THE UNMASKING OF All popish Monks, Friars, and jesuits. OR, A Treatise of their Genealogy, beginnings, proceed, and present state. Together with some brief observations of their Treasons, Murders, Fornications, Impostures, Blasphemies, and sundry other abominable impieties. Written as a Caveat or forewarning for Great Britain to take heed in time of these Romish Locusts.  
By Lewis Owen.  STOB. SERM. 44. Quae nascentia mala sunt, ea crescentia peiora. 
LONDON, Printed by J. H. for George Gib●, and are to be sold a● his Shop at the sign of the Flower-de-Luce in Pope's head Alley. 1628.   

TO THE RIGHT Worshipful, Sir JOHN LLOYD Knight, and Sergeant at Law, and one of his Majesty's justices of Peace and Quorum for the County of Merioneth, etc.  
SIR,  
NOt being able in any better manner to answer the greatness of the obligation wherein I stand engaged unto your Worship for your manifold favours so often conferred upon me, I must entreat you to rest contented with an infinity of thankes, which I presently send you, together with this ensuing Discourse or Pamphlet, being A Treatise of the genealogy, proceed, and present state of all Monks, Friars, and Jesuits in general, etc. until such time as occasion shall furnish me with means to make you a more worthy satisfaction.   

To the Gentle Reader.  
AS our Saviour Christ (Courteous Reader) hath builded his Church, which he hath so dearly bought, and purchased, upon himself, the only sure rock, and foundation thereof, Than the which (as the Apostle saith) no other can be laid: So on the other side, hath Satan always sought nothing more than to undermine, shake, and (if it were possible) to overthrew the same. For he well peceiueth, that so long as this spiritual house, and glorious building, standeth firmly and surely grounded and founded upon Christ, the everlasting truth, the way and the life, contained in the doctrine of the Prophets and Apostles; which they not only have delivered to the Church by lively voice: But as the faithful Penmen, Notaries, and Secretaries of the Holy Ghost, have also registered, and committed to writing in the sacred Scriptures (for the continual comfort and instruction thereof:) 
Matt. 7.24,25.  it remaineth unremovable and invincible against hell gates, and all the storms and tempests raised against it by him, and all his instruments. 
john 8.44.  Wherefore he layeth all his battery, and bendeth all his forces against this foundation, labouring by falsehood and lies, whereof he is the father, to corrupt, deprive, altar, obscure and deface the Gospel of Christ, and the word of life; and thereby to subvert and overturn, or at least, to weaken and shake the faith of the faithful, resting wholly thereupon. This hath been ever from the beginning his practice, and is at this day, and shall be until his kingdom be utterly removed and taken away. Wherefore he is fitly named by Christ 
john 8.44.  A liar, and a murderer from the beginning. For as by lies he laboureth either to extinguish and abolish, either to discredit and pervert the truth of the Word; so doth he thereby intent and purpose the murdering and destruction of mankind, both body and soul. For which cause our blessed Saviour jesus Christ foreseeing the dangerous and malicious attempt of Satan, gave us warning aforehand, that we might not be found unprovided, and so by security and carelessness lose the victory. 
Deut. 13.  Therefore as well Moses and the Prophets before the coming of Christ, inspired with his Spirit, as also at his coming in the flesh, he himself, and his Apostles do give us a watchword, and often admonish us, 
Mat. 7.15.  To avoid and take heed of false Prophets, false Apostles, and false Teachers; though they work signs, and miracles, and come in sheep's clothing; that is, make never so great a show to be the true Prophets of God in outward appearance: yea though they (following the footsteps of their father Satan, 
2 Cor. 11.14,15  Who transformeth himself, the sooner to deceive, into an Angel of light) turn themselves into the Apostles of Christ. Here-hence is it that the Apostle Saint Paul chargeth the Galathians, Not to believe an Angel coming from heaven; but rather to hold him accursed, if he should teach unto them any other doctrine, than that which at his mouth they had received. To the same purpose Saint john 
1 joh. 4.1.  willeth the faithful not to believe every spirit, but to try the spirits whether they be of God, because many false Prophets are entered into the world. But albeit this warning against false Prophets, be in diverse places given unto us: yet then especially doth our Saviour Christ, and his Apostles, labour to stir up the godly to a more continual and earnest watchfulness and wariness, when they tell of the state of the latter days wherein we live: 
Apo. 12.12.  by how much they foresaw these times should be more perilous than any other, in which Satan perceiving his time and kingdom to be short, should rage's most violently, and use most tyranny and strange practices, to drive them from the only foundation Christ. Take heed (saith our Saviour, speaking of these later times) 
Mat. 24.4,5,11,23,24,25,26. Mark. 13.21. Luk. 17.23.  that no man deceive you; for many shall come in my name, saying, I am Christ, and shall deceive many, and there shall arise false Christ's and false Prophets, and shall show great signs and wonders, so that (if it were possible) they should deceive the very Elect; behold I have told you before. Saint Paul saith, 
1 Tim. 4.1,2,3.  That in the later times men should departed from the faith, and should give heed unto spirits of errors, and doctrines of Devils, etc. Peter also and jude, 
2 Tit. 3.1,2,3,4,5. 1 Pet. 2.1,2,3. jud. 4.18.  Declare that there should be false Teachers, which should privily bring in damnable heresies, even denying the Lord that had bought them, and that many should follow their destruction, by whom the way of truth should be evil spoken of, and should turn the grace of God into wantonness, and deny God the only Lord, and our Lord jesus Christ. But that is chief to be considered and marked, which the Apostle Saint Paul writeth, of Antichrist and his coming: for before the later day, he showeth, 
1 Thes. 2.3,4,8,9,10,11.  That there should come an Apostasy, and departing from the faith, and that the man of sin should be disclosed, even the son of perdition, which is an adversary, and exalteth himself against all that is called God, etc.  
But to omit their monstrous and manifold errors drawn from the sinks and puddles of all former Heretics, wherewith this confused and huge Babel of this Romish Antichristian kingdom hath been builded up: the means, and instruments whereby the same hath been brought to pass, are the hypocritical swarms of Popish Monks, Friars, jesuits, and such other irreligious Orders: But especially the same is to be seen at this day in the new, and lately invented sects of the jesuits, Capuchins, and the rest of the Mendicant Friars; which the Romish Antichrist hath set forth as the last prop and stay of his tottering and ruinous kingdom: for he perceiving that (as Saint Paul hath foreshowed) Christ hath begun to consume it, with the breath of his mouth, and abolish it with the brightness of his coming, that is, the preaching of the Gospel: And seeing moreover the world to grow to a disliking & contempt of the ignorance, sluggishness, & lewdness of the other Orders of Monks and Friars, taken from men, as Benet, Dominick, Francis, and such like; hath sent abroad into Christendom this new Sect hypocritically adorned with the name of jesus; and furnished with more show of learning, holiness and godliness, than their other Popish fraternities: to the intent that jesus Christ may be the sooner betrayed, while these holy jesuits give him a judas salutation and kiss. Because he is in good hope that they are the men, by whom he shall recover again, that so large a circuit of ground, which he hath lost in France, England, Germany, Scotland, Ireland, Denmark, Swethland and other Countries of Christendom. Furthermore, he useth this special policy, to cause them by all means, privily to allure and entice the youths of the Universities and Countries where the Gospel is preached, to departed from the places where they are, unto his Colleges, Seminaries and Cloisters, to the end that being there for a time nuzzled, and trained up until they be hardened in hypocrisy, obstinacy, and malice against the truth; and poisoned with the pestilent errors of the Romish Synagogue: they may be sent out as new false Apostles into their own countries, or else thither, where it is thought they may do most harm. Wherein they follow their forefathers the Scribes and Pharisees, the like hypocrites, who (as Christ saith) compassed both sea and land, to make one Proselyte, or of their profession: and when he is made, they make him twofold more the child of hell, than they themselves.  
Now to the intent, my Countrymen, who as yet are not throughly acquainted with these Monks, Friars and jesuits, or with their profession, doctrine and purposes (and therefore are in danger the sooner to be deceived by them) may be the better admonished, yea armed and provided against them: I have compiled this ensuing discourse, or Treatise of their Genealogy, Proceed and present estate; my purpose being at this time, in some sort, to unmask these monsters, wherein I do use such modesty as the subject can bear, to reprove their errors; the which, the love of the truth and virtue enforceth me; and not to cavil or to slander any one of them, which I detest and abhor. Moreover, I do crave of the Readers, that they bring with them to the reading hereof, a love and zeal of the truth, joined with godliness, and desire of their own salvation. Farewell.  
Thine in the Lord, LEWIS OWEN.   

GEntle Reader, I pray thee, if thou seest some literal faults escaped in this Discourse, correct them, but especially I must admonish thee of these, viz.  
Page 74. line 27. for univis reade vivis. p. 93. l. 11. for 1504 r. 1540 codem p. l. 12. r. in stead of Paul the 5. Paul. the 5. or Gregory the 15. p. 98. r. Catulos in some books for Catulo. p. 160. l. 34. for you unto, r. unto you.   

THE UNMASKING OF ALL POPISH MONKS, FRIARS, AND JESVITES.  

ALbeit that the Apostle Saint Paul saith, 
Coloss. 2.2.3.4. unto the 22. verse.  That in Christ jesus, and in the knowledge of him all the treasure and wisdom of God lieth hidden: so that the faithful ought not to receive any institution or doctrine of men. Yet many hundred years after the Apostles decease, the Church of Rome hath found out a wonderful and unspeakable hoard of wisdom and knowledge, through which a man may come to perfect justification, and to an Angelical life, and withal get a store and a heap of merits and good works, to help a good friend withal at a pinch, and to release a dozen or twain of silly souls out of Purgatory. And these are they, especially the holy Orders and full perfections of Monks and Friars, especially of Saint Francis, Saint Bernard, Saint Dominick, Saint Ignatius, and many more of the same stamp, which the Apostles knew not of, when men were satisfied with the pure and unmingled milk of God Word, Like newborn children, as Saint Peter saith, 
1 Pet. 2.2. john 14.29. & 15.  yea these rich treasures were not yet revealed to Christ himself, who taught nothing, but that which he had received of his Father; and the same did he fully and wholly deliver to his Disciples and Apostles. 
This is plainly written in the fifth book of Sexti Decret. & in Bulla Nic. 4. beginning at Exit. qui Sem. nec his 1. de Verb. sign. And in their Legends, and in the book which Almas made in the Inspiration of Mary the Egyptian. Vid. Conformitat. S. Francisci 83. and established with the Pope's Bulls.  But this (as it seems) was too dainty a dish for his mouth, and therefore must be kept for the last course, against the time that the holy Fathers, Saint Francis, Saint Dominicke, and Saint Alane (who sucked the blessed Virgin's breast, as well as Christ himself, and walked about the town with her, as the Bridegroom with the Bride) and many more of that rabble should appear. I dare give them a pair of silver Eyes to be offered to the black wooden Lady of Loretto, if they can find in the Bible that either Christ, or his Apostles did ever know or teach, that whosoever should die in a Gray-friers habit, should never come into Purgatory: or that Saint Francis is placed in Lucifer's seat in heaven above all Angels at the upper end, and that he did live a more perfect life than Christ, and that the Angels are not to be compared with him: or what knew they that he that should die in a White-friar's Scapularie, should be saved, as (they say) the blessed Virgin did declare to Friar Simon Stock: In hoc moriens saluabitur, that is, Who so dies in this shall be saved, as in their Churches every where is painted forth. Or what knew they that Friar Alanus should make the Rosary of our Lady, which must be esteemed as the Gospel, as Tarthemius, Leander, and others their Divines have written, and their famous great Champion Blindasinus in his book called Panopolie, or his full furniture of Weapons and harness, saith, that Saint Francis his Vineyard, the Golden Legend, the book of the Conformity of Saint Francis, and the Mass-book must be as much esteemed in all respects as the holy Scripture; yea in the book of the Conformity of Saint Francis, made by Friar Bartholomew of Pisa, Anno 1389. and allowed by the Chapter general of Assyso, is written that the same book is better than the Gospel. And therefore to maintain these errors and blasphemies the Church of Rome and the Popes her holy Vicars have at sundry times erected several Orders of Monks and Friars (like so many bulwarks, or strong forts to oppose all batteries and assaults whatsoever her Adversaries shall plant or set against her:) As the Benedictins, Carthusians, jeromites, bernardin's, Augustins, Carmelites, Dominicans, Franciscans, Capuchins, Recollects, jesuites, Theotines, Oraterians, Fullians, Barnabists, and an hundred more of these bald pates. Also Nuns, Beghins, close Nuns, lose Nuns, Sisters, Canonesses. And Hermit's, as those of the Orders which they attribute to Saint Anthony, Hilary, Macarius, S. Theon. S. Frontinian, S. Paul the Eremite, S. Apollonius, and many more. Now hath the Pope's added to these the holy Gilds, or Confraternities of Saint Roch, Saint Hubricht, S. Sebastian, S. Coronna, who are clad in blue, Saint Anthony in black, Saint Martin in white, Saint Dominicke in black. Of the jesuites and Capuchins, etc. Yea moreover holy Orders of Knights, as those of the Rhodes, or Malta, Teutonickes or Dutch Knights, Templars, Knights of Saint james: Our Lady's Knights, Knights of jerusalem, Knights of the Order of Calatrava, and many more, whom for brevity sake, I omit: for truly I had need of six hundred tongues, and two hundred pens, yea a mouth of steel, with a brazen voice, if I should declare all the diversities of Orders and Religions which the holy Popes have set up, not only without, but also against the holy Scripture. And yet I name not the Popes themselves, their Cardinals, Prelates, Patriarches, and such like beasts, whereof neither the Apostles or Prophets ever heard of; nay I dare boldly say, that if the Apostles or Prophets had but once seen or heard the hundreth part of these new Religious Orders named, they would have been afraid of them. For, seeing that Saint Paul could not suffer, that among the Corinthians, some should call themselves the disciples of Peter, others of Paul, and others of Apollo: how would he have been then afraid and out of quiet, to have seen and heard of such an innumerable company of new and diverse names, Professions, Religions, and Rules of perfection, some clad in black, some in white, some in grey, green, blue, some in red, and some in furs, etc. And every one to esteem his own Order and Rules for the best, and most worthy to be regarded, he would surely have thought himself to be in a new world. Therefore the holy Father the Pope and his Monks and Friars, yea all his Clergy men, will not have men to found themselves, or depend only upon that which the Prophets and Apostles have written and taught, for (say they) the world is now altered, and the Popes have found out and established new Religions, new Commandments, and new Articles of Faith; whereof the Apostles never heard, or knew of. For otherwise (believe me) if nothing else were esteemed but the bare Scriptures and writings of the Prophets and Apostles, than should the Decrees, Decretals, and Ordinances of the Church of Rome, and all the Counsels which have been kept and holden by the Order and Commandments of the Popes; yea all the before specified Orders and Religions of Monks, Friars, Nuns, Heremites, Gilds and Knighthood's, be utterly overthrown: yea all their pretended Merits and Supererogations, Prayers to Saints, Purgatory, and such like trumperies, would not be worth a rotten Apple. If men (I say) would begin to esteem the holy Scripture alone, for a true and sufficient rule and direction to attain to salvation, then should Luther be commended and praised for causing the Decrees and decretals of the Pope to be burned in Germany, when his books were burned at Rome.  
Now because there are many Monks, Friars, and jesuites sent and transported into England out of the English Seminaries, Colleges, and Cloisters that are in foreign parts, as trading Factors for the Pope and the King of Spain, to extol the sanctity of the one, and the power of the other; I have (according to my bounden duty to my native Country, and out of the zeal and reverence I bear to God's Church and true Religion) undertaken to write this ensuing Discourse; my purpose being to discover the beginning, and (in some manner) the proceed and present estate, drifts and impostures of all Monks, Friars, and jesuites in general, and of our English in particular, and as well to instruct all those my loving Country men, that are not as yet thoroughly acquainted with their Impostures, Hypocrisies, Fornications, Murders, Idolatries, Blasphemies, & many other abominable Impieties, and inaccessible Mysteries: as also to inform those that are carried away with the blind love of these busy Hornets, that they will not be persuaded, that they are such wicked Hypocrites, and impious Traitors, as they are indeed: to the end, that the truth being known, it may appear in the face of the world what they are, who in stead of the wholesome milk of the Word of God, do feed them, who are committed to their charge, with the poison of detestable Blasphemies and humane Traditions; applying unto the Virgin Mary and others, their Saints, many passages of holy Scriptures, which are only proper unto the Divinity: with their impious and abhorred doctrine of killing and murdering of Kings and Princes, that are excommunicated by the Pope and Church of Rome.  
We read that many religious men heretofore contemning the world, and all the pomp, pride, and vanity thereof, withdrew themselves into Wildernesses and desert places in Syria, Egypt, and other Countries, to the end they might the better (being not troubled with worldly cares and encumbrances) bestow their time in reading and studying the holy Scriptures, fasting, praying, meditating, and such divine exercises: Whereof Paul, (surnamed the first Eremite) Anthony, Hilarion, Basil, and Jerome, were the first and chiefest among the Christians, who for their sanctity of life, were in those days had in great honour; for then this kind of life was simple and free, and not bound or tied to such unlawful Vows, and ridiculous Ceremonies, as our modern Monks and Friars now adays pretend to observe and keep. Their Habit was then homely and yet decent, as every man best pleased to wear; Neither were they bound, to abide or remain in any one particular place or Covent, nor tied to one kind of life by vow; but free to stay there, where they liked best, or to go unto any other City or Country where they would at their own pleasure: & if that at any time it repent any of them to have undertaken or entered into that kind of life, it was in his own proper power to recant, and withal to return to his former vocation or calling again, without any note, or sign of inconstancy or scandal: which kind of life, if the Monks of our time would imitate, we should hold them fare more holy than we do, or (to say the truth) than they are indeed.  
They sought out the most desert places they could find, that is, in the Wilderness, and therefore were called Heremites; (quasi eremum colentes, inhabiting in the Wilderness) which the Grecians call Anchorites, because they lived alone without any company, and therefore our Monks call themselves Monachus, that is to say, a solitary man: but by little and little afterwards they began to gather themselves together, as hereafter shall be showed. So that in those days, the Monks by their Prayers, Fasting, Watching, Reading, and studying of the holy Scriptures, living hardly and far from the company or society of men, working with their own hands, and getting their living with the sweat of their brows, gave a singular good example to all men to live verruous and godly; and afterwards those that were first gathered together into one Congregation for a long time, following the footsteps of their Predecessors, instructed their Families, and others that resorted unto them, to lead a godly and a Christian life: and were admired and honoured of all good men, for their doctrine, integrity of life and godly zeal: for as yet the Christians Commonwealth had but one Law and one Religion; which now (to the great grief and sorrow of all good men) is rend and divided into so many Sects and Factions, Superstitions, and Ceremonies, that it is a lamentable sight to see or think upon the present misery and calamity of the Church.  
There are some of our Modern Monks and Friars which affirm, that Elias and john Baptist were the first that led a solitary life in the Wilderness; and were the Authors or Patrons of their Orders, and therefore would persuade the world that they do imitate them; yea, derive their Rules and Orders from them (of whom I shall have occasion hereafter to speak in another place) but as the one was greater than a Prophet; so was the other more, yea fare better than ever any Monk or Friar was, as our Saviour himself testifieth of john saying, That among the sons of men there was never any one greater than john Baptist. Nevertheless, the Monks of the order of Saint Anthony hold it no less than Blasphemy to say that any order of Monks or Friars is more ancient than theirs; and yet those of Saint Benet's Order do deny it flatly, and in all Processions or solemn meetings do take the upper hand and place of them, and of all other disordered Orders or rabble of Monks, or Friars whatsoever.  
Others there be that think this kind of Monastical life to have been first instituted by a sort of religious men in Palestina, called Essaei or Esseni, a Sect in those days very famous & in great reputation among the jews, as Philo the learned jew, cited by Eusebius, testifieth saying, 
Euseb. li. 8. de Euang. Praepa.  Palaestinam maxima gens judeorum, inter quos qui dicuntur Essaei, etc. The chiefest people of the jews do inhabit Palestina, among whom those that are called Essaei, be (as I think) more in number than four thousand: they are called Essaei quasi Sancti, that is to say, Saints; because they are the chiefest worshippers of God, not in sacrificing of beasts, but by offering up their bodies and souls as an acceptable sacrifice unto God. There is neither boy or youth among them because of the instability of their age, but all old men. They dwell not in Towns or Cities, imagining, that as the contagion of the air is hurtful to the body, so the conversation of the people to be dangerous to the soul. Some of them do till and manure the ground, others do exercise some peaceable and quiet trade to his own profit, and his neighbours good: neither do they lay up in store any gold or silver, or possess any great Farms or Live; but only so much as is sufficient to maintain them. They, of all other men, do contemn and despise Lands and Money; holding themselves to be richest in virtue, and judging a mean calling, without any great want, the greatest wealth in the world. None of them doth make any kind of weapon, either Swords, Helmets, Bucklers, or any other warlike Instrument: Neither do they exercise any Art or Trade that is noisome, or hurtful to any man; they never trade or traffic in Merchandise, or keep any Inn or Victualling house: they know not what Navigation meaneth, they use no manner of rapine or deceit. They have no servants among them, but all are equal and free men, the one serving and assisting the other. The seventh day they repair to a holy place, which they call a Synagogue, the younger sort sit beneath the elder, there they read the Scripture diligently, and expound it truly and sincerely. They learn to live godlily, holily, and justly, and have a threefold rule or order; the first, to love God above all things zealously; the second, to seek after virtue diligently; and the third, to love their neighbours fervently. And that they love God above all things, we may allege many Arguments, as perpetual chastity, their hatred towards swearing and lying, and especially that they confidently believe God to be the only Author and efficient cause of all good things, and not of any evil thing. And that they study Virtue may appear, because they neglect money, despise honour, and hate all voluptuousness. And lastly, their benevolence, society, and equality are apparent testimonies of their brotherly love and Charity: for none hath a house that is not common to all the rest, and their money and expenses are common. Moreover, their Apparel, Meat, and Drink, yea all that they have is in common. Hither are the words of Phylo cited by Eusebius. Now let our Monks, who live like Kings, who swim in all manner of delights and pleasures, who affect nothing more than promotion and honour; and whose chiefest care and study is to gather wealth, and hoard up Gold, Silver, Pearls, and precious Stones, be ashamed that their righteousness doth not now exceed those Essaeians or Essenians, but doth rather come fare short of theirs.  
But yet most of the learned, yea they of the Church of Rome are of opinion that this Saint Anthony was the first that instituted this Monastical life, which was in Thebaica, a region in Egypt, where he built a Monastery, and there together with Sarmatas, Amatas, and Macharius his Disciples, lived many years, spending the residue of their time in fasting and praying; their food being but Bread, Herbs, and Roots, and their drink Water. He died in the Wilderness in the year of our Lord God CCCLXI being 105. years old.  
Whereby it seems, that this kind of Monastical or private life was very ancient, and such as the time and estate of the Church required then: but that which after in place thereof sprang up among us, was of later time, and being at the first fare unlike the other, the longer it stood, did notwithstanding still degenerate more and more, till at length it grew intolerable.   

Of the Benedictin Monks.  
AFterwards about the year of our Lord 567. being two hundred and six years after the death of Saint Anthony, one Benedictus Nursinus (whom the English Papists vulgarly call Saint Benet) a man borne in Vmbria, a Region in Italy, having led some certain years a solitary life in those desert places, at length retired to Subl●cum, a town distant forty miles from Rome, whither many people (by reason of the great fame of his integrity and holiness of life) resorted unto him: but within a while he departed thence and repaired to Cassinum, an ancient City in that Region, where he built a Monastery, and in a very short time gathered together all such Monks as then wandered here and there in the Woods and Deserts of Italy; and gave them certain rules and statutes to observe and keep: And withal bound them to three several Vows; the which were never heard of, before that S. Basil had ordained them in the East Country to his Monks, which was about the year 383. for Basil was the first that gave Rules or Orders unto Monks. Among other Laws and Statutes, he ordained, that after that a Monk had remained the space of one whole year in his Abbey (if so be that he was willing to continue there still) he should make three several solemn Vows: first to live chastely, (but with this Proviso, Si non castè, tamen cautè, that is to say, if he could not live chastely, he should go about his bunesse warily. Secondarily, to possess nothing. And thirdly, to obey his Superiors in what thing soever they should command him. Which decree of Benet (or rather of Basil, but received and allowed of by Benet) was ratified by the Church of Rome for an Evangelicall Law or Decree.  
Again Benet gave his Monklings a new kind of foolish habit; appointing them also a certain form of praying; allowing them but mean Commons, and withal a new manner of Abstinence, that was likewise never heard of before.  
But now the world is altered with them; for whosoever will survey or view them well, shall see that they live like Princes, and fare more like Epicures than Religious men, as all those that are, or have been acquainted with them, can testify.  
This Congregation of Saint Benet grew, by little and little, to be so great, that it is almost incredible. Yet in the end there happened such a Schism among them, that it was and still is divided into many families, as Cluniacenses, Camalduenses, Vallisumbrenses, Montolivetenses, Grandimontenses, Cistercienses, Syluestrenses Coelestini, and diverse others, who are now adays either united with other Orders, or else quite extirpated and abolished.  
All these several Sects of Monks (who apply their minds to nothing else but to sloth, idleness, gluttony, idolatry, whoredom, fornication, and the like impiety (unless it be to invent and bring in daily more new Sects of Monks and Friars) are reported to have proceeded from the first Family of Saint Benet. Those that were first instituted by this Saint (as they themselves confess) are those that now adays wear a black lose Coat of stuff reaching down to their heels, with a Cowle (or hood) to cover their bald Pates, which hangs down to their shoulders; and their Scapular shorter than any other of these Monks; and under that Coat another white Habit as large as the former, made of Stuffe or white Flannen. They shave the hairs of their heads, except one little round circle which they leave round about their heads, which they call Corona, their Crown forsooth, because they would be honoured as Kings and Princes. By the rule that their Patron gave them, they are bound to abstain perpetually from flesh, unless, when they are sick. And therefore these immodest modern Monks (who do eat Flesh daily, except the time of Lent, and other fish days) must of necessity be always sick, unless they will impudently confess (as indeed they cannot deny) but that they observe not the Laws and Statutes of their Patron Saint Benet, and therein have infringed and falsified one of their unlawful Vows. Where you may observe that this Monastical Institution, being but humane, and not grounded or warranted by the Word of God, did not continue long inviolated; the nature of men being inclined (yea in the best things) to wax daily rather worse than better. And therefore the Benedictin Monks have contaminated their former Piety and Devotions with the Mammon of this world, as Promotions, Sloth, Gluttony, and all manner of Luxury; which was the cause that this one Family was so rend and divided into so many Sects and Schisms as daily experience teacheth us. How religiously they have lived heretofore, and still live, those that are conversant in their own Histories, and have traveled in foreign Countries, can best tell, to their perpetual shame; although our new upstart English Benedictin Monks would have the world believe that their Order first planted the Christian Religion in this Land, and that the Monks of their Order were ever godly and religious men, and therefore not to be ranked with the jesuites who are great Statesmen; for they (good Monks) meddle not with matters of State, or with King's affairs: but for all their counterfeit holiness let me tell them in their ears, that an English Benedictin of Swinsteed Abbey poisoned King john; for the which fact he was, and still is highly honoured by all Papists in general. And one saith of him thus, 
johannes Maior de gestis Scotorum lib. 4. c. 3. Cluniacenses.  Regem perimere meritorium ratus est, he thought it a meritorious deed to kill the King.  
The Monks that are called Cluniacenses, being formerly of the Congregation of Benet, were first instituted in Burgundy by one Otho an Abbot of that Congregation, unto whom William (surnamed the Godly) Duke of Aquitaine, gave a certain Village called Mastic, and other lands towards their maintenance, which was about the year of our Lord DCCCCXVI.  

Camalduenses.  Not long after the Camalduenses Monks started up; the Author of it was one Romoaldus, who had been formerly a Monk of Benet's Order in a Cloister near Ravenna in Italy, from whence he made an escape, to the Province of Hetruria, which is now the Duke of Florence his Dominion, where, having obtained a convenient place of one Modulus, he built a Monastery on the top of the Apennine hills, and there erected another new Family. These Monks wear a white habit, and profess to lead a very austere kind of life; but, to say the truth, all is but mere hypocrisy.  

Vallis-umbresenses.  In the other side of those former hills, at a place called Vallis-Vmbrosa, in the year of our Lord 1060. one john Gualbertus, a Florentine, instituted another new Family of Monks, who did wear a purple habit.  

Montelivetenses.  The Montelivetenses began to peep out about the year 1047. at the same time when there were three several Popes living, who troubled all Christendom for the Papacy. The Institutor of this Family of Monks, was one Bernardus Ptolomeus, they lived at the first at Sienna, a City in Tuscan in Italy; but afterwards (having gathered their crumbs together) they built an Abbey on the top of an high hill not fare from thence; they wear a white habit, this Family was approved by Pope Gregory the twelfth.  

Grandimontenses.  The Author or Institutor of the Grandimontensian Monks, was one Stephen, a Nobleman borne in Auernia in France, who gave them (much about that time) large possessions and revenues to maintain themselves withal.  

The Cistercienses, or Bernanardin Monks.  And about the very selfsame time one Robert, Abbot of Molismenia, perceiving how the old Benedictin Monks had then almost quite left and forsaken the ancient rule and discipline that Benet had given them, accompanied with more than twenty other Monks, repaired to a place called Sistercium in Burgundy, being an horrible stupendious place and not inhabited, and there erected another new Family, and called them Sistercienses of the place he built his first Abbey. In the year of our Lord MXCVIII. 
The Bernardin Monks.  Saint Bernard being a man nobly descended in Burgundy, and one that before that time had undertaken this Monastical life; at Cistercium aforesaid became very famous as well for his learning as for his sanctity of life; and therefore was chosen to be Abbot of the Abbey of Claranallensis, which Abbey one Robert a Nobleman of that Country had then lately built, and then began the Order of the Monks of Saint Bernard: but to say the truth, the Cistercensian Monks, and the Bernardine are all one, saving a little in their habit; for the Bernardins wear a black gown over a white coat, and the Cistercians all white, and yet the Bernardins wear (most commonly) every festival day the habit of the Cistercians, to show the beginning of their Order, as Seb. Franckin witnesseth. 
Seb. Fran. Chron. folio 470.  These Bernardine Monks have their Abbeys, for the most part, in some pleasant valley near to some river side accommodated with woods and groves, as an ancient Poet well observed in these verses: 
Semper enim valles Syluestribus undique cinctos  
Arboribus, Diws Bernardus, amaenaque prata  
Et flwios, etc.— amabat.  That is to say: 
In valleys and groves near some river side  
The Bernardine Monks do love to reside.   

The Celestine Monks.  About some fourscore and four years after, one Petrus Moronēus (who had been formerly an Anchorite, and afterwards Pope, and called Caelestinus the fift) erected an Order of Monks, and called them Caelestini. His Order was confirmed in the Council of Lions by Pope Gregory the tenth, who gave them many privileges and indulgences, they observe the rule of Saint Benet. 
An. Dom. 1294.  This Sect or Family did afterwards increase so fast, that within few years, he himself did consecrate six and thirty Cloisters for them in Italy, wherein were six hundred Monks: afterwards they came to inhabit all Christendom. Their first coming into England was in the year 1414. 
Surius in Caelestino, tom. 3. de vitis Sanctorun.  Vide Tho. Walsingham, George Lilyus, and Balaeus, Centuria 7. cap. 50. in Appendice.  
There is also a confraternity or Brotherhood of this Order. Their Institutor gave his Monks, among other things, this caveat, Tunc Caelestinus eris, si caelestia mediteris, that is to say, Thou shalt be a Caelestin in deed, (that is, a heavenly man) if thou wilt always meditate upon heavenly things. They wear a kind of a Sky-coloured habit over a white coat, and do never or seldom eat flesh; and have their Monasteries in some fertile and pleasant soil, and most commonly a mile or two from any Town or City.   

Of the Gilbertin Monks and Nuns.  
THe Institutor of this Sect was one Gilbert of Sempringham, a Knight's son, borne at Sempringham in Lincolne-shire, his father's name was jocelin. This Gilbert was a man very deformed in his body, but very studious and learned, and withal very superstitious, as most men than were. After such time that he had spent some certain years in France in study, he repaired back to England, unto whom many people resorted, by reason of the great fame of his holy life. And in a very short time he erected thirteen Cloisters of Friars and Nuns, whereof the chiefest was at Sempringham, 
Anno 1148.  wherein were (as Balaeus witnesseth) seven hundred Friars, and eleven hundred Nuns. 
Capgraws & Scropus in Chron.  And about the year 1148. he went again into France to Pope Eugenius the third (who then lived at Auignon) to have his Order confirmed; who admiring much at his devotion and forwardness, confirmed his Order. From thence he came back to England, and gave his Friars and Nuns a Rule, which he had formerly taken out of Saint Benet and Saint Augustine's Rules. Of these Religious Votaries chastity, one Nigellus Wireker, an ancient Poet, wrote these ensuing verses: 

Nigellus in speculo stultorum.  Quid de Sempringham, quantùm aut qualia dicam  
Nescio; nam novares me dubitare facit.  
Hoc tamen ad presence, nulla ratione remittam,  
Nam necesse nimis fratribus esse reor,  
Quod nunquam nisi clam, nulla sciente sororum  
Cum quocunque suo fratre manner licet.   
Thus I find these Verses of Sempringham Englished many years since: 
What should I much prate,  
An order it is begun of late  
Yet will I not let the matter so pass,  
The silly Friars and Nuns, alas,  
Can have no meeting but late in the dark,  
And this, you know well, is a heavy work.   
The same Poet wrote likewise these Verses. 
Canonici Missam tantùm, reliquumque sorores  
Explent officij debitajura sui:  
Corpora, non voces, murus distinguit in unum.  
Psallant, directo Psalmatis absque mero.  That is to say: 
The Monks sing the Mass, the Nuns sing the other,  
Thus do the Sisters take part with the Brother:  
Bodies, not voices, a wall doth dissever;  
Without devotion they sing together.   
And of the Nuns he wrote thus: 
Harum sunt quaedam steriles, quaedam parientes,  
Virgineo tamen nomine cuncta tegunt.  
Quae pastoralis baculi dotatur honore,  
Illa quidem melius, fertiliusque parit.  
Vix etiam quaenis sterilis reperitur in illis  
Donec eius aetas talia posse negat:  That is to say: 
Some Nuns are barren, and some bearing best,  
Yet all are Virgins at principal Feasts:  
She that is Abbess as doth her befall,  
In fruitful bearing is best of them all.  
Scarce one shall you find among the whole rout  
That is unfruitful till age comes about.   
But now adays (God be blessed) this Sect among others is quite extinguished, for since the dissolution of the Abbeys here in England, which was in the reign of King Henry the eight, or to say the truth, since the beginning of the Reign of Queen Elizabeth, these Gilbertins were never heard of.   

Of the Bethlemit Friars.  

Balaeus in Appendice.  ABout the year of our Lord 1257. the Bethlemit Friars began to peep into the world: Their first dwelling was at Cambridge, and their habit was like the Dominican Friars, saving that these did wear a star in their breast wrought upon their habit, in memorial of the Star that did appear at the time that our Saviour was borne in Bethlem.  
There were so many Sects of Monks, Friars, and Nuns at that time upon a sudden started up in England, that the Commonwealth was so oppressed and exhausted by them, that it was not able to relieve them, or to say the truth, to satisfy their exorbitant and greedy desires. 
Idem ibidem.    

The Robertin Friars.  
WE read that one Robert, who had for a certain time been an Eremite, forsook that kind of life, and erected an Order of Monks at Guaresburg or Waresburg in Yorkshire, about the year of our Lord 1137. Capgraws & Balaeus Centur. 2. cap. 63. the Script. Brit. in Apendice.   

The Heremits of Saint Paul.  
THis Order of Heremits began in Hungary under the Rule of S. Austen, about the year 1215. their first Institutor was (as they say) one Eusebius Strigonensis. 
Panuinus in Chronich.  It was confirmed in the year 1308. by Cardinal Gentilis, Legate to Pope Clement the fifth.  

Idem ibidem.  The Canon Regulars of Saint Mark began at Mantua in Italy 1230.   

