The original & spring of all sects & orders by whom, when or were they began.  
Translated out of high Dutch in English.  
1537   

To the reader.  
FOr as much as there is in the world great disputation & reasoning of sects, and so many also of the same sects and religions both contrary to Christ's most holy religion, and also among themselves. To induce them therefore unto thine understanding (most gentle reader) and to describe them unto thy knowledge, we have here gathered together the names, fashions and manner of livings of all such sects and orders as are not only under the B. of Rome but also both among the Christian and among the jews, how and when they came up, with the manner also of their garments and sundry clothings.  
Which treatise if thou read diligently, thou shalt think it no marvel, that there is now such contention and division in the world, in as much as there was no time, no age, no generation sense the beginning, but alway there hath been some sects, some diversity of opinion, and some sundry manner of belief in the same. The jews lacked not their Pharisees, their Saducees, their Effeys. etc. The communite also of Christian doom hath this long time not been without innumerable sects and diverse religions, stablished by the B. of Rome. Ye every land nation and country, hath in a manner a sundry fashion of living, a sundry fashion of doctrine, a sundry fashion of clothing, etc. and hath had (I say) this long season. And though some of them which be called seetes, are not far from Christ nor his faith yet the most part (specially of them that be brought in by the B. of Rome) are no less contrary unto Christ, then were the false prophets in times past, than were the Pharisees, and then were the heretics that have been since Christ's incarnation. For in as much as they will not only be called other wise than Christian, but deny also the power life, faith and merits of Christ, who can then be more contrary to him: who are than more worthy to be called brethren of sects and division, than such are?  
As thou sayst therefore the their doctrine is contrary to Christ's, that they preach lies and dreams, that they deceive the hearts of innocentes thorough fair and flattering words. Rom. xuj. that they come to the but in sheep's clothing Math. seven. that they deny the power of godliness. two. Timo. iii that they devour widows houses under the pretence of long prayers. Math. xxiii. So be thou ware of them, of their false doctrine, of their lies & dreams, of their fair and flattering words, of their feigned holiness. For all is not gold that shineth, neither are they all of Christ's covent, that wear broad crowns, wide cowls, and side coats. And forget not that S. Paul sayeth. The devil can change himself in to angel of light.  
Shute not thou then at a wrong mark but hold the unto Christ, and to the unite of his doctrine, of his faith and of his religion, that thou mayest here be free from all false hypocrisy, and not only knit unto him herein this world, but inheritor also of his joy in heaven.  
Amen.   

¶ The contents of this treatise.  

1 lxxxiiii. Orders, sects or religions under the bishop of Rome.  
2 xiiii. Faiths and sects of Chistendom only, beside all other.  
3 xuj. Sects and superstitions of the jews or Hebrews.    

¶ The number of this Table signyfyeth the leaf, A the first side thereof, and B the second.  


