reported how the same S. Francis had a revelation from heaven that the aforesaid Friar Helias should doe pennance for his sinnes and not be damned at all This shall you reade in the Chronicle of the Friar Minors tom 1. cap. 118. And such as will take paines to peruse S. Brigids revelations conserre them with our legends of Saints lives shall finde innumerable examples of like kind One Saint having a revelation directly contrary to what hath beene revealed unto another Notwithstanding that there is but one God one truth And we may be enduced or rather enforced to beleeve that these revelations visions and apparitions of S. Francis and Simon Stoc if any such were were meere satanicall illusions no divine revelations for that they promise that certitude and assurance of salvation in this life which is repugnant to sacred Writt the uniforme consent of the Primitive Fathers the uniforme consent of Generall Councells and the beliefe both of our holy Mother the Church and all her obedient children even unto these times as I have aboundantly proved in my Epistle to Pope Vrbanns and not necessary heere to be repeated againe And therefore I will conclude this first point with that of the Apostle Golat. 1. That if an Angell from heaven shall come and preach unto us contrary to what we have received Anathema sir But yet to give scope to a more full and ample discourse of this Argument let us admit for the present that S. Francis and Simon Stoc had received by divine revelation That whosoever shall dye in the habit of the one and the scapular of the other should undoubtedly be saved for it may not bee denyed but such certitude may be had by divine revelation Examples we have of the Scriptures of the two glorious Apostles S. Peter S. Paul of S. Mary Magdalen some others for the arme of our Lord is not shortned nor his power abridged Yet say I conformable to the doctrine of holy Church as afterward shall bee prooved that this can be no assurance or security unto others who are not partakers of the said visions and revelations to beleeve that doctrine because what is of divine authority unto one is but of humane and sallible authority unto another For say that Peter knoweth a thing to come by certaine divine revelation yet the same shall be to Patrick but onely a humane relation received from the lips of Peter a mortall man subject to error and mistaking to deceive and to be deceived and being but in via non in termine peccable in thought word and deed and therefore we see the Church whose wisdome is from the holy Ghost never to canonize any person though reputed never so holy while they are in the flesh and till such time as their sanctity be attested by signes and wonders from heaven As then S. Francis before his conversion was of life conversation like unto others of his rank quality not much scrupulous of the offence of God till he came unto the age of twenty five as may appeare both by the first words of his Testament Quia cùm essem in peccatis c. as also by his life written by Bonaveniure So albeit I confesse the a d and better part of his life after his conversion dedicating himselfe unto the service of God was as a threed more evenly ipun then the former yet not altogether without some knotes as may be knowne by his own confession when on a time so journing in the pallace of the Cardinall De S ta Cruce and in the night-time being beaten of the Devills he repayred in the morning to the presence of the aforesaid Cardinall to whom he related what he had endured and then added Men that know me not repute me as a Saint but behold how the devills who know me well doe handle and chastice me for my sinnes So he Chron fras minor toni I cap. 13. Out of all which I doe inferre that a vision or revclation is not therefore authenticall or to be believed because such a person who after â—is death was canonized for a Saint did in his life-time avouch the same either by word or writing because it is necessary for my pâ—ucent assent unto such visions or revelations that the same be canonized for supernaturall infallible truths which cannot be but by authority of holy Church which hath canonized for certaine and infallible verities no other mens workes sayings or writings then those of the Prophets and Apostles as that Angelical Doctor S. Thomas hath in these words Innititur fide nostra rev Lationi Apostolis prophetis factae qui canoricâ—s linos scripserunt non autem revelationi si qua fuit aliis doctoribus facta 1 2 q. 1.8 2 d. 2 dum Our faith is grounded upon revelation made unto the Apostles and Prophets who wrote the canonicall bookes not to revelation if any such was made to other Doctors For which doctrine he cites also S. Aug. in his Epistle unto S. Hierom Epist 14. in these words Solis enim scripturarum libris qui canonici appellaneny didici hune honorem deferre â—t unllum autherum corum in scribendo errasse aliquid firmissime credam Alios autem it a lego ut quantalibet fanctitato doctrinaque prepolleant non ideo verum putem quod ipsi it a senserunt vel scripserunt Onely to the books of Scripture which are called canonicall I have learned to give that honour that I most firmely believe that none of the Authors thereof have erred in writing but other writers I so read that with how great sanctity or learning so ever they doe excell I doe not therefore believe a thing to be true because they have so judged or so written So S. Aug. Now future glory in Heaven being a supernaturall object cannot by humane knowledge or morall certitude be assured unto us but either not all or by divine faith which though not cleare and evident yet excelleth in certitude and infallibility all scientificall knowledge whatsoever And this I say to answere those who happily in defence of their errors in the aforesaid revelations will say that albeit indeed they be not to be believed by a divine and a supernaturall faith yet may they be certaine unto us exáio tapite that is from some other topicall argument which in truth is as much as if they said nothing preaching an infallibility of the aforesaid visions and revelations then brought unto cheir justification they answere us with nothing but historicall legends and I pray God not rather fabulous and meere humane possibilityes When the poore soule in the meane time trusting unto habits and scapulats as Oracles of truth rockes of a sure foundation at the evening and perclose of life findes it selfe irreparably deceived in puncto descondit in infernum in a moment for misbeliefe siukes downe to hell whence neither the habit of S. Francis nor the scapular of the Carmelites nor the saturday
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
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