the successors of the Apostles the 42. disciples they of S. Francis Dominick Ignatius of a distinct hierarchy If I be a Iohn Baptist preach in the wildernesse without profit That is not my fault but the fault of them that wil not amend their faults It were more pleasing contentfull to me to come in spiritu lenitatis in the spirit of mildnesse then in the rod of correction If the subject were so disposed Let those for whose good I take all these paines both in health sicknes reforme their manners I will soone alter both my voyce stile I wish with all my heart that I had cause to say with th'Apostle If I have made you sad either by my bookes or by my Epistle it repenteth me not for that you were so made sad unto repeÌ„tance Wel to conclude all in oneword Paul may plant Apollo may water but God is he who gives the encrease to whose blessings I humbly commend these my poore endeavours my selfe my friends my persecutors From the Cell of my solitary recollection who wisheth your-Hon all-happinesse PAUL HARRIS Pr. I Heare that some of our divines if worthy that name take great exceptions unto me for calling the Catholicke Bishops of Ireland Titulary Bishops by which tearme they understand no true Bishops at all But sure if I had beene able to have put wit into their heads as well as a booke into their hands they had beene freed from that error Let them then consult with the Canon or if they have it not let them look into Bellar. de Clericis lib. 1. cap. 17. And they will finde this to be a good argument teneus tam de 〈◊〉 quaâ— de materia Hic est episcopus titularis Ergo verus even as that Hic est parochus Ergo presbiter But I am no better then my predecessours as many as have exposed themselves to publicke consures by their writings For all of us may say with Terentianus Manrus Pro captu lectoris habene sua fata libelli PAge 28. lin 2. read a thousand owo hundred pag. 29. lin 20. for cis read ea pag. 49 for Patricke read Patriarch pag. 88. lin 21. for unlike read like The sorme of a Scapular * For so they might be debarred froÌ„ Estates Legacyes and Executorships †Excuse me that in my Arcte mastix I called him George Barnwell * Lib. 1. é 9. Aâ—or lib. 8. Mor. s. 11. â— 5