Of jeromite Monks.  
JEROME the son of Eusebius, borne in the Town of Stidonium in the Province of Dalmatia, after such time, that he had spent many years at Rome in study, repaired to the Province of judea, and there built him a Cottage near Bethlem, where he lived many years in fasting, praying, and writing, whose divine works are still extant. Whereupon many other men afterwards, by imitation endeavouring to lead that kind of solitary life, called themselves Hieronymiani or jeronymiti, but (alas) they were fare contrary to him either in life, discipline or doctrine. From Saint Jerome (or to say the truth, from these Hieronymiani) the jeromite Monks do borrow, or usurp their first origine or beginning, and do pretend (though most falsely) that this great Doctor was the only man that first erected their Order, and gave them their Rule. They wear a kind of a sandy coloured habit down to their heels, and a cloak of the same colour, likewise to the ground: some of them wear shoes and stockings; and others, that are more hypocritical, wear sandales. They have great Abbeys and large possessions, and abound in wealth, wheresoever they live. And their chiefest dwelling is in Italy and Spain, for in other Countries they have but a few or no Monasteries at all. The truth is, one Carolus Granellus, a Florentine, was the first Author of this Sect, who lived many years after Saint Jerome; and he was the first that built an Abbey for them in the hills of Fessulana in Italy: howbeit, there are others that attribute this Institution to Redo, Earl of Montegranello, and that they observed at the first the Rule or Order of Saint Austen of Fesula, and that Pope Gregory the twelfth ratified and confirmed their Order. There are others of them, that brag, that Saint Jerome instituted this Order, when he lived in the wilderness of judea, and that Eusebius Cremonensis did increase and augment this family. To conclude, they themselves cannot tell who was their Institutor. They are now divided into two Sects, that is to say, Hieronymiani Eremitae, and Hieronymiani Simpliciter, England (God be praised) is not troubled with these jeromite Monks, and therefore I will proceed to survey the rest of these disordered Orders, making as much speed as I can, to come to speak of the Mendicant or begging Friars, with whom (I am afraid) I shall be more troubled than with these rich Monks and Friars.   

Of the Canon Regulars of the Order of Saint Augustine.  
THere are diverse opinions among the Papists concerning the first original or beginning of these Canon Regulars, and the Mendicant or begging Augustine Friars; and therefore the question is not as yet decided: for there are very many learned men, which hold that Saint Augustine was never the Author or Founder of either of these two Sects, or of any other Order of Friars. Nevertheless, these Canon Regulars do not only affirm that Saint Augustine, when he was Bishop of Hippo in Africa, did reduce all the Canons of that Church to this order and discipline that they now profess to observe: But also some of them do very impudently brag, that their Order was instituted by the Apostles before Saint Augustine's time, and that this holy man did but renew it, and did never institute any other Religious Order besides theirs. The Mendican Augustine Friars do stoutly deny it; and say that their Order, and none other, was instituted by this great Doctor, as hereafter shall be declared.  
These Canon Regulars do wear long white cloth coats, open before, down to their heels; underneath they wear doublets, breeches, shirts, and white stockings, shoes or slippers. Over this coat (which is bound with a girdle) they do wear a short surplice to their knees, and over that a little short black cloak to their elbows (like a woman's riding cloak) with a little cowl or hood fastened to it, and a black corner-cap, or a broad hat, when they walk or go abroad; and their crowns shaved like other Friars.  
They have great Monasteries like Prince's Courts, and great lands and revenues, and are very rich. And have many Cloisters in Italy, Germany, and netherlands; but in France, Spain, and other Catholic Countries, they have not so many. Moreover, they are divided into many Families, as Canonici Saluatoris, and Scopetini, whose Authors were jacobus and Stephanus Senenses. This Order did Pope Gregory the eleventh approve and confirm, about the year 1408. Some report that one Franciscus Bononiensis was the first Institutor of this Sect, in the time of Pope Vrban the fifth, in the year 1366. and the other two did but renew it, being almost abolished.  
There is another Family of these Friars, called Frisonaria, near the City of Luca in Italy, which was erected and augmented by Pope Eugenius the fourth, who gave them many Privileges, Indulgences, and Pardons; they are called of some Lateranenses. And withal, there is another Family at Venice, and another at or near Cambray in the Low-Countries, instituted by one Laurentius Instinianus, Patriarch of Venice, in the year 1407. and confirmed by Pope john the two and twentieth: these wear a purple Habit, and a black Cloak over it.  
These Canon Regulars had heretofore many Cloisters here in England, whereof one was in that place which is now called Saint Mary Spittle: But I never knew or heard of more than two English men of this Order that are now living, and I think they are too many by two; but howsoever there is neither of them guilty of much learning.  
To conclude, there were and still are diverse other Friars and Nuns that did and do profess to live under the Rule (as they say) of Saint Augustine: as the 

1. Dominicani.  
2 Serui Beata Maria Virgins.  
3 Brigidianis.  
4 jesuati.  
5 Canonici Regularis Sancti Georgij.  
6. Montoliventeses.  
7 Hieronymiani Eremitae.  
8 Hieronymiani Simpliciter.  
9 Cruciferi.  
10 Scopetini.  
11 Antonianis seu Hospitalarij Sancti Antoni.  
12 Trinitarij.  
13 Seruitae.  
14. Feruerij.  
15 Fratres B. joannis Hierosolymitani.  
16 Crucifericum stella.  
17 Fratres Sancti Petri Confessoris de Magella.  
18 Sepulchritae, seu fratres Dominici Sepulchri.  
19 Fratres Vallischolariorum; whereof some are as yet extant, and some Orders quite dissolved and abolished.  
20 Victoriani.  
21 Gilbertini.  
22 Eremitae S. Pauli, quos alij Augustinensibus annumerant.  
23 Fratres de Poenitentia.  
24 Coronati.  
25 Hospitalarij.  
26 Milites diut jacobi de Spata.   And many more who do differ both in Habit and Exercises, as also in Rules and Precepts of life, as Alfonsus Aluaris de Guevarra, one of their Writers witnesseth.   

Of the Monks called Praemonstratenses.  
THese Monks descended down from Heaven (as they themselves brag) in the Bishopric of Laudan, at a place which they call Praemonstratum. The Author of this Order was one Northbertus a Priest, borne in Lorraine, who patched up an Order or Rule for his new begotten Monks out of Saint Augustine's Rule, which was afterwards approved and confirmed by Pope Calistus the second. 
Bruschius & Polydor.  They wear a long white cloth Coat open before, and a linen Surplice over, and over that a long white cloth Cloak, a corner Cap. (or a Hat when they go abroad) of the same colour, and underneath all, Doublets, Breeches, linen Shirts, Shoes, and white Stockings. These Monks have lands and revenues to maintain themselves, and are rich wheresoever they live. This Sect began about the year 1170. and had Abbeys likewise in England, but at this instant I am persuaded there is not one English man of that Sect.   

Of the Cruciferi, or Crucigeri, or the Cruched Friars.  
THis Order of Friars is more ancient than all the former Orders, if ye will believe them. For they say, that Clitus, Saint Peter's Disciple, and the third Bishop of Rome after him, was warned by an Angel to build for them a house to entertain all those that fled thither for the Christian Religion sake: which he with all speed performed, so that in a short time, many godly men repaired thither and were entertained, who for many years afterwards bare a Cross in their hands in memorial of the death and passion of our Saviour. A thing unlike to be true, that Clitus should be warned by an Angel to build a house for a company of lazy Friars, to entertain all those that fled to Rome for the Christian Religion sake; whereas the very name of Monks or Friars was not then, or many hundred years after either known or heard of in the Church of God. And withal, the persecution was then so great in Rome, that the Saints themselves were constrained to forsake the City, and therefore it is not credible that other Christians should repair thither for relief and succour in their distress and persecution.  
There are others of opinion, that one Cyriacus Patriarch of jerusalem, (and he whom they report to have showed S. Helen, Constantine the Great's Mother, where the Cross was whereon our blessed Saviour was crucified) was the first that instituted this order in memorial of the invention of the Cross: and that he gave order that these Monks should ever afterwards carry a Cross in their hands. And that this Cyriacus was afterwards martyred by julian the Apostata, and therefore their Order became almost extinguished. But Pope Innocentius the third, about the year 1215. did revive it again, and ever since it hath flourished. And Pope Pius the second commanded them to wear a sky colour Habit. But now this Order of Friars wear a Cross of red cloth or Scarlet fixed to their Habit on their breast, and wear black. 
Matth. Westmonast. & Balaeus.  These Friars do likewise live by their Lands and Revenues. They had a Monastery heretofore at Tower-hill, where you may see the ruins of it; and that place is called by their names to this day. Their first coming into England was in the year 1244. and their first Cloister was at Colchester.   

Of the Trinitarian Friars.  

Sabellicus Enne. 9 l. 4. Polydor. l. 7. c. 4.  IN the time of the same Pope Innocentius the third, the Friars who are called Trinitarians, began to show themselves to the world. One johannes Matta, and one Felix Anchorita who lived a solitary life in France, were warned in their sleep (as they report) to repair to Rome to the Pope, & to seek for a place of him, to build them a Cloister. 
Is not this fine juggling?  And this good Pope (forsooth) in the mean time was warned in a vision to entertain them, which he did, and ordained that they should wear a white Habit, with a red and a sky colour Cross wrought on their breasts in the same. Their charge was to go and gather Money to redeem Christians, that were Captives under the tyranny of the Turks and Infidels, and therefore they were called Monachi de redemptione captivorum, that is, Monks of the redemption of Captives. But these good men, so good forsooth were they, they aimed at another kind of redemption: for they have, and still do, purchase Lands with the Money that they have gathered, and as for the poor Christian Captives, if they do suffer for Christ's sake, they shall have reward, but let them expect no redemption from them.  
These holy Friars scorn to have any Saint for their Patron; for they say, that the blessed Trinity gave them their Rule and Order; as is to be seen by these Verses which they writ or paint in great capital Letters in all their Covents. 
Hic est ordo ordinatus,  
Non à Sanctis fabricatus,  
Sed à solo summo Deo.  That is: 
Our Order was instituted  
By th' Eternal Lord of Host;  
And not by Saints, or mortal men,  
As other Friar's boast.   
The first coming of these Friars into England was in the year of our Lord 1357.   

Of the Friars of the Order of our blessed Lady, which they call in Spain, Los frails de nuestra Señora de Merced.  
ABout the year 1285. (Martin the fourth being Pope) one Philippus Tuscius, a Florentine borne, and a Professor of Physic, did erect this Order of Friars. Pope Benedict the eleventh, and many other Popes after him did approve it, and gave them many Pardons, Indulgences, and Privileges. They have many Covents in Italy and Spain, and are very rich; but in France or any other Countries I think they have few or none at all. They wear a white Habit, and are marvellously well devoted to the blessed Virgin, and have many revelations from her, as they themselves report; but all is but mere hypocrisy. Sabellious saith, That this Order increased so fast, that within some few years after their first institution, they had in Italy 48. Cloisters wherein were more than 1500. Monks and Nuns.   

Of the Order of Saint Bridget.  
SAint Bridget, a noble Princess of Swethland, being a widow, did institute an Order of Friars and Nuns, and coming herself to Rome, obtained of Pope Vrban the fifth, a confirmation of the same Order or institution, that is, that both Sex should live together in one Cloister, having a wall between them; and that the Nuns should lie in the uppermost chambers, and the Friars underneath them, and the Church to be divided in like manner. But I am afraid that the Friars do sometimes lie uppermost, and the Nuns undermost, if that be true (as I fear it is) which I have read in that little Pamphlet, which is entitled, The Anatomy of the English Nuns of Lisbon. These Friars and Nuns wear a grey Habit, and abound in wealth. They have a Covent at Monachum in Bavaria, another in Collen; another near Calcar, at a place called Maria in Bosco, or Marie in Buss in Cleveland; another in Isle or Insula in Flanders; and another of English Nuns in Lisbon in Portugal, who had heretofore a great Covent in Midlesex, at a place called Zion, which is now the Right Honourable, the Earl of Northumberlands house; and another they had in Swethland, before the reformation: but now they are expulsed thence. I never knew or heard of any more Covents that they have or had. Their Rule is patched out of Saint Augustine's Rule.   

Of the Minorite Friars, otherwise called Boni homines, or Good men.  
THese Friars do challenge for their Patron Saint Anthony of Paula: they wear a moorish colour Habit, and never eat Flesh, Butter, or Cheese; but feed on the best Fish, and Oil, the finest Bread and purest Wine, the best Spices, Fruits, Herbs, and Roots that they can buy for money. They are infinite rich in Lands, Revenues, and Money. Their Superior they call father Guardian, and have many Monasteries in Italy, France, Spain, and some in Germany. Richard Duke of Cornwall, and brother to King Henry the third, being elected King of the Romans by the Electors of the Empire, took his Son Edmund with him into Germany, who upon his return into England, built a Cloister for these Monks at Barkamsteed, three and twenty miles from London, which was in the year 1257.   

Of the Carthusian Friars.  
I Am now come to the Carthusian Friars, whose first beginning was in the year 1130. their first Founder was one Bruno, borne in Collen in high Germany, and a Professor of Philosophy at Paris in France, at which time it happened (as they say) that a certain friend of his (who was reputed to be a godly man, and famous for his learning and preaching in that City) happened to die, and as they were singing of the office for the dead (as the manner is among the Papists) when they came to repeat these words, Dic mihi quot habes iniquitates; this Bruno being then and there present, the dead man cried out, justo Dei iudicio damnatus sum, that is, I am damned through the just judgement of God. Whereupon this Bruno being strucken with such a fear, began to consider, that if such a good man (as that was, in the judgement of the world) was damned through the just judgement of God, what would become of him and many thousands more, that were fare worse than that man was in man's judgement; and therefore with all speed left Paris, and took his journey, together with six of his Scholars, to live solitary in some Wilderness; and not long after came to the Province of Dolphinè in France, near to the City Gratianopolis or Grenoble, where he obtained a place to build him a Monastery on the top of a high stupendious hill, called Carthusia, from whence this Family took name. This place one Hugo, than Bishop of Grenoble, gave them, who afterwards became a religious Friar of that Order. They wear a long white cloth Coat lose, with a Cowle and a long black Cloak over when they go abroad, which is but seldom, white cloth Stockings, and a hair Shirt (as they say) but credat qui vult, let him believe that will; for mine own part I believe it not.  
The Lay-brothers (for so they call all those that are religious men and no Priests) wear a short Coat or jacket of a reddish coloured cloth down to their knees. They never eat Flesh, Butter, or Cheese; but the best Fish, Eggs, Oil, Honey, Fruits, and the purest Wine that they can get. They fast (as they say) the sixth day of the week with Bread and Water, to bring the flesh in subjection to the spirit. They are enjoined (I mean the Priests) to a perpetual kind of silence, for they must not talk or converse one with another but at certain days in the year: none of them are permitted to go abroad out of their Monastery, but the Prior and Procurator, unless it be some of the Lay-brothers, who go abroad now and then about the affairs of their Cloister; for they are very rich and have great store of lands, corn, cattles, flocks of sheep, and herds of goats and swine, and many servants. They permit no woman kind to come within their Monasteries or Churches, lest with the sight of them they should be tempted to lust for them. Truly it is an excellent thing, if they can keep the affection of their minds correspondent to their outward gestures, and tame the flesh by living idle and solitary; the which Saint Jerome (who took great pains, and lived a fare more austere life than they do) could hardly perform, as he himself testifieth. They never eat together but on Sundays or Festival days, and then every man hath his several portion, but all alike (as the fashion is among all Monks and Friars,) Every Priest, Deacon, or Subdeacon among these Carthusians, hath a little house or Cell, and a little garden to himself, where his bed and study is, and where he is always, but when he is at Church. There is a partition-wall between every Friar's house and garden and another. When they are in their houses or Cells, they must lock their doors fast, that no man can come at them, but some of the Lay-brothers (that have liberty to go up and down the Cloister at their pleasure) for they are the under-officers, who bring them their portions of meat and drink, and do deliver it in at a window or hole that is by their doors, in the wall; but they must not go into the Cell, nor speak together, unless it be upon extremity.  
This Order was instituted about the year 1080. as I told you before, and confirmed by Pope Alexander the third, about the year 1178. since which time they have been spread over all Christendom, and still are under the Catholic government. 
Balaeus Cent. 2. cap. 63 de Scrip. Brit. e●… Tho. Scrop●.  They came into England about the year 1180. and at Witham, near Bath, built their first Cloister. Afterwards they came to London, and had a fair sumptuous house at the Charterhouse, and another at Sein near Brainford. They began very poor, but now they are as rich as Princes.  
They should not by their rule be more (in one Covent) then twelve Religious men, besides the Prior and the Procurator, and eighteen Lay-brothers, and a convenient number of hinds or servants, who never come into the Choir (where the Prior & the other Religious men that are present sit) to hear Mass or any spiritual exercise, but sit in another Choir below the other by themselves.  
Of all other Orders of Monks and Friars, these do lead the solitariest life, and are less troublesome or burdenous to that Commonwealth where they live. And withal I find but few or none of them to have been Canonised Saints by the Popes; for they are none of these Miracle-mongers; I mean these Carthusian Friars do never (as they themselves confess) neither alive or dead work any miracles. And the reason is (as they say) because heretofore about the year of our Lord 1175. 
A loud lie.  a certain Monk of this Order being dead, wrought many miracles at his tomb or sepulchre, and therefore many people resorted thither. The Prior perceiving that the concourse of the multitude did much trouble and disturb the Monk's quietness and devotion, or rather that much wickedness was daily committed, as well by those people, as also by the Monks, and withal of the concourse of many beggars that resorted thither: to prevent this mischief, he came to the place, where the dead Monk lay, and commanded him, upon pain of disobedience to obey him, now being dead, as he had formerly done in his life-time: 
Bonifacius, Ferrarius, & Antoninus Tit. 15. cap. 22.  And withal, afterwards not to work any more miracles, the which the dead Monk strait way obeyed. And never since the Carthusian Friars wrought not any miracles either living or dead.  
They have a Chapter general yearly in the month of May, at Carthusia, where the first institution of their Order was, and where their first Cloister was built, which is (by report) a famous thing. To this Chapter do two Monks out of every Cloister (that is of their Order in all the world) repair, where they do consult about the affairs and propagation of their Order and Family; and after that they have continued there some fortnight (as I have heard) they return home every man to his own Cloister.  
There is a Covent of English Friars of this Order at Mechlin near Brussels; they are very rich, and were in great hope, when his Majesty was in Spain, to have recovered their Cloisters and Revenues in England. But now of late, I hear say (the more is the pity) that they, as well as others of our English Monks, Friars, and jesuites, yea the holy Nuns, are fallen into a consumption (or rather desperation) if it be true, I would advice them to send for Don Diego Sarmientes, Conde de Gondomar, to administer physic unto them: for he is (if I am not much deceived) the best Doctor to touch their pulse, and to purge their ill humours (as for their purses he hath done it already) and to say the truth, he is the man that is best acquainted with their diseases.  
All these former Orders, or Sects of Monks and Friars, do abound in riches, and do more resemble Princes than Religious men. Their Monasteries are most sumptuously built, and situated in the fattest ground, and the most plentiful fields of the Country, near some pleasant River. Have they not all the pleasures that the Country can afford? Do they not feed on the choicest meat and drink, yea carouse of the purest wine (in bowls and goblets of gold and silver) that can be got for money? Have they not their Orchards stored with the delicatest fruits that can be had? Oh how are their Gardens contrived with pleasant walks, and furnished with infinite variety of sweet and medicinable herbs and roots, and with most curious and costly fountains, springs, statues, groves and thickets? Do they not rest upon beds of down, and pure sweet linen? How are their Cells hanged with cloth of Arras, and other curious and costly tapestry? Have they not their white Island-dogges, monkeys, parrots, and other prating birds, to sport and recreate themselves withal? With what stateliness do they ride abroad in their Caroches, or upon their great horses or mules in their foot-cloths? What reverence do they exact (or at leastwise expect) from all sorts of people? Have they not their Monasteries, Orchards, Gardens, walks, groves, fountains, and fishponds compassed about with a high thick stone or brick wall, to the end that none may discover their secret knaveries, or participate of their pleasant walks? Are not their gates always locked, that none can come in, except it be their special friends? Have they not whole Manors, Farms, Granges, Vineyards, dairies, and great flocks of sheep, herds of cattles, hogs and goats, yea all kind of poultries, corn, pastures, and other provision of their own, fare more than will serve their turn? How costly are their Chalices, Corporas, Copes, Vestments, and other Church-furniture? In what pomp doth an Abbot sing Mass, and his Monks assist and serve him? To conclude, wheresoever there is any Abbey or Priory, there do Whores and Bawds dwell and resort by whole hundreds. And that this is true, all honest Travellers that know Italy, Spain, France, Germany, netherlands, and other Catholic Countries, can bear me record. And is this (judge you) to forsake the world, to mortify the flesh, and to spend the time in holy meditations and prayers? Or is it not to carry the world, and all the pomp, pleasures and concupiscences thereof with them into their Cloisters and Monasteries? As their holy Father the Pope would have Orbem in Vrbe, Rome to contain all the World.  
Having treated (though briefly) of the rich Monks and Friars, it remains now for me to speak of the Mendicant, or begging Friars: and lastly of the jesuites, whom (in regard they are such eminent men in the Church of Rome, & withal good soldiers and singular good miners, & well experienced in powder plots, and fireworks) I will place in the rearward of this Regiment of Monks and Friars, and in the latter end of this Discourse. I will therefore (according to their antiquity) begin with the Augustine Mendicant Friars, because they challenge the first rank or place among the Begging Friars: wherein I shall not (as I hope) do the other Friars any wrong, seeing that they have the first place of all these kind of Friars in all Processions, Burials, and other Assemblies whatsoever.   

Of the Augustin Mendicant Friars.  
THese Mendicant Friars do challenge to be the first Order of Religious men that S. Augustine did erect or institute; which was (say they) when he lived in the wilderness, and therefore are called Augustiniani Eremitani, or Eremite Augustine Frier. The Canon Regulars do utterly deny it, in so much that the most part of their own learned men do suspect that neither the one or other was ever instituted by that learned man S. Augustine, as I told you before, as appears by these ensuing verses, which were written many years ago: 
Mendici fratres induti vestibus atris,  
Augustinus ego nomen habere nego.  
These begging Friars, that in black are clad,  
Nor name, nor habit, from Saint Austen had.  
Balaeus Cent. 7. cap. 89. in Appendice etc.  They came into England from Italy about the year 1252. At which time there began such a grievous plague at London, and over all England, that the like was never known before.  
But now to the matter: It is most certain that these Canon Regulars, and the Mendicant Augustine Friars, were both of some other men's institution. For many men in those days (under a counterfeit show of piety) did a long time after the days of S. Augustine, live for some certain time in wildernesses and solitary places, and in the end gathered themselves together into one Family, under the name of this holy man, and called themselves Augustiniani Eremitani; because they professed (forsooth) to imitate him in their Discipline and rule of life; though indeed they were, and still are mere Hypocrites, and quite contrary to S. Augustine in sanctity of life, learning and Religion. And by this means, these shavelings became to be the first Order of the rout of Begging Friars, whereof they are not a little proud.  
But truly I see no reason why these men should live thus by the sweat of other men's brows: for it is well known, that S. Augustine whom they brag (though untruly) to be their Patron and first Institutor, did not live idly by begging, as they do, but was a very painful man, and a great Doctor or Teacher in God's Church, as his Works do testify. And withal, it is most apparent that our Saviour jesus Christ did never beg; neither did his Apostles or Disciples live lazily and idly by othermen's labours, as Saint Paul testifieth of himself, saying, 
1 Cor. 4.12.  Et laboranimus operantes proprijs manibus; We laboured, working with our own hands. And S. Chrysostome saith, that the Monks of Egypt got their living with their own hands, as the Greek Monks do (for the most part) at this instant: yea S. Francis (whose Family or, to say more plainly, whose Sects are spread over the face of the earth) would have his Friars get their living by their handy work, as appears by his last Will and Testament. But alas, now adays, it is no less than blasphemy, to say that Monks and Friars must work, nay, they hold them no better than Heretics, that would have such holy men to follow the institution of the Apostle, that is, 
2 Thess. 3.10.  That he that would not work, should not eat.  
These Mendicant Augustine Friars do wear a long white coat of cloth down to their heels all lose, with a cowl or hood of the same, when they are in their Cloisters, but when they go abroad, they wear another black coat over the other, with another cowl, both their coats are then bound close to their bodies, with a broad leather girdle or belt, which girdle is a very holy thing, if you will believe them; for they call it S. Augustine's girdle; and many lay people do wear it for pure devotion sake, because (forsooth) it hath some singular great virtue. I have seen many great Princes wear it, namely, Q. Margaret of France, and others, whom for brevity sake I forbear to name. This leather Belt is given to none but unto those that are their special good Benefactors, and such as pay dear for it, which brings them in no small benefit. Nevertheless, these holy Fathers have been a long time, not so well thought of; because Doctor Martin Luther (who was sometimes a Friar of this Order) did revolt from the Sea of Rome; but yet of late they begin to flourish again, and are exceeding rich, especially in Italy and Spain.  
The Augustine Friars in London (which was built for them by Humphrey Bohum Earl of Hereford and Essex) and many other Cloisters in England did heretofore belong to this Order of Friars, and therefore some Englishmen of late took this holy habit, whereof Father Thomas Witherhead, alias Tomson, alias Tom Poet, alias Tom Tobacco, a great Father, and yet but a Homunculus, a man a little bigger than a Dwarf, was the first. A man of an extraordinary great knowledge in choosing of good Tobacco, and no mean Actor, as the Children of the Revels could once tell, and withal a piece of an English Poet; for Latin he had never any. This good father received this habit of the Prior of the Augustin Friars at Louvain in Brabant, and afterwards was made Priest, and then sent into England, to convert (as I think) Ballad-makers, Players, Tobacconists, and Tinkers. His fatherhood being at Louvain in his Noviciatship, or in the year of his Approbation, wrote a letter secretly unto a special friend of his, that then lived at Brussels, requesting him of all Love, to send him an ounce or two of Tobacco, and a few pipes. The Gentleman willing to pleasure him, took his journey from Brussels to Louvain, which was about twelve English miles, and brought the Tobacco and pipes with him; and upon his arrival to Louvain, repaired to the Augustine Friars Cloister, to speak with Friar Thomas; but (alas) it would not be granted, because that he was a Novice, and for fear that the party (being an Englishman) was not a Catholic; yet in the end, Friar Thomas perceiving that it was his friend, commended him so highly to the Prior, and the Master of the Novices, for a good Catholic Gentleman, and with much ado obtained leave to speak with him.  
The Gentleman being permitted to come into the Cloister, saluted the Prior, and the rest of the Friars, with such compliments, that the Prior gave Friar Thomas leave, not only to converse with him privately, but also to show him the Cloister, Garden, the Church, and the Relics. The Gentleman giving the Prior many thanks, walked together with Friar Thomas into the Church, where Friar Thomas and another Friar that was the Sacristan, (or he that had the charge of the holy things) shown him (among many other Relics) one that was the holiest of all; which was a little bit of rotten flesh, as big as a shilling, enclosed in a silver box covered over with a cristall-glasse, which holy Relic (as they said) had wrought many miracles, and had been for many years in great honour in that City.  
The Gentleman being very desirous to know the whole history of this holy morsel, for his better edification, requested them to certify him of the truth. The Dutch Friar told him, that there was heretofore a young man dwelling in Midleburgh in Zealand, who having been at Confession on Easter-day in the morning with an Augustine Friar, went home and did eat one morsel of Bacon, and drunk too much, and afterwards came to the Church to receive the blessed Sacrament, which was no sooner put into his mouth, but the fellow did vomit it up again transubstantiated into flesh, which the holy Friar perceiving, demanded of him what he had done, who confessed his great offence in drinking and eating before the receiving of the Sacrament, and asked God and our Lady forgiveness, and afterwards became a Friar of that Order.  
This Sacrament which was so miraculously transubstantiated into the visible body of Christ, was put into the Reliquary. And afterwards when these religious Friars were thence expulsed by the Heretics, this holy Relic was miraculously preserved, and conveyed to this Cloister at Louvain, where it hath been ever since worshipped with no less adoration than the Sacrament of the Eucharist. O admirable hoggish Relic, a piece of Bacon worshipped for the Body of Christ! Nay, they have not been ashamed to print a little Treatise of the miracles it hath wrought.  
From thence, Friar Thomas brought this Gentleman to a Chamber in that Cloister, where they did use to entertain strangers, and puts a Faggot on the fire, for it was in the winter time; and then began to taste of the Tobacco: but for fear that the other Friars should smell it, his Fatherhood stood upon a stool in the Chimney to blow up the smoke, which came out of his Nostrils like the smoke of a Brewhouse.  
Within a while the Gentleman departed, and not long after Friar Thomas was found tardy, taking of a Pipe of smoke, and for fear of being put to some extraordinary penance, his Fatherhood made such an eloquent Oration in commendation of this Indian herb, that he persuaded the Prior, and the rest of the Friars to take a Pipe of Tobacco, which they did, and liked so well of it, that they have used it ever since: and I make no question, but Father Thomas will be had in a perpetual memory in their Books for that his good instruction.  
There is another famous English Father of this Order, his name is Father Baldwin, a man likewise guilty of no great learning. This good Father was sometimes an Apprentice to a Goldsmith in London, afterwards in the City of Antwerp he became an Augustin Mendicant Friar. I saw him there traversing the street with another Friar, but I did not speak with him, for I was going in haste a Shipboard towards Holland, for it was the last day of the late Truce, that was between the King of Spain, and the States of the United Provinces. I was told that he is now in England, and it may well be, for I think the Friars of Antwerp had rather have his room than his company.  
At Grenoble, a City in France, there was a Friar of this Order, who in his talk and gesture seemed to all men to be a very religious godly man: But (alas) his fortune was bad; for as he Sodomitically meddled with one of his own brethren, a Friar of the self same Order, he was taken doing the deed: but this horrible fact being forgiven him upon his denial, he was at another time apprehended, imprisoned and punished, for being under a Rock nigh the foresaid City of Gronoble too familiar with a quean.  
Another Augustine Friar, and a Confessor, having heard the confession of a Fleming, enjoined him in his penance to go on Pilgrimage to the Idol of Loretto, to offer his gifts at her Altar, and crave her intercession to her Son Christ jesus; and in the mean time this holy Father slept with his Wife, and being taken naked in bed by the Officers of the City, they let him go to his Monastery, without any further trouble or punishment, because he was a grave Father and an eloquent Preacher.  
I have read that a Friar of this Order was imprisoned in Rome, in the year 1580. for the wilful murdering of three several persons at several times, and yet was never executed, for he was a famous Preacher and a great Whoremonger.  
These Augustine Friars have a wooden Crucifix in their Monastery near Burgos in Spain, that yields them no less than six or seven thousand Crowns yearly. This Crucifix (as they themselves report) was made by one of the Apostles, and was afterwards found upon the Seas near the Coast of Spain, together with a Scroll or Schedule written in good strong Parchment, signifying the virtue and holiness of this wooden Christ. And from thence it was (with great joy and devotion) brought to this Cloister, where it is set up in a little Chapel, and had in great honour, 
See the juggling of these Friars.  and hath wrought (as they say) many strange Miracles, and is much frequented by the Country people, who offer very largely unto it.  
This Crucifix is as big as any reasonable man, and most artificially carved and painted, it hath a false Beard, and a Periwig of a Chestnut colour hair, and artificial nails set on both hands and feet.  
They make the ignorant people believe that those artificial hair and nails of the Crucifix do grow, and that it doth sweat Water and Blood every Friday, which drop down into a great silver Bason that is always under the feet of the Crucifix. Moreover they set Wheat in their Garden, which is a bigger grain than any other ordinary Wheat; of this Wheat they report a wonderful story: For they say, that when Adam was driven out of Paradise, he took a whole handful of the Ears of the Wheat that did grow there, and carried it away with him into the world, and of this kind of seed is there Wheat, which they grind in a little Mill made for that purpose; and of the Meal, and the Water and Blood that the holy Crucifix doth sweat, they make little Cakes as big as a dry Fig, which they sell for a quartillo a piece, which is as much as three half pence in English money. They have the length of the Crucifix in blue silk Ribbons, with these words painted in silver letters, La Medida del Santo Crucifixo de Burgos: that is to say, The measure of the holy Crucifix of Burgos. These Ribbons they sell for twelve pence a piece; for they say that they have many virtues, and are good for a hundred diseases, and above all the rest, they are a present remedy for the headache, and for women that are in labour of childbirth. Nay (if all be true that these Friar's report) there is never a Quacksalver in Christendom, with all his Oil, Salves and Waters, that doth cure so many diseases as these Ribbons do. And as for their little Cakes which they call Pañcilloes, they are precious things for all interior Diseases, and rare Antidotes against all manner of poison: and withal, as long as any one doth carry one of them about his neck, either in a clout or a silver case, the Devil can have no power over him.  
The Chapel (where this Crucifix is) will scarce contain twenty persons, and is made like a Chamber seeled over, without any windows at all; and the Crucifix is made fast to a wall over the Altar, having the head close to the feeling, there hang three silk Curtains before it of three several colours, viz. blue, red, and white. They do use (when they do show this wooden Christ) great reverence, for they kneel all down with great devotion and silence; and then one of the Friars very softly draws the first Curtain, and afterwards saith a Pater and an Aue, and in like manner the second; but when he comes to the last, and that El Santo Christo de Burgos, The holy Christ of Burgos (for so the common people do call it) gins to appear, they lift up their hands and cry like Baal's Priests, Señor Dios mio ayuda me: O my Lord God help me. This cry (which endures about half a quarter of an hour) being ended, than they kiss the ground three times, and deliver their Beads unto the Friars, who have forked sticks in their hands, on which they put their Beads, and rub them against some part of the Crucifix, and afterwards put them to the mouth of it, to the end that some virtue may be transferred from the Image unto these Beads. This being done, one of the Friars doth cast some holy Water upon the Beads and the People; and then they cast the Beads upon the Altar that every one may take his own; in the mean time a holy Friars stands with a silver Basin in his hands to receive the offertories of these fools; & in the Porch as they go forth, there sits two rues of Friars with Tables before them, on either hand a Table; one of them sells those Ribbons, another those little Cakes, some begs Money to say Mass before the holy Crucifix, another to buy Oil, and Wax Candles to burn before it; to conclude, they beg for to light our Lady, and the holy Sacrament, and for twenty such like uses.  
This Chapel is always locked, saving at such time as they say Mass, and they never say any Mass there, but when some fool pays for it; neither do they show the Crucifix but at Massetime. But if one brings a good Offering, they will let him see the holy Crucifix at any time. I came there upon a time, in company of one Master Daniel Powel, to see this wooden God, but the Chapel was so full, that with much ado, we stood without the door, where we saw all their Ceremonies; and had much ado to refrain from laughter, to see their howling, crying, and apish behaviour. But when we went forth, the Friars looked strangely upon us, because we would give them no Money. They have not been ashamed to set out a book in Spanish, of the History and miracles of this Crucifix, which I have both seen and read, and is still extant.   

