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A02681
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Fratres sobrii estote. I. Pet. 5. 8. Or, An admonition to the fryars of this Kingdome of Ireland to abandon such hereticall doctrines as they daylie publish to the corruption of our holy faith, the ruine of soules, and their owne damnation which sleepeth not, by Paul Harris priest.
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Harris, Paul, 1573-1635?
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1634
(1634)
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STC 12812; ESTC S116531
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69,749
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97
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by Lo Scotus where J lye Who twise though being dead Was once but buryed Of me some doubt not say And sure I thinke they may Each Sophist I out-went In captious argument This and much more as touching the fate of Scotus may you read in Bzovius in his continuation of Cesur Baronius his Annalls in the years 1494. But not to wade into any further sea of examples Spaine will tell you how many Friar Minots have been cast away by shâ—pwrack in their voyages unto the Indyes My selfe in the yeare 1610 in the territoryes of Lerma in Cantle with many othors the whole town in a manner going forth to the same beheld the murdered body of a Franciscan Friar a stranger to that place who was supposed to have had moneyes being robbed of them was also slaine his body hid among the standing corne neere unto the gate of the towne of Leâ—ma But some peradventure will say that sudden death is not to be numbred among unhappy or disasterous fates at all For so much as we read that Iulius Casar disputing of that argument the day before he was slain in the Senat-house was of opinion that an inexpected death was to be preferred before any other Sueton in Iulio And a Princely writer of these times in his exposition upon the Lords prayer seemes not to disallow of that death which yeelds least trouble unto the sense So as in these mens opinions not a sudden but an unprovided death is that which is to be misliked conformable to that of Sapient 4. Iustus si morte praeoccupatus fuâ—rit in refrigerio eâ—it The just man though he be prevented by death he shall be in a refreshing And by their leaves I would say that the death which is inexpected may well be suspected feared to be unprovided And therefore for my part I pray God that death may knock at my doore along time before he enter still leaning unto the old Intanyes A subitanea improvisa morte libera nos Domine From a sudden an unlooked for death good Lord deliver us But to leave this point to those who have more leisure to dispute it whether a sudden death is to be numbred among miserable deaths or no Let us come unto a second wherein I demand whether a death insâ—icted by the hand of Iustice may not justly be numbred among unhappy deaths And I thinke none will deny it forsomuch as Peter hath said Nemo autem vestrum paetiatur ut homicida aut fur c. Let none of you suffer as a murderere or a thiefe c. If then we find Friars of the order of S. Francis who for their crimes demerits have been sentenced at the barre of Tribunalls to in famous dishonorable deaths How then have their habits priviledged them Or where is that legacy of S. Francis that who so dyeth in the habit of his Order shall never be prevented with an unhappy death If any be so curious as to enforme himselfe in this affaire I shall not need to send him either unto the Italian Guittiardin or to Spanish French History or further then unto the Annalls of England for no larger a time then betwixt the Norman Conqueror King Henry 8. Where he shall find examples moe then a good many of that kind I say of Friars of the Order of S. Francis who have bin put to shamefull deaths by the hand of Iustice And the same neither for building of Churches nor ministring of Sacraments But some will say That still I come short of the marke of what was intended so long as I insist onely in these temporall calamitiâ—s that accompany the death of the body which with how terrible a countenance soever they looke upon their patients by any misery or casualty deprived together with their lifes of the benefit of the Sacraments yet we know not but evâ—n in their last agony or before continued unto their end thorough the abundant mercy of God they might be found penitent truly contrite for their fins so as in that despicable wretched a passage unto the eyes of the world they might be able to say Transivimus per ignem aquam eduxisti nos in refrigerium We have passed thorough fire water thou hast brought us into a refreshing So as still to make good that propheticall prediction fathered upon S. Francis by his Friars such as dye in their habit whether by death sudden or deserved they shal alwayes dye happily Since no death is to be held absolutely miserable excepting that one which carryes with it Peccatum ad mortem Of which the Apostle S. Iohn Est peccatum ad mortem non pro illo dico ut roget quis 1. â—oh 5. There is a sin unto death I say that for it no man aske Which sin by S. Augustines judgment is finall impenitency I aâ—â—irme saith he That a sin to dea his to leave faith working by charity even till death Decorrept gratia cap. 12. And the same doctrine he teacheth De civicate Deilib 21. cap. 24. So then the last refuge of our Friars is that setting apart â—ll other kindes of death of which none can be defined to be absolutely miserable such as dye in their habit shall never dye impenitent but truly contrite for their sins by which they shâ—ll be seâ—ure from the second death the eternall separation from the blessed vision of God So S. Francis his supposed revelation of the habit Simon Stoc of the scapular doe concurre in this In quo quis moriens non patietur incendium sempiternuÌ„ In which whosoever dyes shall never suffer eternall fire As then we have hitherto proved instanced by many exaples that notwithstanding the habit of S. Francis there hath not wanted such as have perished both by sudden infamous deaths So now in the last place it remaines to take away all tergiversation to manifest unto the world which some will say is a hard tax That divers Friars ending their dayes in the habit of S. Francis have bin subiect even unto this last worst kind of death joyned with finall impenitency obduratnesse in sin consequently according unto the doctrine of holy Church can no wayes be held to have dyed happily And albeit no man in this life may judge another mans servant for that as the Apostle sayth he stanâ—s or falls unto his owne Lord to whom all judgment both of quick dead is reserved And that ordinarily none comes back from the next world to tell us how they fare according to that of Iob. 16. Ecte enim brevi anni transennt semitam per quam non revertar ambulo Loe our yeares passe swiftly I walke the path by which I shall not returne Notwithstanding in our Writers of the Acts Monuments of Saints we find nothing more common or familiar then visions or apparitions made unto the living as touching the estare condition of
