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 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 â—â—â—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 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 Scriptures These are his own words Thomas Aquinas the 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 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 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 Gabriel Biel famous among 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. Vrban II. 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
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 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 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 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 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 imposed on them The Apostles had their Fishing Vessels after our 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 God will have us prevent it as much as we can saying in Deut. Chap. 15. verse 4. To the end that 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 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 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 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 were
Behold they come to you in sheeps clothing touch me not for I am holier then thou Hauing a forme of godlisness Printed for James Collins 1671 THE MONK'S HOOD PULL'D OFF OR THE CAPVCIN FRYAR DESCRIBED In Two Parts Translated out of French LONDON Printed for James Collins at the Sign of the Kings Arms in Ludgate street MDCLXXI To the Right Honourable Anthony Lord Ashley Baron S t Giles Chancellour of his Majesties Receipt of Exchequer one of the Commissioners for the Treasury and one of the Lords of his Majesties most Honourable Privy Council c. My Lord I Know it is the common errand of all Dedications to beg Protection but I 'le be singular for the truth is I might justly be reputed very unmannerly if I should presume to entitle your Lordship to the Patronage of a controversie without your consent though withal I dare affirm your Lordship would not be ashamed to own the Protestant Interest upon any just occasion All my business is to intreat your Lordship to accept this small Piece as a Testimony of my real gratitude for your many Favours And because God hath given me an opportunity of publishing my thankfulness I must let the world know how great my obligation is which I hope I may do without any offence either to your Lordship or the Papists to which purpose I suppose it will be enough to say that your Lordship never denyed me your favour when I begg'd it and that it hath been freely conferred without the least inducement on my part which circumstance renders it truely noble and consequently suteable to your Lordships quality Now to obtain your Lordships acceptance of this poor Present I shall use no other motive or argument than to assure your Lordship that it is tendred with an unfeigned respect and good will and that though it be but a trifle its design being only to give your Lordship an hours Divertisement yet it is all the return I am able to make your Lordship for the many Talents I owe you But you know My Lord our Saviour tells us that the poor Widow that cast two Mites into the Treasury cast in more then all the rich men because they cast in of their abundance but she of her penury cast in all her Living And by the same rule having presented your Lordship with all I have there was never for ought I know so great a a Present made you as these two Mites humbly cast into your Lordships Treasury by My Lord Your Lordships Most obliged and therefore most Devoted Servant THE TRANSLATOR TO THE READER ANNO 1665. The former of these two small Tracts composed by the Great Du Moulin of France was made English and Published and the other Written by Mr. Clovet once a famous Capucin coming since accidentally to my hands and finding it designed as a suppliment to compleat the description of the Capucin immediately resolved to English it likewise and now Present them both to your view You will not I suppose think this publication unseasonable if you consider the growth of Popery in England which is so great that it is now become the Mode to turn Papist Of the dangerous censequences whereof how sensible his Majesty and his two Houses of Parliament are we may guess by the late address for putting a stop to this growth and his Majesties Gracious Proclamation to that end What the Principles of the Romanists are in reference to heretical that is Protestant Princes and Governours and what their Practices have been I need not mention they are sufficiently known to the world But because they talk much of their Loyalty to King Charls the First of ever Blessed Memory during our unnatural intestine War which I think is the only instance they can alledge they must give me leave to say that it was not their Principles that made them Loyal I am sure their Holy Father and their Church teach them otherwise and an eminent Peer of this Realm thinks he hath demonstrated the necessity or interest made them chose the Kings Party and if so they have great cause to boast of their Loyalty As for the Articles of their Faith made at Trent if you will take the pains to examine them by the rule of God's Word perhaps you will find that they have as much reason to brag of their Creed as of their Loyalty As for the Papal Government though it be termed Ecclesiastical yet the Court having swallowed the Church you will find it meerly or chiefly Political Lastly if you examine their worthy Discipline and Ceremonies compared with the Lives and Heresies of their Popes and Clergy you will I suppose without much difficulty conclude that they have as little cause to be proud of their Popes Government Discipline Worship Church and Churchmen as of their Creed or Loyalty As for their Monks you will know what they are when you have perused this little Book So that I shall only adde that if Piety consists in wild impertinent absurd and ridiculous actions they are the greatest Saints that ever lived upon earth and in the next rank Mountebanks Morrice-Dancers Jack-Puddings Bedlams and such like deserve to be placed In a word whether the terms of Rebel Traytor Heretick and Phanatick which the Romanists do so confidently and liberally bestow on all sorts of people that are not of their own