Of the Carmelite Friars.  
THese Carmelite or cormorant Friars, pretend to have their first institution at Mount Carmel in Syria; where Elias and other Prophets heretofore lived solitarily. But (God knows) there is great difference between the Carmelite Friars, and Elias and those old Prophets. In this Mount (say they) lived a few Hermit's scattered here and there, who were afterwards gathered together by Almericus Bishop of Antioch, who built them a Monastery in that Mount near unto a Fountain, in which place (they say) the blessed Virgin Mary gave them their Rule and Order; from whence they borrow (or rather usurp) the name or title of Fratres ordinis beatae Mariae Virginis de monte Carmelo: that is, Friars (forsooth) of the Order of the blessed Virgin Mary of Mount Carmel. This their first apparition into the world was about the year 1170. in the time of Pope Alexander the third. But because these Friars, had not then any settled Order or Institution for Discipline, Manners, and Ceremonies (which is a thing of no small moment among the Papists) it was of most men held and reputed as abortive and illegitimate. And therefore most of their own Writers are of opinion; that about some certain years afterwards, in the time of Pope Innocentius the fourth, one Albertus than Patriarch of jerusalem gave unto these men (who then lived in the wilderness) certain Rules or Orders, which he had taken & patched out of the Rule of the Monks of the Order of S. Basil; & withal ordained that they should wear a particoloured habit, that is to say, white and red, made in the form of a Mantle; which they then dreamt, to be like unto that which Elias did use to wear. But afterwards Pope Honorius the third interdicted them to wear that Habit, as being not well befitting their profession; and therefore a black long habit and a cowl was given them, & over that a long white robe or cloak, as best agreeing with Virginity, which is without any spot or blemish: but mark I pray you their hypocrisy. Afterwards they transported themselves out of Asia into Europe, where they have ever since laboured by all means possible to magnify and advance their own Order, and the Kingdom of Antichrist. And to that end, one Cyrillus a Grecian, the third general Prelate of this Order (by the Pope's setting on and advice) did affirm to have received a new Gospel & a new Revelation from Heaven, written with Gods own finger, in silver tables in the Greek tongue; wherein (among other blasphemous and damnable Doctrine) was written, That God the Father had reigned during the time of the Law, and God the Son in the time of Grace, but after the coming of the four Orders of Mendicant Friars, (to wit, the Augustins, Carmelites, Dominicans, and Franciscans) the holy Ghost began to reign, and should reign until the end of the world; and that all such as would believe this new Gospel, should be saved. So that if it had not been for Valdensis, and other good men, that God (in his great mercy) did stir up in those days, to resist such a palpable impiety, 
Note well the drift of Antichrist.  there had been now no mention of jesus Christ in the world, for his purpose was to abolish the new Testament, and to advance his devilish doctrine.  
This is the second Order of Mendicant Friars, which is in such credit and reputation among women, that they are by their Offerings grown very rich: for they brag (although most falsely) that the Virgin Mary is their Patroness, and therefore women do dote upon them, for the blessed Virgin's sake, who is the honour of their Sex: and by this means they were, before the Reformation, settled in most of the chiefest Cities of Christendom, and still are in all popish Countries. If one do discourse with any of them, about their antiquity; oh than they will brag, that they are ancienter than any other Order of Monks or Friars: for (say they) our Order hath been ever since the time of Elias, and the blessed Virgin did renew it, and gather us together into Cloisters.  
They have many Pardons and Indulgences granted unto them from many Popes: whereof one is, that none of their Order or fraternity shall lie in the Pope's Kitchen (I would have said Purgatory) no longer than the next Saturday following their death, as appears by their Theses or Theological questions printed at Paris in the year 1601. which are cited by Master Moulins in his Defence of the Catholic Faith; which Theses I likewise read in Tours. We have some Englishmen of this holy Order, and partakers of those divine Graces and Indulgences, I never knew any but Father Symons, and Father Richard Studder. This Father Studder was made Priest at Collen in Germany, he took the Habit, albeit he understands not the Mass nor the Rubrics, yet he can nose a Pipe of Tobacco as well as any Friar in England (except Father Thomas Witherhead) and threatens one day or other, to be Dominus factotum, in the black Friars at London, which did heretofore belong to this holy Order of Friars; for he and Father Simons do claim to be the lawful successors of the old Carmelite Friars that heretofore lived there. If their congregation do increase, I make no question but these two Pillars will be Provincials here in England, and share the Kingdom between them, as the Benedictin Monks and jesuits have already done.  
But in the mean time I will leave them, and return again to speak a word or two of their Order. There was heretofore great discord among these Carmelite Friars, about the observation of their Rule, from whence there did arise a great schism among them; so that they were divided into two Sects, that is to say, Obseruantes & non obseruantes; and great stir there was between them, as you may read in the last Eglog of Baptista Mantuanus, a Friar of this self same Order. But in the end those that called themselves Observant Friars were put to silence, until of late years that a Spanish woman, whose name was Tereza, undertook to reform this disordered Order, and having gathered together a company of discontented lazy Friars, and Nuns of this Sect, she gave them a new Rule, which they affirm to be their ancient Rule, and called the Friars Carmelius, and the Nun's Carmelinesses. Their Habit in colour doth not much differ from the other Friars and Nuns, saving that it is courser, and a little more reddish, and that they wear neither linen Shirts, Smocks, Shoes or Stockings, but wooden Clogs or Sandals, and never or seldom eat Flesh as yet, but how long this pretended austerity will continue I know not. They profess to lead a holy life; and therefore are in great favour with the vulgar people, who out of their blind zeal do dote upon them, as they do upon any new Order of Friars or Nuns: for they partly know the hypocrisy of the old Order of Monks and Friars, and do hope that these and such new Sects will prove better; and therefore they do contribute to their relief, so much the more willingly; but before it be long, they shall find them to be no better than the rest, but rather fare worse, and greater Hypocrites, yet in the interim, they will be sure with their counterfeit holiness, to cheat them of their money, and to furnish themselves against a rainy day, as the old Proverb is.  
It is not many years ago, that this new Sect of Carmelin and Carmelinesse began, and now they have Cloisters, in all the chiefest Towns and Cities of Spain, Italy, France, Germany, and netherlands, that are under the Catholic Dominion. Nevertheless, they could not have their Spanish Patroness sanctified, though they made great suit to the Sea of Rome. But I think it was because they had not Vnguentum Indicum, to bestow upon his Holiness; howbeit, she was Beatified many years ago, which is the next step to be Sanctified. And when lame Ignatius, the Patron of the jesuites, was Canonised by Pope Paul the fifth, these Carmelins' were almost mad, for anger and grief, that their Patroness was not placed among the Saints, as well as he; And therefore they printed a book of her life, and counterfeit miracles, stuffed with such detestable lies, and blasphemies, that it would grieve any good Christian to read it. And then the Pope's sweet Worship, for quietness sake, and at the Catholic King of Spain's entreaty, Sanctified this she creature, to the no small joy, comfort and benefit, of all these Carmelins' and Carmelinesses. Ever since which time, the common people (that are addicted to this Order) do so dote upon this new sanctified Creature, and her spiritual babes, that they think nothing that they have too good for these holy Carmelin Friars, and Carmelinesse Nuns.  
Thus you may see how his Catholic Majesty of Spain is constrained to play the broker between these Spanish shavelling and the Pope, to have his Spanish Machiavillians and their Patrons Canonised Saints, when, God wots, it is to be feared, that they are all damned in hell. For if you will well observe, the Popes have for these forty years' Sanctified none but Spaniards, or at least the King of Spain's subjects; as for example, S. Carolus Boromëus, Archbishop of Milan, and sometimes a Capuchin Friar, Ignatius de Loyola, S. Tereza, and some three or four more, have been placed into the Catalogue of Saints, to the great honour of Spain (forsooth) and to his Catholic Majesties no small charges, and the Pope's great profit.  
But truly, I wonder that his Holiness doth not Sanctify Father Parsons, Father Garnet, and the rest of those Sulphurian-gun-powder Traitors, yea Francis Raviliac, that murdered Henry the fourth of France, seeing they were all his sworn babes, and the King of Spain's Ministers and Agents.   

Of the Dominican Friars.  
IN the time of Pope Innocentius the third, one Dominicus Calaguritanus, a Spaniard borne, and one Franciscus Afisius, borne in Vmbria, a Region of Italy, did strive which of them should exceed the other in sanctity of life, but I may well say in hypocrisy.  
This Dominicke was first a Canon (or a Prebend) of a Cathedral Church in Spain, who afterwards forsaking that function, (together with some few companions, as superstitious as himself) did institute a new Sect of Friars, and prescribed to them an Order, and certain Rules for discipline and manners: and gave them for their habit a long white coat down to their heels, woman-like, as all Friars wear, and a black coat, or cloak over that down to the ground, together with a round cowl, or a hood to their coats of the same colour.  
The main point of his Order was (as he then pretended) to have his Friars to preach the Gospel of Christ unto all Nations throughout the world: for preaching in those days was out of use. What he or his Friars did then, I know not, but I am sure that now a days, they preach not the Gospel, but Legend of lies, Popish Traditions, and foolish Ceremonies.  

Invent de la hist. de France par. I. de Seres. Polyd. Virg. de rerum invent. Hospin. histor. Monach.  There was in those days, a sort of poor people (called Albigeois) gathered together about the City of Tholousa in France, and were going to Rome, to the Pope, to sue for a reformation of many abuses, that then were (and still are) among the Popish Clergy. These poor people, did Domini●ke and his followers most barbarously murder, and afterward repaired to Rome, where Pope Innocentius received him with no small joy and admiration. But this Pope shortly after died, and Pope Honorius (that succeeded him) approved Dominicks Order, about the year 1110. and this the third Order of the four principal Orders of Begging Friars. These Friars came first into England in the year 1221. This holy man was canonised a Saint by Pope Gregory the ninth; and his worship was the first inventor or founder of the Inquisition, and the Friars of his Order, are as yet the Inquisiters in all Italy. Saint Dominick (if you will believe his Friars) wrought more miracles than Christ; for they writ many blasphemous and ridiculous things of him in his Legend; whereof I could recite many: but for fear that I should rather surfeit, than satisfy you, I will produce here one or two, and so pass over the rest.  

La vida de San. Domingo.  A certain man was possessed with Devils, whereupon Saint Dominick bound about his neck certain Relics, whereof some of them were no better than shitten clouts at the least, whose perfume the Devils could not abide, and therefore cried out that they would departed: But good Saint Dominick would not believe the Devils, until the Relics became sureties for them.  

Ibidem.  Another time as the holy man preached, certain women were amazed at his doctrine, and cried out that if he said true, they had served a strange Master; the holy man bade them be quiet, and they should see what strange Master they had served. Whereupon comes in an ugly Cat with fiery eyes, showing her hinder-parts unto them, which was very filthy to behold: at last he leaps into the Belfry, and left such a smell behind him, that had almost choked them all.  

Ibidem.  It fortuned also upon a time that a Nun called Mary, had a sore thigh; for which, she prayed to S. Dominick, because she durst not pray to God: who pitying the Religious Votary, that was so well devoted unto him; came unto her when she was asleep, and anointed the place, and healed the sore. But now leaving the Saint, I will proceed to survey his spiritual babes, the Dominican Friars.  

Ouo prognatus eodem.  In the year of our Lord 1470. one Allen of the Frock, a Friar of this Order, was the first that devised and composed the rosary of our Lady, who (neglecting the Gospel of our Lord and Saviour) he preached it abroad, and so his book was published, wherein are related many miracles of the Virgin Mary, wrought by virtue of this rosary: wherein he saith, That upon a time, the blessed Virgin Mary came unto his chamber or Cell; and having a ring made of a lock of her own hair, she, by delivery of it, betrothed herself unto him, kissed him, and offered to him her paps to be handled, and sucked by him; and finally conversed with this sweet Friar Allen, as familiarly as a spouse is wont to do with her mate. O sweet jesus, what true Christian is there, that is not astonished at the hearing of these horrible blasphemies?  
These Dominican Friars do make a great benefit of this foresaid rosary: for in every Town or City that they have a Covent, there is a fraternity of the Rosary, consisting of the Lay people of either sex, who do pay to them a good sum of money at their first entrance into the same fraternity, and a yearly pension beside, to say Masses for them, and the souls of the Brethren and Sisters of the fraternity that are in Purgatory▪  
Of all other Begging Friars, these are the Richest, and best scholars. And therefore the jesuites, and they, can never agree: for they wrote many railing books and libels against each other; and in their Sermons especially, they do exclaim and rail the one on the other.  
A certain jesuite preaching upon a time, told his Auditors, that he had seen a Vision, which was thus: He thought that he had been in Hell, and that he saw there some of all sorts of men and women, as Popes, Cardinals, Archbishops, Bishops, Abbots, Priors, Monks, Friars, Priests, Abbesses, Prioresses and Nuns; yea Emperors, Kings, Princes, Noblemen, Knights, Gentlemen; to conclude, all manner of men, women, and children: but he saw there never a jesuite. And therefore praised God, that had given him grace to be of the Society of jesus; and not of any other Order of Friars; or of any other vocation, profession or calling whatsoever. So that all his Sermon was in commendation of the jesuites.  

These two learned Sermons were preached in the year 1600. as a Student of Milan in Italy witnesseth in a Pamphlet which he writ in the Italian tongue, about the year 1607. it is entitled Condolenza de un Studente de Milan a 1. Patri jesuiti. par. 2.  The next Sabbath day, a Dominican Friar came and preached in the selfsame place, and told the people, that he had likewise dreamt, or seen a strange Vision, and that he thought he had been in Hell, and saw there the souls of all sorts of men and women; yea of Friars of his own Order, but saw never a jesuite there; whereat he wondered, and was so amazed, that he could not say an Aue Maria, or a Pater noster; and repent him a thousand times, that he had not been a jesuite. In the end he demanded of a little Devil, what was the reason there was never a jesuite there, seeing there was some of all other men, women, and children, yea of all other Orders of Religious men. The Devil told him, that the jesuites were by themselves in another hell, underneath that: for, said he, they come hither so fast, and are so many, that Pluto and the rest of the Devils could scarce rule them. The Friar replied, saying: I would wish Pluto to have a great care, to search them with speed, for fear that they have conveyed hither, some gunpowder with them; for they are very skilful in Mineworkes, and in blowing up of whole States and Parliament-houses; and (if they can) they will blow you all up; and then the Spaniards will come and take your Kingdom from you; whereat the Devil laughed, and the Friar awaked out of his sleep. And was not this good sound doctrine (I pray you) to edify their Auditors withal?  
In Spain the Dominican Friars bear a great sway, for the King's Confessor is always a Dominican Friar; yet a jesuite is the Queen's Confessor; both their Patrons were Spaniards, and therefore so much the greater Saints. It was my fortune about nine years ago, to come upon a Holiday (I think it was S. Isidors' day) to hear a Sermon, which a Dominican Friar preached in commendation of this Spanish Saint; who extolled him so much, that he preferred him before S. Peter. This Saint was (as he said) once King of Andaluzia in Spain, and forsook his Kingdom, and became a Bishop. Others do write, that he was driven out of his Kingdom by the Moors, and then became a Bishop. This Friar citing that place of the Gospel where our Saviour saith, Whosoever shall forsake father or mother, wife or children for my name sake, shall have it a hundred fold in heaven; then Peter said, Master, we have left all to follow thee; what shall we have? Our Saviour told him; that they should sit upon twelve seats, and judge the twelve Tribes of Israel. The Friar cried out like a mad man, (as sometimes their fashion is in their Sermons) Pedro Pedro, que aveys dexado? una barca podrida, etc. Peter, Peter, what hast thou forsaken to follow Christ? an old rotten boat, and a few torn nets? But our Spanish Saint forsook a kingdom, Calla Pedro, hold thy peace Peter, and give the upper hand to our Saint: a certain English Gentleman standing by me, told me in my care, this Saint forsook his Kingdom when he could not keep it any longer.  
Being in my lodging in the City of Valencia in Spain, upon Shrove-sunday in the afternoon; there came in two Dominican Friars, and a man that carried a great paper-book and an inkhorn in his band. The Friars demanded of the goodwife, if she would have her name written in their book? The woman told them, that her husband had been taken twice prisoner by the Moors, and that she had spent almost all that she had to pay his ransoms; and therefore desired them to excuse her for that time: whereupon the Friars departed away in a great rage. I marvelling to see them departed so discontented, asked her the reason: she told me that these Friars had in their Cloister, a vial full of the milk of the blessed Virgin, and that the most part of all the women of that City and Country near adjoining did use to write their names in their book, and in the Lent-time to come to them for a little of the milk. And why (said I) would you not let them write your name in their book? she answered me, because she was not able to give them money; for (said she) the poorest woman doth give them two crowns, and yet they have not above a little thimbleful of milk. Then I began to question with her; and demanded of her, how long had these Friars this milk? and how much might it be in quantity, that could serve so many women? what was it good for? and withal I told her, that I did much wonder, that it consumed not, and how they could get enough to serve so many persons: for the City is very great, and in my conscience, sixteen of the best kine in Cheshire cannot give at one milking, so much milk, as would suffice to give every woman in that City, and the Country thereunto adjoining, a thimbleful of milk: Then she began to tell me, how that these Friars had a little vial, full of the milk of the blessed Virgin, for many years ago; and in the time of Lent, they used to pour one drop of it, into a great quantity of white goats-milk, the which it sanctified being stirred together; and yet the milk in the vial doth not waste or diminish. The Poet, perhaps, meant this milk, when he said: 
Ouo prognatus eodem.  
Mille licet sumant, deperit inde nihil:  
Though thousands take, and none say nay;  
Yet nothing wastes, or wears away.  This milk (say they) is good for a thousand diseases; and for young children, when they are new borne, before such time, that they did suck of their mother's breast. Moreover, whosoever took of this milk, must spend the same, within the space of one whole year, next after the receiving of it, from the Friars, upon pain of excommunication: And that it was worth unto the Friars of that Cloister, one year with another, above four or five thousand crowns. And is not this, I pray you, fine cheating and cozening? And yet in Spain and Italy it is death to speak against their impostures and juggling tricks; and are not these simple ignorant people in a miserable and lamentable bondage and slavery, that live in those Countries?  
I dare say, that there are more than forty Cloisters of Monks, Friars, and Nuns, that pretend to have of the milk of the most blessed Virgin Mary, which they keep as a holy relic, and show it in a vial, to be adored and worshipped of such ignorant fools as will bring a good offertory with them; but I never heard of any that made sale of it in this fashion, but those Friars of Valencia.  
I wonder how they came by this Milk, or the like Relics of our Saviour, his Mother, and the Apostles, which they and other Friars and Nuns pretend to have: for there was neither Monk, Friar, or Nun, in the world, for many hundred years after the time of our Saviour, his blessed Mother, and the Apostles. I know what they will say, Forsooth, the holy Angels of God did bring it them, as they did transport the house of the blessed Virgin out of Palestina into Dalmatia, and thence to Loretto in Italy. Oh horrible lies! do not these impudent and brazen faced liars deserve the Whetstone of all other men? And yet it is heresy to contradict them. A learned Doctor saith, Consuetudo peccandi, tollit sensum peccati, the custom of sinning, takes away the sense or feeling of sin: In like manner, all Monks, Friars, jesuites, popish Priests and Nuns, yea the Pope and all his Cardinals and Prelates (because it is their common trade to cog, cheat, and lie) make no scruple of it; because (I say) it is their profession, and the profession of their grand Master the Devil. Nay, I imagine that some of them do think they speak truth when they lie, according to the old Proverb, Vsus promptus facit, Practice makes a man expert.  
What an infinite number of Money doth that Idol, which they call La Virgien Santissima de Atocha (by Madrid in Spain) bring yearly to these Dominican Friars, in whose Church it is to be seen? I mean the goodly Image of the blessed Virgin Mary. I make no question, but some of our curious English Gentlemen, that did attend his Majesty in his voyage into Spain, have seen this rich Lady: let them then report, how many great silver Lamps hanged up with silver Chains, some worth one hundred pound, some more, some less, with Oil of Olives still burning in them; what store of silver, yea golden Chalices, silver Patents, Candlesticks, Basins, Ewers, and other Church-furniture of gold, silver, velvets, silks and satins, great Torches made of pure Bee wax, some of them of one hundred pound weight? What silver Ships, silver Armour, Eyes, Hands, Arms, Thighs, Legs, Feet, and whole bodies are there to be seen? I omit to speak of wooden Crutches, that lame Beggars offer, and leave there to honour this goodly wooden Lady, and all to cheat fools of their money. Have they not in every great city or town of the old and the new Castille, yea and Toledo, men of purpose, that go up & down the streets all day long with a box in their hands fast locked, with the picture upon it, of this holy Image of our Atocha Lady, and a little hole in the lid of it, for men to put in their devotion, crying (like so many Costermongers or Oister-women in London) Para Alumbrar la Virgien Santissima de Atocha, por amor de Dios, as if they would say, Good people bestow your charity, to buy Oil and Wax to burn before the Image of our Lady of Atocha, for God's sake. Now this fellow is either their servant, and hath a daily, weekly, or a monthly pension of them for his maintenance, or else he is one that pays them a yearly rent for it. I omit also to speak, of what infinite sums of money, is sent unto them daily & hourly out of every corner of Spain, to faith Masses before this Lady. I think in my conscience that this goodly Image doth bring in yearly, one way or another, above four or five thousand pound sterling, to this one Cloister of Dominican Friars, which are most commonly one hundred and fifty. To conclude, there is never a Cloister of Friars, as well of this Order as of other Orders, but they have one Image or other, to deceive the silly ignorant people of their money, as I mean to show (God willing) more fully hereafter: for I do purpose to speak more at large of their rotten Relics, and other popish trash in another Pamphlet.  
These Dominican Friars do get an infinite sum of money with the Fraternity of the Rosary; for every one of the Lay-people of either Sex (that is of their Fraternity) must pay them a good round sum, for their first admittance, and a certain annual sum, to say Masses for themselves, their friends, and the souls in Purgatory; and these fools are to have nothing for their money, but to be partakers of the superabundant merits of these Friars; which they call Supererogations, that is to say, Good works that the Friars have performed, over and above that, which they are obliged, to merit the Kingdom of Heaven for themselves, and the brethren and sisters of their Fraternity. And withal, they have procured many Pardons, Privileges, and Indulgences from several Popes for themselves, and for the Nuns that are of their Order, and withal, for all the brethren and sisters of their fraternity, as may appear by the Copies of the Pope's Bulls, which are fixed upon Posts and Pillars in their Churches. Yea, for every Mass that is said upon any of their privileged Altars, they draw one silly soul by the heels out of purgatory, if all be true that they say.  
I shown you before how Dominick and his Mates were Murderers; let us now descend and survey his ghostly children, and how they have behaved themselves all this while: whom (if you view well) you shall find, not to be inferior to their bloody Patron; but to have exceeded him; for he murdered but a company of poor silly people, but his Friars have not spared Emperors and Kings, whereof I could bring you many examples; but, for brevity sake, I will content me only with two or three, referring the Reader to the Histories of several Nations, written by men of their own Religion, and are extant to this day.  
A Friar of this Order poisoned the Emperor Henry the seventh in the Sacrament, or their breaden god.  
Another Friar of this same Order poisoned the Emperor Henry of Lutzenburgh likewise in the Sacrament, at the command of Pope Clement the fifth. The reason was, (as Baptista Ignatius and Sleidan affirm) because the Emperor grew too strong in Italy. But these Friars got not much by the bargain, for many of them were afterwards slain by the Emperor's Soldiers.  
james Clement, another Friar of this holy Order, did most shamefully murder King Henry the third of France, which fact, was not only ratified and allowed of at Rome; but highly commended by the Pope's sweet holiness and others; for Mariana one of their Writers saith, That that young man (meaning the said Friar, james Clement) being of a simple spirit and weak body; but one, in whom a greater virtue had confirmed strength and courage, got himself no small renown by killing that King, accounting it a memorable act. And he accuseth them of barbarousness and cruelty, 
Meaning the Suizers of the Kings Guard.  that coming, gave so many blows to a man that was dead before. And withal he assureth, that in his face it might have been read, how joyful and glad he was (amidst all his blows and wounds) that with his blood, he had bought the liberty of his Country; for he had learned (saith he) of Divines, 
jesuites and Friars.  with whom he had consulted, that the Tyrant (meaning the King) might justly be killed: Vide Mariana in 2. Regum, lib. 1. cap. 6. pag. 53. & 54.  
O infamous and perverse wretched Writer! dost thou commend that villainous Traitor, that murdered his natural Sovereign? O detestable crime, and so horrible, that there is not a name so cruel or abominable as may sufficiently express it! Damnable Monks, Friars, and jesuites, do you read in the holy Scriptures, that it is lawful for any one to murder, I say, not only his King, but, even the basest man on earth? The Law of God forbiddeth us to defile our hands in humane blood. And God also commandeth in the Book of Deuteronomy, to take the Homicide from the very Altar, and to slay him; but as for Kings, he hath given a particular privilege; as the Lord saith by the mouth of the Psalmist, You shall not touch mine anointed; much more, you shall not kill him. David also forbore to lay hands upon King Saul, his enemy, albeit he had him at advantage. Did the Apostle teach you to murder Kings, when he said, Obedite praepofitis vestris etiam discolis? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Dare you thus tread under feet the Law of God, to which in words you vaunt yourselves (though falsely) to be so zealously affectionate? Shame fall upon you, mischievous and traitorous Hypocrites, are not your Monasteries and Churches Sanctuaries for Murderers? Deny it if you can. The very Pagans shall condemn you in the latter day: for albeit they were ignorant and knew not God, yet they carried such respect unto the Princes of their lands, as to term them (in reverence) the living portraiture of the supreme Divinity. Harken what one of their Poets said, Rex est Imago animata Dei. If they be wicked, yet you ought to observe this good advertisement, which one giveth: Principes boni voto quidem expetendi, quale cunque tolerandi sunt. But leaving these Traitors to their wickedness, I return now to the matter.  
Friar john de Roma, another good religious man of this Order, and one of the Inquisitors of Spain, did prosecute the poor Protestants of Mirandula, and other places of Spain, that he caused Boots to be filled with scalding hot Oil, and drew them on their legs, both to bring them to confession, and to confess where their money lay hid.  
At Chalon in France, there lived in a Covent of this Order, two reverend Fathers, that were in outward show like Angels of Heaven; nevertheless they loved the female Sex so well, that they made them a Cave in a Rock not fare from the City, to entertain two young whores, where they purposed to perform their Monastical vow of Chastity. But their often walking from their Cloister, to this sanctified Cave, bewrayed them at the last, and made them infamous among the people, and in the end they were taken tardè, but not punished, for fear of giving scandal, and that the Protestants of Geneva should not hear thereof. That Cave is called the jacobins Oratory to this day, in mere scorn and scoff of Monks and Friars. And (God be blessed) the most part of the Townsmen, at this instant, are good Professors of the Gospel.  
There are some English, Scots, and Irish of this Order, dispersed here and there in foreign parts; and some also lurking in England, and other places within his Majesty's Dominions, whereof I knew two in Xeres or Shears in Spain, the one a Gentleman well descended; but a Roaring boy, fit to keep company with any English collapsed Lady: and the other a mere Hypocrite: the Spaniards called him Santico, a little Saint. He got more money with his counterfeit holiness, than any six Friars in that Cloister; for he never lay in a bed (as they reported) but upon a mat in the Church, neither did he put off his Habit, but lay therein: his name is Father Thomas, a singular good Philosopher, but no Latinist. A kinsman of his came to visit him very poor, and almost naked: and this good Father (after such time that he had reconciled him to the Church of Rome) procured for him a new suit of apparel, cloak, and all things else, Gentlemanlike, and yet paid never a penny for them, but promised to clear the score with Masses, De Profundis, and Diriges. I wonder whether our Salemen in Burchen Lane, or Saint Thomas the Apostle will take a Trental or two of Masses of him for a new suit. But I would advice him not to go on the score with them, if he gives them no better payment than Masses, lest he be clapped with a Maze on the breast, with the old word I arrest you sir, when he shall not be weary, unless it be of the Sergeant's company. Nevertheless, I doubt not but that there are some good Catholic Tailors about London, that would not stick to trust a holy Friar with a Secular sure, rather than he should want. And withal, if our English Catholic Ladies and Gentlewomen will love him as well as the Spanish Señoras did, than his Fatherhood need not to go upon trust. And I hope that his Reverence hath crammed his purse with Spanish pistols before his departure from thence.   