Austinians the first order vi a  
Ambrosians two sorts vi. b  
Antony's eremites ix. b  
Augustine's eremites xi. b  
Augustine's obseruauntes twelve. b  
Armenians sect xlv. a  
Ammonites and Moabites lix. b  
Basilius order iii a  
Benet's order iiii b  
Bernardes' order xiiii. b  
Barefooted freres xxxii b  
S. Brigittes order xxvii. b  
Beghartes or white sprites xxviii. b  
Beams faith xlvii. a  
Brethrens of jerusalem xxxv. b  
Brethrens of S. John de civitate xxxvi. b  
Brethrens of wilful poverty xxxvi. b  
Cluniacensis order iiii. a  
Canons of S. Austin seven. b  
Charterhouse order viii. a  
Cisterciensis order xiii. b  
Cross bearers or crossed freres xviii. a  
Carmelites or white freres xviii. b  
S. Clares order xxii. a  
Celestines order xxii. b  
Camaldulensis order xxxi. a  
Cross starred brethren xxxiiii. a  
Constantinopolitanysh order xxxiiii. a  
Cross bearers xxxvii. b  
Chapter monks xxxviii. b  
Dutch order xxii b  
Esset li. a  
Grandimontensis order u a  
Gregorians v. b  
George's order xxix b  
Guilhelmites xxxii. a  
Grecians faith xliii a  
Georgians faith xlviii b  
Gerundinensysh order xxxix. b  
Galilei or Galileans liv. b  
hermits i b  
S. Helen's brethren xxxv. a  
Humiliati xuj. b  
Hospital brethren xli. b  
Holy ghost order xl. b  
jeroms order. two. sorts seven. a  
Ihons eremites. x. b  
S. justines' order xi. b  
S. Ihons' order twenty-five. a  
Iniesuati xxvi. b  
jeroms eremites thirty. b  
josephs' order xxxii. a  
Indian faith xliii b  
Indian faith uttered by Matthew lxi. a  
jacobites sect. xliiii. a  
S. james brethren order xxxv. a  
S. james brethren with the sword xxxv. a  
Indians order xxxvii. a  
jews lii. b  
Idumet lv. a  
S. Katherine of Senes order xli. b  
Keyed monks xli. b  
Lazarites or Mary Magdalens xxxvi. b  
Lords of Ungary xl. b  
Minores or Minorites xxi. a  
mary's servants twenty-five. a  
Monks of mount olyvete xxix. a  
Marovinyes sect xliiii. a  
Moronites sect xliiii. b  
Mosarabites faith xlvi. b  
Moscovites faith xlvii. a  
Monachi and Monache xxxix. a  
Morboney and Meristei l. a  
Menelaysh & jasonysh sect lix. b  
New canons of S. Austin xi. a  
Nestorini xliiii. b  
Nolharte brethren xxxiiii. b  
New order of our lady xxxvi a  
Nazarei liv. a  
Paul's eremites x. a  
Premonstratensis order xuj. b  
Preacher order, or black freres nineteeen. a  
Peter the Apostles order thirty. a  
Purgatory brethren xl. a  
Pharisei or Pharisets l. a  
Roman faith xlii. b  
Rechabites liii. a  
Sarrabaites seven. b  
Sambonites xvii. a  
Scourgers the. i sect xxii. a  
Soldiers of jesus Christ xxvi. a  
Scopetines' xxvii. a  
Specularii or the glass order xli. b  
Surian faith xlvi. a  
Sepulchrers order xxxiii. a  
sheer order xxxiii. a  
Swearders order xxxiii. a  
Starred monks xxxiii. b  
Starred freres xxxiii. b  
Sclavony order xxxvi. a  
Scourgers the. two. sect xxxvii. b  
Stool brethren xxxix. b  
Scotland brethren order xl. a  
Samaritani xlix. b  
Saducei li. a  
Sicarii, lvi. b  
Templare Lords xv. a  
Templare knights xuj. a  
The vale of josaphat order xxxv. b  
Uallis umbrose iiii. a  
Waldenses sect xlviii a  
Wentzelaus order xxxiiii. b  
zelotes lv. b     

Of sects and orders.  
¶ A treatise of all sects and orders where, when & by whom they are begun, stablished and confirmed.  


¶ Of the Bishop of Rome, Cardinals and other of his spiritualty in general.  
IN this register or rehearsal of sects is the Bishop of Rome (that usurpatly called himself Pope) the first in order, as an head & father of his whole body, accompanied with his members, children and creatures as a hen with her chekens, namely: Cardinals, patriarchs, Bishops, Courtesans, priests, Monks, Freres, & his whole spiritualty. Whose holiness and life (God be thanked) is so come to light, that even the children upon the street do speak and sing of it. And the devil also doth show him as though he were weary of him out of the world, but mids of the devils kingdom, that is the world, to watch, and be sober in all godliness. For God will have his to be abroad & in the light. joh. iii and Math. v. and set them judges over the whole world. He can separate and keep the roses from thorns welynough. I know none example in the whole scripture of bodily separating from the world, save only of Christ, Moses, and Helias, which nother took upon them to devil in wyldernesses, but only for a season to fast or common with God. Wherefore I can not be persuaded that this life is so acceptable to God. Christ knoweth how needful the true Christemmen be in this world. first, that they may lighten and shine in the world: Secondarly, that they may teach and exhort: thirdly that they may give counsel and help, giving a good example to every man, and stop the mouths of bacbyters with the truth. Fourthly that God condemn the world with them. If any man will here allege John Baptist I answer: John fled not alway the company of men, but only when he would prayeor fast, otherwiles was he in Herodes court, where he shoned no man as the eremites do, but preached unto them repentance, receiving them that came to him, and at time convenient he went again whether the spirit led him. Thus may one being mids in the world also, be out of the world, as all Christian men aught to be, and as Abraham in Canaan, Daniel in Babylon, joseph in Egipte. These foresaid eremites were in the time of Decius, Ualens, Theodosius and Dicletian, from ccc. year after Christ until. M. about what time monks order began. Some say they fled persecution in the wyldernesses of Egipte, and so were fain to devil there unknown look upon Otho bishop of frisingen. the. seven. book the twenty-five. chap. throughout.   

