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
Capuchins to weare a distinct habit from the Cordeliers agreeing in nothing but onely in colour The Capuchin having a large frise coat to the foot with a piece of course canvas square one halfe yard upon the back girded unto him with a rude massie rope with a great knot before unto this coat sowed a steepled hood or ca puch from whence they have the name of Capuchins of well-neere two foot long from the basis to the conus over this coat they have a cloake of the same frise comming litle below the waste When as the Cordelier professing the same Order of S. Francis the same rule hath a coat of much better frise without that square canvas on the back with a hood or a capuch not steepled at all but round fitted unto his head a girdle of a cord from whence hee hath his name of Cordilier the same handsomely wrought with many artificiall knots orderly placed by equall distances a sleeve O heavenly wide which besides the arme will well containe a couple of Cheeses quartered or a Gamon of bacon a-piece or as many Puddings as would well neere serve a whole Convent of Friars for their break-fast over all this they have a cloak of the same frise descending almost unto the foot Observe then how different these habits be yet those Franciscans againe which are of the reformation of S. Diego they have a distinct habit both from the Capuchin Cordelier Sith then each of these deny the other to have the habit of S. Francis I then demaund of our Friars which of these habits or is it all of them that hath the blessing that whosoever dyes in them shall never be prevented with an unhappy death But what was the true habit of S. Francis or which of the reformations have got it I make account they will agree upon it when my fingers grow all of one length then happily my selfe will be as credulous as others to believe them Now againe it is to be observed That this revelation of the habit is not to be found in the life of S. Francis at all notwithstanding his life was written by many most of them of his own family order as first soone after his death by S. Bonaventure neither is it in the Bull of his canonization of Pope Greg. 9. nor yet in the Roman Breviary or any other Legend of later time either of Lippolo or Lippomannus or Villiegas or last of all by Friar Luke Wadding a Cordilier living this day in Rome In all which Legends of the aforesaid authors matters of farre lesse cousequence I wis are not forgotten yet not word of this great benefit of the habit to be read in them Besides is it not a thing to be admired wondered at that S. Francis leaving such a golden legacy unto the world that whosoever dyed in the habit of his order should be saved that himselfe was not carefull to dye in the same as well for example unto posterity as also to be partaker of that security of salvation with other Christians For we reade in the first tome of the Chronicle of the Priars Minors cap. 71. That S. Francis when he perceived the houre of his death approaching stript himselfe all naked and then cast himselfe upon the ground making an exhortation to his brethren to persist constant in the love of God the profession of holy poverty till such time as the Guardian whom he obeyed understanding the desire of the holy Father taking presently an habit with the cord linnea breeches brought them unto him saying Father take this habit which I lend you with the cord and breeches that you may be buryed there with to cover your nakednesse And it is there said that S. Francis contentedly took the breeches but not the habit for that he desired to conforme himselfe unto our Saviour who dyed naked upon the Crosse Lastly how can this aforesaid revelation of the habit stand with any truth or probability when as dayly experience condem â—eth the same of crrour falshood therefore more like to be some belly-invention of his disciples apostating from the rule and discipline of their Founder then any wise authorixed by S. Francis who doubtlesse was a holy man who in his life-time did see did both condemne lament with great griefe of mind the manyfold disorders of his followers and the prevarication of his rule as may appeare by sundry passages of the history of the Friar Minors whosoever will take the paines to peruse the same I say then that setting aside all other reasons sense it selfe experience doth sufficiently confute convince of most into lienable falshood that doctrine of our Friar Minors namely that whosoever dyes vested with their habit shall never be prevented of an unhappy death For first if it be understood of temporall duasters calamityes in death these fraile bodyes of ours having so many windowes to admit them according to that of the Tragedian Eripere vitam nemâ— non homini potest at nemo mortem mille ad hane aditus patent Seneca in Hippol. Every one may deprive us of life but none can debarre us of death which hath a thousand gates Among which calamityes attending our ends if sudden death be reckoned for one as it seemes by the doctrine of holy Church to be we being taught to pray A subitanea improvisa morte libera nos domine From sudden and inexpected death deliver us good Lord What shall wee say of that subtile Doctor among the Franciseans Johaunes Duns Scotus who being Apoplecticus or subject to the palsy and supposed in one of his fits to be dead was buryed alive as appeared at the returne of his absent companion who being acquainted with the nature of his disease caused his body to be taken up which was found all broken bruised with striving to recover himselfe from his sepulchre whose fate is reported by Paulus I viâ—â— in these words Apoplexiâ correpâ—us Scot us panas persolvis It a quâ—dem at nimis festinato funere promortuo tumulatus cum redeubte vita soro morbi impetum natura discuteret frustra ad petendaw opem miâ—eraâ—ilâ— mugitu adito pulsatoque din sepulchri lapide eliso tandem capite peâ—ierâ—t Scotus taken with an Apoplexy had his punishment so as buryed for dead too hastily when as nature too late had disgested the force of his disease and life returning in vaine desiring holp yeelding a miserable roaring often beating the store of his grave at length his head being violently bruised he perished So Iovius Whose fate wanted not also a Poet to expresse the same in verse as followeth Quod nulli hominum un quans accidit viator Hic Scot us jaceo semel sepultus Et his mortuus omnibus sophistis Argutus magis at que captiosus Ianus Vitalis apud lovium What chanc'd before to none I am forced to bemoane O thou that passest
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