Of the Franciscan Friars, otherwise called the Grey Friars.  
THis Idol whom they call Saint Francis, professed at the first the Rule of Saint Augustine, and wore that Habit that the Augustin Mendicant Fries now use: But afterwards, being somewhat scrupulous (remembering how our Saviour had commanded his Disciples (when he sent them forth to preach the Gospel) not to wear two coats, or to carry any bag or wallet with them) he wore a long grey coat down to his heels, with a Cowle or a Hood, & a Cord or Rope about his loins in steed of a girdle, and went bare foot, and lived in the Wilderness, on the top of the Apennine hills, at a place which they now call Auerna, where he received (if you will believe them) the marks of the wounds that our Saviour had in his hands, side, and feet. Afterwards he gathered a company of lazy Friars together, and built them a Covent at Asylo, a Town in Vmbria, a Region of Italy, and called his Friars, Fratres Manores, or Minorite Friars.  
Pope Honorius, who succeeded Innocentius the third, approved of his Order, and gave them many Privileges, Pardons, Indulgences, and Graces. And afterwards Saint Francis died, and within two years after, Pope Gregory the ninth canonised him a Saint, which was in the year 1129.  
There was never any Order of Friars, that increased like this Order; for there is never a City or Town of any worth, under the Catholic Dominion, but that these Friars have a Covent; and before the Reformation, they had Cloisters in all the Countries of Christendom. And here in England they had many famous Covents, whereof Christ-Church in London was the chiefest.  
What this man, whom they call Saint Francis was, I know not, it may be he was a good zealous man, and yet superstitious according to the time. But this I am assured of, his Friars are as great Blasphemers, Hypocrites, and Gluttons, as any in the world whatsoever. And whereas it is reported of him, that he first professed the Rule of Saint Augustine; but because he was scrupulous, and would not wear two Coats, or carry a Wallet, he erected another Order: I conclude, it was a very poor excuse. But admit it to be true, than his Friars are not of the same opinion, and they observe not his Rule, for they carry Wallets over their shoulders from door to door daily through all Cities, Towns, and Countries wheresoever they inhabit, as hereafter shall be proved. And as for the marks of our Saviour's wounds, which his Friars affirm and brag that he had in his body, I think it is but a loud lie. For Saint Paul should rather have them than Saint Francis; for the Apostle saith thus of himself, Ego stigmata Domini nostri jesu Christi in corpore meo porto. And yet it is apparent that the Apostle had them not, but spoke that in another sense. And yet the Friars of Saint Francis his Order, usurp that sentence, and attribute it only to their Patron. For in their Churches wheresoever any Picture or Image of Saint Francis is, you shall find those words under written, Ego stigmata Domini nostri, etc.  
But shall I tell you what a good jovial Augustine Friar told me of this Saint Francis, as I traveled with him and another Friar of his Order, upon a time between Bayon and Bourdeaux in France, among other questions to pass away the tediousness of the way; I demanded of him, if he did believe that Saint Francis had those marks in his body. He answered me, That he had certain marks in his body, which he received not from Christ, but from Saint Dominicke, for if you will (said he) hear me patiently, and not laugh, I will resolve you in that matter. I promised I would.  
Saint Dominick and Saint Francis (said he) were both great friends, and kept company for a long time. Dominick was a Scholar and a great Preacher, and Saint Francis a dolt, a great Gurmund and a Glutton, as all his Friars are. It fortuned upon a time, as they were both together, that a good Lady or Gentlewoman (that was much devoted to religious Friars, as many women are) sent them a fore-quarter of Veal upon a Saturday night for a present, requesting the two Saints to pray for her. The next day Saint Dominick was to go to a certain parish Church a mile or two from home to preach, and Saint Francis and Friar Gyles were to stay at home to play the Cooks (for Saint Francis and his Friars, were ever fit for the Kitchen than for the Pulpit.) But before such time that Dominick and his Mate departed, Friar Gyles, according to his directions, laid the shoulder of that Veal to the fire to roast, reserving the breast for their Supper. And so Saint Dominick and his Friar repaired to the Church to preach, where he made a long Sermon, of purpose that his fellow, Friar Diego, should have time enough to gather the benevolence of the people for Saint Dominick, as the custom is in most Catholic Countries, to collect for the Preacher, if he be a stranger.  
In the mean time Saint Francis and Friar Gyles (being very hungry) began to feed upon the meat as it was upon the spit, so that bit after bit, they eat it all up to the very bare bones. Within a while after, Dominick and his brother Diego came home, having their stomaches in folio, and seeing the meat all eaten, Saint Dominick, being overcome with anger, snatched the broach, and in a sustian fume ran at Saint Francis: But the good man, having nothing to defend himself, was thrust with the spit into the side, and thorough both the hands, and in the end, closing with Dominick, was likewise thrust downward thorough both his feet, and then the holy man fell down. The other two Friars were not idle all this while, for they cu●…t each other, as if they had been a couple of Carmen; but Friar Gyles (like a tall Soldier) banged poor hunger-starved Diego, as if he had been a stockfish, till he was almost blind.  
In the end, Dominick being better pacified, his choler being overpast, and fearing that if this combat should be discovered, that it would tend to their disgrace, and a great scandal to their profession, entreated Saint Francis to forgive him, and to be friends with him; promising very faithfully, that he would in recompense thereof, the next Sunday, and ever afterwards, preach and avouch in his Sermons, That our Saviour jesus Christ had appeared unto Saint Francis, and had in token of his extraordinary love to him, imprinted in his body the marks or five wounds that the Nails and the Spear had made in his body upon the Cross.  
Whereupon Saint Francis was contented, and Dominick, and himself, together with Friar Gyles and Diego, were reconciled friends, and Dominick poured Balsam into the wounds, and the good Saint went never abroad until they were all healed. Friar Giles with all speed made ready the breast of veal for Saint Dominick and Friar Diego; who the next Sunday and ever afterwards preached of the marks that our Saviour had given unto Saint Francis.  
But afterwards the Dominican Friars, perceiving that all men did believe all this to be true, that Dominick had preached of Saint Francis, and that the Franciscan Friars did far the better by reason of those supposed marks, which their Seraphical Patron Saint Francis was thought to have received from Christ, and were more honoured of the common people, and reputed to be holier men than they; envying and repining at their prosperity, they revealed the whole knavery, though too late. And this is the reason that the Franciscan and Dominican Friars do hate one another. Hitherunto are the words of the Augustine Friars. But since that time I have read this selfsame History in a little French Pamphlet.  
Now concerning S. Francis himself and his miracles, if you will believe his Friars, Christ and his Apostles never wrought half so many nor such strange miracles as he did. They writ of him such abominable lies, & horrible impious blasphemies; yea such ridiculous and absurd ribaldries, that I am ashamed to rehearse them, left I should offend your chaste Ears; and therefore I will produce you but one or two, and so pass over the rest with silence.  
There was (say they) a woman that did long to eat of her own child's flesh, and being not able to forbear any longer, and having fit opportunity (her husband being from home) she killed her own natural child, being a boy of two years old, and did roast a quarter of him, and afterwards eat it. Within a while her husband came home, and perceiving what had happened, drew forth his sword, and would have killed her. Whereupon the woman being well devoted to Saint Francis, called unto him for help; who presently came, and stood between her and her husband, and took the other three quarters of the child, that were not eaten, and restored him again alive, all safe, sound, and complete, as he was before, into his father's hands, which child became afterwards a Friar of good Saint Francis Order. Yea, the miracles of Saint Francis are fare beyond those of Christ or his Apostles: for Francis tamed wild beasts; he preached unto a Wolf, and converted him from his cruelty, calling him by the name of his brother Wolf, and made the town of Engubia and him friends, who of long time before had been at contention; 
Vide lib. Conformit. S. Francisci.  and for the assuring of the peace, he made his brother Wolf to give him his faith, in the marketplace before the Magistrates; and afterwards the Wolf went up and down the City, and took his meat from door to door. I wonder S. Francis did not make his brother Wolf a Grey Friar. But I suppose the English Catholics will not believe this to be true, that the Franciscan Friars would ever write such lies of their holy Patron. And yet I would entreat them to look into the holy book of the Conformities of S. Francis, and there they shall find all this, and much more: as how the birds of the air would come flying, and the beasts flocking about him, to hear him preach, and how the Nightingales, and other birds, would come and help him to say Mass, and sing his Office, and would answer him verse for verse. All this is not invented by me, but written in that book, and defended by them to this day. And therefore, I would wish those that understand not the Latin tongue, to buy a little book entitled The Koran of the barefoot Friars; which contains a heap of blasphemies and lies, taken out of the book of the Conformities of Saint Francis, which Pamphlet was printed at London by William White, 1603.  
They are not ashamed to report that S. Francis was transformed in such manner into Christ, that the one could not be known from the other, but by their different habit, as Friar Horacio Turcelin affirms, in these ensuing verses: 
Exue Franciscum tunica laceroque cucullo,  
Qui Franciscus erat, iam tibi Christus erit:  
Francisci exuvijs, si qua licet, endue Christum  
jam Franciscus erit, qui modò Christus erat.  Which verses are thus Englished by that worthy and Reverend Divine, Mr. john White, in his Way to the true Church, in the Epistle to the Reader: 
Strip Francis from his coat and cowl all naked, and you shall see,  
He that even now Saint Francis was, to Christ will turned be:  
Again, put Francis coat & cowl, on Christ (now mark the liar)  
He that even now was jesus Christ, will Francis be (the Friar.)   
Moreover, these Franciscan Friars do affirm, that the Virgin Mary, by the merit of her Virginity, saved all women, to the time of Saint Clare, (who was the first Nun of Saint Francis Order, and his most dear Companion:) as Christ saved all men until the time of Saint Francis, as appears in that book, which is entitled, Flosculi Sancti Francisci; which blasphemous book, Vergerius did answer. But what followed? his Answer was condemned as heretical, in three several Indices of books prohibited, by the Pope's sweet holiness; and last of all, by Pope Clement the eight. Vide annot. Vergerij in judic. lib. prohibit. Anno 1559 pag. 9 And Discorsi sopra gli fiorreti di S. Francisco lit. D. another Italian book. And is not this horrible blasphemy, to make not only the Virgin Mary, but also Saint Francis, and Saint Clare, equal to Christ? Neither do the jesuites come short of these wicked blasphemers; for they attribute as much unto lame Ignatius, their Patron, as hereafter shall be declared, when I shall come to treat of the jesuites.  
There was printed at Bononia in Italy, An. 1590. a book entitled Liber Conformitatum vitae Beati ac Seraphici Patris Francisci, written by one Bartholomëus Pisanus, and published by one Hieronymus Bucchius; of which book, it is affirmed, in the title page, that it is Liber Aureus, a golden book. In this golden book is written, that 
a Copia literae à Pisano generali Capitulo directa ad mitium l●b. Conformitat.  Christus ipsum Patrem Franciscum sibi per omnia similem reddidit & conformem: Christ made Friar Francis like and conformable to himself in all respects. And that 
b Lib. 3. Conformitat. 31 fol. 303. col. 3. & fol. 306. col. 4.  In monte Aluernae Franciscus cum Deo & Domino jesu Christo unius spiritus efficitur: In the mount of Aluerna, Friar Francis was made one Spirit with God the Father, and his Son jesus Christ. And, that Friar Francis said, that the words of Christ, 
c Matth. 25 40.  Quod uni ex minoribus meis fecistis, mihi fecistis: That which you have done to one of these my little ones, you have done it unto me; were spoken by Christ, first, Literally, and secondly, Particularly, of his 
d Lib. 1. Fruct. 1. fol. 13 col. 3.  Minorite Friars. And that 
e Lib. 3. Conformitat. 31. fol. 300. col. 3.  Beatus Franciscus titulatus fuit titulo Iesus Nazarenus Rex judaeorum: Friar Francis had the title of jesus of Nazareth King of the jews. And that 
f Lib. 1. Fruct 1. fol. 13. col. 2.  Nemo fuit Minister & seruus Christi ut Franciscus, & ipsius perfectus imitator: Christ had never such a servant as Francis, there was never any man who imitated Christ in so perfect a manner as Friar Francis. Again, 
g Lib. 1. Fruct. 9 fol. 112. col. 4.  Similis Beato Francisco & suo ordini non est inventus, qui seruavit ad literam legem excelsi: There was never such a person heard of, as sweet Saint Francis and his lazy disordered Friars, who kept God's Law literally. Yea, 
h Lib. 2. Conformitat. 17. fol. 228. col. 1. & Conformitate 25. fol. 272. col. 2.  B. Franciscus totum Euangelium ad literam obseruavit: Saint Francis kept the Gospel literally: Nec apicem vel unicum transgreditur, nec iota: He broke not a tittle of it, nor a iod. These and many more fooleries and blasphemies are in that book. Again, 
i Director. Inquisit. par. 2. q. 8. teste Capuccino in Euchirid. Eccles. fol. 236.  Quod B. Franciscus est ille Angelus, de quo dicitur in Apocalypsi, vidi alterum Angelum habentem signum Dei vini: That Friar Francis was that Angel, of whom it is written in the Revelation, I saw another Angel which had the seal of the living God: And also Quod Prophetia Apoc. 7. fuerit ad literam de B. Francisco, divinitus Domino Bonaventurae Cardinali ostensum. They affirm likewise, 
l Capuccinus lib. citato.  Quod B. Franciscus semel in anno descendit ad Purgatorium, & extraxit indè animas illorum qui in hac vita fuerunt de ordine suo, seu de ordinibus per cum institutis, & ducit ad Paradisum: That Friar Francis descends once a year down to Purgatory, and brings thence all the souls of them, who in this world were of his Order, or any other Order instituted by him, and caries them to heaven with him. Moreover, they bring Christ in, speaking to Friar Francis, in these words: 
m Lib. 3. Conformit. 31. fol. 306. col. 2.  Sicut ego in die obitus mei ad limbum accessi, & meritis ac virtute stigmatum Passionis meae, omnes animas quat inveni extraxi; Sic volo quod tu, ut fis mihi conformis in morte, sicut es in vita, in die Natalitij tui, vadas quolibet anno ad Purgatorium, & omnes animas trium ordinum, scilicet, Minorum, Sororum Sanctae Clara, & continentium, 3. ordinis quos ibidem inveneris, in virtute & efficacia tuorum stigmatum, eruas, & ad gloriam Paradifi perducas: That is to say, Even as I (meaning Christ) at the day of my death, went to Lymbum (that is the place where they say the souls of the Patriarches were) and by the merits and virtue of the marks of my passion, brought thence away with me, all the souls that I found there: so is it my will and pleasure, to the end that you should be conformable unto me in all things, when you are dead, as well as when you are living, that you would (upon the day of your nativity, every year) go down unto Purgatory, and bring thence, all the souls of those of your three Orders, that is to say, of the Minorite Friars, of the Nuns of Saint Clara, and of the Chaste, and of the third Order, by the virtue and effect of the marks, that you have received from me, in your body, and so bring them all to the joy and glory of heaven.  
Also they affirm, 
n Capuccin. lib. citato.  Quod nullus potest damnari qui deserat habitum B. Francisci: No man can be damned who wears the habit or livery of Saint Francis. And that Christ himself revealed it to Friar Francis: 
o Lib. 1. Fruct. 9 fol. 130. col. 4.  Quod nullus qui moreretur in tuo habitu, esset damnatus. Yea, Quod Ordo B. Francisci in perpetuum durabit: That Saint Francis his Order should continue till doom's day. And again, this Friar Francis is by them highly commended for three notable acts. 
1 Antonin. hist. part. 3. tit. 24. cap. 2. sect. 8.  First, for gathering worms out of the way, that they should not be trodden on. 
2 Pisan. Conformit. lib. 1. Fruct. 10. lib. Conformit. 13. fol. 140. col. 1.  Secondly, for calling all manner of beasts, as Wolves, and Asses, etc. his brethren. 
3 Vide Canum loc. Com. lib. 11. cap 6.  And thirdly, for taking lice off beggars, and putting them on himself, yea into his own bosom.  
These and a thousand such ridiculous fooleries, horrible blasphemies, and palpable falsities, do they report of this Friar Francis, and all to make the doting vulgar people, to honour Friar Francis more than Christ, and consequently to be beneficial unto them, which indeed is all the scope of their cheat and cozenages: what should I say, there are more lies and gross blasphemies (if more could be) written in the Legend of Friar Francis, than there are in the Turks Koran, or the jews Thalmud.  
Leaving now this Idol Francis, on whom the foolish Papists so much dote, I come to treat (and that in a word or two) of his sweet spiritual babes, or Friars, who are divided into six several Sects, and as many Sects of Nuns, that agree no better than Dogs and Wolves, or Bears and Tigers; for there is no more love or amity between them, than there is between Christians and Turks; no not so much: for each of these several Sects doth allege, that Friar Francis was the Institutor of his Order, and of no other Order, but theirs, and yet they differ in their Habit, and in their Rules and Discipline; yea in singing their high Masses, and saying their private Masses, their Canonical hours, and all their other Ceremonies whatsoever: nay they will not once speak together; unless it be in railing, and undecent manner.  
At the first appearing of these Franciscan Friars, there was but one Sect or Family of them; but in progress of time, there happened such a divorce, and schism among them, that afterwards to this day, could never be pacified: for they did contend and strive about that, which they never had, that is to say, about their sanctity and godliness, but, to say the truth, they striven who should excel each other in superstition and hypocrisy. And therefore some of them professed to observe and keep the Rule of Francis more strictly than the rest did, and to live a more austere life, than their other Brethren; for they then did, and still do, make more account of Francis, than of Christ: 
Vide Hospin. de Origin. Monach.  And therefore they called themselves Fratres obseruantes Ordinis Sancti Francisci: that is, Observant Friars of the Order of Saint Francis.  
This Schism began, when one Crescentius de Eseyo was General of the Franciscans, about the year of our Lord 1205. At which time some of these Friars called themselves, Fratres obseruantiores Ordini Sancti Francisci, & propterea meliores: Friars (forsooth) that strictly observed, and kept the Rule of Saint Francis; and therefore so much more holy, and better. But the forenamed General put them all to silence. Nevertheless, within a while after, they began to breed again in the Province of Narbon in France, about the year of our Lord 1317. and afterwards in other Provinces. And about the year 1352. they made suit unto the Pope, by the intercession of many great Personages, that whereas their Rule or Order, had been glossed and commented upon by diverse Popes, quite contrary to the will and meaning of their Patron, Saint Francis; and was so kept and observed of all the whole body of their Sect; that his Holiness would appoint them some place, where they might live strictly, according to the literal meaning of their Rule, without any gloss at all. Whereupon, the Pope appointed them four Cloisters, where they should live; but prohibiting them, not to exceed the number of twelve, in one Cloister. But within a while Pope Innocence the sixth, did revoke this decree or privilege. Yet for all that, the Institution of these Observant Friars, was not altogether extinguished, or abolished; for some few Relics or dregges thereof did still remain; albeit they were cruelly persecuted, of the Conuentuall Friars, and of their General, Provincials, and Guardians; and withal, pursued and censured by many Provincial Counsels. In the end, they solicited and besought the Council of Constance, in the year 1414. to protect and defend their Order or Family, and to grant them leave, to observe and exercise the strict Rule of Saint Francis, and to permit them to have a General, Provincials, Guardians and Vicars: 
Vide decretum Const. Concil. pro fracribus de obseruantia. dat. Const. 9 Calend. Oct. Anno 1415.  All which the Council very willingly did consent unto. And this and many other things, these Observant Friars got to be decreed, in the same Council, in the nineteenth Session.  
Within few years after, in the time of Pope Eugenius the fourth, in the year 1431. at which time the Generalship of the Franciscans was vacant; one Albertus de Sartiano, who had been appointed by the same Pope, Vicar General of all the Order of Saint Francis, did aim to be General of all the Order, by the means and assistance of Pope Eugenius. And therefore a Chapter general of all their Order, was called and celebrated at Milan, where these Friars (contemning the Pope's authority) did elect one Antonius de Russionibus, to be their General. Whereupon this Albertus forsook the Minorite Franciscans, and joined himself to the observants; who presently made him their Vicar General, with power and authority also, to do all that belonged to the place or office of a Minister general. In whose time, a general Schism, or an universal defect or discord began in this order, as Petrus de Cruse, in his Antiminorica witnesseth. In fine, they made over their faction, not only a General Minister, but also Provincials, Guardians, and other Officers, scorning and contemning the Prelates of the Conuentuall or Minorite Friars; yea, condemning them all together, and calling them wicked and unjust infringers and violaters of the Rule of Saint Francis; and profane, impious, and notorious sinners, and extolling themselves to the Heavens, for godly and just religious men, and the strict keepers and observers of the Rule of Francis, and always his obedient children, and the Elect of God.  

Hospin. loco supericus itato.  These holy Observant Friars would not then, nor as yet, touch any money; but, Per interpositas personas avidissimè accipiunt; by their Collectors, Receivers, and Treasurers, they most greedily accept and scrape all they can get. Then they did (or at least) wise made a show to abstain from flesh altogether, and did eat nothing but raw herbs and roots, and did wear wooden Clogs in stead of Shoes; and never ceased to rail against the Conuentuall Friars, who possessed money, fed upon all kind of Meat, and wore Shoes and Stockings: as Franciscus Modius, ironically in their persons and names testifieth in these Verses: 
Nos reliquo auctoris discernit ab ordine nostri  
Non tam vestitus, quàm ratio ipsa cibi;  
Nam reliqui certis cupiant, cum posse diebus  
Carne uti, & pingui de petasone vorent:  
Elixisque nec abstineant, assisque ferinis:  
Et quacunque caro cocta placere potest.  
Nos solis ventrem latrantem pascimus herbis:  
Crudum & delitias saepe vocamus olus.  That is to say: 
From lose Franciscans, we distinguished are,  
Not one jot in our habit, but our fare;  
To feed on flesh, in flesh-days are their wishes,  
Gammons of Bacon are their daily dishes:  
Venison they devour, both sod and roast,  
And baked meat of all sorts them pleaseth most:  
With herbs we stay our stomach when it barks,  
And raw thin broth our Capons is and Larks.   
But they did not long persever in this austere kind of life, for now adays all their delight is to far deliciously, and to cram their fat guts with the best dainties the Country yields, and wear Shoes and Stockings. These Cormorants, and fatbellied Mates, will preach Christ crucified, poor, naked, and hungry, and command fasting, and other Christian exercises; but themselves will never practise any one of them.  
This Order of the Observant Minorite Friars was confirmed by the Council of Constance, the Sea of Rome being vacant, and afterwards by Pope Eugenius the fourth, Pius the second, Paul the third, Sixtus the fourth, Innocentius the eighth, and Alexander the sixth. 
Petrus de cruse in Anti●… inor●…a.   
Afterwards, through the opinion that men had of their singular sanctity or holiness, they began to increase wonderfully; in so much that within a short time they had in Italy twenty Cloisters, wherein were six score Friars: and in the latter time of Bernardin, who was of their Order, and a very famous man in those days, they had three hundred Cloisters, and were more than five thousand Friars. From Italy they came to dwell, in all the Towns and Cities of Christendom, yea out of Christendom, among Turks and jews, in all quarters. King Edward the fourth brought them into England, and King Henry the seventh augmented their number, in whose time they had six famous Cloisters in England, whereof Christ-Church in London was one. Baleus & Polydore lib. 7. cap. 4.  
This Schism between the Minorite Friars was prophesied (as I have read) by one Guido, a Friar of their Order, long before that it began. Their Habit is of a more darker grey than the Conuentuall Friars.  
But now there are many other Sects of Friars that challenge Saint Francis for their Patron, whereof the Capuchins, Recollects, Penitentiarians, and the French Franciscans, whom they report Saint Lewis King of France to have erected, are the chiefest. Every one of all which doth challenge to be of the institution of Saint Francis, and to live according to his Rule and Discipline. And do exclaim one against another most shamefully, in so much that there is no more love and amity between them, than between Christians and Turks, no not so much; for Christians and Turks will confer and traffic, yea sometimes eat and drink together. But Saint Francis, his holy ghostly children, will not so much as speak a good word one of the other.  
The other Sect of Friars, that claimed Francis for their Patron and Instituter, who were called Amadeani, Minimi, Reformati, fratres de Euangelio, Chiacini, Paulini, Bosiani, Gaudentes, fratres de portiuncula, etc. are now for the most part either united to the observants, Recollects, Penitentiarians, or Capuchins, or else quite dissolved and abolished.  
Those Friars that Francis did institute, as I find in their own Books, were enjoined to labour for their living, as appeareth by his last Will and Testament; but now a days these lazy Lubbars' scorn to work, and live by begging: yea, it is no less than Heresy, to say that Friars must work.  
Their Patron (among other things) commanded them to wear but one Frock or Coat, and not to carry either Bag or Wallet: and yet these holy men never go abroad without a great Wallet over their shoulders, as big as a Sack; I speak not of their sleeves, which are as wide as they may well carry a dozen of white bread in either of them. And besides the Capuchins, Recollects, and Penitentiarians, do wear short Cloaks over their Frocks. And withal, every one of them all hath two Coats or Frocks to shift himself withal when he pleases.  
Those Friars that are called Conuentuales, or non obseruantes, do wear a long whitish grey Coat or Frock, close before, down to their heels, with a Hood or a Cowle to cover their heads, the lower part reaching down round about their shoulders and breasts; and over this Habit they wear a Girdle made of a Cord with many knots tied on it, which they call Saint Francis Girdle, which is a holy thing, as they say. Underneath this Habit, they wear Doublets, Breeches, Shirts, grey Stockings, and Shoes. They have Covents in Italy, and Germany, and in no other Country, and Lands and revenues to maintain themselves, and do very seldom beg publicly, but privately, and therefore have all things that they want brought unto them.  
The observant Franciscans do wear the self same kind of Habit, saving that it is a little a more dark grey; and profess (as I told you before) to lead a more austere life than the Conuentuals, for they have no Lands or Revenues, other than the Wallet or Scrip, neither will they touch any money; but they can command money at their pleasure, as I have formerly told you. They flourish in Italy, Spain, France, netherlands, and many other Provinces.  
The Penitentiarian Franciscan Friars, do affirm that Saint Francis did institute three Orders, that is to say, The Observant Franciscans, themselves, and an Order of Nuns, which are called Clarissae, or Claristae; who take their names of one Clara, that was a very superstitious woman, and Francis his Mate. These Penitentiarian Friars, have but very few Covents, and those in Italy and France. They pretend to do penance for themselves, and for others, especially for their Benefactors, and such as are married folks. They wear no linen, as they say; neither doublet, breeches, or hose, but only a little pair of linen drawers, to save their privy members from their course Habit; in stead of Shoes they wear wooden clogs under their feet, bound over with leather straps. Their Habit is made of a very course cloth, and close before, reaching down to their heels, with a Cowle close to their head made of the same; and a grey Rope, made of hair, full of knots (in stead of a girdle about their loins.) They never ride when they travel, but go a foot. Withal, they have a great wooden pair of Beads, with a wooden Cross at the end, tied to their Girdle before them.  
There is another Order of Franciscan Friars in France, which they call the third Order of Saint Francis; which (as they say) was erected by Saint Lewis, King of France, after his return from the wars of the holy Land. These Friars have no lands, but may possess money: and of all the Franciscan Friars, these are the most dissolute; for they are common Whoremongers, Gamesters, and Drunkards. They have no Covents, but only in France, where they lived for a long time in no great reputation; but now of late, many of them are reform (forsooth) and are turned either Observant Franciscans, or Recollects. In their Habit they do differ little or nothing from the observants. Their Churches and Cloisters are (like the Conuentuals, and the Observant Franciscans) very fair and spacious, built like Christ-Church in London.  

Recollect Frier.  The Recollect Franciscans are a kind of reformed observants, and do differ little or nothing at all in Habit from the Penitentiarians; but in their Rule, Discipline, and Ceremonies, they are quite contrary the one to the other. This Sect began of late years, and yet they have at this instant Covents in all the chiefest Towns and Cities of Italy, Spain, France, and netherlands. There is a Covent of English Friars of this Order at Douai, in the Low Countries, who are maintained by the benevolence of our English Catholics in England. It is not above five or six years since it was built, and yet they begin to increase apace, for they have their Provincial and Collectors here in England, as well as the other Friars, Priests, and jesuites. These Recollects must handle no money, but they may possess it, and receive and dispurse it, by their Collectors, Receivers, and Dispensers': yet our English Friars may handle and possess money, when they are in England; for they have a dispensation from the Pope's holiness, to handle and possess both gold and silver.  

Capuchin Friars.  The most holy and renowned Sect of all the Franciscan Friars, are the Capuchins; who wear the like Habit as the Recollect and Penitentiarians do, saving that in stead of Shoes, they patch three or four leather soles under their feet, tied over with leather straps; and on their backs, upon their Habit, they wear a piece of another old Habit sewed to their Frock, in token of humility; because (forsooth) they will not wear a new Habit, without that patch, forfeare that the world should imagine them to be proud. And yet, who is prouder than these Hypocrites in heart, though not in habit. Moreover, in their holy greasy stinking Cowle, they differ from all the other Franciscan Babes; for these men wear a long Cowle or Hood, sewed to the neck, or collar of their Frock, very small at the end or top: I never beheld a Capuchins Cowle, but I must needs think of a crying Bird, which some call a Lapwing, that breeds and life's upon Heaths and Moors; for this Fowl hath a tuft of Feathers upon the head standing upright, and so is the Capuchins Cowle. And truly I may well compare these Capuchins to Lapwings, not only for their heads, but also, because the one is very subtle and crafty for to protect & defend their young ones, and the others for the propagation of their Order or Sect.  
This Sect began near about the same time, that the jesuits did start up, which was about the year of our Lord 1540 Their Author or Institutor was one Godefridus Veraglius of Buscano in the Province of Piedmont in Italy, under the Dominion of the Duke of Savoy, who was the first General of their Order.  
This Godefridus, albeit that in his youth, he had lived in the thickest darkness of superstition, yet afterwards (being inspired with divine grace) forsook Popery, and embraced the truth of the Gospel: for coming upon a time in company of Cardinal Carrafa (who was sent as a Legate from the Pope to the French King) he forsook him and his Religion at Lions in France, and went from thence to Geneva, where (being instructed and confirmed in the Christian Religion) he remained for a certain time; and afterwards coming back to Buscano, his own Country, as he was travelling thence towards Angeronia (where he was chosen to be their Minister) in his journey at a place called Borgesio, he was apprehended, and thence brought to Turino (where the Duke of Savoy keeps his Court) where, after such time that he had constantly professed, and defended the truth of the Gospel, he was burned alive to death before the Court gate, in the year of our Lord 1557. 
Martyr. lib. & Hi●…oria Eccl. reform. in Gal. Reg. lib. ●. ●…l. 158 Gal. Edit.   
These Capuchins, nor the Recollects, or Penitentiarians, never sing high Mass, but all private Masses; neither do they sing, but only recite their Canonical hours, or use any Organs or Hymns, or any Copes or Surplices, as the Observant, and non Observant Franciscans, and other Monks and Friars do; but they read their Office, or canonical hours, leisurely and distinctly: yea, they read so leisurely, as one may write every word they speak; and to say the truth, they cry or whine when they read, much like poor French Beggars, when they beg alms at men's doors. Moreover, the Choir, or the place where they sit, to recite their Office or Canonical hours, is behind the high Altar, in the upper end of the Church, with a partition wall between; in which wall, right over the midst of the Altar, there is a great hole, or a window of Crystal Glass; thorough the which, they may see the elevation of their breaden god, I mean their Sacrament, when it is elevated at time of Mass. Their Churches are not very spacious, but very neat, and most commonly they have therein but one Chapel or two at the most, wherein is but one Altar set up to say Mass.  
Here I would have you to understand, that all these Sects of Friars formerly mentioned, or to be mentioned in this Treatise, have several Ceremonies; or to say more plainly, apish tricks, in singing or saying of the Mass, and other divine Service; as for example, the Capuchin Friar that serves at the Mass, that is to say, he that plays the Clerk (who most commonly is a Lay-brother, and no Masse-Priest) doth always from the time of the Sacrament, until the Offertorium, that is to say, until the Priest doth offer it as a Sacrificium placabile pro univis & defunctis, an acceptable Sacrifice for the living, and for the dead, (to wit in Purgatory) yea if they be well paid for Cow and Calf: the Friar (I say) that serves at Mass upon his knees, must stretch out both his arms right forth cross wise, so that his body may be like a Crucifix, and for his pains he shall obtain a great reward in Heaven, and doth questionless merit (say they) either the delivery of a soul out of Purgatory, or else at leastwise some relexation of the pains of the same.  
Carolus Boromeus, Archbishop and Cardinal of Milan, was once a Capuchin Friar, and afterwards (by dispensation from the Pope) was promoted unto all these honours. And whithin a while after his death, sanctified by Pope Paul the fift. He was the first man that this Pope caused to be enrolled in the Catalogue of Saints. This Canonization brought into the Pope's Exchequer more than twenty thousand pounds, as I have heard the Milanesses themselves credibly report. I saw upon the ground where his body had been buried, 
For it was taken out of the grave again, upon the Pope's command, to make Relics of it.  (which was within the Cathedral Church of Milan, before the high Altar) more than two bushels of gold and silver in a great heap, enclosed with in a great high iron grate, where no body could come at it, which was the offering of simple ignorant people; all which, and much more, was for his Holiness. To be brief, this was the first (as I think) of all the Capuchins that have been, as yet sanctified. But Pope Paul (perceiving the profit to be so great) did afterwards canonize half a squadron more, whereof limping Ignatius, the Author or Instituter of the Sect of the jesuites, was one.  
Is it not an absurd and a base thing, for Dukes, Princes, Noble men, Gentlemen, and other wealthy men, without any want or compulsion, to become begging Friars? Would you not think such men mad? and those that give them alms, no better than fools? I know there are some that will not believe this to be true: and yet it is most certain, for I will name you two or three that I knew. The first is Duke joyeux, a French man, a great enemy to the Professors of the Gospel; and one, that for many years had borne arms against King Henry the fourth of France, our gracious Queen's Father, in the civil wars of France; who, when the wars was ended, became a Capuchin Friar, being then above fifty years old, leaving all his estate to his only daughter and heir. I have seen him in his Habit with a Wallet over his shoulder, in company of another Capuchin, beg from door to door in his own Country, in that Province wherein he was borne. But what is it that Monks and Friars cannot bewitch men to do? They made him change his Christian name, and call himself Friar Angel, afterwards he was made a Masse-Priest. In the end, this Father Angel, and one Father Archangel, otherwise Father William Barlow, an English Capuchin Friar, who is now living in Paris, went to Rome to the Chapter General of the Capuchins, about some nineteen years ago; and in their return home, this Duke-like Capuchin fell sick of a burning Fever, and died about Savoy. Alas, good Friar, he was not used to go such a voyage on foot, as Rouen in Normandy is from Rome, being above a thousand English miles.  
The other is the Duke of Ascots' brother, a very proper young noble man, who together with another noble man's son of Spain (whose name I forget) by the persuasions of the Capuchin Friars, privately departed from the Archduke's Court at Brussels, and without the consent or privity of their friends, became Capuchins. I could relate here many such examples, if it were not for brevity sake.  
There are many English men of this Order, both in France and netherlands, and most of them gentlemen's sons of good reckoning, and some of them now lurking about the Court and City, not in their foolish Capuchin Habit, but like Gallants, endeavouring to seduce his Majesty's subjects from their duty to God, and their allegiance to their Sovereign. And one above all the rest is too much frequent in the Court, but I would wish him to walk more narrowly, or else depart quickly.  
There is (almost) never a Town or City in those popish Countries, but the observants, Recollects, and Capuchin Friars have Covents; and in some great Cities the Capuchins have two or three, as in Rome, Milan, Paris, and other Cities. And yet they have neither Lands or Revenues, but what they get by begging. Nevertheless, they far more like Princes, than such men as they profess themselves to be: for albeit they touch no money, yet have they their Collectors, Receivers, and Dispensers', to receive and dispurse money for them; and to buy any thing that they want. For if any man or woman will bestow any money upon them, they will send for their Receiver to take it, and to write down in a Book how much it is; for he must make them an account, once every year, of all that he hath received and dispursed. And as for Bread, Wine, Wood, and other things that they stand in need of, for the provision of their Covents, they have more bestowed upon them than they can well spend.  
Besides this, they have in every Town or City where they dwell, particular benefactors, who give them a monthly stipend, and do still procure them more: for they are of their Fraternity, and partakers (forsooth) of their super-abundant merits. These men have a stock in money, which they do privately, and under hand, employ and put out to use for the good of these holy Friars. Withal they beg twice or thrice a week, & in some Cities daily, with waller's and Bottles over their shoulders: all that is given them, whether it be Fish, Flesh, Bread, Fruits, Herbs, Roots, Spice, sweet Oil, or any thing else, they bring home either on their shoulders, or else upon an Ass. Where you must note, that these, and all other begging Friars receive no scraps, but whole Loaves of the purest Bread, and of the best Wine, and the best provision in the house. Neither do they beg in any humble manner, as other poor people, but in an imperial arrogant sort, and (without any reverence) they rather command than crave; and unless it be good alms, and given them with cap and knee, they care not for it: for all these Monks, jesuits, and Friars, rich or poor, are as proud as Lucifer, though not in their Habit, yet in their gesture and behaviour: and if any man pass by them, or speak unto them, without his hat in his hand, and with a low reverence; yea in Spain and Italy, unless they honour them, and kiss the sleeves of their Habits, they hold them little better than Lutherans and Heretics. Except they be some great Personages, who indeed are more ceremonious, and obsequious, and do flatter them more than the common people. And also that their Copes, Vestments, Chalices, and other their Church utensels, are fare from temperature, yea exceeding in sumptuousness; let all those that have seen them bear me record if this be not true.  
Moreover, all Mendicant Friars, at their first coming to inhabit in any Town or City, will in outward show seem to be Saints, humble, meek, and good to the poor; the which doth purchase them such reputation among the common people, that they will contribute very liberally towards the building of their Covents, and all other things that they need. In the mean time these unsanctified Fathers (like so many Emmets) while the season serves them, will bestir themselves, as being not ignorant of that saying of the Poet: 
Dum aestas annique finunt componite nidos.  They will be sure to cram their coffers with gold and silver, and to provide against a rainy day, (as the old proverb is) while the good market lasteth, and while their counterfeit sanctity is blasted up with the vain breath of the doting vulgar; who are bewitched with their hypocrisy and pretended holiness; for if you will believe these hypocritical Friars, (and all other Friars, of what Order soever they be of, but especially the Franciscan Friars) all that they wear about them is holy, yea all that they eat, drink or touch, is sanctified; their greasy Cowle, Habit, Sandals, and especially their knotty girdles, which they call S. Francis Cordon, or Girdle, hath many virtues; and therefore they have a fraternity of this holy rope, of the Lay people, of both sex, which brings them in yearly, no small profit; for all those that are of this holy fraternity, do wear this Cordon, and have many graces and privileges for their pains, as I told you before. But I pray you, observe what one wrote many years ago of these Friar's Habit: 
Cordula nodosa, pes nudus, capa dolosa,  
Hac tria nudipedes ducunt ad Tartara fratres.  
The knotty rope, bare feet, deceitful Cowle,  
Bring barefoot Friars into hell to howl.  And another saith. 