iii Basilius order.  
ANno. ccc. lxxxiiii. in the time of Siricius B. of Rome began thy first monkish order, raised by Basilius Magnus, bishop of Caesarea in Cappadocia. Their cote, cloak, coal, and cap were all white. He prescribed them a rule mixed with many traditions and doctrines of men: Wherefore he is called of them a father and a beginner of religious people, whose life he also praiseth, so that he obtained of the aforesaid Syricius to confirm the order. He called them Monachi, that is, solitary or separate from the world, and founded in Grece the first house or cloister How they be divided and separate from the world, we have seen and do see daily.   

iiii. Benedictus or Benet's order.  
SBenet a father of monks, which gathered together all strewed religious men, did begin a peculiar order Anno. M. xxiiii. in the time of John the i B. of Rome upon the mount Lassinus, where he built the most renowned cloister, giving them there a rule, prescript, and form of living, as though Christ had forgotten it. Now after he had long shined in a wilderness, & much resort was to him by reason of his God's service, he built. twelve. places and filled them with religious men. Of this order is reported to have been. xxiiii B. of Rome. c. lxxxiii. Cardinals. M. cccc. lxiiii. Archbyshops and bishops. xv. M. and lxx. renowned Abbots, and as sayeth John the. xxii. Bishops of Rome. u M. vi. c. lv. monks canonisate or saints. This is the. iii brood that the B. of Rome hath hatchte. He raised also an order for his sister Scolastica, and made her abbess: her clothing was a black cote, cloak, coal, and veil. And jest the scripture should deceive her and hers, it was commanded that none should read the holy scripture without consent or permission of their superior. Here is to be seen how God is sought in all orders, which in his word is expelled.   

u Cluniacensis order.  
ANno. ix. c. xiii. hath S. Benet's order begotten this sect whose bygynner was Otho the abbot. For when the monks of S. Benet's rule were nearhand decayed in godliness, this Otho lived so, that they were quickened again byreason of his holiness. Their clothing and rule was as Saint Benet's. A duke of Aquitania Guillidinus by name relieved the Giginacy or Cluniacis cloisters with great substance, and yearly rents.   

vi. Uallis umbrose or Shadowed vale order.  
ANno. M. cccc. or as some say: anno. M. lxx. John a Florentine, whose father called Gualbertus was a knight, did begin this order under S. Benet's rule with adding thereto, and changing of black clotheses into grey: whereof there is many in Tuscia and upper Lombardy. This John after the tenor of his story or legend was come to the monkery or coal after this fashion: He was at variance with an uplandish man, for slayenge of his brother, wherefore as he upon a time road out of Florence to avenge his brother's death, the manslayer met him even in the teeth, not far from the cloister Minati in the mountains, upon whom he fallen. Now when the uplandish man saw no escaping, he fallen at his feet, desiring him for the crucified jesus Christ to pardon and forgive him his offence. Where upon John was so reconciled concerning the manslaughter, that he abating his mood and leaving his fury, forgave him all the debt. Now as he went from thence in the afore said cloister, and fallen down bofore the crucifix there should the image have moved & bekenned with the head, sygnifyenge that God was pleased with the forgiveness of the debt unto the manslayer: which cross is yet at this hour seen by Florence upon an hill, where greatreverence is showed to it. Upon this was he stirred to give himself over unto a spiritual conversation, got him a none to an end of the mount Apenninus where he builded a cloister, and began this order. At the last he died Anno M. lxxiii. after that the order was well increased in persons and cloisters.   

seven. Grandimontesis' order.  
ANno. M. lxxvi. under Alexander the. two. B. of Rome did this new order begin, by one Steven the son of a gentleman of Auernia: which travailed many countries to seek out a solitary place, where he might serve God quietly: at the last he came in Aquitania, where he found a mountain full of woods, and springing fountains, and an untrodden land. There did this Steven pitch, and began a straight life with fasting, watching and praying to God. His meat was bread and water, his clothing was a cote of males upon his bore body, and a black cloak there upon, where with he did penance, & imagined to become righteous before God. With this life he gathered many disciples, whom he exhorted to wilful poverty. Now thought the monks of S. Augustine's order their title to be better to that place: wherefore the brethren would remyve with a good will, praying God instantly to show them another convenient place. Wherefore upon a time as Agnus dei was song at mass, a voice (whether it came from God or the devil) was herd, saying: In Grandimonte. Upon this they rose & builded there a cloister or place for them.   