permissionis handled by the Schoolmen in particular by S. Tho. 1 a. 2 ae qi 19. q. Now then Tho. Flemming by Gods permission raysed unto the second See of Ireland at the age of 30. as it was determined by his brethren Camerado's in the Friary of Lovaine to extirpate the Clergy of the Diocesse of Dublin in their place to bring in the Friars a plot though not very ancient yet before him invented by an VIster Friar called Hugh Cavall residing in Rome designed by this present Pope Vrbanus 8. about tenne yeares agoe Archbishop of Armagh Primat of Ireland to which purpose the aforesald Hugh Cavall obtayned a Bull by most sinister information to make his Friars Parish Priests thorough the Diocesse of Armagh but being prevented by death before he could pay his way bid his friends farewell in Rome albeit not two houres before his death he writ a letter unto the Pope beseeching him to nominat in his place Friar Rob. Chamberlaine for so they call him albeit a most Irish a tyronicall Friar of Lovaine a successour was designed in his place a Priest of the Clergy called Hugh O Reyly the present Metropolitan of Armagh Primat of all Ireland who being a man not so wedded to Friarly plots against the Clergy albeit in many respects obnoxious unto them that policy of making Friars Pastors either ended in the first Hugh or at least hath taken a time of breathing in the second Hugh But our young Friar Flemming an Archbishop of 30. yeares though now neere 40. nothing doubted to under-go that burden which Milo himselfe was scarce able to beare in a preposterous zeale he would yea that he would without either Bull or Breve banish the Secular Priests out of his Diocesse which to performe litle seen in the Canons of the Church lesse in the common Lawes of England not distinguishing the Keyes from the Sword nor Regall power from Episcopall jurisdiction like a Prester Iohn King of the Aethiopians he presently banisheth 3. Priests in his opinion the most fussicient of all his Diocesse these living in Dublin the mother Citty of all Ireland not doubting but they once sent away all the rest would be glad to kisse his hands and to depart with his benediction Vpon such lofty termes stood our Archbishop leaning his head upon the elbow of his Regulare brachium his Friarly arme an Arme or rather an army always ready prest to second such attempts as Episcopall jurisdiction could not support yea to such an over-weening presumption did he and his Friars at last arrive relying upon their own conrage strength as they doubted not to complaine unto the temporall Magisttate bring their matter unto the Castle of Dublin confident that the State would joyne with them to the ratification of the banishment of the Priests for which cause after that a Lay-man had first broken they ce made the way for them there appeared plaintiffs William Malone aliàs Morgan alias Browne Iesuite Iohn Preston Franciscan Patrick Brangan Edmund Doyle a payre of Priests adhering unto the Friars faction all these I say presented themselves before a grave Counsellour of State for as then the Lord Deputy was not arrived before him they accuse M r Doctor Caddell my selfe Paul Harris for the third whose name is Doctor Cabil had made his peace before with the Archbishop they lay to our charge facta infecta but all in the cloudes of generality as those usually do who meane to calumniat to deceive alledging that we were disobedient turbulent seditious facticus of unquiet spirits enemyes to peace In conclusion such as did trouble all Israel and therefore not to be tollerated or longer endured But it was their chance good hap for us to come before such a Iudge as held it necessary to keep one eare for the Defendants first to heare our answers before he condemned us having understood that of the Morall Philosopher elegantly expressed by the Tragedian Qui statuit aliquid parte inandita altera aquumlicet statuerit hand aquus fuit who determines any thing either party unheard though what he determines be just yet himselfe is not just Seneca in Medea Wherefore it pleased that honourable Gentleman after he had given audience unto our Adversaryes first to send for me Paul Harris to understand what I could answer in my defence not having in nine yeares before beene within the Castle-gates of Dublin and next after hee sent for Peter Caddell who as I take it before that time had never seen the in fide of the Castle and having heard our Apology the Bells for the present were stayed that great heat of hasty exile began to coole-Soon after this was the happy arrivall of the present Lord Deputy before whom upon petition both the Archbishop Flemming we the Priests were commanded to appeare and our grievances propounded were grationsly heard And for that time dismissed with grave advice how to frame our obedience unto the Lawes of God the Kingdome and the Archbishop Flemming in particular was most seriously required to reforme his errours but he standing upon his justification wanting at that rime as it seemed unto us the gift of utterance expression of himselfe whether not acquainted with such an audience or that he was not provided of his Answers he desired againe to be heard and soone after by the Lord Deputy his command we were remitted unto the hearing of the now Lord Bishop of Derry Sir George Radotiffe Knight before whom all our causes were examened at full according unto the Canons of the Church and the ancient and immemorable Lawes of these Kingdomes And the Archbishop Flemming convicted partly by his own confession partly by witnesse that he had offended in these two points First in taking upon him to banish the Kings subjects by Episcopa◠authority out of his Diocesse Secondly in erecting a new Tribunall and drawing all causes of Ecelesiasticall men though meerely civill and temporall unto his Consistory there onely under paine of Excommunication to be heard and determined Neither can the aforesaid Thomas Flemming parallel his cause with S. Thomas of Canterbury I appeale to all such as have written the Legend of his life and death whether it be Capgravius the Breviary or our English Chronicles neither out of any other History shall our Friars ever be able to prove that in both or either of those two points there was any controversy at all betwixt King Henry the second and Thomas Becket Thomas Flemming the Friar being the first onely Bishop since the conversion of these Nations to Christianity that ever was bold to teach maintaine or practise the same for which ause if he should suffer death notwithstanding all the ruissian-like boasts of him his Friars hee should dye a malefactor not a martyr But the little feare of any such punishment to befall him causeth him