Buchan.  En tunicam fluxam nodosa cannabe cingit,  
Cùm melius fau●es stringeret illa suas.  
The knotty rope that binds that Slovens coat  
Were better used, being tied about his throat.   
They will never (or seldom) give any of their broken meat, or their superfluity, to any of their poor neighbours (except it be a little piece of dry bread, that is given them, which they themselves scorn to eat) but will give it either to Whores and Bawds, or to strangers, and then they will make them eat it in their Cloisters, because they would not have their neighbours and benefactors to know that they have any thing to spare, but rather want, than abound: for if they did know how princely they far, they would not be so liberal unto them as they are, nor send them such presents of the best flesh, fish, or fowls that they can get for money; when they themselves, and their wives and children, are content to live at home with courser and meaner diet. I protest to you, if I should relate unto you, all the impostures, hypocrisies, deceits and villainies, that I have myself both known and seen among them, this pamphlet would be boundless, and my labour endless; but I am content to recite but a few for brevity sake.  
I had an Hostess at Orleans in France, that sent two great Carp in the Lent time, (which cost her two French crowns) sod in wine together with a dainty delicious sauce, for a present to the Capuchin Friars, desiring them to pray for her, for she was great with child, and near her time: And yet she herself, and her husband, together with their children and family, had but pease-pottage, and a few salt hear, for their dinner. But now what did the Friars send her again? Marry, a very holy thing; a little picture of S. Francis, sewed in an old clout, or piece of one of their old habits; wishing her to wear that (tied with a tape or ribbon) about her neck; for it had some celestial virtue; and above all the rest, it was exceeding good for women in the time of their labour of childbirth. O the blindness of these poor people, that cannot see themselves gulled by these Impostors and Montebanckes!  
Truly the Capuchin Friars and their Nuns, or holy Sisters whom they call Capuchinesses, yea all the whole rout of begging Nuns and Friars, do profess to live very austerely, nay and Angelically, and to spend their time in watching, praying, fasting, meditations, and also punishing their bodies, to bring them in subjection to the spirit. But to say the truth, they live very dissolutely; for they spend the time in banqueting, quaffing, whoring, cheating, begging and idleness; for I dare boldly say, there are no greater drunkards, gluttons, whore-mongers, (yea Sodomites) beggars, Impostors and Hypocrites in the universal world, than they are; for they will eat until their paunches are ready to crack; and carouse until they cannot see, go, or stand; and then they begin to quarrel and fight, and break one another's pate; as for whores, alas, they have their choice, and none of the meanest, but rich men's wives, young virgins, and votary Nuns: whereof I could produce here no few examples, but I will forbear all. And lastly, their only profession is begging, and cheating the simple people, as all men do know.  
A Franciscan Friar, lodging in the house of a Gentleman of Perigot in France, found the means to lie with his wife upon her purification; 
See a book entitled A Looking glass for Franciscan Friars in French.  the women thinking at the first, that it had been her husband: but afterwards perceiving it was the Friar, for very grief (after that she had discovered all to her husband) while he was pursuing after the Friar, who was fled, hanged herself, and in the mischance overthrew her child down dead to the ground. Not long after her brother coming to see her, found her dead, who (imagining that her husband had done the deed) flings out of doors, and meeting her husband returning home (having not overtaken the Friar) drew his rapier upon him, and so wounded one another to death; so that by this means, this Friar committed shameful fornication, and was the occasion of the untimely death of these four persons.  
The Franciscans of Argentinum, or Strasburgh in high Germany, heretofore accustomed to steal away men's wives, and keep them in their Cloisters, like young Novices, cutting off their hairs, and shaving their crowns: 
Ibidem.  In the end, a Butcher's wife going along the street in the habit of a Friar, together with another Friar her mate; her husband met her, and (having well eyed her) laid hands upon her, and the holy Friar; and by that means recovered his wife, and discovered the Friar's knavery; who were (for these and other heinous crimes and offences) banished that noble and famous City, and never after received or entertained there again.  
Another good religious man of this Order, and an English man, who borrowed the name of Father Grace; for these Monks, Friars, jesuits and Priests, are like our proud punks of London; who (as they say) are all Knights or great gentlemen's daughters (who were undone by their elder brothers, that wilfully consumed and wasted their portions) and therefore are the more either to be honoured, or pitied; albeit they are some poor Mechanical men's daughters. In like manner (I say) our English Monks, Friars, jesuites, Seminary Priests, and all other fugitives, do change their own names; and assume unto them the name of some noble or ancient family of England, yea of those that are true professors of the Gospel; and this they do, because under colour of that honourable name, they would not only walk securely, and without any suspicion or trouble, but also perpetrate any villainy: for every generous spirit will love and honour any man that is honourably descended; especially if his behaviour and carriage be good and correspondent to his honourable name or family. But now again I will retreat to Father Grace, from whom I am a little digressed.  
Father Grace, about fifteen years ago, lodging in one Mr. V his house in Sheerlane near Temple-bar, in London, grew so fare into his Land-ladies favour (who was then a young wanton gossip) that he persuaded her to break her vow of wedlock, and to forsake her wedded husband, and that which is worst, to yield to his carnal desires, and in sum, to forsake all her friends and kinsfolks, and to follow him. Whereupon, she by his persuasions (very foolishly) conveyed certain plate, and other goods, in trunks and chests, privately away out of her husband's house, according to this Friar's counsel and direction; purposing to departed privately away with this holy Friar unknown to her husband, unto whom she had formerly vowed both faith and loyalty. But see the spite, a Pursuyvant, that had intelligence of this Father Gray's faculty (though not of his knavery) came and took him and his sweet Landlady, as they were privately consulting about their journey, and brought him (albeit he spared her for her husband, or rather for her friend's sake) to Newgate, and (having well perused all his letters and notes) he understood all their knavery. But yet for all this, the honest woman would not forsake Mr. Grace, neither believe that he was a poor begging Friar; but a Knight's brother of Norfolk, whom for honour sake I will not name; because he is none of their sect, and one whom I honour; and yet this good Friar afterwards confessed, that he never knew that Knight, or was any way allied unto him; but it was true that he told his Landlady, that he had five hundred pounds yearly in good lands in Norfolk, and yet he confessed afterwards that he was never there, but was borne in Duram. Oh the chastity and honesty of Monks and Friars! All this I know to be true; for I was an ocular witness of all this that I delivered unto you.  
Another Franciscan Friar of Perigot in France, hid himself in a Bride's chamber, and found the means to lie with the Bride, before her husband came to her; and yet escaped, for all that the household could do, when they heard of it: and are not these holy and chaste Religious men? judge you.  
Another holy Friar of this Order, near Lions in France, married his brother Friar, in the habit of a Scholar, to a rich widow's daughter, making them believe he was an heir to great revenues, and sent to Lions, as it were, under his tutelage: but within a while after, the mother and the daughter discovered his shaved crown, and so he was apprehended, and sent to the Magistrates to be punished.  
In the year 1607. at Madrid in Spain, it was my fortune to fall out with an Irishman, whose name was Master james Field. This man in his anger hired two Picaros, or Rogues, to murder me: And as I was going thorough a certain street home to my lodging, I met with another Irish Gentleman, that loved me, who told me that a friend of Mr. Fields, & one of those Picaros were pursuing after me, & that he, and the other Picaro, stayed at the upper end of the street to murder me, and therefore wished me to look to myself, or else I should hardly escape. Whereupon (giving him many thankes for his friendly love and warning) I stepped into a little Church, that was belonging to a certain Covent of Nuns of the Order of Saint Clare, who wear the habit of S. Francis, and sat down in a dark corner of the Church; for it was late, and almost night, thinking with myself, that these my enemies would within a while be gone: for they knew not (as I supposed) that I was there. But within half an hour after, there came into the same Church two Recollect Friars, which in Spain they call frails descalcios de San Francisco, that is, barefoot Franciscan Friars: and having said a Pater noster, or an Aue Maria, one of them rose up, and went unto an Iron-grate, that was in the lower end of the Church, and there rang a little bell; by and by there came a Nun unto him, and after two or three words of compliments, as the fashion is in those countries, he sent this Nun to call another Nun, who came presently; who being no sooner come, but this Religious Father began to hug or embrace her thorough the grate; and upon a sudden the Church door was (with a pulley which went thorough the wall into the Covent) locked fast. When I saw how the matter went, and fearing (having escaped one danger) lest I should be discovered, and so fall into a worse, and be murdered by these Nuns and Friars; or at leastwise accused of Sacrilege, I threw my cloak over my head, (for fear they should perceive my band) and sat as quiet and as mute as a fish, making as though I slept. In the mean time both the Friars got into the Covent, but which way I know not; for there was never a door for them to enter; and beside, my cloak was over my eyes that I could not see: but this I am sure, that I saw them both within the grate, and four or five Nuns whispering together, for I could not hear their discourse. From thence they went to some other place, and what they did I know not, but leave it unto others to consider. For my part, I was constrained for mine own safety to stay there until the next morning; and as soon as the door was open, I departed, and was never discovered.  
In the month of August 1613. I was coming from Venice towards netherlands, and at Milan I met with a young man named Cornelius Ʋander Brugg, borne (as he said) near Berg Saint Wenego in Flanders. This man was travelling the selfsame way, as I was, and was very glad of my company, and myself likewise of his: and so travelling on our journey we came within four or five miles of Trent, and by reason the heat was so great, that we could not travel any further until the coolness of the evening, we slept a little out of the way into a thicket of bushes, to refresh ourselves in the shade, until the heat of the day was passed; where we had not been very long, but we fell both asleep. About two hours after, I heard some people hard by in the same thicket, quarrelling and railing, as if they had been so many Tankard-bearers at Holborn-conduit. I wondered who they were; and was half afraid they were Banditi, or Robbers by the high way; yet creeping upon my hands and knees, softly thorough the thicket, I espied there six Capuchin Friars, sitting down upon the ground, with good meat before them, and each of them with a great wine-bottle by him; two of them were Germans, and the rest Italians. The quarrel was about a bottle of sweet wine, that was drunk up by some of them while the others slept. The Italians accused the Germans, and they stood upon their Innocence; one of them a lusty tall Friar, swore in the Dutch tongue, by an hundred thousand Sacraments, that he would beat two of the other Friars, as soon as they came into Dutch-land; for they were going towards Bavaria and Austria; but the Italians understood him not. I came back to my friend, and awaked him, and brought him to the place where I had formerly been, that he might both hear and see them: who blessing himself, stood amazed to see the Capuchin Friars (whom he thought to have been Demi-saints) to rail and wrangle in that sort for a bottle of wine, and would have reproved them, if I had not very earnestly entreated him to the contrary. In the end they arose up, and would have fought, if the other two had not stood between them, and persuaded them to be quiet. And thereupon they departed. Within a quarter of an hour after we also went on our journey, and overtook them, still brawling and quarrelling: But when one of them had perceived us to be so near, and had given them notice, they began to recite their Canonical hours, and one of them said, or rather roared out, Deus in adiutorium meum intend, and the rest answered, Domine ad iwandum me festina; and so proceeded on in the repetition of their hours, of purpose to make us believe, that they were praying, and not railing and fight: for they knew not that we were in the Thicket with them. And so we saluted them, and passed on our journey, but my companion (being a Romish Catholic) was ashamed to see their hypocrisy; and swore, that if he had not seen and heard all that past between them, he would never have believed the Capuchins, of all other Friars, to be such gourmen and great hypocrites.  
A Franciscan Friar at Tournay, was one of them that persuaded a villain to kill the Prince of Orange, telling him that his fact was commendable and meritorious; and so assured him, that if he were put to death for the same, In Martyrum numero collocatumiri, he should be counted a Martyr.  
These idle lazie-packs are not good for any honest employment, as the Emperor, Charles the fifth, testified of them: for when the General of their Order in a bravado, offered two and twenty thousand Friars to assist him in his wars, none above forty, or under two and twenty years old; the Emperor answered, That he would not have them; by reason that he should have need of two and twenty thousand fleshpots: intimating thereby, that they are fit, by fare, for the Kitchen, than for any labour or service.  
In Orleans, a City in France, a Precedents wife died, who was a noble virtuous woman; 
Sleydan. lib. 9  and upon her deathbed ordained that they should carry her to be buried without light, without any Masses, singing the office of the dead, or any other pomp or ceremonies as the Papists use; as indeed she was buried in the Monastery of the Franciscan Friars. But see what followed: within a few days after they began to hear in that place horrible noises, until one of these Massemumblers shown the people the breaden god. When this was once spread abroad among the people, one said he heard it, one said he understood it, and another said he saw all.  
The Precedent (being the woman's Husband) hearing this, came thither himself: than one of the Friars begin to conjure and bind the spirit to answer to his questions; and asked if she were in Paradise? and there was no answer made. He asked if she were in Hell? and yet there was no answer. In the end, he asked if she came from Purgatory? and then the Spirit made a great noise against the wall. Then did the conjuring Friar ask the spirit, if he was such a one? naming many and sundry persons that were dead long ago, and yet there was no answer heard, nor any noise; but when he named the woman that was buried without pomp, than the Spirit made two great rushings against the wall. Then the Conjurer asked, if she was condemned for this or that cause: and in the end the Spirit said, Because she was a Lutheran, at which time was heard three great rushes against the wall.  
The Husband, being a wise and a circumspect man, marked every thing, and made as though he had much marvelled at the matter, and desired the Friars to come and sup with him, and the next day caused a hundred Masses to be said for his wife's soul, and to light a world of wax Candles; the Friars roared and howled, they sent their Saints into Purgatory, wet the grave with holy Water, and perfumed it with Frankincense: and when all was done, he carried the Friars to dinner with him; and in the mean time sent the Officers to the place where this deceit was done, where they found certain Vaults, and there within were three Spirits, or to speak more plainly, three young noviciat Friars, whom the Officers led away, into the place where the other Spirits were at dinner, who (when they saw their knavery discovered) as men all dumb, began to look one upon another, and with shame enough, were punished afterwards, and rewarded according to their demerits.  
At Vercelle, a Franciscan Friar desirous to get money, under colour of Religion, enticed a rich Widow to satisfy his lust, and carried her away with him to Naples, and from thence to other Cities, until he had cheated her of almost all she had, and then turned her lose home to her friends.  
Another religious Friar of those, which they call the Minorite Franciscans, put into the heads of foolish women this opinion, That they must give to the Church the tenth of all things, and even in like manner the tenth night, as they lie with their husbands.  
All these several Sects of Friars, that pretend to observe the Rule, Order, and Discipline of Saint Francis, have holy Sisters or Nuns of their Order or Sect. Albeit heretofore there was not any Order of Nuns that observed the Rules of Francis, but only the Claristans, or those of the Order of Saint Clara. Yet if you will survey them now adays, you shall find rich Nuns, and begging Nuns of the Habit of Saint Clare, who wear a grey Frock like the Observant Franciscans. The Conuentuals have their Nuns, the Penitentiarians theirs, and the Capuchins their holy Capuchinesses Sisters. Though they make never so great a show of forsaking the world, of mortifying the flesh, and bringing it in subjection to the spirit, and to lead an austere life: yet there is not any Order or Sect of Friars whatsoever, that hath not Nuns or holy sisters (forsooth) of the same Order and Habit; for it is no complete Order that is not Vtriusque, Sexus, consisting of Friars, and Nuns or Sisters, kind and loving bedfellows.   

Of the Theatines.  
IN the time of Pope Clement the seventh, a certain company of superstitious men in Italy, near Rome, did use to meet together at certain hours in the day, in Gardens, Woods, or some such solitary places (forsooth) to meditate and pray, and to perform such other offices of piety; and therefore called themselves Divini amoris Sodalitas: a Sodality or Society of the divine Love; whereof the chiefest was one joannes Petrus Carrafa, who lived among them many years, upon whom, the Emperor Charles the fifth bestowed the Archbishoppricke of Brundisium, the which he refused to accept of; choosing rather to lead his life among those religious men, in praying, fasting, and contemplation, than to trouble himself with any worldly promotion. Within a short time after, three other famous men in those days joined with this Carrafa, viz. Caietanus, a Gentleman borne at Vicentia, who was Protonotarius Apostolicus: Bonifacius, a Gentleman borne in Piedmont: and a noble man of Rome, whose name was Paulus. These four men (considering how the Roman Clergy men did then err and go astray, yea so absurdly degenerate from their ancient and primate sincerity and purity, to the great detriment and scandal of the Christian Religion) consulted together how they might prevent the future danger that hovered over the Church, and how they might restore the dignity of the Clergy to its ancient splendour and credit, and afterwards keep and preserve it: and therefore they gave and put all the wealth that they had to be spent in common among them, as every one of their society should have need or occasion to use the same, with a full resolution (having cast away all worldly cares) to spend the residue of their lives in the service of God, by fasting, praying, meditating, singing of Psalms and divine Hymns, to the praise of God, imagining that to be the best way to restore all things to their ancient purity and integrity; and therefore they were called Presbyteri Regulares. But because that this Carrafa had rejected that Archbishoppricke, and undertaken such a course of life, to the great admiration and wonderful amazement of all men, they were called in the Italian tongue Theotini. This Carrafa, with his dignity and authority, gave them their first institution, and did greatly increase this Society.  
Afterwards this good man was created a Cardinal by Pope Paul the third; which great dignity, this great despiser of worldly wealth, and refuser of Bishoprics, most willingly and gladly accepted, and coming to Rome, received the self same Archbishopprick which he had formerly refused. And so this Fox, refusing mean promotions, because under colour or pretence of holiness, and austerity of Religion, he aimed at greater, first was created Senator of Rome, and within a short time after Pope, and called by the name of Paul the fourth. 
Panavinus.   
This egregious fellow of the Society of the Divine Love, this contemner and despiser of the world, and restorer of the splendour of the ancient order of the Clergy, studied all the rest of his life no other thing but to hoard up gold and silver; all his cares and meditations were how to extirpate and root out all peace and concord out of the world, to move wars between Christian Kings and Princes, and to set all Christendom in a combustion.  
To be brief, these Theatines do differ very little in Habit from the jesuits, for their shirt bands are scarce to be seen, so are the jesuites, and likewise in all the rest of their Habit they concur one with another. They are very rich, for they hear Confessions, as the jesuites do, and thereby delude the people to give them money and all things else that they want; and yet they beg never, or seldom publicly, but have all things necessary for provision brought unto their Covents. Nevertheless, this Order or Sect is as yet very obscure, and not known in no other Country than in Italy, for aught that ever I saw or heard of, and therefore I will speak so much the less of them.   

Of the Friars that are called the Fathers of the Congregation of the Oratory.  
THese irregular Priests, that call themselves Fathers of the congregation of the Oratory, sprang up of late years, and lived likewise very obscure, until about some six or seven years ago that they began to flourish in France. In their Habit they differ but a little from the jesuits and Theatins; and in some towns (where the jesuits have no College) these Oratorians do teach young children. Their congregation doth (for the most part) consist of rich Rectors or Pastors of parish Churches, unless it be those that are the Lay-brothers, yea I have known some Bishops of this Congregation. But most of their Priests have Benefices. They have a marvelous great house in Paris, not fare from the King's Palace, which did heretofore belong unto one of the Peers of France, whither the King, Queen, and many Princes and Lords do often repair to hear Mass and Sermons, in so much that they are very rich and in great reputation throughout all France. And therefore the jesuites do ha●e them the more, and not without a cause: for since that they began to be so gracious with the King, Prince, and commons, the jesuits began to lose a great part of their former credit and reputation.  
To conclude, they are as superstitious, and as idolatrous as any other Friars whatsoever; yea, they maintain the self same position for murdering of Kings and Princes, as the jesuits do, and therefore no less dangerous than they are. But howsoever, under colour of humility, sincerity, and sanctity of life, they deceive the world, cram their purses and enrich themselves. There are both English, Scots, and Irish of this Order.   

Of the Barnabists.  
THese Barnabists, or rather Barrabists, are a company of poor Priests, that wanting means, gathered themselves together, and called themselves Fathers of the congregation of Saint Barnaby, they are as yet very obscure; but in time I make no question but they will be as famous as the jesuits or Oratorians. But I wonder why they call not themselves Paulists, of Saint Paul, as well as Barnabists of Saint Barnabas, seeing Paul was the great Saint in my opinion. But the truth is, all popish Priests love not Saint Paul, because his Doctrine is quite repugnant to theirs, otherwise they had erected an Order of Friars under his name and patronage long ago.  
Their Habit differs little or nothing from the Oratorians, Theatines, and jesuits, and they keep Schools in some Towns as well as the jesuits. The vulgar people begin already to dote upon them: for (as I told you before) every new Sect of Friars or Nuns is at the first in great request. 
Ovid lib. 3. de Ponto.  Est quoque cunctarum novitas gratissima rerum. This Sect is not yet often years standing, neither is their Order as yet confirmed.   

Of the Fullians' Friars.  
THese Friars are called by the name of Friars of our blessed Lady of the Fullians. They wear a course Habit of white cloth. This Congregation began about that time that King Henry the third of France was murdered by jacques Clement, a Dominican Friar, which was about the year 1587. they are of the Order of the Cistercensis, whereof I formerly spoke. They lived very obscure, until such time that King Henry the fourth of France was likewise murdered by Francis Ravillac, in the year 1610. since which time they built them sumptuous Monasteries and gaudy Churches in all the chiefest Cities in France; and are in great credit and estimation, especially among great Ladies and Gentlewomen, with whom they are (if you will believe the other Mendicant Friars) too familiar. They have a fair Cloister, and a fine delicate Church at Paris, and also in most Cities of France (and no where else) built by great Ladies, who do resort there daily to hear Mass and Sermons, and to have some other spiritual conference with these holy Fathers. The other rout or rabble of old begging Friars cry out with wide mouths upon these new upstart Sects; for they say, that they do seduce their Benefactors to bestow upon them, the charity and benevolence, which they were wont to have, and therefore they are ready to starve. But to say the truth, these several Sects of Mendicant Friars have undone the poor; for they are increased of late to so many Sects, that the poor people can get nothing because of them. For in those Catholic Countries, the Parishioners are not taxed or constrained, to pay towards the relief of their poor, as the manner is in England, or among the Protestants in those Countries. But the Friars say, Give us your benevolence, and we will bestow upon the poor. And by this means the poor are neglected, and these Priests of Baal well fed and provided for.  
It is a marvelous thing to consider the blindness of the Romish Catholics, that cannot perceive the manifest hypocrisies, practices, and impostures of their Priests, Monks, Friars, jesuits, and Nuns; and how they are cheated daily of their goods by these Locusts, who do increase so fast, that I do imagine they will in the end wax infinite. For I dare be bold to affirm, that there are in France at this instant more Monks, Friars, jesuits, and Nuns, by three thousand, then there were when the last King was murdered; yea, within Paris and the Suburbs thereof, or near thereunto, there is between thirty and forty Monasteries and Colleges of Monks, Friars, jesuits and Nuns, built since that King's death: and all those live by begging, either publicly or privately; for a man cannot go through any street in the City, but he shall see Monks and Friars by couples trudging here and there; and where there is any profit like to ensue, there will they flock like so many Ravens to a dead carcase. And as it is reported, that Aphrick doth every new Moon engender strange Monsters; in like manner the Church of Rome doth ever and anon produce new Babylonian Monsters; I mean new Sects of Friars and Nuns, to perturb and trouble the peace of our jerusalem.  
The Author of the Congregation of the Fullians was a Cistercensian Friar, and their Rule is composed out of that Rule the Cisterciens do profess to observe, but somewhat more strictly, (as they say) but to say the truth, they are all one, for the Fullians are a kind of reformed or Mendicant Cistercians (forsooth) and therefore the greater Hypocrites.   

Of the Jesuits.  
THe origine or beginning of this Society, is but of a new institution, not much above fourscore years since, whereof the Founder was one Ignatius Loyola borne in Biscaya, a Region in Spain, who had been formerly a Soldier, and borne arms at Pampelona against the French; where he was maimed with a hurt that he received on both his knees, whereof he halted ever after.  
His Order was confirmed by Paul the third, in the year 1504 
Maphaeus in vita Ignat. Bellar. in Chronolog.  And himself Sanctified by Pope Paul the fifth, in the year 1622. not for his holiness and sanctity of life; but for an infinite sum of money given unto the Pope by the jesuites; and withal, because the Duke of Bavaria (by the wicked practices and devilish policy of his spiritual children the jesuites, and the help of the King of Spain) had taken the Palatinat from the Prince Elector Palatine, the true and lawful owner thereof.  
This Ignatius ordained that all those of this his upstart Society should call themselves jesuites, or Patres Societatis jesu, Fathers of the Society of jesus. And the reason is (as the jesuites report) 
Serm. Valderama. pag. 10.  because our Lord jesus, who being the Saviour of our souls, from the time of his Nativity into the world, unto his death, never dealt in other business, than in that which concerned our salvation: So the life of our Ignatius, was wholly bestowed about the saving of souls; the life of jesus was manifested in his miracles, and Ignatius was transformed into him, whose name the jesuites bear.  
And again, as this good Father was going to Rome, for to obtain the approbation of his Order, 
Maphaeus in vita Loyola. lib. 2. & Rib. l. 2. c 2.  and finding himself much perplexed about that which might befall him there, jesus appeared unto him carrying a Cross, and in the same vision, God the Father was seen recommending this new Society unto his Son, who promised him, that he would be propitious and favourable unto him at Rome. And Valderama infers 
Serm pag. 48.  that upon his arrival to Rome, the Pope having well considered Ignatius hands, he found them all printed with the name of jesus; whereupon he said, Digitus Dei hîc est, The finger of God is in these hands. And therefore these speeches fortified the holy man, and gave him occasion to name his Company the Society of jesus.  
But indeed it is apparent that this title is proper to all Christians in general, as Saint Paul (speaking to the Corinthians) witnesseth, saying; 
1 Cor. 1.9.  God is faithful by whom you have been called to the Society of his Son jesus. And again Saint john; 
1 john. 1.3.  To the end our Society may be with the Father, and with his Son jesus Christ. And yet the jesuites go about to prove, by these former passages our of Saint Paul and Saint john, that their Society hath been ever since the time of our Saviour: And not new, as many Writers (yea of their own Religion) do prove: 
Watson in his Quodlib. p. 100L. and Sparing discourses. p. 36.  for Pope Sixtus quintus conventing the General of the jesuites, upon a time, before him, demanded why he and his Order called themselves jesuits': who answering, said, That they did not call themselves so; but Clerks of the Society of jesus. Then the Pope replying, said, But why should you appropriate unto yourselves to be of the Society of jesus, more than other Christians are, of whom the Apostle saith, Vocati sumus in Societatem Filij eius; We are called into the Society of his Son? But the jesuits' General made him no answer.  

Const. Provinc. lib. 1. de Consuetudine eius autem.  And again, the reason why we are called Christians of Christ, and not jesuites of jesus, is this, saith Lindwood: Christ hath communicated unto us, what is signified by his name Christ, that is to say, Unction; but he hath not communicated unto us, what is signified by his name jesus; for jesus signifieth a Saviour; and it is his property to Save, and no man else, as the holy Scriptures do witness. 
Locor. Theol. lib. 4. cap. 2.  And Melchior Canus Bishop of Canary, saith: That that Society being the Church of Christ, they that attribute that title unto themselves, are no better than the Heretics that do vainly boast, that the Church is no where abiding but with them.  
The jesuites on the other part affirm, that the Society of jesus was founded at the very point of his admirable conception, uniting in his divine person his humanity with his eternal nature: 
Serm. de Vaderama. pag 10.  And that that was the first society that God had with men; And the first College thereof was the Womb of the Virgin Mary; And that it was but renewed of late, for diverse reasons, and among the rest; 
Bellarm. de Monach. lib. 2. cap. 6.  because that that fervour which is found in the beginning of a new Order, exciteth men to piety, which by little and little waxing cold, it is needful that new should be raised, whereby that new may be entertained. But as for the original of this Society (say they) it is very ancient. But if this be true, I wonder why the Evangelists, or the Apostles, or any of the Fathers of the Primitive Church, or any other Writer until within these fourscore years, never made mention of this famous Society and noble College. But indeed to lie and blaspheme is the ordinary trade of the jesuites.  
Let us return once again to our Martial Saint Ignatius, indeed the first Institutor of this judaical Society, of whom they report wonderful things; and among the rest, they observe that his name hath its signification from fire, wherein they find many, yea infinite mysteries. First of all, as the Psalmist saith, According to thy name, O Lord, so is thy praise throughout all the Earth, thy right hand is full of justice: As much, think I, may I say of Father Ignatius, which signifieth a Saint composed of fire: 
Serm. de Vald. pag. 10.  and that in one of the names proper to God, Our God is a consuming fire: And on the other side (saith he) I perceived, that in his right hand he carrieth the name of jesus, who was our Saviour and Satisfaction.  
And another saith, 
Serm. de Deza. pag. 112.  That in these last times God hath spoken unto us by his son Ignatius, whom he hath constituted heir of all things, and in whom nothing is wanting, but only the word, whereby he made all ages. Oh horrible blasphemy!  
Valderama preached, 
Pag. 74.  That when Saint Ignatius plunged himself in the water up to the very chin, in the cold winter, for to divert a young man from certain filthy desires, one might say, that Spiritus Domini ferebatur super aquas, the Spirit of the Lord was carried upon the waters.  
The same Preacher in another place saith, 
Pag. 100L.  That when this Saint resolved to quit the Soldier's life, the very house wherein he then was, moved, the walls shaked, the posts and beams trembled, and all that were in it betook themselves to flight, and ran out of doors as fast as their legs could carry them: even as when some strange eruption of fire, doth suddenly break out with furious flames in some high mountain: So when this interior fire began to be discovered in him, who before was cold and frozen in the things of God, it lightened forth in such sort, that it caused a thousand fears, a thousand amazements, a thousand firings of houses, etc. There was never any Aetna, or flaming mountain that did the like. Hitherto are the words of Valderama.  
Truly I am of opinion, that this fire was transferred after his death unto his Society; (it may be upon his prayers and intercession) seeing they do participate so much of it; for out of the fervour of their mercenary Religion, they have ever since exercised the trade of incendiaries in all places; and not contented with a thousand fierings of houses, made by their Institutor, they have set all Christendom on fire: neither is there any Kingdom, Commonwealth, City or Province, which they have not inflamed with wars, seditions, and persecutions; and therefore Ignatius may be properly compared to Mount Aetna, the very mouth of Hell, and the jesuites unto himself in that respect: 

Virg. Eglog.  Sic canibus catulo similes, sic matribus haedos  
Noram: Sic paruis componere magna solebam.   
This Saint hath wrought more miracles than ever any man did; for Valderama saith, 
Serm. Vald. p. 1●.  That it was no marvel if Moses wrought such great miracles, for he did them by virtue of the ineffable name of God engraved in his Rod: it was no marvel if the Apostles wrought such miracles, seeing they also did them in the name of God: But that Ignatius, with his name written in paper, should do more miracles than Moses, and as many as the Apostles, etc. is that which showeth so wonderful unto us!  