gang may not with as much justice be retorted on themselves even by the most extravagant Sectary is left to the decision of every intelligent impartial Reader The Authors Preface SOme new Guests being come to this Town who are rare examples of modesty and sincerity common civility requires that we should present them with something which may prove useful and serviceable to them Now I cannot think of a fitter Present for persons of a sublime profession and extraordinary sanctity then to present them with a description of their Original and the continuation and progress of their vertues For although Father Joseph in his book against my Three Sermons calls me Fool Cheat and an Impostor yet the Rule of Charity requires us to render good for evil Besides we must not judge of persons by one single action neither must we under pretence that this Reverend Father hath his fits of passions conceal his vertues especially that Capucin-like goodness of his when in his Sermon at the Gallows to comfort a Whore who was to be executed he calls her sister and why might he not call whores his sisters seeing venerable Francis the Patron of the Capucins called the Magpies Grashoppers and Swallows his sisters With the like Prudence he exhorts this poor condemned person whose name was Margaret to recommend her Soul to St. Margaret which is a Saint that never was in the world and is placed in Heaven without having ever been upon Earth After which proofs of his rare wit he condemns us all to Hell to keep him company Wherefore he will not be offended I suppose if an acknowledgment of so
Prebends alledging that it is an abominable thing that those hands which create God should be obliged to so much ignominy as to do homage to those hands which night and day are defiled with filthy and dishonest touches Wherefore you must not wonder if a Monk that is admitted into the Order 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 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 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 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 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 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 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 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 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
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 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 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 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 Faelix 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 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 't is because it is without knowledge If they exceed in their Recreations 't is 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 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 FINIS a The Earl of Derby in his vindication of the Church of England against Papists and Quakers Ribaden ex vitâ Ignatii lib. 3. Printed at Rouen by Tho. Dare in the Jews's street near the Palace 1614. 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 Francis was born in this City which is in the Dutchy of Spoleta Antonin in vita Dominici c. 1 sect 1. Statum regularem sub Didaco Episcopo apprehendit ut alterum baptismum Th. 2. 2. q. ult art 3. in 4. sent dist 4. q. 3. art 3. sect ad tertium Bell. lib. de Monachis c. 8. sect denique Eman. Sa. Aphor. in verb. Religio sex alae eorum sunt sex perfectiones quibus ornatus fuit beatus Franciscus De Verborum signif in Aliud mite Cor docile terra bona suscepit hoc est fratrum Minorum religio Christus egit etiam infima sicut interdum ut in fuga patet in loculis Bonaven apud Surium pag. 34. Antonin pag. 722. 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. * 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. Antonin c. 1. Sustinuit multa flagella à daemonibus c. Bona. apud Surium p. 40. 41. Damones verber atum sominecems relinquunt Thomas 2. 2. quest 28. Art 5. Qui creavit me si fas est dicere dedit mihi creare se qui creavit me creatur mediante me Simeon Dunelmensis lib. 2. Chr. Vigner in his Ecclesiastical History p. 300. Navarr in caput ad inferendam 23. quest 2. De defensione proximi 1 King 18. 28. Arrepto flagro indidem se multi modis mulctatictibus Avidis amimis corradentes omnia in sacculos huic quaestui de industria praeparatos farcientes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Made like a Pyramid in which they put such things as they sell by retail a Vt prius dictum est b Through which they strain their iususions when they make syrrups it is a long sharp-pointed bag Câ—ss lib. 1. cap. 4. Cucullis sabrefactis ut ad infantiam redeam imitantur noctuas bubones Pag. 328. Pag. 237. This Psalter of Bonaventure was printed at Paris by Claude Chaplet in Saint James's street at the sign of the Unicorn Anno 1601. This Life written by St. Bonaventure you may find in Surius in the month of October p. 30. Bonavent p. 39. Legenda Antonin p. 725. Legenda Bonavent p. 39. Antonin p. 726. Bonavent pag. 41. The Legend saith the same Legend pag. 72. pag. 721. Antonin Tit. 24 c. 1 s 2. One that believes amiss Legenda Antonin pag. 725. Bonavent Antonin pag. 726. Antonin in vit â S. Francisci pag. 723. Legenda Jacobi de Voraigne Antonin p. 724. Legenda Jacobi de Voraigne Antonin in vit â Francisci Legenda Antonin The Legend and Antonin p. 726. 727. Bonavent p. 44. 50. Bonavent pag. 44. Antonin p. 727. Bonavent pag. 44. The Legend Bonavent p. 44. Antonin p. 727. Antonin p. 727. Antonin in vitâ Francisci cap. 2. sect 6. Bonavent pag. 47. page 48. Pag. 728. Bonavent Pag. 31. Pag. 40. Antonin Tit. 24. Cap. 2. Sect. 8. Solus hoc frater Elias casu utcunque prospicere meruit Antonin Cap. 2. Sect. 10. Antonin Pag. 720. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib de Monachis cap. 46. s secunda Joh. 21. 3. Joh. 19. 27. Phil. 4. 16. Omnino non erit indigiens mendicus inter vos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Haeret. 80 Cap. 3. Bell. lib. 1. de Indul. r. 4. s sex * Printed at Rouen by Tho. Dare in the Jews street near the Palace Anno 1614 a great houses short Masses are said b They fall asleep c Certain Offices d The ordinary Mass of the Monastery e Times for certain Offices Vide du Moulin f They would fain see the Females whipt g It is a sign he loves good wine h The last evening Service Hairs * Beggars