Idem pag. 55.  The jesuites by the merit of Ignatius can cast out devils ding dung. For it happened one night, that the Devil had almost strangled him, and twice or thrice, he beat him cruelly: but since the good Saint had a full revenge of him: for it hath been often seen by experience, that after many prayers have been made, many Saints invoked, many and sundry Relics applied, the last and best remedy hath been, the Image of blessed Ignatius, laying it on the patiented, or one of his Signets, showing it unto him, and saying, Per merita Beati Ignatij abi hinc Spiritus malign: By the merits of blessed Ignatius I command thee, evil Spirit, to be gone: And presently he departed. And is not this a powerful, yea a victorious Spanish Saint, that now domineers over the Devil, that was wont to beat and abuse him before? Vine el bravo Spaniol, que haze la barba all Diablo: Oh brave Spaniard that dare shake the Devil by the beard.  
In his Sepulchre was heard most melodious singing: 
Idem pag. 89.  yea his Sepulchre seemed a new heaven, and the Angels descended down in whole Squadrons, to play the fiddlers, albeit no Angel ever appeared unto him in his life-time, yet the blessed Virgin, Saint Peter, the eternal Father, and his Son carrying his cross, appeared unto him. And the reason was, (saith the Author) because it arrived unto him at his death, as it arriveth unto great potentates of the earth: As long as a King is in his Palaces and houses of pleasure, the Guard suffer none to enter, but men of note, unless it be some necessary attendants: but when the King is dead, and that he is laid on an Hearse in the great Hall of the Court, than every one is admitted to come in. As long as Ignatius lived, there was none but Popes, as S. Peter; Empresses, as the Mother of God; or some Sovereign Monarch, as God, and his Son, which had the favour to behold him: but as soon as he was dead, every Courtier belonging to the Eternal King was admitted, all the celestial people ran to see him, Angels, archangels, Thrones, etc.  
It is now among the Papists, as it was heretofore among the Heathen people: for they had many gods, as Apollo, jupiter, Mars, Mercury, Aeolus, Neptune, Pan, Cupid, etc. And goddesses likewise, as Minerva, Pallas, Venus, and the like. And every one of them their distinct office: as for example; Apollo was the god of Wisdom, Mars the god of War, Aeolus the god of the Winds, Neptune of the Seas, Pan for Shepherds, and Cupid the god of Love.. Minerva was the goddess of Learning, and Venus the goddess of Love.. The Papists have as many Saints which they honour as gods, and every one have their several charge assigned unto them by God, for the succour of men, women and children, yea over Countries, Commonwealths, Cities, Provinces and Churches; nay to help, once, & bones, et caeterapecora campi, all manner of beasts, as S. George for England, and other Countries, S. David for Wales, S. Andrew for Scotland, S. Patrick for Ireland, S. Denis for France, S. james for Spain, S. Antony for Italy, S. Mark for Venice, S. Roch for to cure the Plague, and for Sheep, S. Antony for Swine, and for fire, S. Lucy for the Toothache, S. Petronel for the Fever, and S. Martin for the Itch: Moreover, S. Valentine for Lovers, S. Chrispin and Crispianus for Shoemakers, S. Clement for Bakers, Brewers and Victuallers, S. Sebastian for Archers, S. Nicolas for Butchers, and an hundred more, some assigned to this office, and some to that. But would you know what office hath our Limping Ignatius: in good sooth, an office well agreeing with the humour of a Spaniard, who love's to be conversant with the female sex; for he is become a Midwife, for thus saith one of his own Children: 
Serm. Vald: p. 51.  Blessed Father Ignatius doth assuredly, and most readily assist all women that are in labour; for this vigilant Pastor doth always accompany the sheep that are great with young, for to help them to be delivered, as it is written in Esay, Foetas ipse portabit, that is to say, He will look to the Ewes for to have their wool and their lambs. For you must lay the blessed Father's Signet unto the patiented, and she will soon be rid of her pain: and the only sight of his name hath given eyes to the blind, hands to the maimed, and legs to the lame, hath consumed the stone in the kidneys, and very easily brought women to bed.  
By this it seems, that this Saint hath shouldered the blessed Virgin out of doors; for all good Catholic women were wont to call unto her for help in that extremity. And it is not long since I read in a Catholic book, how the blessed Virgin, herself, came accompanied with two Angels to visit a Lady Abbess that was gotten with child, and or the preservation of her honour, commanded those two Angels to deliver her of her burden, and to carry it to an Hermit, to bring it up, which in time became a Bastardly Bishop, it may be he was a Spanish Bishop; for they are all, (or the most part) Bastards. 
Cum sec. part. Serm. discip. de tempore. Magun. apud joh. Albinum Anno 1612.   
I marvel how the other Monks, Friars, and Priests can brook, that S. Ignatius should play the Midwife, considering that a great part of their maintenance doth depend upon women that are great with child; for they come often unto them, with money in their fists, and many other good gifts, to have Masses said for their safe delivery. But above all the rest, the Augustine Friars of Burgos in Spain, who sell the measure of their Crucifix at so dear a rate, because it is a precious Relic for many diseases, especially for a woman that is in labour. And is not this a great hindrance to the Franciscans that have S. Francis Cordon, and likewise to diverse other Religious persons, that have many precious Relics of wonderful virtue, especially for such women that are in labour of childbirth. Why do they not sue and implead against the jesuits, for Monopoly? And beside, it is against the Pope's profit: for many good Ladies (especially in Italy) when they are great with child, do vow (if they can have a safe deliverance) to go on pilgrimage to the Image of the blessed Virgin Mary of Loretto, and there offer some costly thing unto her Shrine. All which comes into the Pope's Exchequer. And I am sure, that the Montebanckes shall all far the worse, and Midwives nothing the better. But because I would not be too tedious, I will leave this halting holy-hee Midwife, and descend to survey his spiritual Babes, I mean the jesuites, the main pillars of the Antichristian Synagogue of Rome, the Intelligencers of Spain, the Incendiaries of Christendom, and Belzabubs chief Agents.  
Among all other Orders, of Monks and Friars, though the Commonwealths (wherein they live) are exceedingly exhausted by them in matters of charge (especially in Italy, and the Spanish Dominions) as being (in a manner) compelled to re-edify their ruined Cloisters and Covents, to build them new from the very ground, and from time to time to repair the same, to furnish them with costly Images, and rich furnitures, and daily to supply their wants, as well in yielding them victuals, as in satisfying their exorbitant demands, which are infinite (of which, who so denieth any, is presently reputed to be an Heretic) yet all is nothing in comparison of that which by the jesuites, they are compelled to endure; who have now gotten that hand over them, that the chief Magistrate-ship and places of dignity, are not granted, but unto such, as shall be by their like allowed, and by their authority confirmed; neither without their advice and counsel dare they determine of any great matter, concerning either government or policy. There is not any man's business, but they must have an oar in it. They never place themselves any where, but in the midst of goodly rich Cities; for as one saith, Opulentas civitates ubi sunt commoditates, semper querunt istipatres. Where they wring themselves into the fairest Palaces, in some of them dispossessing by violence those to whom they pertained. As for example, their Colleges at Antwerp, the one belongeth to the society of the Merchants of Aquisgranum: and the other to the society of the English Merchants of the Staple, and was called heretofore by the name of the English house, where English Merchants and their Factors lived, until such time that they were tyrannically abused by the Spaniards and their adherents. Moreover, their Colleges at Brussels, and at Paris, are detained by them from the true owners thereof. I could name an hundred more of these their usurpations, to prove their intrusions into Cities, Towns, Castles, and Nobleman's houses; but this shall suffice in this place.  
Their Churches are rich and sumptuous; their moveables and householdstuff magnificent, rather than decent, their gardens pleasant, spacious, and delightful, their garments fine and comely; Hi patres nigri, sunt semper benè vestiti: Their gesture proud and stately; their fare plentiful, and of the best: And in fine, they are not tied to any rising in the night to their devotion, or the like hardness, to which other Friars and Religious Orders are subject: for they go (or may go) to bed at eight of the clock at night, and rise between five and six in the morning. For their holy Father Ignatius would not have them subjects to singing day and night. And the reason is (forsooth) even as the Angel wrestling with jacob, said Let me go, for the day appeareth; signifying that he had many droves of sundry kind of cattles, that he had children in his train, and was to provide meat for some and drink for others, so that to such a man that had such a charge upon him, it was fit the night should be allowed free from contemplation: so it is not possible for them to bestow the day in the Choir, that are to furnish the flock with pasture and clear water; for than they should be uncapable of guiding so many foolish ignorant beasts as are committed unto them; or of setting all Christendom in a combustion: or of enlarging of the Kingdom of Antichrist and the Spanish Monarchy: or of enriching of their own society: or of a thousand things beside.  
Their first Mass begins about eight of the clock in the morning, and a private Mass doth continue not above half an hour. And as for high Mass (or a singing Mass, which endures a whole hour) alas they never meddle with it, or with such bawling stuff; for the private Mass is the fairest flower in their Garden. Unto which a jesuite comes forth, so attended on by Novices, and in as great gravity (or counterfeit holiness) as the Pope himself, when he is in his Pontificalibus.  
They are the greatest Intelligencers and Statesmen in the world; and albeit they should not by their Order receive any other Office or Ecclesiastical dignity: yet now of late, by dispensation from the Pope's sweet Holiness, Bellarmine and others have been promoted, some to be Cardinals, and others Archbishops and Bishops. And withal, as they order the matter, for their credit and reputation, they take the name of a jesuit not to be any whit inferior to the title of a Bishop; for they are not subject to any Ordinary, or to the controlment of any Bishop or Legate whatsoever, but only to the General or Provincial of their own Order, who is always a Spaniard, or one of the King of Spain's subjects, and who never lightly comes among them: and if he do, he is a brother of the Society, and will find no fault for fear of giving scandal.  
Now among all other their policies, they have one that surpasseth all the rest. For wheresoever they remain, they take upon them to teach and instruct children, as well of noble men, as also of inferior persons, professing to do the same freely and without reward: wherein they deal so carefully, that the Parents do not account their children's time misspent; but also do reward them highly. And the jesuites make thereof a double benefit; for first they bind the parents of the children to be their friends and favourites: secondly, as for the scholars, they strike into their tender capacity such a reverence of themselves, and withal do distil into their minds such points of Doctrine, and such an opinion of their holiness and integrity, that the same never (or very seldom) weareth away, but rather increaseth with their years, according to that of the Poet: 
Quo semel est imbuta recens seruabit odorem  
Testa diù.—   
That is to say, The vessel will long retain, the taste of the first liquor it first held or contained. Which is undoubtedly of no small moment to the strengthening and upholding of their faction and society.  
Moreover, sometimes (as occasion and opportunity so falls out) they do persuade such of their Scholars as are rich, and that have their means in their disposing (their Parents being dead) to enter into their Order or society, and to give and enfeoff all that they have upon their Colleges whereof I could bring here many examples. There dwelled heretofore in Lisbon in Portugal a very rich Merchant, that had no more children than two sons, who went to School to the jesuites; whereof the youngest they had persuaded (secretly and unknown to the father) to make a solemn vow to be one of their society, and to give them all that portion that his Father should bequeath him. It fortuned within a year or two that this Merchant fell sick, and being past all hope of recovery made his Will, and bequeathed all his estate between his two sons, giving unto the elder brother the better part. The jesuites (whom in that Country they call Apostolos, Apostles) hearing how the matter stood, presently repaired unto this sick man, under colour to administer unto him some spiritual comfort; and there they dealt so cunningly with him, that they persuaded him that his eldest son was a very deboist young man, and given to many vices, and such a one as would spend and waste all that he had given him; and extolled and applauded the youngest for a virtuous religious youth, a good Scholar, and one that would surely be a good man, and a great prop or stay to his family or kindred; so that by their juggling tricks they got the sick man to revoke his former Will, and to make a new Will, and to bequeath the most part of his substance upon his youngest son, which being done, the man shortly after died, and the jesuits received the younger brother into their society, but not as yet publicly but privately.  
Within two days after, when the dead Corpse was carried to be buried, the jesuites put some of their society, and the younger brother, and soldiers well armed to keep possession in the Merchant's house; whom when the elder brother, upon his return home from his father burial (being altogether ignorant of the jesuites fraud, in procuring his Father to make a new Will) saw, demanded of them what they did there, and would have entered into the house; they bade him stand back, telling him that they were put there to keep possession for the Apostles. For the Apostles, said he, I think verily if our Saviour Christ had had such warlike Apostles, he had never been taken by the high Priest, and the Scribes and Pharises, and so evil entreated as he was. In fine, he was constrained to take what it pleased the Ignatian Apostles to give him; and they had the most part of the Merchant's substance.  
It is a thing worth the observing, to see how busy and diligent they are when they hear of a wealthy man or woman that lieth sick and in danger of death. This is their chiefest harvest and Optimae praeda. Then they commend unto him the poverty of their College, and the merit he shall gain by dealing liberally with them, as being for ever to be remembered in their Masses, as one of their Benefactors. The Mendicant Friars, especially the Franciscans, and they have been in Law together in Spain for many years, about this visitation of the sick men, in articulo mortis. The jesuites said that it appertained unto them; because their profession is active, and to be always stirring among the flock, and to do good to the world abroad: whereas that of the Franciscans, and the other begging Friars, was contemplative, and so by consequence most decent that they should contain themselves within their Cloisters. The Friars on the other side replied, that their profession was Meekness, Innocency, Poverty, and to do good unto all men. As for the jesuites, that they are proud, ambitious, aspiring, entermedlers in matters of state, men of great riches, and covetous of more, and therefore by no means to be admitted to such as lie at the point of death. The matter hath been much argued of, and greatly debated in Spain and Rome. And all the other Orders of Monks, and Friars were, and still are vehemently against them; and they have been openly inveighed against in the public Schools of most of the Universities of Italy, Spain, France, netherlands and Germany: yet notwithstanding they are so strongly backed by the King of Spain (whose turn they serve again in other matters) that howsoever the cry go against them, they prevail and hold their own still.  
Moreover, they have so cunningly wrought, that wheresoever they are, they only are the general hearers of all Confessions, diving thereby into the secrets and drifts of all men, acquainting themselves (as I said before) with their humours and imperfections, and making (as time and occasion serves) their own use and benefit. And yet if some poor person come unto them to confess, they will seldom or never hear his confession; and if they do, they will hardly absolve him of his sins. As for examples sake, a certain Gentle in Madrid in Spain, to try whether the jesuites would confess poor folks, sent his man upon a time to their College, in the night time, to entreat them they would send one of their Fathers to confess a poor man that lay a dying in the street (albeit there was no such matter) but the Porter told him, that all the good Fathers were gone to take their rest and could not come: by and by he sent another man to entreat them to come to receive the confession of a great rich Cavallero, whom they knew to have lain sick for a long time; whereupon two of them came forth presently, but when they were a little from home, his men, by his appointment, beat the two jesuites sound and took away their cloaks from them.  
But by the way, seeing it comes so well to our purpose, I will tell you a pretty story that happened heretofore in the Low Countries. A Merchant, whose name was Hamyel, being sick at Antwerp of a consumption, the jesuits knowing him to be a man of great possessions, and without children, presently repaired unto him under colour of spiritual consolation, laying before him the vanity of this life, and the glory of the world to come; with sundry other persuasions, as of all men living, they have their tongues most at will: and commending unto him their Order, as of all other the most meritorious, perfect, and acceptable to God, and to which their holy Father the Pope, and his Predecessors, have granted more Indulgences than to any other order of Religion whatsoever. In so much that they brought the poor man (being of himself simple) into their Society, thinking there was no other way to be saved: so as before hand he enfeoffed their College with his land, which was two hundred pounds a year, giving them much goods and rich moveables; and when he had so done, died within three months after the same. His next heirs, by counsel of their friends, put the jesuites in suit; against which, though they opposed themselves with all vehemency, yet to their great shame and reprehension, sentence was given against them by the Royal Council of Mechlin; which Court hath authority to determine definitely, both in civil and criminal causes without appeal. Notwithstanding they would not so give over, but by the means, aid, and support of one Pamele, a Precedent & chief Favourite of theirs, they appealed from thence to the Council of Estate at Brussels, getting the cause after sentence given to be removed; a thing there unusual, and scarcely ever heard of before, where the process was hanging for a long time: yet afterwards the jesuites, to their great shame, were constrained to compound with their adversaries.  
Another time, a rich and wealthy Merchant of the same City, whose name was john Baptista Spinola, a man then known in most Merchant Towns in Christendom, but one in that point, whose devotion and scrupulosity overwent his wisdom, coming to them to confession, & telling them of some unjust gain, with which he felt his conscience touched; they presently (with sundry terrifying speeches) told him that he was in the state of damnation, out of which he could not be delivered, until such time that he had made restitution, as well of that confessed, as of all other money and goods that he had by usury unlawfully gotten, laying before him, Quod non dimittitur peccatum, nisi restituatur ablatum: with sundry other such sentences, whereof they have good store. In fine, they put the man into such fear of conscience, that he yielded to make restitution, if so the same might be done without his undoing, discredit, or shame. Whereupon to comfort him again, but indeed fearing lest if they dealt too rigorously and roughly with him, they should get nothing; they told him, that if in stead of all such interests and usuries, with which he found his conscience burdened, he only would be content to deliver unto them some such sum of money, as without his undoing, he thought he might conveniently spare, they would take it upon their souls, to see the sum employed upon good, virtuous, and charitable uses, to the greater merit and benefit of his soul, and as a thing more acceptable unto God, and less scandalous to the world, than if he should make restitution to whom it appertained, and had been by his usury interessed. Whereupon the Merchant being well satisfied in conscience, gave them the money, and they him their absolution. The Capuchins afterwards made great suit unto this Merchant to become a religious man of their Order, and to make a distribution of his goods among them: he made great show to be very willing for a while, but in the and he deceived them, and falling to his old bias, did not stick to tell unto some of his private friends this former tale, and by that means the jesuits juggling came to light.  
They have persuaded the last Duke of Bavaria, this Duke's Father, to become one of their Society, and to make them a College of his own Palace at Monachum, to build them a stately Church, all the Pillars, Arches, and the Porches being of fine Marble, and the whole Church covered over with fine Copper, adorned within & without with many curious and costly Images, Pictures, Tablets, and the utensels belonging to the Altars of gold and silver, Copes and Vestments of cloth of gold, cloth of tissue, and curious embroideries. And withal to infeoff whole Towns, Castles, and Manors upon their new College; his son and heir being constrained to live in a mean house in the same town, with such small pension as his father had formerly assured upon him. And albeit the old jesuited Duke had surrendered this government of the Country unto him, at his first entering into their Society, yet he durst not do any thing without the jesuits advice and approbation.  
The old Duke (being a silly, zealous, simple, well minded Prince) was wont to entertain into certain Chambers, or Lodgings in his Court (appointed for that purpose) all such Pilgrims as traveled that way, with meat, drink, and lodging of the best, for three days and three nights: and this was the manner of their entertainment. At the gates of the Town, among the Soldiers that had the guard, for it is a Garrison Town, there were certain Officers to receive all such Pilgrims as had good Letters of commendation, or testimony that they were Romish Catholics, and bound to Rome, or any other place of pilgrimage upon devotion, or else returning homewards, which Officer was to conduct these Pilgrims presently upon their arrival to a certain lodging in the Duke's Court, where was another man of purpose to receive them; but before that they entered into their lodgings, they were brought into a room, where every man had delivered unto him a clean Shirt, a long Waistcoat made of red Cotton, a pair of new black Canvas breeches, a pair of new linen Stockings, a pair of Slippers, a black Gown, a Girdle, a black Cap, and a little stick in his hand: for they were to put off all their own clothes, and to put on these, which being done, they were showed the way to the Church, there to say a few Aves and Pater's, and then to return to their lodging to dinner or supper, according to the time of the day that they came thither. These poor men had meat sent them from the Dukes own Table, and served in by his servants, and the best Wine and Beer that the Country did yield; beside, every man lay alone in a good Featherbed, with sweet fresh linen (more like a noble man than a Pilgrim) where they remained for the space of three days and so many nights. Moreover, the Duke came himself sometimes, and washed these poor men's feet in warm water with sweet herbs, and dried the same with sweet damask Napkins: when they were to departed, they had Shirts, Shoes, those Stockings and Breeches which they had formerly worn, a Pilgrim's staff, and money in their Purse according to their wants and quality.  
And when the Duke became a jesuite, it was agreed between them that the Pilgrims should have the self same entertainment there for ever; which indeed they had as long as he lived. But as soon as ever the breath was out of his body (albeit they had means given unto them by the Duke, not only for their own maintenance, more than that was sufficient, but also to entertain the Pilgrims) these unconscionable Machivillians, who can never abide any poor body, gave strait order at every gate of the Town, that no Pilgrim, or any other poor man should come in, but send their Letters unto them, the which if they like of, they mark with a private mark, that they may know if they come thither again, and then they writ their names and Country in their books of Record, and perhaps send these poor creatures three pence or a groat, after such time that they make them attend three or four hours for it. The Polonians and some Netherlanders, that did use to go that way to Rome, do give them many a bitter curse for their uncharitable dealings with them: but they care not, for there is none there that can control them: nay, this Duke dare not offend them, and whatsoever they do or say, is a Law.  
They have at Bourdeaux, in Aquitania, built their College upon the land belonging to an Hospital, that appertained to the Pilgrims that go to Saint james of Compostella; and in the end, because they would enlarge their College, they pulled down the Hospital, and got into their hands all the revenues thereof, undertaking to the Magistrates of the Town, and overseers of the Hospital, to maintain the same in fare better manner than it was kept before. But now these Usurpers will admit none to have a night's lodging there, but such as have special Letters of recommendations from some of their Society. All which I know to be true; for I have been told by more than a hundred poor Pilgrims of several Nations, of these their unchristianlike dealing with them.  
The Magistrates and Clergy of Turnay in the Low Countries, would not by any means receive them into their Town, albeit they had the King of Spain's Letters Patents. In the end, under hand, they got one of their Factors, an Antwerpian Merchant, to buy them one of the fairest houses in the City, and a whole rue of houses beside; where they built their Schools, and taught maugre all the Magistrates, the Bishop, and all the Monks, Friars, and Clergy men whatsoever. Yea, they have there now two Colleges and a Seminary, where they lodge and board Noblemen, Gentlemen, and rich men's children, which brings them in no small profit.  
The Magistrates and Citizens of the Town of Isle or Rissel, alias Insula, in the confines of Flanders, received the jesuites into their City with such honour and respect as is to be admired at, and yet they required their kind courtesies most basely. First, the Magistrates and the inhabitants assured unto them an annual rent of about two hundred pounds sterling. And because that there was no spare place in the Town that the jesuites did like of to set up their rest, the Magistrates, with the common consent and charges of all the Citizens, about the year 1608. brake down a great part of of the wall, rampire, and a great bulwark of the town, and damped or filled up the Mote, and took in above a hundred acres of ground into the Town, enclosing and fortifying it again with a high strong brick wall, rampiers, bulwarks and another mote, and there built them upon their proper cost and charges a goodly sumptuous College, magnificent Schools, furnished with fine pleasant Gardens, Orchards and walks, yea with all necessary offices, in so much that they brought water into every office in the College. I omit to speak of a marvelous fair Church, adorned with all necessary utensils thereunto belonging. And all this in less space than two years.  
Moreover, this new plot (which was thus taken in) was divided among the chiefest men of the Town, where they built the goodliest houses in all the City, because (forsooth) they would be near these holy Fathers, to have their spiritual comfort, and consolation in time of need. The jesuits being thus seated and settled like Princes; the first thing was that they did, to requite the Citizens great love, and extraordinary charges. They procured unto themselves from the King of Spain, the Archduke, & the Archduchesse Letters Patents, that they should have for every barrel of beer that is drawn within that Town two shillings nine pence farthing, which is for every quart pot two Liards, or half a Stiver, which is about an halfpenny half farthing English, and doth amount to a great sum of money yearly, considering the greatness of the Town, and the multitude of the people that are the Inhabitants thereof. Albeit the Assize which they were constrained to pay (before that time) for their beer, was as much in equal portion, to the King, and the Archduke, as they did pay to the Brewer; from which the poor beggar was not free, but if he did drink, he paid so much unto the King, as he did to the Victualer. And yet these unconscionable and covetous jesuites, did for their benefit and better maintenance, procure this other imposition to be laid upon the Inhabitants, notwithstanding the former extraordinary love and kindness which they received from them: Both which assize of the beer, the poor inhabitants have been constrained to pay ever since, as well to the King, as to the jesuites; by means whereof, and other their politic cheating and cozenage, they are become not only exceeding rich, but also odious to all the Towns and Country there adjoining.  
And beside, whereas the inhabitants of this Town, had been for many hundred years free, and exempt from all forfeiture or confiscation of their lands and goods to the King, if any of them had committed any felony, murder, treason, or the like; their bodies being only liable to the Law, and not their lands or goods. Now these jesuites (perceiving that the Statehouse, the Town Charter, and all the ancient Records of the Town had been some certain years before burnt, by occasion of fire) procured underhand a Patent to be granted to their College, of all forfeitures and confiscations whatsoever, that should happen to fall due to the King, within that Town and the liberties thereof; and having so done, they began to seize upon the land and goods of all such as were convicted for any of these or the like crimes or offences. The Magistrates of the Town, and all the rest of the inhabitants, with one consent did oppose the jesuites, as intruders, usurpers, and common perturbers of their Privileges and Liberties: whereupon the jesuites commenced their suit against the Magistrates, and all the inhabitants of the Town, in the higher Courts; wherein the jesuites would have surely prevailed, if that a certain Religious man (as I think) a Canon Regular of the Order of S. Augustine, that lived in an Abbey about six miles from the Town (and yet in the territories of the same) had not found out in the Library there, an old book of Histories or Antiquities in Manuscript, written many hundred years since; wherein was contained, among other things, a Copy of the Charter of this Town of lisle: which being showed unto the Council of State, the jesuits, with much shame & disgrace, had a definitive sentence given against them, never afterwards to intermeddle with the Privileges and Statutes of the Town, and to pay cost and charges beside. Oh the honesty of these holy men of the society of jesus!  
john Chastell was taught and persuaded by the jesuites, to murder Henry the fourth of France, and yet some Papists would deny it, if they could, because they are loath to make the jesuits' odious: and yet others did help to erect a pillar of stone near to the King's Palace in Paris, whereby so much was signified. But the jesuits when they were recalled again into France, from their banishment, got leave of the King (upon the Queen's request) to deface it, some few years before the King was murdered by Ravillacke.  
In the year 1607. The jesuites procured the Emperor Rodulphus, to prescribe that ancient Imperial City Donawert in high Germany, and to give it in prey unto the Duke of Bavaria, who came privately with four or five thousand men, and took it and ransacked it, and afterwards put a strong garrison therein, altering their Laws and Customs, and debarring them of all their former Privileges whatsoever, in so much that the chiefest men in the City, were constrained to abandon both house and home, and to seek after another place to inhabit. I came thorough this City within three months after that the Duke of Bavaria had taken it; and it grieved my heart to see into what miserable bondage the poor Citizens were brought, and all through the devilish practice of these irreligious Machiavills, who then did tyrannize over them, like so many Turks or Infidels; for they managed the whole affairs of the City, the Governor which the Duke had placed there over the soldiers, stood but for a cipher; for he durst do nothing without the consent of the jesuits. The Magistrates were all put out of their charge & offices; & other base, poor, mechanical fellows appointed in their places, fare unworthy the high dignity of Consuls or Burghemasters in such an ancient free and noble City as that is. The soldiers were billeted in all the Protestants houses, and not in any Papists house, where they domineered like so many devils, making havoc of all that they could come by; and yet the Protestants were constrained to pay them their wages beside. What shall I say? The jesuites, in effect, did command and control the whole City, as they pleased. They banished their Ministers, and compelled the inhabitants either to go to hear Mass, contrary to their consciences; or else forsake the City, and live in exile. And yet this is nothing in comparison to that the Protestants of Aquisgranum have endured, and yet do suffer.  
The Emperor Charles, (surnamed the Great) hunting upon a time in the Forest of Arden, found out certain Baths or hot waters, in which place he built a very fair City, and called it Aquisgranum, and gave it many privileges and great freedom: among other things, he ordained that all other Emperors, his Successors, should be crowned there, and that the Imperial Diadem (which is now kept at Franckfurt upon Main) should be kept in this City. Here likewise he built (among other Churches) a very fair Collegiate Church, endowing it with great revenues; within a Chapel of this Church the crafty Clergy men (observing the ignorance of the people in those days) set up an Image of the blessed Virgin Mary, which they affirmed to work great miracles, by means whereof, and of the hot Baths, this City came to be very famous, and haunted by many people; for many that were visited with sickness and diseases, came from fare and near to this upstart Lady, and the Baths. Besides, all the Copper that is brought from the upper parts of Germany to netherlands, or these parts, is first brought thither to be refined. In fine, when the misty fogs of superstition began to disperse, and the glorious sunshine of the Gospel to appear, it pleased God in this City (among others the neighbouring Towns and Provinces) to call some to the true knowledge of his word, in so much that the most part of the inhabitants thereof (the Monks, Friars, Nuns, and the other Clergy men excepted) in a short time became Protestants, and had Ministers, and a Church in the midst of the City. The Priests and Friars perceiving how the number of the Protestants began to increase daily more and more; that this counterfeit Lady was fallen sick, and could work no more miracles, because the Protestant Ministers had discovered their deceits and trumperies, and spoiled their market; and withal, that the people came not with their offertories unto them, as in former times; which was to their no small loss and hindrance; They (I say) plotted how to prevent this danger, and first they intended to bring the jesuites into the City, but this could not be; for the Protestants were more in number than they; and withal, there was an equal number of Magistrates of either Religion: for there were two Protestant Burghemasters, and two Papists. Then they practised how to betray the City to the King of Spain; but their treachery was discovered; and the Protestants betaking themselves to their arms, prevented it; and the Duke of Cleve (who was then Protector of the City) at their request, put in a garrison of soldiers to defend them from the King of Spain's forces; who never after attempted any thing against the City, until after the Duke of Cleves death; at which time by the treacherous plots of the jesuites, who were privately lurking there, sent an army secretly under the conduct of Spinola, and took the City by treachery, and not by force of arms, or valour; and sets a garrison of four thousand men therein, all billeted or lodged in Protestants houses; and they themselves constrained to abandon the City, or else to live no better than those that live under the cruel tyranny of the Turks. And as for the Ministers, some they put to death, others escaped away to Holland, and other parts. Those of the Protestants, that ever had been Burghemasters, that they found, they put likewise to death, and many other of the Townsmen, that at any time withstood them, upon any former tumults or commotion, fared no better.  
I came to this City in the month of December 1616. where the next day I beheld (to my no small sorrow) a most lamentable tragedy, which was as followeth. As I would have departed away, I could not, because the Ports or Gates were locked, and all the soldiers in the Town (but only those that had the watch) drawn (in their full complete arms) to the Marketplace, which is very spacious, & as big as Smithfield in London. In which Marketplace, there was a scaffold set up hard by the Statehouse; unto the which they brought a proper young man (about six and twenty years of age) bound, having a jesuite on either side, who mounting the scaffold, with a very sweet and cheerful countenance, kneeled down, and said a short mental prayer; then rising and looking about him, espied a friend of his, hard by the scaffold, unto whom he cast his cloak, entreating him to deliver it unto his wife; who was in a corner of the Marketplace a fare off, together with many other women and children upon their knees, making the most lamentable noise that ever I heard, and desiring God to judge their cause. This man lifting up his hands, pulled off his hat, and making a low reverence towards those women, and many other Protestants that stood by them, with a loud voice desired them all to pray for him; and desired God to forgive him all his sins, for Christ his sake; signifying further unto them, that the jesuits had promised to save his life, if so be that he would confess his sins, and receive the Sacrament, the which (said he) I did, being drawn thereunto by their fair promises and persuasions, and the entire love I bore to my wife, children, and kinsfolks. But now I am hearty sorry for it; and then kneeling down again, asked God & the Reformed Church (with tears) forgiveness, for (said he) I do from my heart renounce all Popery, and will die a member of the Reformed Church, wherein I was brought up. Whereupon the jesuits persuaded him to recant those words, and to call to the blessed Virgin Mary for help: but he would not, saying that he was sorry for that which he had already done. And within a while he kneeled down again, and the Executioner after that he had tied a handkerchief over his eyes, with a sword struck off his head; whereupon the Protestant women and children made such a lamentable cry, that it made some of the Papists themselves weep, and pull their hats over their eyes.  
This being done, they presented to the view of all the beholders another pitiful spectacle, more lamentable than the former: A poor old man of about threescore and ten years of age, whose name was john Balkbern●r, who being not able to go, by reason of his long imprisonment, which was above two years in a Dungeon (as I was told) where none of his friends was permitted to visit him, or to administer any comfort unto him, having been racked and tortured three several times: This man had been one of the Burghemasters of the Town, and ever opposed himself against the jesuites, and the Spanish faction, in the defence of the Liberties of the City. Him they brought (supported by the Hangman and his man) to the scaffold, accompanied likewise with two jesuites, and when he was got up the scaffold, all the drums in the City were beaten, and the Trumpeters did found their Trumpets being set all round about the scaffold; because that no man should hear what this poor dying-man said: who lifting up his hands and eyes often towards heaven, in the end kneeled down, and received very patiently that fatal stroke, the Executioner smiting off his head, as he had done the former. Whereupon the Protestant women and children made such a great cry as they had formerly done, which made many of the Papists, yea the Governor himself (who was a German) to weep and shake his head. The Magistrates of the City, and the Emperor's Delegates sat in a gallery on the side of the Statehouse, to see the execution; which being ended, they withdrew themselves back into the Statehouse, where was a great feast provided for them. Good God how merry were the jesuits, Priests, and Friars all that afternoon; I protest to you, I did see with mine eyes above twenty of them crossing the streets so drunk, that they could scarce go or stand, and when they met the Hangman they shaken him by the hand, as though he had been some great Dutch Heer, or Lord, telling him that he had performed his part wonderful well, which made the Rogue so proud of his office, that I heard him wish, that all Protestants had but one head, and he the striking of it off: unto whom a townsman that was a Protestant, answered, saying, that the Protestants had but one head, which was Christ jesus their Saviour, unto whom (said he) thou base Varlet, shalt one day give an account for thine uncharitable wish; and they that set thee on work this day, for spilling of innocent blood. Whereupon some Priests that stood by, and heard his words, went presently to the Magistrates, and accused him, and presently caused him to be apprehended and put in prison; what became of him I know not, but I have heard that he was banished, and that he liveth now in Emden. Since that time the jesuites have caused a pillar of free-stones to be erected in that place where the scaffold was, with the portraiture of the Hangman striking off this man's head, with this inscription in great capital letters, viz. 
Sic pereant qui hanc Rempublicam & Sedem Regalem spretis Sacrae Caes. Maiestatis edictis evertere moliuntur.  
Ad damnandam memoriam joannis Balckberner in ultimo tumultu Anno MDCX. hic excitato.  
Inter perduelles Antesignani.  
Columna haec ex decreto D. D. Subdelegatorum Sanctae Caesaris Maiestatis iussu III. Nonas Decembris, Anno MDCXVI.   
They procured the King of Spain (without any right or reason) to send Spinola with an army to take Weasel, one of the Hans Cities, being at peace and amity with him, and little fearing any such perfidious treachery, where they have and still do use such tyranny, that it is as good for the inhabitants to be under the Turk as under the Spanish government. This City was rich and had great traffic and commerce with high Germany, the State's Countries, and all netherlands. But it is now beggared by means of the jesuites and Spaniards their protectors. For as soon as Spinola had put a garrison of six thousand horse and foot into this City, the jesuites likewise came thither and were placed in the chiefest house in the City, which did heretofore belong to the Duke of Cleu●, who was protector of it, and afterwards to the marquis of Brandenburg, his lawful heir and successor. This noble City, wherein the Gospel of Christ was truly and sincerely preached, is now become a stinking Synagogue of Antichrist, and a prey to jesuits and Spaniards, who were not content to make havoc of almost all they had, contrary to the composition made between Spinola and them, when they yielded the Town unto him, but also ravished their wives and daughters before their eyes, neither will they suffer them to make sale of their houses, and carry away that little they have left them, and to permit them to departed to some other Country or City to seek their fortune; but compel them to stay there, & to labour and toil (like so many slaves) to maintain them. They have the best Chambers and Beds in their houses, and they themselves are constrained to lie upon Mats and in straw: they have all their household stuff at their command, and they themselves are compelled to wash, scour, and do all manner of drudgery for them. The poor Inhabitants must of necessity provide Fitting, Candles, Salt, Vinegar, and Water for them gratis, and attend on them with cap and knee, or else be stabbed or well beaten. And albeit that it was agreed between the States of the united Provinces, and the King of Spain, that the Protestants of Weasel should have free liberty of conscience to use their Religion, in respect the jesuits, Monks, Friars and Papists of Emerick have the like at their hands; yet they can never go to Church or Sermons, and especially when they sing Psalms, but they mock and abuse them, either by hurling of stones in at the windows, or some other villainy.  
In the year 1619. (coming from Venice to Holland) I came to this City, and arriving at my lodging, where I was very well acquainted; the good man and his wife, who knew me, fell a weeping, telling me they had never a bed to lodge me in, for we have six Spaniards (said they) that lodge here, and the rest of our beds they sold and purloined away; and then they shown me their house, and how they had sold all their household stuff; for they had neither Brass, nor Pewter, nor any thing to dress their meat but one iron pot, for the rest were earthen: they lay themselves upon a straw bed, more like Beggars than Citizens. The day was fare spent, and I weary, that I could go no further, and therefore I resolved to stay there that night, and to lie upon a board or a bench. While I was comforting of the old folks as well as I could, there came in a Spanish Soldier that had lost his money at Dice and Cards in the court of guard, and would have borrowed a Dollar of the good wife, who told him that she had none for herself; beside (said she) you own me ten Gilders (that is twenty shillings in English money) I thought you would have paid me that first, for I was constrained to pawn my bed to get money for you, and ever since my husband and I have lain upon straw, which we never did before in all our life time; whereupon the Spaniard, Señor juan de Navarra (for so was his name) called her Puta Vieja, old Whore, and a thousand such names, and shaken her almost all to pieces; then, leaving her crying, took the pottage pot and filled it half full with water, and put a great Brick-bat and a piece of rotten Cabbage into it and laid it over the fire, and went out into the yard and brought in three or four great Faggots and other wood, and made such a great fire, that I was afraid he would have burned the house; and thus he continued burning of Faggots and Billets (which are very dear there) for the space of two hours, and would have burnt more, had not she gone forth and borrowed of one of the neighbours two shillings to give him, for fear that he would have burned all her wood; albeit, I think in my conscience that he did burn in that time more than did cost her eight pence. But when he had the money, away he went, and then she took off the pot, and threw the stone and rotten Cabbage away, and made something ready for our Supper; but before that we could make an end, two other Spaniards came in, and without bidding or inviting, sat down with us and took part of that little we had, and then went away without offering any money, or saying so much as we thank you.  
The very same night, another Spaniard would have the old woman after ten of the clock to go and fetch him a whore; and because she would not go, he gave her three or four blows with his Musket rest, and would have broken her bones if another whore of his acquaintance had not come in (hearing the old woman cry) who pacified him, and lay with Señor Laurencio (for so was his name) that night. O the Religion and conscience of these Catholic Spaniards, that tyrannize fare worse than the Turk, wheresoever they get the upper hand!  
But now to return again to the jesuites, who are the only commanders of this City, whose words are Laws, yea Oracles among the Spaniards. They preach and catechise young children twice or thrice a week, yea the Soldiers do take protestants children by force, and bring them to the jesuites to be instructed in popery. Alas, if I should tell you all the wrongs and misdemeanours that the jesuites have committed in this City and elsewhere, this Pamphlet would grow to be a great volume.  
The next Summer, after the death of the Emperor Mathias, the jesuites of Liege kept a great solemn funeral for him, which was as near as I can remember in this manner▪ First, a noble man's son that was one of their Scholars, being very richly attired, riding upon a great horse, with an imperial Crown on his head, having a Canopy carried over him borne by six men, attended on with a great train, representing the person of the King of Spain; another in the same manner representing the King of France; others the King of Bohemia (that is now Emperor) and all other Catholic Princes. Every one of them having a guard of Soldiers both horse and foot, all being the jesuites Scholars. They were all drawn out in their divisions Soldierlike, having their Captains and other Officers (who were jesuits') to lead them on, in a great market place which is by Saint Paul's Church: from whence the counterfeit hearse was brought forth, carried and accompanied with many Mourners, with that state and Ceremonies as great Princes are wont to be brought to their last home. After that followed these Kings and Princes severally accompanied with their train and guard, having their banners carried before each of them placed by Heralds. Then came the Breaden god, their Sacrament, carried by a jesuit under a Canopy, borne by four scholars in white Surplices singing: after that followed the Image of the blessed Virgin Mary very curiously wrought (wherein wanted neither cost nor art) carried upon men's shoulders accompanied with many jesuites and singing men: and last of all came Wickliff, john Hus, Jerome of Pragus, Martin Luther, Caluin, Beza, M. Bucer, P. Martyr, Oecolampadius, Zuinglius, Bullinger, Melancton, Fox, and Master Perkins, all bound with iron chains, and led and guarded with a squadron of Devils: who made the Monks, Friars, and other Clergy men to skip for joy, to see those men that had writ en against them to be led captive by Lucifer and his Angels. The Hearse being thus attended by so many Kings and Princes, the Sacrament, the blessed Virgin, and the black guard marched forward to the jesuites College, where they all entered and fell to their prayers: here might you have seen Hus, Luther, Beza, Perkins, and the rest; yea, the Devils with their Beads in their hands say Pater's and Aves for the Emperor's soul. Truly I marvelled much to see the jesuites permit those whom they call and condemn for Heretics to enter into their Church, and to accompany the blessed Sacrament, and the blessed Virgin's Image; yea, in my opinion they abused those Catholic Kings and Princes who were then and there represented, to intrude those men into their company, whom they never affected or loved; and that which is worse, to place Devils to bring up the rear of their army.  
All these Soldiers were the jesuites Scholars, and taught and instructed in military Discipline by the jesuites themselves, who are every where martial men, and given tam Martiquàm Mercurio: for in every Army, Leaguer, Garrison, or Navy that any Catholic King or Prince hath, there the jesuites will be as busy as an Attorney in Westminster Hall in the midst of a term. Hij Palladi oratores, novi Philosophi, in Castris non in Claustris versantur. They had rather to be stirring abroad and follow the Camp, than be confined within the circuit of a Cloister. And therein they do imitate their Father Ignatius of infamous memory, for he was a Soldier, and so are they: yea, in every one of their Colleges they have Armour and munition to furnish many thousand Soldiers; and beside, there is not any one of them but knows how to use his Arms, as if he had been a Soldier all the days of his life. To conclude, this funeral or Obsequies did cost the Parents and friends of these young jesuitical Kings and Princes (by report) above two thousand pounds sterling.  
What shall I say? The jesuites have been the utter ruin and overthrew of Don Sebastian, the last King of Portugal and Algarbes; for through their policy and wicked counsel he lost his Crowns and Kingdoms, and in the end his life.  
They have been the chiefest cause of all the civil Wars, Massacres, and troubles in France, since the death of Henry the third of France, to this present time.  
These seditious infernal Locusts have been the only occasion of those bloody wars between the King of Poland and the great Duke of Moscovia or Russia; and again, between Poland and Swethland.  
Have not the jesuites been the cause of the loss of Voltalin, the upper and lower Palatinate? And have they not been the cause of all these Wars, Bloodshed, Commotions, Dearth, Famine, Persecutions, Rapine, Miseries, Calamities and Destructions that have happened in Italy, France, Germany, Bohemia, Netherlands, the seventeen Provinces, and other neighbouring Countries, Cities, Towns, and Common wealths, these forty or fifty years and upwards?  
I omit to speak of their several treacherous designs against Queen Elizabeth of famous memory, or of the Gunpowder treason, or how that they have been these twenty years banished out of all the territories of the Signory of Venice, for their impostures and lewd practices, and for being common disturbers of the peace and tranquillity of the common wealth. Neither how they have encroached upon the privileges and liberties of most of the famous Schools and Universities of Italy, Spain, Portugal, France, netherlands, Germany, Poland, and other Catholic Countries. But I will speak a word or two more of their Colleges, Churches, Schools, and manner or method of teaching, and so conclude.  
First of all, I would have you to understand that they receive none into their Society, but such as are either descended of great parentage and good friends, whose greatness may countenance their designs, and procure others to be beneficial unto them; or such as are wealthy, to enrich their Colleges; or learned and witty Scholars, who by their works & writings, are like to advance the credit and reputation of their society; or some Tradesmen to be their Lay-brothers and Officers of their Colleges; or else some cunning fly knave or crafty companion to be their Porter, upon whose truth and fidelity they may assuredly rely and depend: for the Porter must be a smooth tongued fellow, and as true as steel, or else he is not for their turn; neither will they put him into that office, before such time as they have had a long trial and experience of his wit and fidelity; for he knows more of their knavery than all the rest of the society, except it be the Rector and two or three more: beside, what gift or message soever is sent unto any of the College, it must come first to his hands; for the College gate is always locked fast, and he hath the key tied to his girdle.  
Every jesuite in their Colleges hath some employment or office; as for example, some are employed in writing books of controversies, or otherwise; whose works never come to the Press till the father Provincial, and the best Divines, and the best learned men of their society of that Province, yea of the next Province, and most commonly their General (who life's always at Rome) do peruse, correct, and amend the same; so that they never print any book in any of their names, without the mature counsel and advice of their superiors. Which (in my opinion) would not do amiss, if the Divines of the reformed Church would do the like among themselves.  
Some of them that have the gift of preaching, do study their Sermons, the Fathers, and School Divinity, and attend to hear Confessions and say Masses, albeit all those that are Priests are Massmongers: others do troth here and there abroad about the College affairs: and others, who are Lay-brothers, have employments enough either at home or abroad; for some of them are Tailors, and are ever making of new Habits, or else mending of old for the other Fathers and Lay-brothers. They have Physicians, Apothecaries, Chirurgeons, Barbers, Printers, Tailors, Shoemakers, Cooks, Washers, Bakers and Brewers (if they live in a beer Country) of their own order and society. And so have all (or the most part) of the other Orders of Monks and Friars in all popish Countries, especially in Spain and Italy, and therefore poor Tradesmen get little or nothing by the jesuites, or any other Monks, Friars or Nuns whatsoever.  
The younger sort of them do teach children the Latin and the Greek tongues (except it be in Spain, where never or seldom the Greek is taught in the jesuits Schools, or elsewhere, except it be in some Universities.) And they divide their Shools into five Classes, that is to say, in the first the Accidence, or Introduction to the eight parts of speech, and the declination of Nouns and Verbs, which they call Figures: the second, the Grammar: the third, the Syntax: the fourth, Poetry: the fifth, Rhetoric. But if it be in an University, than they have other Classes and Lectorers, for Logic, Philosophy, Divinity, and all the other Arts. Now in every Class there is a jesuite that teacheth. The Scholars do remove or proceed once every year (which is after their vacation, about Michaelmas) from one Class to another, for they are ordinarily no longer than one year in one Class. And every Schoolmaster is appointed by the Perfect of the Schools, how much he must read and expound unto his Scholars every day; for he must give them no more, nor no less than the ordinary Lesson. And withal, he teacheth Greek Grammar, and other Greek Authors, together with the Latin.  
The jesuites do every other year extract out of such Authors as they like best, as well Latin as Greek, such selected places as is most commodious and fitting to read to young youths, and do print the same in their own Colleges, and sell them at a very dear rate to their Scholars, appointing to every Class such other books, besides the Grammar, as is fit for their tender capacity. Their Grammar, and all the rest of their school books are of the jesuites own collections. They teach still the self same Grammar in all their Schools, in what Country soever they be; but in the other books, whether they be in prose or verse, they differ, and every second year they altar all their school books, except the Figures, Grammar, and Syntax, of mere policy to utter the more books, and consequently to gain the more money, for they have very many Scholars, because they do not permit any Latin School besides their own in any town or City where they reside.  
In the three lower Classes they appoint two several Emperors, the one they call the Emperor of the East, the other of the West, as it was heretofore in the time of Charles the Great, and others, when the Empire of Rome was divided into two parts between two Emperors, whereof the one was called the Emperor of the East, & kept his Court at Constantinople; and the other the Emperor of the West, who commonly now adays resides at Prague in Bohemia. Now the jesuites, that are the Schoolmasters, do divide their Scholars in every Class equally between these two Emperors, appointing unto every one his own subjects, who are likewise divided into several offices or callings, as Consuls, Senators, Patricians, Knights, plebeians, and the like. These Emperors (who most commonly are some great men's sons) do sit Majestically in very fair Chairs or Stats, having their Scutcheons, Banners, and Mottos drawn out very curiously, at the end of a lance, fastened to the wall over their heads. And the Consuls, Senators, and the rest of the chiefest men do sit according to their dignities, places, and offices, every one having his Scutcheon over the place where he sits.  
In every Class the Schoolmaster doth appoint eight or ten (and sometimes more or less, according to the number of the Students) Scholars whom they think fit, for extraordinary pregnancy of wit and learning, to be Prefects over the other Scholars who bear no dignity or office in that Class, and to hear them recite their Lessons, and to give up the names of such as are not perfect therein to the master, who inioynes them to some public or private penance, as to sweep the School, to stand upon his feet for a certain time in the School, to say so many Paster Noster, or Aue Maria upon their knees, in the open street before their Church door, to copy out of some book so many lines or pages, and the like penance; for they whip them never publicly in the School, but send them to the Father Perfect, who gives them correction privately in a little room which is by the School for that purpose; for the boys had rather undergo private correction than a public penance; because those that pass by will laugh and hush at them; neither will they either correct them or impose any public penance upon any, unless he be a mere blockhead, that will not learn, or one that hath committed some extrordinary offence or crime.  
Moreover, the Porter at the time appointed that they should come to the Schools, rings a bell, and at the very last toll all the Schoolmasters come out together, and go every man to his own Class, and there stay till the bell rings again; and then again at the first toll, they and the Scholars come out, for they must not break the Orders and Rules of the School.  
In the morning, after they have been at School an hour and a half or thereabout, the same bell rings, and then they go to Church to hear Mass, which endures half an hour, and then they return to their Classes again. But in some Countries (when the days are long) after Mass they go home to breakfast, and within half an hour after they come to school again. Every day (or every other day) they have disputations in the three lowermost Classes, where the boys do challenge and provoke one another in the declining of Nouns, Pronouns, Verbs, or Participles, or in coniugating of Verbs either in Latin or Greek. And this they do for to get one another's place, which breeds such emulations among them, that it makes them of their own accord study both night and day, some to maintain their places, seats and dignities; and others of mere school ambition, to aspire and ascend higher. But none must (as I have heard) challenge or provoke the Emperor, or the Senators, but those that are next in dignity unto them, so that those of the plebeians cannot ascend to the Senate, or any other place or dignity but by degree.  
When two of them have done disputing, the Master gives his judgement, and then other boys start up, and crave leave of the Master to challenge their adversary to the combat, who permits those two (whom he pleaseth) to enter into the List; and thereupon these two companions stand up and cross themselves first, before they begin to oppose one another.  
The jesuits have another pretty trick how to make their Scholar's study, and bring in profit for themselves: that is, They will sometimes give unto their Scholars both a private or a public Premium, a reward, which doth not only animate and encourage the boys to study, but also oblige and induce their parents to recompense the Schoolmaster. But unto great men, or rich men's sons, they do use to give the best Premia, or rewards, because they do expect in counter-exchange a great recompense: to the poorer sort they give little Pictures of Saint Ignatius their Patron, of the blessed Virgin Mary, or of some Saint that they most affect. But on the richer sort they bestow Beads and Books, or some costlier Pictures.  
Every Saturday in the afternoon, all the Scholars of their several Classes do meet together in a great spacious room, to be catechised by one of the jesuites, who is appointed to expound Canisius Catechism, and to strike or infuse into their tender capacity such damnable points of doctrine as they please; as, that it is a meritorious deed to murder Kings and Princes, being excommunicated by the Pope. To equivocate, cog, lie, cheat, and that a Roman Catholic is not bound, or tied to keep faith with Heretics, meaning Protestants. And a thousand more of their jesuitical positions, which I for brevity sake do forbear to treat of. Into this catechising School none are permitted to enter but only their own Scholars, for it seems they are ashamed to let men of understanding know what good instructions they give unto their Pupils. But howsoever, those points of doctrine they strike into their capacity in their tender age, the same very seldom weareth away, but rather increaseth with their years, as daily experience teacheth us.  
I would to God that the Church of England, which professeth the true Orthodoxal Religion, would be as careful to have her children instructed in their nonage, in the truth of the Gospel of our Saviour Christ jesus, which leadeth them to salvation; as that false Mountebank Synagogue of Rome, the Chair of Antichrist, and the son of perdition doth, to hurl them headlong to hell and damnation. And therefore I would wish all religious and painful Schoolmasters to take a course, that those Infants which are committed to their tutelage be (before all things) well instructed and taught the Christian Doctrine, and the Principles or grounds of the true Religion.  
Moreover, the jesuites Scholars must not reveal unto any man those points of Doctrine that are taught them in their catechising Schools; for if they do, they must confess it to their ghostly Father (who is a jesuite) and most commonly the Perfect of the Schools, when he comes to be shrift, which is once every month, and then he is sure to have some extraordinary penance inflicted upon him, and ever after to be branded and noted for a Tell-tale out of the Schools. But such as will swallow down this golden poisoned bait, and prove a good Proficient, oh he is a good boy, and shall not want his Premium; for indeed this day is the ordinary time, that they bestow their best Premia, or Rewards upon their Scholars. Oh the subtleties and trumperies of these Loyalists, to seduce these simple youths to their diabolical and Antichristian doctrine.  
And whereas they take upon them to instruct and teach children freely, and without any reward; I dare boldly speak it, they get six times more than if they would keep a mercenary School, for it is but a poor School that brings them not in yearly above five or six hundred pound sterling. But their Schools in great Cities and Universities are worth a great deal more, for it is an ordinary thing to see seven or eight hundred Scholars in their five inferior Classes; and therefore in those Colleges where they teach all the Arts, and where there are twelve Classes, and every Class a Master, there are not most commonly less than a thousand or fifteen hundred Scholars, who are still soliciting their parents and friends to be bountiful to their Masters the jesuites: and they themselves, when they come to inherit their Lands, Patrimony, or Portions, will likely be beneficial to them, and still favour and protect their society and faction to the uttermost of their power. Yea, the poorest of them all, that are not able to bestow any gratuity upon them when they are young and their Scholars, when they are come to age and preferment, will not be ungrateful to them of whom they had their learning and education.  
And again, the jesuites do speak to their Scholars, whose Parents are rich (if they dwell in the same Town or City) to persuade them to frequent their Churches to hear Masses, and to come to them to Confession, and withal to be of their sodality, to the end they might the better dive into their secrets, and participate of their wealth, which is the main matter they aim at.  
And whereas all other Monks and Nuns make three Vows, that is to say, Chastity, Poverty, and Obedience; the jesuites (to the end to give a push beyond all other religious Orders) add one more; which is, that they shall at all times be ready to run and trudge from one Country to another, like poor Rogues, to what part soever it shall please the holy Father the Pope, and their Father General to send them; yea though it were to the world's end, and murder Kings and Princes to merit Heaven. And withal, all other Monks and Friars do make these three Vows but once, which is after that they have been in the Habit one whole year, which they call the year of approbation or noviceship, at which time they make their profession; yet the jesuites will have their Novices to serve them two years in their noviciat before they make their Vows; which first Vows they call Vota simplicia, single Vows, because they can (as they say) dispense with them: for after a man hath been a jesuit twenty or thirty years, they may (if they please) put him away and exclude him out of their society; whereof I have known many, yea among our English jesuites I have known some, namely one who went by the name of Master Floyd, who lived at Paris not long ago, and is now but a Secular Priest, albeit he was for many years a jesuite; the reason is (as I think) because he, and those that they put out of their society, were not wicked enough to keep them company: or else do put themselves out of the society of the jesuites when they perceive their villainy.  
But when one hath been trained up many years in their Machavillian School, if he be for their turn, than he makes those Vows again, and then he is a professed judaist, which is not without a long proof and trial of his integrity and devotion to their Order, and to the rearing up of the Spanish Monarchy; and then, and not before, they will acquaint him with the hidden mysteries of their Order. For in some Colleges there are threescore or fourscore jesuites; and yet not above three or four professed jesuites; yea albeit they wear all one kind of Habit, and far all alike. And in many great Cities they have three Houses: First their Domus Professa, wherein live none but professed jesuites: secondly, their College, where they have their Schools, wherein the Rector, and one or two more of them are Professed, and none else: And lastly, their Noviciate, where all their young Novices are kept, and mewed up, under the government of a Rector, and two or three more professed Machiavills.    

Having treated of all Monks, Friars, and jesuites, and of their beginning, proceed, & present estate in particular; It remains now for me to speak a word or two of their impostures, & cozenage in general, but more specially of the Mendicant Friars and jesuites, which may serve as a Caveat or Premonition, to show with what brazen faces, and palpable lies and grossness, they proceed to subvert, and overthrew True Religion; and yet justify themselves to the world, to countenance their wickedness, though never so foul and heinous. I omit to speak of their Doctrines, Schoole-questions, Ceremonies, the Pope's Supremacy, and many other such matters of controversies, which have been so often disputed by many, and confuted by our learned Divines.  
But leaving those matters unto others far more sufficient than myself, I will speak no more than I have seen, and known of my knowledge to be true, or can bring sufficient authority; and then I will draw to a conclusion.  
First, I would have you to understand, that these Monks and Friars, do most ambitiously and arrogantly brag that this, or that holy Saint, was the first Institutor or Founder of their Order or Religion; As the jeromite Monks brag of their pretended Patron S. Jerome: the Benedictins of S. Benet: the Austen Friars of S. Austen; the Dominicans of S. Dominick; the Franciscans of S. Francis, and so of the rest. Others more ambitious than they, have mounted up a little higher, as the Trinitarians, who would make the world believe that their Order was first instituted by the blessed Trinity, who gave them their Rule by a divine revelation, whereof they brag not a little, as may be seen by this Rhythm, which is written in capital letters over the door of their Cloister, in the Suburbs of Arras, in the Province of Artois in the Low Countries; and many other places, as I told you before: 
Hic est ordo ordinatus;  
Non à sanctis fabricatus;  
Sed à solo summo Deo.   
The Carmelite Friars do boast that the blessed Virgin Mary gave them their Habit upon Mount Carmell; together with a Scroll, wherein was written their Rule and Order of life and manners.  
The jesuites scorn to derive their Order from any Saint; no not from lame Ignatius their Founder; but from jesus, whose Companions they are (if you will believe them:) for they style themselves Patres & Religiosi Societatis jesu, Fathers and Religious men of the Society of jesus; his companions and playfellows; but they play foul play with him; for they hitherto have and do still play the thiefs with him, in robbing him of his honour and glory, the which they attribute unto the blessed Virgin, Popish Saints, Images, and the like trash. O horrible blasphemy! Horresco referens. These great titles serve them for a cloak to cover their hypocrisies and abominable impieties. But let us return to the matter, & I doubt not but I shall make it yet a little more manifest unto you, how far the jesuits do differ from the Lord jesus & likewise the other rabble of Friars, from their pretended Patrons, for these borrowed titles of honours are none of their own: 

Ouid. lib. 3. Metamorph.  Nam genus & proavos, & quae non fecimus ipsi,  
Vix ea nostra voco.  

Iwenal. satire. 8.  Stemmata quid faciunt, quid prodest Pontice longo  
Sanguine censeri, pictosque ostendere vultus  
Maiorum, etc.  
Si coram Lepidis malè vivitur?  

Ausonius' in Solonis Senten.  Pulchrius multò parari, quam creari nobilem.  

Senec. in Herc. furente.  Qui genus iactat suum,  
Aliena laudat.   
These jugglers have many ways and tricks to cheat men of their money, besides that which they get by begging, as by sale of their private Masses, Confessions, lying Miracles, Pardons and Indulgences, Relics, Confraternities, and the like. And withal, by persuading other men that are rich, to become Friars of their Orders; and sometimes they do seduce young Merchants and shopkeepers, to break with their Creditors, and underhand to purloin and sell away other men's goods, and to offer or give them all the money, which they have, or can borrow, and then they will entertain them into their Orders; and perhaps send them away privately unto some other Monastery of their Order in some other Province, to be taught and instructed in their Rule and discipline, for one whole year, which they call the year of Approbation or Novice-ship: for after that one hath been a year in any Cloister either of Monks or Friars, (the jesuites only excepted, who have two years of Approbation) if he be willing to persevere, and to lead a Monastical life, he makes his profession and those three Vows, of Chastity, Poverty, and Obedience: but how well they perform and keep these Vows, God, and all those that are well acquainted with their juggle, do know full well. Now, if a man enter into any Order of Monks or Friars, no man dare trouble him, for all his debts are paid, though he owed ten millions; for than he is a holy man, though never so wicked a knave before; and to arrest him, is no less offence than sacrilege. Now let us speak a word of all these in order.  
First of all, these Monks, Friars, jesuites and Priests, do get a world of money by their Masses: for they have men that sit all day long, in some place in their Churches, (especially in Spain and Italy) with a great paper-booke, like a shop-book, upon a table, to write down the names of all such that bring money, to have Masses said, and how many Masses they would have said, and wherefore; whether for the living, or for the dead, or for their good success in their journey, or to obtain their desire against their enemies, or for their good intents; or for their friends, either living, or for their souls in Purgatory: or for their health; or for their cattles, herds or flocks; or for the Pope's Holiness, and the extirpation of the Gospel, (which they call Heresy) and the exaltation of their Catholic Religion: or for a woman that is great with child, that she may have a speedy deliverance; and sometimes that the child may prove to be a boy; and a thousand such matters: for they will say Mass (or at leastwise they will promise to do it) for any thing, if you will give them money. If your head do ache, or if you have pain in your teeth, or in your belly, or if one be in danger to lose his eyesight, or his hearing; or if you are troubled with the cholike, the gout, the dropsy, or the French P. or the like: bring Monks, Friars, jesuits, or any other Popish Priest's money, and they will mumble a Mass for you: nay they will do you more good (as they say) than all the Doctors of Physic, Mountebanks or Chirurgeans in the world can perform. The price of the Mass is set down by the Pope's holiness. In Spain and Italy it is two shillings, in France a shilling, in the Low Countries, Germany and Poland, eight pence or nine pence, and in some poor Countries six pence; for the Protestant Ministers have spoiled their market. In England now adays, the ordinary price is a shilling, nevertheless none, or few at all, will offer them so little; because that our Monks, Friars, jesuites, and other Popish Priests, are in more danger than those foreign Clergy men; and withal have no other maintenance, but their Mass and breaden god (unless it be such as are entertained by noble and rich personages) and therefore they do use to give them a piece, or half a piece, to say as many Masses for them as they please. And indeed our English collapsed Ladies, and others of their sex are more bountiful unto these holy men, for they give these busy hornets, ten or twenty pounds at a clap, to say a Trental or two of Masses for them, and for their friends that are in Purgatory.  
Secondly, it is worth the observations, upon what sleight pretence they ground the necessity of Auricular Confession, deceiving the ignorant people, with their smooth and plausible impostures, wherein (they say) the Priest cannot remit sins, unless men will confess them unto him. Then which Proposition nothing can be more false; for the Priest may preach, and publish Remission, or Retention of sins to those, whose faults he knows not; and those men by a faithful application of what they hear, may receive the Remission of their sins, who never revealed them to the Minister, but confessed them unto God alone: 
Ric. à Sancta vict. de Clavibus.  Sola enim cordis confessio poenitenti ad salutem animae sufficit veraciter. Which kind of Confession, is truly and only necessary unto Salvation, for (as Cassander saith) there had been no controversies about this point of Confession, had not some ignorant and importunate Physician corrupted this wholesome Medicine with their drugs of Traditions. Est enim multis inutilibus traditiunculis infecta, etc. quibus conscientijs quas extricare & levare debebant, laqueos iniecerunt, & tanquam tormentis quibusdam excarnificarunt. By which means, they have made it only a snare, to entangle and involve the simple and ignorant people, and an engine to entrap and torment, not to ease the conscience of all those that seek unto them. And thereby they dive into the secrets and drifts of all men, acquainting themselves with their humours and imperfections, making (as time and occasion serves) their own use and best benefit.  
And it is most certain, that manifold absurdities and abuses are committed under the colour of Auricular Confession: It being a thing which the Church of Rome, without any warrant of God's Word, and quite contrary to the practice of the Primitive Church, hath taken up at her own hand. 
Distinct. 5. de Poenitentia. Petrus Oximensis, sometimes Divinity Reader in Salamanca. And Bonaventure, and Medina were of the same mind. Histor. Tripart. lib. 9 cap. 35. Socrat lib. 5. c. 9 Zozom. l. 7. c. 16. Ni●…pher. lib. 12. cap. 28.  For their Canon Law in the Gloss saith, That Auricular Confession was taken up only by a certain tradition of the Church, and not by any authority of the old or new Testament. Yea their own Divines have taught (that not many years ago) That Auricular Confession had the beginning from a positive law of the Church, and not from the Law of God. And withal, that the Primitive Church did not use it, is most apparent, as appears by the act of Nectarius, Bishop of Constantinople, who when as Auricular Confession did first begin to creep in, put it down in his Church, and all the Bishops of the East did the like in theirs; as being not only a Novelty, but also so far from being a sovereign medicine for sin (as the Papists do hold it) that it was found rather to be a nurse for sin; Churches being converted into Stews, Confession playing the Pander unto the Priest and his Penitents, there to parley and consult (I mean under Confession) how to effect and practise their carnal affections and designs: which indeed was the chiefest cause that moved Bishop Nectarius, to thrust it out of Constantinople, to prevent such wickedness. For in truth, there is nothing that openeth a wider gap, or way unto sin, than Auricular Confession; because there are very many that care not what they do or say, but think it sufficient (be they never so great swearers, slanderers or blasphemers, or whatsoever actual sins they commit) to go once a year to Confession: And moreover, all the villainies & conspiracies which are either intended, or practised against either Princes, or Countries, are (for the most part) opened, and consulted upon in Confession: for men not daring to open such things out of Confession, and being desirous to have advice and direction in them, propound such business in Confession, and then under pretence of confessing their sins, they maliciously consult, how to effect and practise their sinful purposes: so that it is an usual thing, among them, for men and women to turn their Confession into babble and curiosities, mingling profane talk therein, about vile and absurd things, as one of their own Writers saith. 
Bi●… Canon. Lect. 77.   
Now besides these absurdities, and notwithstanding that there is no warrant of Scripture for it, neither was there any use of it in the Primitive Church: there be diverse, and those very learned, that hold it not necessary at all. And among others, Michael Bonon in his Exposition upon the 29. Psalm saith, 
Pag. 256 Ed●…. Venet. 160●.  That seeing justification is the infusion of grace, whereupon sin is remitted, it followeth, that Confession is not necessary, either for the obtaining of pardon for sins, or for our justification; for according to the true order of things, Confession in time follows Contrition: and therefore seeing Contrition in itself is not without justification, the said justification may be had without Auricular Confession. Of this mind was Caietan. Tom. 3. quest. 8. art. 4. saying, That a man truly contrite and sorrowful for his sins, standeth clean in the judgement of God, and is a reformed member of the Church Militant. And Peter Lombard, in his fourth book, Distinct. 18. and diverse others with him, hold, that the Priest hath no power to forgive sin, or to work any spiritual effect by virtue of the Keys, which is the Tenet of the Church of England, which (not disallowing Confession upon just occasion) notwithstanding, holdeth that the Priest cannot give the penitent any spiritual grace, neither absolve him otherwise, than declare the penitent, upon his true Contrition, to be absolved, through the mercies and merits of jesus Christ. This consideration of the little necessity men have of Auricular Confession, and likewise, of the great absurdities and abuses committed under Confession, should serve as a sufficient motive to withdraw any discreet and judicious man's affections from the Church of Rome.  
Again, if these Baldpates do intent any Treason, murder, fornication, or the like crime, they will be sure not to deal with any man but in Confession, as I said before; and than if the party be content, and willing to yield, his ghostly father ministers unto him the Sacrament, upon those articles agreed upon between them; so that the party must not reveal this intended treason, murder, or any other villainy, to any creature, upon pain of everlasting damnation. I need not to insist much upon this point, or trouble you with any fare fetched examples. Garnet the jesuite shall serve for all, who having first of all persuaded and drawn in, yea fashioned and framed the hearts of the other Traitors in the Gun-powder-treason, to put that hellish plot in execution; First, he heard their Confession, than he absolved them of all their sins, and afterwards ministered the Sacrament unto them. Where you may perceive how their Sacrament of Confession (or Penance, as they call it) served him for a cloak to cover his treachery, or rather a net to catch such wicked Traitors: and the other Sacrament (which they affirm to be the very body of Christ) to be as it were a Signet, wherewith he sealed their mouths up close (like so many Firrets) from ever revealing the same. Now if Garnet (our Straw-saint) had been a true subject, or had any pity at all in him (much more had he been innocent, as the jesuites very impudently affirm him to be) he would have either diverted the other Traitors, his Gunpowder companions, from their pretended devilish purpose, or else revealed the Treason to some of his Majesty's Officers or Magistrates: for no Priest (by their own law) must minister the Sacrament of the Eucharist to any person whatsoever, before such time that such persons, do first confess his or their sins to a Priest, and receive full absolution and forgiveness of the same, from the Confessors own mouth. I wonder with what conscience the Papists account Garnet a Martyr, 
Eudaemon. johannes Apol. pro Garneto.  and defend his damnable cause; when his own conscience forced him to confess that it was for Treason, and not for Religion that he died.  
Again, when their wanton lascivious Dames come to confess their sweet sins of Lechery unto them, I make no question but these ghostly fathers will have one bit for themselves, unless their fatherhood be over-cloyed with such diet: I sat many a time in their Churches, and have seen with mine eyes their unchaste and wanton gesture and behaviour in their confessions: for when their female mates have any extraordinary matter to acquaint their ghostly fathers withal, they will first of all come to the Porter of the Cloister or College, and desire him to entreat such a father to come to the Church to hear her confession; who presently comes to the Church, and sits down very demurely in his Confessing seat or chair, where he covers his face with a handkerchief, and thorough a little lettuce window (which is right opposite to the side of his face, in the side of the seat) they whisper together sometimes a whole hour, and appoint where to meet together; and in the end (to make the standers by believe that all their discourse is spiritual, under colour to absolve her) he lifts up his right Paw, and mumbles a Misereatur over her head, and so sends her away: and thus they make the Church (which ought to be the house of prayers) a Den of whore-mongers and thiefs, yea a Sanctuary for murderers.  
Moreover, none must repair to Confession without an offertory: And all such that have committed any heinous crime, as murder, perjury, Sodomy, or the like, must offer largely and liberally, or else the father Confessor will give them no absolution; for where there is no penny, there is no Pater noster, as the old saying is. Of this abuse among many others, certain Cardinals, and other Prelates, writ unto Pope Paul the third, in the year 1538. for a reformation, in these words: 
Vide Tom. 3. Concil. per Crab. Editionis Colon. 1551.  Diximus Beatissime Pater non licere aliquo pacto in usu clavium aliquid lucri utenti comparari: est in hac re firmum verbum Christi: Gratis accepistis, gratis date. But in all other Editions, this and all these abuses, which were printed and inserted in that place, were by other Pope's commandment left out. O the juggling tricks of the Pope, and his Monks, Friars and jesuites!  
Again, they do persuade their Penitents, that they can with their supererogations or superabundant merits, prayers and intercessions, satisfy the justice of God, for other men's sins; and that they have in themselves, full power and authority to forgive them all their sins, of what nature soever they be, whether mortal or venial, actual or original, etc. nevertheless (say they) if they be heinous and notorious mortal sins, the Confessor (if he absolues the party) must by his own superabundant merits, that is to say, his good works which he hath in store, over and above that which is sufficient and necessary to save his own soul, satisfy Gods divine justice, and take upon him to discharge his Penitents sins, and to free and acquit him of all sins, and the penalty and guilt for the same. Oh horrible blasphemy! Do not these Impostors (as much as in them is) annihilate the Passion and Merits of Christ? Do they not animate and encourage men to perpetrate any villainy or wickedness whatsoever? For if one bring them money, all shall be forgiven, all the score shall be wiped clean out of God's books of accounts, by these Ball-pates. But let them trust to the Popes, and his Shavelings pardons and absolutions that will, I for my part will make my confession to God, and desire his Divine Majesty for Christ's sake, to pardon and forgive me all my sins and iniquities; for I am assured (having obtained this absolution) I need not fear: and as for the Pope and his Clergy men's pardon, I doubt that it will not pass currant at that day, when all men (yea the Pope's worship himself, and all his Clergy) must reddere rationem; although Pardons are sold in Rome, for Sodomy, Incest, Treasons, Sacrilege, Murders, and all other abominable sins, as ordinary as Hogs at Rumford; yea oftener, for at Rumford there is but one market day in the week, and in Rome every day in the year is a free Mart for these Pardons, Absolutions, and Indulgences, Bishoprics, and Benefices; nay Heaven, and God himself, are there to be bought and sold for money: for the Pope's Treasury, or Shop (like hell gate) is always open, and the price of Pardons (some to be granted to private persons, others for whole Families, Kingdoms, and Nations) are there registered and set down by his sweet Holiness in capital Letters, as by the books of Taxes printed many years ago by the Pope's own commandment and approbation may appear. O is not this a goodly Mart, where all manner of spiritual wares are vendible, as Baptista Mantuanus, a Carmelite Friar long ago witnesseth in this Distich. 

Eglog. 5.  Templa, Sacerdotes, Altaria Sacra, Coronae,  
Ignis, thus, preces; Coelum est venale Deusque.  
Temples, Priesthood, and Altars, so holy,  
Frankincense, prayers, heaven, and its glory;  
Yea holy Friars, nay God himself is sold  
By the Pope of Rome for silver and gold.   
Moreover, if any be sick (especially of the richer sort, for the poor are none of their Clients) these shavelings will speedily repair thither, to administer unto them some spiritual (but to say truth, spiteful) food, for it is their ordinary custom to bring the sick parties almost to desperation, because they would gull them of their money: the only comfort or consolation that they will bestow, is to tell them that there is no other way for them to expect, but damnation; unless they will deal liberally, and give good store of money to good uses: to whom, I pray you? in good sooth to them to pray for their souls, when they be broiling in Purgatory, and to sing Masses, Ad requiem de profundis, and such like popish prayers to free them from thence. For this hot scalding furnace, or Purgatory, is the best possession that the Pope and his Monks, Friars, and other his Clergy men have, for it yields them more profit, gain, rent, and revenues, than all the other benefices whatsoever. Neither is there any Realm, Lordship, Land or Heritage, that yields more profit unto their Lords and owners, than Purgatory ●oth unto them. And therefore it is no marvel if they fear so much to lose it; for if that should be taken away from them, they were quite undone and overthrown horse and foot. O, all their care and chiefest study is to describe this famous Country unto the common people. Verily, I think there is never a Geographer (be he never so learned) that can so well paint and describe the earth, with all the parts thereof, as these Mountebanks (I mean Monks and Friars, and popish Clergy men) do draw out these infernal Regions, and those Low Countries; but I wonder whether they speak by hear say, or that they have been there in proper person, for they can tell of every little creek or corner. Howbeit we see that the best Cosmographers do fail oft times in the descriptions of the earth, and of many Countries and Regions which are most familiar and best known unto us. As for example, there is not almost a Country better known than France and England, nevertheless we often times see great errors in those Cards in which they are described. And therefore we may conjecture that it may so chance in other Tables, Maps, or Cards containing the description of the Heaven, Earth, and many other Country's unknown. But Monks and Friars have the spirit to compose and make a Table or Map of these low infernal Regions, yea better than the Painters have painted them out in their Churches, or the Printers in the Shepherd's Calendar. And therefore I would advice all that intent to travel into the Kingdom of Purgatory, to take a Monk, a Friar, or a popish Priest for their guide; as Circe's guided Ulysses, to bring him to speak with Elpemenor; and as Sibylla brought Aeneas to the speech of his father Anchises. 
Homer. Odyss. 1. & 11. Virgil. Aeneid. lib. 6. Ouid. Met. l. 14.   
But would you know who was the first that found out this hot Region or Kingdom of Purgatory? have but patience and I will tell you. Mine Author is Peter of Amiens, who wrote in a book of this discovery, in the time of Pope john the eight, 1000 years after the passion of our Saviour jesus Christ, that one Odillus Abbot of the Monks of Clunie, being in Sicilia, and hearing oftentimes the noise, cries, and bewailings which were made continually about the hill Aetna (which now is called in the Italian tongue Gibello monte) did imagine that it came from the Devils; lamenting that the souls of the faithful deceased were delivered from torments through the Masses, Vigiles, Prayers, Sacrifices, and Offerings of the living Christians; he presently declared the same to his Monks, and they all decreed together, that after they had offered their Offerings the first day of November, and celebrated the Feasts of All Saints in their honour, they would in like manner the next day make prayers and supplications for the souls of all the faithful deceased. And afterwards, in succession of time, others received and allowed that manner of doing as good and holy. The reason was (as I think) because the Poets and the foolish common people imagined that there was a place there to descend into hell, and the place in which the souls of the wicked were tormented for their sins; because that in the same Mountain there is a perpetual fire which always burneth, and hath done so of long time, wherefore they thought that the damned were kept in those burning Gulfs. By this means, Odillus and his Monks were the Authors that the Papists did and still do celebrate Feasts and offer Sacrifices for the dead in the month of November, as the old Roman Pagans did heretofore in the month of February, by the institution of Numa Pompilius, the second King of the Romans. 
Ouid. Fast. l. ●. & Tit. Livius. lib. 1. Decad. 1.   
But this was at the first but an imagination of Odillus, yet afterwards it brought no little profit to his Covent, and to all Monks, Friars, and Priests; for the second day of November is the best Mart or Fair they have in all the year, and a time in which they make harvest and vintage all together, without taking very much pains. And if the soul's deceased had as much gain as they have, they might be very joyful of that Feast, but all is but mere deceit and cozenage of the Monks, Friars, and Priests, to gull the ignorant people of their money. Others have dreamt of the Mountains of Island and Norway, and of another hill there called Nadhegrime; yea, of another in Scotland, and of Saint Patrick's Purgatory, and therefore it seems there is more Purgatories than one. But I think Trophonius his Den or Cave in Lebaida hath engendered Saint Patrick's Purgatory: for Plutarch writeth marvelous things that Timarchus saw in the Cave of Trophonius, which doth differ but a little of that which the popish Priests do relate of Purgatory.  
And truly, I think that they can bring no better proof to maintain their Purgatory, than out of the Shepherd's Calendar, Homer, Virgil, Ovid, or Dant. And withal, it may be they conferred with Alcestis, Protesilaus, Hercules, Theseus, Ulysses, and Aeneas, whom the Poets do fain to have been in Hell, and those infernal parts; as Limbus Patrum, Purgatory, and the Elysian field: and therefore have learned of them their Divinity; or it may be demanded whether Lazarus told them any such news. For my part I think that cannot be, for there was neither Pope, Monk, Friar, Priest, or Purgatory for many hundred years after their time. Nevertheless, these Monks and Priests do make Lazarus another Alcestis, Theseus, Ulysses, and Aeneas, to declare unto them what was done in hell and the rest of those low Regions. But as Pythagoras, Lucretius, and Lucianus scoffed and mocked at the inventions of the Poets touching their Hell; so may any man laugh at their foolish fancies, and at the vain credulity and frenzy of the foolish ignorant people, who give credit unto them: for there is nothing more unconstant, more foolish, more mutable, or more ready to believe all lies, fables, or follies, than the common people.  
And as the Cosmographers have divided the earth heretofore into three parts, Asia, Africa, and Europe; even so do the popish Monks and Priests divide the infernal Regions into Limbus Patrum, Purgatory, and the Hell of the damned; and make them all inhabited and so full of poor souls, that there is not one little corner but is full, especially Purgatory. But I think it is to be conjectured, that the walls of Limbus Patrum and Purgatory, forged and built heretofore by the Pope and his Monks, Friars, and Priests, were battered down and burnt by Doctor Martin Luther, Master john Caluin, and others, that there remains now nothing but Hell only. But these Mountebanks do teach still the contrary, and do insist that all children that are borne dead, and all those that die without Baptism (although borne of Christian Parents) go strait into Limbus Infantium; where they have placed them apart, separated from Hell and Purgatory; and that they shall never come thence, or to participate of the joys of Heaven. Howbeit they commend nothing so much as Purgatory; for unto the souls that go thither, they give Chambers apart, and keep them as prisoners until they pay their ransom. And is not this good Doctrine? Verily, I believe that these shavelings that maintain Limbus and Purgatory, are inspired with the same spirit that Plato, Plutark, Orpheus, Homer, Virgil, and Ovid were, who have so well described them, that it is not possible to paint or set them out better.  
To prove Limbus, give ear to what the Poet saith, from whence likely the Monks and Friars prove it as far as I think. 

Virgil. Aeneid. cap. 6.  Anon were voices heard, and piteous cries, and wail shrill  
Of souls of tender babes, and Infants weeping void of skill:  
That pleasure sweet of life did never taste, but from their breast  
Untimely death them took, and fortune grim hath down oppressed.   
He giveth unto little children their Chambers apart, and that at the entering into hell; the which he describeth very horrible and fearful in this manner: 
Yet sits a worse than hell itself, that sink hole deep,  
Two times as broad descends, twice as headlong down right deep,  
As heaven upright is high, if men thereto from thence might peep.   
Over and above that he addeth two more, to wit, Purgatory and Hell, the which he describeth thus: It is (saith he) a large prison, deep, dark, horrible, and fearful, from whence those shall never departed which have been thrown therein, and that is Hell itself, wherein the greatest and most grievous sins and offences are punished, and are insanable, and can by no means be purged; and those sins are Sacrilege, Murder, Tyranny, Violence, execrable Whoredom, and the like crimes; but chief those of Tyrants, Kings, Princes, and great Lords, whom Plata (from whom proceeded this Philosophy) lodged all in hell; because that in stead to be good Princes and Pastors, they have been Tyrants and the devourers of the people. And herein Plato and Virgil were more pitiful than the Pope and his Clergy men are; for they were not so cruel unto the little children, as these Cannibals are unto the poor children of Christians: for they deprived them not altogether of joy and consolation, as these bloody Impostors do. But as touching hell, I do not much mislike the opinion of Plato, because it cometh nearest unto the verity of the holy Scriptures, and that he declareth the just judgement of God upon Tyrants: for it is good reason, because there is none that can chastise and correct them in this world, and that they will not be in subjection either to God or man, but do what they lift, they should have double punishment in the world to come. And that they should vomit and cast up again great cruelties, violences, and great injuries that they have committed in this world, because they neither feared God nor judgement. Among which Tyrants, I may place the Popes, and their Partakers, who have these many years tyrannised over God's Church, fare worse than either Turk or Pagan.  
Again, the Pope and his shavelings do lodge the rich people, and great Princes and Lords in their Purgatory, and not in Hell, if they be Catholics forsooth. And therein they differ from Plato and Virgil. But would you know the reason, because there could come no profit unto Plato or Virgil of Purgatory, as cometh to these Alchemists; and therefore they were of a better conscience than these are, for they did not seduce the ignorant people to enrich themselves: for they do show by their writings that they had a certain fear and knowledge of God; and (in some sort) more than the Pope and his Clergy; because popish Monks, Friars, and Priests do watch over their dead bodies as the Ravens do upon Carrion. And if they happen to meet with a dead man that hath his purse well crammed with money, wherewith he is able to pay his ransom, they will be sure to make him understand who hath eaten the fat: for they will put him into Purgatory, from whence he shall not come out before they have taken some fat from him. Nay, these hangmen will not suffer the poor souls to be broiled and tormented of the Devils, but they will be their Executioners themselves. And therein they take from the Devil that office that God gave him. But I would advice them to amend in time, lest one day they themselves be tormented in hell by the Devil and his angels.  
Well then, among many Authors which they bring to maintain Purgatory, I think Virgil to be one of the best they have; for he saith thus, speaking of the departed: 
Aeneid. lib. 6.  
Moreover, when their end of life, and light doth them forsake,  
Then can they not their sins, or sorrows all (poor souls) off shake,  
Nor all contagious fleshly, from them voids, but must of need,  
Much things engendered long, by wondrous means, at last out spread  
Wherefore they plagued be, & for their former faults and sins,  
There sundry pains they bide; some in th'air do hung on pins,  
Some fleeting be in floods, & deep in gulfs themselves they tyre,  
Till sins away be washed, or cleansed fully with burning fire.  
Each one of us our penance here abides, than sent we be  
To Paradise at last, where we few fields of joy do see,  
Till compass long of time, by course perfect hath purged quite  
Our former clodded spots, and pure hath left our ghostly spirit.   
The Heathens had but three drugs to free poor souls out of Purgatory, as Ovid witnesseth saying: 
Three times the old man washed was with water fair & clear,  
And with hot fire, and sulphur strong, he purged doth appear.   
But these Mountebanks have more, as holy Water, sprinklings, Torches, Candles, Howl, Aniversaries, and a thousand more, which (to avoid prolixity) I will omit.  
In their holy Water, and sprinkling of the grave, they do imitate the Heathens and their Priests, who used in their purgations the sea water, with which they sprinkled that which they would purge. 
Procl. de Sacrif. & Mag.  Of which Proclus, a Platonical Philosopher yields this reason; saying, That such water hath property to purge because it is salt, and that salt hath in it some portion of the fire. That makes me imagine that the popish Priests for the same cause do put Salt into their holy Water; for before they exercise or conjure the Water, they conjure the Salt, and then they put it into the Water, and then they conjure the Water. But I never read or heard that the Pagans did ever baptise their dead men's graves with their water, as they do.  
And as for their Candles and Torches, which they burn at noon day, I know not what they mean, unless they will do as Diogenes did, who at noon day lighting a Candle, and putting it in a Lantern, did seek for men in the middle of the market, to give them to understand, that they were rather beasts without understanding than reasonable men; and that he had much ado to find out one wise understanding man among them, although be sought them with Lantern and Candle. And should 〈…〉 have more occasion now adays (if he lived among the Papists) to seek for one understanding man? for to what end do all their Torches and Candles serve, but that they would imitate the Heathens? who in the same manner used Candles and Torches at the burials and funerals of their dead; for we read not in all the holy Scriptures, that ever the true Christians used any Candles or Torches for the dead. And in like manner the sprinkling of the holy Water they borrow of the Pagans, as Virgil in the before cited place witnesseth saying: 
When fallen his ashes were, which did but a small space endure,  
His relics and remain of dust, with Wine they washed pure.  
Then Choryney his bones they put in Coffin bright and close,  
And sprinkling water pure, about his Mates three times he goes.  
And drops of sacred dew, with palms Olive on them did shake,  
And compassing blest them all, and this sentence sadly spoke,  
To fields of joy, and endless rest, thy soul we do betake.   
These popish Monks and Priests are like unto Smiths: for we see, when they would have their Coals burn well, and to give great heat, they sprinkle them with a little brush or bosom wet or dipped in water: and so do these men (imitating the Pagans) with a brush dipped in their holy Water besprinkle their dead bodies and their graves; but I imagine these Monks and Priests drift is, to kindle the fire of Purgatory, and to have it broil them the more.  
Their howl over the dead they learned from the Heathens, as the same Poet testifieth in another place, speaking of the burial of Polydorus. 
Aeneid. lib. 3.  
And holy blood in Basins brought we pour, and last of all  
We shrike, and on his soul, our last with great cries out we call.   
And in another place, speaking of the Aniversary that Aeneas did for his father Anchises, saith: 
He came from council, with him were thousands in mighty throng  
Unto his father's tomb, in midst of all his Princes strong.  
Two bowls of blessed Wine he cast in solemn wise on ground,  
And milk in Basins twain, about the tomb he poured round.  
And two of sacred blood, than all the grave he spread and laid  
With flowers of purple hue, & thus at last full loud he prayed.   
A man may well compare these Monks, Friars, and Priests, unto Apes, for they would counterfeit all the works of our Saviour jesus Christ; but to say the truth, they come somewhat near unto the old Pagans. And indeed almost all their doings are as those of the Apes, who do but little, and that by imitation, and that evil and ridiculous. And let them say what they will, I (for my part) do verily think that they have no better remedies for the souls of those that are dead, than the old Heathenish Priests heretofore had. And to tell the truth, they are like unto these Empirics that have but one receipt for all diseases, and complexions, for all ages, times and Countries, who kill more than they heal; and that is, their Mass●: that Sanctum Sanctorum, with the which they can heal (if all be true that they say) more sores, wounds and diseases, than all the Physicians, Chirurgeons, and Mountebanks in Europe.  
These Monks, Friars, jesuits and popish Priests, will (when any come to confession unto them) demand of them, if they are Witches, Sodomites, or the like, because they do imagine others to be as bad as themselves; and therefore many times in ask them that which they understand not, and never heard of before, they teach them to practise some heinous crime or sin, the which in former times they were not acquainted withal. Baltazar Earl of Castiglon (a man renowned in Italy, both for birth and learning among many others his merry jests of Monks and Friars, wrote in one of his books, how a Friar by ask an Ostler some foolish impertinent questions, in his confession, taught him more knavery than all the Monks and Friars of Europe could make him forsake; for he gave him directions how to make every horse, Mule, or Ass that came into his stable, so sick that they should not be able to eat any grass, hay, or provender, and to cure them again by means of a Smith, whom he afterwards made his partner in that mystery; so that, by this means, he got more money for himself, his Master, and the Smith in one year, than they had gained in ten years before; for one load of hay, and one quarter of provender was more than his Master could spend in a whole year. And he and the Smith (whom he recommended to his guests for an extraordinary good Farrier) crammed their purses for curing the poor ●ades, whom he had formerly infected and abused. I would have inserted here the whole history at large, if it were not for fear, that I should imitate that good Friar; and to teach our English Ostlers more knavery than they have already.  
Moreover in the time of confessing or shriving, they entice or seduce honest women and maids to yield to their carnal concupiscences. For in the holy time of Lent, in the year 1623. one of the Canons or Prebends of the Cathedral Church of Euereaux in Normandy in France, as he was hearing a woman's confession, enticed her to yield to his carnal desire, & so went presently both together to a private chamber in his own house: where (as they were in the very act) her husband and the Officers came and apprehended them; whereupon the woman confessed her fault, and asked her husband forgiveness, and was at the earnest entreaty of her neighbours, received into his house as before. And the Priest committed to prison, by the Bishop's Vicar General. I was then in Euereaux in company with another English man, and many Irish men, and saw it: and yet within a month after I met him at Chambery in Savoy, going to Rome for a Pardon (as I imagined) for his offence: it seems he had forgotten the old lesson; Si non castè, tamen cautè. And yet that was but a venial sin, and but a trifle, if it had not come to light, which every petty Priest could forgive and absolve him of: 
Vide Decret. cap. dilectissimus, causa 12. quaest. 1. & 4. lit. Clement. in prima parte council.  for the Church of Rome hath concluded many years ago, that it is better, and a lesser offence, for a Monk or Priest to use another man's wife, than to marry. Oh the chastity of these Votaries, and the wholesome doctrine of the Church of Rome, the Whore of Babylon, and the son of Perdition!  
Now let every discreet and judicious indifferent man judge, if it be good to fill the world with these idle and slothful bellied persons, who (under colour of praying for others) do live most dissolutely; and withal, to nourish such idle and lazy mates, only to howl in the Churches, and to mumble not only the Psalms (as the ancient Heretics, named Eutiches, Psalliens and Messaliens did, of whom the histories make mention) but also other superstitious prayers full of heresy, trumperies and deceits, which are altogether contrary to the holy Scriptures. For we do not find it written in the holy Scripture, that there should be any Order of people ordained only to pray for others, and at their charges, and to be maintained and relieved by them, without doing any other thing; and to sing, when others weep, and withal to make merchandise of prayers. For this office to pray for himself and for others, was given to all the Church, and principally to the Ministers, whom our Saviour jesus Christ hath ordained, not only to pray for the Church, and to leave the preaching of his Word to others, or only to preach, and to put the charge of praying to others; but enjoined them to do the one and the other, as he himself did, without using any Vicars in that, that they could or ought to do; as the Disciples themselves have well understood and practised. We have the winesse thereof in the Apostles themselves, 
Acts.  in the election of the Deacons; for they said there manifestly, that their office was to preach and to pray. And therefore, it is very hurtful and pestiferous to all Christendom, to nourish and feed so many fat hogs in idleness, under colour and pretext of prayer, and of those Canonical hours and Masses: for I think that none of the ancient Fathers and Doctors, did ever allow of these fat bellies, and such howl, and mumbling, and Canonical hours; nor of such begging Monks and Friars, as the Church of Rome now doth, and that in such great number and diversity, the one emulating and hating the other, like so many Bears and Dogs, as daily experience teacheth us, and as their own Quodlibets do show.  
Truly those Locusts of whom S. john makes mention, 
Reuel. 9.3.  do well express the Monks, Friars, and the Pope's Clergymen, for those were engendered of the smoke of the pit; so were these of heresies, ignorance, and superstition: they destroyed the fruits of the earth; so these spoil the Church and the Christian Commonwealth. And the Frogs mentioned by him in the sixteenth Chapter and thirteenth verse, do well resemble the jesuits, who feeling the River Euphrates (which is meant by the Church of Rome) to dry up, bestir themselves with all their might, and are croaking like Frogs in every corner, labouring day and night to maintain the Pope's authority, and that stinking Synagogue of Antichrist. But the best way and the best remedy to correct their spiritual fornications, and to learn them to keep a good diet, and to use sobriety, is (in my opinion) to dam up the mouth of Purgatory, and take it quite from them, for if they lose that, they are all quite undone. As certain soldiers heretofore answered some of these Baldpate fathers, who saluted them with a Pax vobis, Peace be unto you: they answered them, in stead of Amen; Dominus auferat vobis Purgatorium, Holy fathers (said they) do you pray that soldiers may have peace; and we on the other side pray to God, to take from you your Purgatory, which is your Bullbeggar, that you frighten fools withal: and then you shall have no more to eat, or  yourselves withal, than we now have.  
To conclude, all these shaveling Monks, Friars, and jesuits, are manifest hypocrites, and woe and sorrow will be their rewards; for they pretend chastity, and live sodomitically; they suffer themselves over easily, to be snarled by the allurements of the flesh; and yet they will be accounted holy fathers, good livers, and the adopted children of Christ, forsooth. Indeed fathers they maybe well called, for their bastards are almost innumerable, as by these ensuing verses, written many years ago, by one of their own religion, may appear. 
Non malèsunt Monachis grata indita nomina patrum,  
Cum numerant natos hîc & ubique suos.  
The names of fathers becomes Monks full well;  
For every where their bastards they may tell.   
But unless they reform their vicious manners and corrupt lives, I cannot see, how these men may rightly be called the children and servants of God, and the lawful inheritors of the incorruptible crown of eternal happiness. How can they excuse themselves in the sight of Christ our Saviour, that dissemble thus with the world? Do they persuade themselves to be Virgins, and shall obtain the incorruptible reward of virginity or chastity, because the world doth judge them chaste? Let people imagine of them as they will, hypocrisy may not, nor shall not escape unpunished at the day of judgement. Do they think, that because they intrude themselves into Monasteries and Cloisters, that they are able to keep themselves pure and undefiled, and are able to keep themselves chaste and spotless? No surely, experience teacheth us, and the eyesight testifieth, that Monks, Friars, jesuits, Priests and Nuns, are no otherwise able to refrain the lust of the flesh, than other men and women living in the world. But these hypocrites say, that they live not in the world, because that they are estranged and sequestered from the common assembly of the secular people. I use their own words, but their deeds are contrary: They say they despise the world, but yet they will not forsake the things of the world; as high titles, good estimation, great credit, large possessions, ample revenues, full purses crammed with gold and silver, fair buildings, goodly orchards delightsome walks, pleasant gardens, and a thousand things more. They say they are not of this world; but yet the pomp, pride and glory of the world, the vanity, wealth, felicity, bravery, and jollity of this earth, and earthly things with dalliance, pastime, eating and drinking excessively, and other sensual delights and desires, serving to carnal appetite, they highly esteem and magnify. And albeit they sequester themselves from the secular people (which is most untrue; for they are (I mean the Monks and Friars, and some Nuns) gadding here and there all day long, to beg, and about other worldly affairs) yet their lives are no more holy, but to say the truth, their conditions are fare worse, they have vowed chastity, but who more unchaste than they? They name themselves Virgins, but who more defiled and incontinent than they? How perjuriously they have violated their rash and unadvised vows of continency, their own histories make mention. The artificial and secret places and vaults, to keep their Whores and Concubines in, many places of England do plainly testify to us all, that they were incontinent violatours of their professed vows, and abusers of the people, in causing them to believe that they were the chafed and undefiled members of the Holy Ghost. But truly it had been a happy thing that there had never been either Monk, Friar, jesuite or Nun in the world, as by these Rhythms written by one of their own sect appeareth: 
Puto verò quod prodesset,  
Si in mundo nullus esset  
Monachus vel Monialis,  
Sive secta Beghinaelis.  
I think the world had happy been  
If never in it had been seen  
These three, a Mendicant, Monk, Nun;  
Which have well near the Church undone.   
And withal, Laurentius Agricola, did heretofore very wittily describe their manners, I mean the Mendicant Friars, in these ensuing verses: 
Qui velit immundum in mundo cognoscere mundum,  
Exploret rasos, vestales atque cucullos.  
Bis tres immensis abigunt clamoribus horas,  
Quod superest ventri temporis omne datur.  
Quaeris tu quid agant? 
* Comedunt.  sternunt, potant que cacant que,  
Ventris in his munus vertitur omne tribus.  That is to say, 
He that a world of filth i'th' world would know,  
To shaveling, Nuns, and cowled Monks let him go.  
Six hours with open mouths to Saints they prate,  
But ever else, they on their bellies wait.  
As how? thus; They eat, drink and let fly out,  
One of these three, their bellies ay about.   
And again, Nigellus Wircker, an ancient Poet, of whom I have formerly made mention, wrote of them these verses. 
Qui duce Bernardo gradiuntur vel Benedicto,  
Aut Augustini sub leviore iugo,  
Omnes sunt fures, quocunque charactere Sancto  
Signati veniunt, Magnificent que Deum.  
Necredas' verbis, ne credas vestibus albis,  
Vix etenim factis est adhibenda fides.  
Quorum vox levis, vox Iacob creditur esse,  
Caetera sunt Esau, brachia, cella, manus,  
Rursus in Aegyptum quam deseruere reversi,  
Dulce sibi reputant à Pharaone premi,  
Carnis ad illecebras nullo ritente ruentes,  
In foveam mortis carne trahente cadunt.  Which I read thus Englished. 
They that pretend to follow Saint Bernard,  
Benet or Austen, which is not so hard,  
False thiefs they are all, seem they never so good;  
Nor yet so devout in their cowl or their hood:  
Believe not their words, nor apparel right white,  
For nothing they do, that before God is right;  
As gentle as jacob in words they appear;  
But all in their works they are Esau clear;  
To Egypt again they are come to dwell,  
Under great Pharaoh, fearing no peril,  
They follow the Flesh, and seek no restraint,  
Which will at the last with hell them acquaint.   
Of all this rabble of Monks and Friars, a Poet wrote long ago. 
Nos numeri sumus, & fruges consumere nati, etc.  
We are a great number, and belly-gods borne;  
Devourers of victuals, consumers of corn.   
What is their lives, but Pharisaical, injurious, lascivious, lecherous and Sodomitical? They talk of heaven, but they walk not to heaven. They brag of Chastity, but they keep Concubines, or else do much worse: they defile themselves one with another. They speak of justification by good works; but they have no good works, but vice, as Sodomy, adultery, fornication, fraud, tyranny, ambition, covetousness, and all uncharitableness: They talk of Christ, but have no experience of him, nor any acquaintance with him: They honour him with their lips, but their heart's hunger not after him: outwardly they profess him, but inwaardly they pass not for him: In the hearing of men they forsake the world, but in the sight of men they embrace the world. These fat bellied Monks, Friars, jesuits, and Nuns, say that they forsake the world and the concupiscence thereof, but they carry it with them into the Monasteries, for without doubt, it is not possible to see the world better than in the Monasteries, where a man shall behold nothing else, but affections and passions of mind, quarrels, discords, ambition, pride, hypocrisy, and the like. Oh that men will suffer themselves to be thus mocked and deluded by these friarly shavelings, that endeavour as much as they may, in deceiving the people with their counterfeit holiness, to live like Epicures, and to be esteemed like Lordlings. Oh that men should credit these Pharisaical hypocrites, that more regard the pampering of their bodies, than the salvation of the souls of men; which is the end of our hope and faith, yea, the very end of our life in this life. Oh that men cannot see how they fight against the Gospel, and seek to overthrew faith, with superstition, covered with the cloak of true piety. Why do not men open their eyes and perceive, how these Massmongers daily study to invent and find out some new toy or babble, therewith to draw the common people unto them, who are so simple and ignorant, that they are strait way bewitched with every new foolish and apish Ceremony, that these jugglers represent to their view? What Christian is he, that seethe not their hypocrisy, that understands not their fraudulent superstition, wherewith the foolish people is inveigled? Is there any but blind buzzards, that think, that to wear the weed or habit of Saint Francis, or to go clothed in that colour, is good against the quartane ague, and other diseases, and to be buried in that habit, is the right way to go to heaven? And therefore the Emperor Charles the fit, and his son, that ambitious King Philip the second of Spain, the Count of Arrenbergh, the Lord Albertus of Carpi, Rodulphus Agricola, Longolius, a Noble Roman, and many other great personages have been persuaded by the Franciscan Pryers, to die in Saint Francis his frock. But what need I to use so many words? These Monks, Friars, jesuits and Popish Priests are come to that point, with that opinion of holiness, that they have rid themselves out of all other men's hands and aurhoritie, and have brought all other men under their feet. They know not Christ, whom the Gospel doth plainly set forth unto us, which they keep in prison. And since they only had the handling of the book of peace and liberty, the common people thought they had taken all their doctrine out of that book, and with cursed and abominable lies, they take out here a piece, and there a piece, and with strange and fearful false miracles, and feigned dreams of Purgatory, they keep the people in so great fear and awe, that they are constrained to believe their blasphemous and wicked lies and deceits. And withal, if we consider their laws, and the weight and heavy burden they lay upon men's shoulders, we may truly say, that the jews law is fare more easier than theirs. Thus have they turned Christian liberty into slavery and bondage, worse than that of Egypt, if worse could be. What a presumptuous boldness is it, to usurp the name of Saints, yea of the most glorious and blessed Trinity, and that sweet name jesus, which signifieth a Saviour, and under those godly and most blessed names, to deceive the world? under the forms of Angels, to work all their deceits and trumperies? Verily I believe, that their cowls and ridiculous particoloured habits, were invented by the Devil, to deceive the world withal; for if they were the same, they pretend themselves to be, and would be accounted for, what need they wear such foolish disguised habits or garments, more like women than men? the which (say they) do signify that which they ought to be. And therefore I say unto every hypocritical Monk, Friar, and jesuite, Appare quod es, vel est● quod appares; Appear to be what thou art, or else be such a one as thou seemest to be: for it is a clear case, that where there is but a show, or signification of a thing, the thing itself is not there. If they were so in deed, what need they to be in show? Praestat esse, quam videri: It is better to be, than to make a glorious show of being: and again, Quid simio prodest, lo si creditur? Outwardly they are one thing, and inwardly another: of whom our Saviour forewarneth us in the Gospel, saying, That there should come wolves to devour us clad in sheep skins; because they would not be known. The Devil is crafty, and he knows how prone men are to believe every toy or trifle, every counterfeit holiness and superstitious hypocrisy: he oftentimes transformeth himself in his members to an Angel of light: he informeth and teacheth his children to frame themselves after the manner of Hypocrites: he maketh his servants learned and expert in that art: he maketh them to go bare foot and bare legged, to wear shirts of hair, that by means of their outward austerity in apparel and food (although all but mere deceits) the people may proclaim and extol them as Saints, and honour them as God's omnipotent: and finally believe (whatsoever they teach them) their words to be Evangelicall.  
Much more could I say, but because I am persuaded these few examples may suffice any judicious and indifferent Reader, I pass them over, and refer him to the Histories of every age since their first creeping into the world, yea when Antichrist chief reigned in the hearts and consciences of most men; and when his doctrine, repugnant to God's Word, flourished most in all quarters of Christendom, yet God raised up some that spoke boldly in public assemblies, and wrote against him and his Monks and Friars and their impious doctrine. In their own books one may read how wickedly and hypocritically the papistical votaries lived; and daily experience teach us how incontinently they live at this present. I will show you what nine famous and eminent men in the Church of Rome wrote of them in a book, and exhibited it to the Council of Trent, and to Pope Paul the third, desiring the Pope to have certain abuses corrected and amended in the Clergy men, which book is extant in Tom. 3. Concil. per Crab. editionis Colon. Anno 1551. but in all other impressions (through the thefts and deceits of the Monks, Friars, and jesuites) left out and suppressed.  
In that Book, among many other things, the Monks and Friars were taxed in these words: Alius abusus corrigendus est in ordinibus Religiosorum, quod adeò multi deformati sunt, ut magno sint scandalo secularibus, exemploque plurimum noceant. Conuentuales ordines abolendos esse putamus omnes; non tamen ut alicui fiat iniuria, sed prohibendo, ne novos possint admittere; sic enim sine ullius iniuria citò delerentur. Nunc verò putamus ut omnes pueri, qui non sint professi ab eorum Monasterijs repellerentur; that is to say, Another abuse is to be corrected in religious Orders, because that very many of them are become so deformed (in life and behaviour) that they are a great scandal to the secular people, and do much hurt by their lewd and ill examples: and therefore we think it meet that all conventual Orders be quite abolished and suppressed; not that we would have any of them injured, but to prohibit them to admit any new men into their Orders; so that by this means they may be all soon suppressed. And we think it fit that all boys (who are not as yet professed Friars) be expulsed out of their Monasteries.  
And again, Alius abusus turbat Christianum Populum in Monialibus, quae sunt sub cura fratrum conventualium, ubi in plerisque Monasterijs, fiunt publica Sacrilegia, cum maximo omnium scandalo: auferat ergo S. V omnem curam à conventualibus, eamque det ordinarijs, aut alijs, prout melius videbitur. Another abuse doth trouble the Christian common wealth, and that is in the Nuns, who are under the custody and charge of the Conuentuall Friars; who, in most of their Monasteries do commit public Sacrilege, to the great scandal of all men. Let your Holiness therefore take away this charge from the Conuentuall Friars, and give it to the Ordinaries, or some others, as you shall see best. Now the names of these great personages that presented that Book to the Council of Trent and the Pope were these, Gasper Cardinalis Contarenus. johannes Petrus Card. Theatinus, who was afterwards Pope Paul the fourth. jacobus Card. Sadoletus. Reignaldus Card. Auglicus, otherwise called Cardinal Poole. Fredericus Arch. Salernitanus. Hieronymus Arch. Brundusinus. joh. Matthaeus Episcopus Veronensis. Gregorius Abbas Sancti Georgij Venet. F. Thomas Magister Sacri Palatij.  
Now you poor abused Romish Recusants, unmask & pull away the veil which the Monks, Friars, jesuits, and other Seminary Priests have put before your eyes, & turn away your ears from their crafty illusions: break the bonds wherewith they have captivated you, and purge your brains with some good Antidote against their charms: and then, not till then, shall you perceive in what darkness, in what error, and in what captivity you have been so long detained, whilst these cursed Hispaniolized Bald pates have governed you: than you yourselves shall be judges how much you have lost of your beauty, of your authority, of your wisdom, and of your lands, revenues and riches; yea, of your honour and estimation in the common wealth: so that if you would (I say) look back upon yourselves, you should see that your visages are so changed that you could not know yourselves; nay, you would be afraid to behold your own faces: and withal your neighbours, who were wont to pity your folly, do now hisse at you, pointing with their fingers, and mocking at your desperate rage and miserable stupidity, which hath made you more savage than Medea against your own innocent children, whom you most cruelly, and without any humanity banish and transport over into foreign Countries, thereto be mewed up (like so many Hawks) in Colleges and Cloisters, and withal wasting and consuming your lands and riches to maintain these Impostors and cheating Copesmates, who delude and deceive you with their charms, and feed you with hope of the restauration, or at least a toleration of the Romish Religion, the which you have long wished and expected for: but I hope that you are as near now to obtain it as you and your forefathers were in Queen Elizabeth's reign.  
Take patience a while, and hearken unto one that wisheth your welfare in the Lord, and one who hath nor will relate unto you any thing which shall be unreasonable, but wholly to your advantage and profit. Imitate therefore that virtuous Prince Antigonus, who freely harkened unto a plain country man (whom he met with by chance) reprehending the vices wherewith he was attached: and albeit he felt himself pricked to the quick, yet he took all in so good part, that it turned greatly to his profit, correcting afterwards that which the good man had noted to be vicious in him; and being returned home to his Court, he said unto his Minions, that he had learned that of a Peasant which he never knew before, namely the truth, which his flatterers had kept hidden and disguised. In like manner poor deceived Countrymen depart but a while from these fraudulous and traitorous Monks, Friars, jesuits, and Seminary Priests, to learn, not of your domestical flatterers and deluders, but of a stranger that is desirous for your own good and safety, to make you know the sincere verity which this long time you have not heard of, for that you would never give ear to any discourse but those of your deceivers, who continually entertain you with fair words and great hopes, and all not worth a rotten Fig.  
The King of Spain seeing himself enriched with the spoils of other Kings and Princes, not contenting himself with the prey, imagineth that it should serve him but as a Ladder to mount to the top of an absolute Monarchy. And being as it were drunk with the greatness of his happy success, he began to plot higher attempts in his spirit, as ambition never wants matter, proposing England for the mark of his other enterprises; but knowing well that he might not attempt openly upon it, and that herein force of arms might turn rather to his damage than profit (as it did in the year 1588. and likewise in the latter end of Queen Elizabeth's reign, when he sent forces into Ireland to join with the Rebel Tyrone) he resolved to follow the advice of Lisander; namely, Where the Lion's skin is not strong enough, to patch it with a piece of the Foxes. But then he imagined that nothing could more securely, and more soon elevate him to the top of this greatness than a forcible Ladder of gold, underpropped with a more than Punic subtlety, and masked with a false semblance of integrity and religion.  
First of all he had a recourse unto a company of cunning Magicians who had been engendered here in England, and other places of our King's Majesty's Dominions, but brought up, trained, and instructed in the proud and Magnificent Palace of Rome, at the foot of the son of Perdition, or in some other of his Seminary Colleges or Cloisters: whom having furnished in abundance with all that was requisite for for their affairs, recommending unto them all his designs (but with this proviso, that they should especially keep themselves disguised, and lurk under the mask of the Catholic Religion) than he presently sends them into England. And these are those mischievous and traitorous brood which you call the holy Fathers the jesuites: a name truly fatal and pernicious to every well ordered Monarchy and Commonwealth.  
These Sorcerers, together with a whole regiment of Monks, Friars, and Seminary Priests, as their Coadjutors and fellowhelpers, were presently received and entertained with great applause, of you and all others the Partakers and Pensioners of the King of Spain, who leave nothing undone that they make themselves plausible unto you and your favourers.  
Now these traitorous jesuites, Monks, Friars, and Seminary Priests (who aim at nothing else than to corrupt the fidelity of England, and to withdraw the hearts of his Majesty's subjects from their obedience to their Sovereign; yea finally, to pluck England, Scotland, and Ireland, from due subjection to his Majesty, and to present them to this ambitious Philip of Spain) gained first of all secretly those whom they knew to be best affected to the Spaniards, as some of the Privy Council, Nobility, Gentry, and of his Majesty's Officers at Court and elsewhere; and withal not few of our collapsed Ladies, in whose laps these holy Fathers do often lay down their heads to take a nap: nay, which is worse, they suborned and perverted many of the Clergy and Students of either University, to join with them, who (O horrible shame!) make no conscience to sell for ready money their Eloquence and Knowledge (which they ought to have employed in preaching the Gospel, and instructing the simple people in the fear of God, and obedience to their King) to corrupt the constancy and fidelity of England; but Quid non mortalia pectora cogit aurisacra fames? What is it that gold will not do?  
These cunning jebusites (or if you will judaists) are the King of Spain's trading Factors and Dispenser's, to distribute and pay his gold to his Pensioners that lurk about the Court of England; so that by this means he hath still notice and intelligence of the estate of the Realm, and withal they seduce the subjects, as Cambyses heretofore espied and deceived the Ethiopians. These I say (by means of their mercenary tongues) omit no art that may serve their purpose to suborn England, but use all means possible to make his Majesty odious unto her, and him unto his subjects, in altering (as much as in them lieth) by their flattering discourses, the sincere amity and faithful loyalty which English men have always entirely borne towards his Majesty and his Ancestors: either aggravating every seeming petty imperfection above his great perfection, blaming and accusing his government: or else in attributing unto the King of Spain the glory only due unto our Royal Sovereign; and withal, in all their Discourses, magnifying the greatness and virtues of this ambitious Spaniard, whom they paint out accomplished with all the perfections that may be imagined; and briefly, they forget nothing whereby they may withdraw England (if they could) from her King, and withal gull you of your money, to enrich themselves and their Colleges, Cloisters, and Seminaries, in those foreign parts.  
But some jesuite, or one of that faction (perchance) may object, that nothing moveth the King of Spain to be at such great charges, to maintain so many English Seminaries, Colleges, and Cloisters in those foreign parts, and to transport from thence so many Monks, Friars, and other religious men into the King of England's Dominions, but only to conserve among you the Catholic Religion. Ah poor senseless souls; for God's sake give ear to what I shall briefly recount touching him and his Predecessors actions in this point, and then you shall plainly perceive whether the zeal that he beareth towards your Religion soliciteth him to be so charitable you unto as you imagine. Hath this great King, or his Father, or Grandfather, spent their treasures, or hazarded the lives of their subjects, only for the advancement of the Christian Faith against  Princes? nothing less. To verify this to be true, I will produce you these two examples: Pope Gregory the 13. proposing himself to the aid of certain Christian Princes, to make an enterprise upon the Persian, for the augmentation of the Church of Rome, requested that ambitious Philip King of Spain (this King's Grandfather) to give him some succour, which he not only flatly denied, but which is more, would not lend any of his Galleys, albeit the holy Sea of Rome offered to charge them at her own charges.  
Moreover, how dealt he with the late King of Portugal, Don Sebastian, whose death all Christendom had sufficient cause to bewail: who (desiring to assist Mulei Mahumet King of Fez and Morocco, against Mulei Maluco his brother, who had expulsed him his Realm, a work surely worthy of so noble a Prince, and advantageous beside to the Church of Rome, for the good conditions he had compounded with the stranger) required Philip his Uncle to secure him in that expedition; who accorded, that he should have fifty Galleys equipped, and four thousand fight men: which Mulei Maluco the other brother perceiving, incontinently offered Philip certain Towns on the Sea side to desist from his promise; which he speedily accepted, not shaming to break his oath sworn to his Nephew, to contract alliance with a barbarous Infidel: so much did avarice reign over him, as to cause him to violate the Laws of God and men: but he was paid with the same money that he lent, for sending his Ambassador Vanegas to take possession of the Town of Rarach, and others promised unto him: the Barbarians mocking at his treachery and perfidiousness, constrained the Ambassador by force of the Cannon, to retire sooner than he was willing. But it may be you will say he bore himself politicly in these two actions, to conserve and maintain his own estate, as if humane policy were to be preferred before the Law and honour of God. I but for all this, he hath showed himself a very zealous Catholic, and hath carried a particular respect towards tho●e that make a strict profession of his own Religion: well, but let us see if that be true. After that he had invaded the Kingdom of Portugal, and that among infinite other Ladies, he had banished into Castille the wife of the Agent of Don Antonio, the lawful King thereof, his children, and Mother in Law; he drew three of his sisters, chaste and religious Nuns, out of the Monastery of Saint Clare at Lisbon, and confined them likewise into Castille. But he hath dealt marvelous mercifully with them in saving their lives, albeit servile and miserable. Yea, but sith the women are thus dealt with, the men must be handled a little more rigorously, and surely herein he hath thoroughly acquitted himself, witness a religious Friar named john, of the Order of Saint Dominick, who for embracing the liberty of his Country, was hanged in the I'll of Madera. Another Friar, Hector Pintus, of the Order of Saint Hierome, was committed to the hands of certain soldiers in Castille, where he was afterwards empoisoned. Friar james de Noronba, another Dominican Friar, and brother to the Earl of Mira, was so cruelly beaten by the soldiers (that were of his guard) that he died. A Doctor named Friar Augustine, of the Order of Saint Augustine, and one Friar Emanuel Margues, a Franciscan Friar, were both chained together with Rovers and Thiefs in a Galley, which was afterwards taken by the Turks, under whose cruelty, I leave it to your judgement to imagine, what torments these two Friars suffered. Friar Gregory of the Order of S. Augustine was also captivated in the Galleys. Lewis Soarez a Trinitarian Friar, having been tortured with a thousand torments in prison, was afterwards banished. And Friar Anthony Senenses, was constrained to lurk secretly in hills, woods, and wildernesses, to avoid the bloody rage of this Philip King of Spain. And briefly thousands of others, who were either drowned, strangled, empoisoned, imprisoned, or constrained to abandon their natural Country, friends, goods, lands and revenues.  
Again, many of them were compelled to fly into England, France and other Countries; who declared the cruel barbarism of the Spaniards. But for what occasion, or to what end were all these cruelties committed? Because these men were true Patriots, and knew the qualities and nature of a Spanish Usurper; and therefore left they should move the people to recover their liberty, he used them thus. I speak not of an infinite number of the heads of their Nobility, wherewith the gates of their Towns and Cities were stuffed, and replenished daily. Yea, but he hath fully gratified all those that were favouring him in the usurpation of the Kingdom: Surely, according to their merits, and the bounty of a Spaniard, a people, who most commonly love Treason, but hate the Traitors when their own turns are served: He made them know, when they demanded recompense for their service; that albeit they had sold and betrayed their Country, yet he was nothing in their debt; and that a man was ill advised, to buy that which is his own. Behold the fair reward of their treachery, and the good payment of their sale. Christian Var de Vegua Governor of the Castle of Saint john, experienced this to be true (although too late) who (for a good annual pension promised to him, during his life) delivered that place to the Spaniard; and in stead of enjoying this promise, he was incontinently banished for ten years into Africa, to make war against the Moors. And if you desire to know further hereof, behold the request which those traitors presented unto the said King Philip; beseeching him to keep his promise: You shall find it in print in the later end of the justification of Don Antonio (the true King of Portugal) touching the wars which he made against the same King Philip: so that if he left any (having chased away the rest) of the Nobility or Gentry, he and his Successors have held them short; that they are (as it were) in captivity, and continually in danger of the Inquisition, which is as bad (if not worse) than under the Turks captivity.  
Were these the effects of a King, terming himself so great a Catholic? was this the reverence he beareth to the holy Apostolic See? was this to show himself The sole Protector and Pillar of the Christian Church, as he impudently vaunted in his titles? Was this to be the true Pastor of the people, as Homer writeth of the Prince Agamemnon? is this to be like the good Housholder? was this to vanquish his will, to handle those rigorously, whom he had conquered by force of arms? No, no: and therefore as Demosthenes heretofore persuading the Athenians, to resist Philip King of Macedonia, exhorted them, not only to repulse the Usurper, but consequently to chase and banish out of their City certain Orators, whom (by rewards) he had drawn unto his faction: In like manner, I advice you (my loving Countrymen) to avoid and eschew future inconveniences, to exile and cashier from you these pernicious jesuites, Monks, Friars and Seminarie Priests, if they will not amend, contenting themselves to preach the Gospel of our Lord and Saviour jesus Christ; as he hath enjoined his Apostles, whose Imitators and Successors they sane themselves to be. Go (saith he) throughout the whole world, and preach the Gospel unto every creature: he commandeth them not to meddle with the estates of Kings and Princes, to seduce their people, or to cause them to revolt against them, or to cause their doctrine to be observed by arms, committing cruel and bloody butcheries and inhuman manslaughters, or to murder Kings and Princes: or to blow up houses of Parliaments and the whole estate of a Kingdom, as these your traitorous jesuits, Monks and Friars have to you and your forefathers no small dishonour and damage done, or (at leastwise) would have done.  
The Lord of his infinite goodness and mercy illuminate your understanding, that you may truly know him, and perfectly love and embrace the light of the Gospel. And that for Christ jesus sake our Lord and only Saviour: To whom, with the Father, and the Holy Spirit, be given and ascribed, all Honour and Glory, Laud, Praise, Dominion, Power and Dignity, from henceforth for evermore.  
Amen.  
FINIS.