viii. Gregorians order.  
IN the year. ccccc. xciiii. did Gregorius Magnus born of a noble stock of Rome, very plenteously endued with goods of fortune forsake all, & chose a religious state. After the decease of his father he builded. vi. religious houses in Sicilia, giving them a form & rule of living: and he builded another within Rome, in the name & honour of S. Andrew, wherein he dwelt with many brethren, whom he steered greatly to the subduing & chastening of the flesh. He did we are a copper coloured course clot according to his rule. His brethren (because they kept his rule as diligently, as if it had been gods word) they were called Gregorians after him.   

ix. The first order of S. Augustine's.  
IN the year. cccc. xc. did S. Austin (after that his mother was departed) sail unto Cartago with his brethren, distributed his patrimony among poor folk, & began in a house in the woods to take upon him to follow the Apostles by a rule, having a sleght black garment: whether it was a coal, or not, I can not show. I reckon it was in deed a black garment as shallbe specified here after in the order of the canons: There is no order as it was institut: Ye though the founders of them had a fire & good meaning, (whereof I am not sure) yet by adding & abating more or less than Austyne or Benet & such other institut they are so sore chasiged, that they should not now know their brethren. I find no more of S. Austin but that he was fervent to follow the Apostles, coveting & endeavouring to live after their example, wherefore he called his rule the gospel. But I fear me jest the devil also have scoffed with S. Austin & his good meaning: For if the rule be his, wherefore calleth he her the gospel: if she is Christ's, wherefore calleth he that rule that is prescribed all men his own? as though every Christian man needed not to live after the ensample of Christ and his Apostles? Finally in every play hath the devil one part. It passeth my capacity to show the manifold diversity of the orders of S. Austyne. Ye I fear jest Austyne himself should scarce know them for his disciples.   

x. Ambrose order, two sorts.  
OF S. Ambrose that was in S. Austin's time about the year of our Lord. cccc. xc. & did convert him, I read no monkry. But I think some apes or counterfayters have presumed to follow his life, saying he was counted for a monster of the world, & have at any time seen him have on a grey or russet garment, and so counterfeited his clothing and conversation: but the pith wherein all consisteth, that is, faith in the heart, that have they left him, having a reckless heart under a grey garment. another order is there reckoned of S. Ambrose, which wear white coats, and a cloak thereon, wherewith they foolyshly imagine to do God an acceptable service, and yet they (as all other) are plain heretics: saying they seek health and think to merit thereby by God, which hath an eye to faith only. jere. u looketh upon the workemayster and tree, and not upon the fruits or works. Gen. iiii. Pro. xxi. Math. seven. &. twelve.   

xi. jeronimus order. two. kinds.  
AFter Christ's birth. cccc. xc. year or there about took Jerome upon him the religious or heremitical clothing, in the wilderness of Syria, after he was consecrated a priest & cardinal at Rome. afterward anno. M. cccc. viii. rose a new begging order under the name of S. Jerome in the time of Innocentius the. seven. Anno M. cccc. u a county Redo by name a religious man of the. iii order of S. France's in the land of Etruria by the town Fesulana, whose companion was Water Marsis. These twain did begin, institute and augment this order of observation. This order is brought under the rule of S. Austyne, by the reason of the excellent vow of Gregory the. twelve. B. of Rome, & endued with privileges and lybertyes. When this order now was decayed & near hand come to naught, it was renewed and restored again by one Lupus a Spaynyard, general of the same order, which ordained new constitutions & orders, taken of the sayings of S. jeron, & was confirmed with sundry privileges & franchises by Eugenius the .iiii. B. of R. & with a grey cloak in remembrance of that religion of the aforesaid iii order. This was done anno. m. cccc. xxxvii   

twelve. Canons or regular priests.  
THis order began to flourish again in that time of Gregory the seven. & Henry the iiii. emperor, an. M. lxxx. in the church of S. Quirin at Beulake the which was first institute by the Apostles, after by S. Austin, & now by master Yuon provest of the same church, which was afterward B. of carnotum They wear a black gown, & a scapulary wound about the arm, they be half monks and half priests.   

xiii. The Sarrabaites order.  
TO this sect surely belong such of the spiritualty that by mouth profess wilful poverty & not with heart. For these Sarrabaites be said not only to come of Ananias & Saphira by untrue dissimulation of retaining their goods Actu. u but also by lineage & kindred. These under the colour of wilful poverty, would seem to have forsaken & bidden all temporal goods farewell, after the institution of the apostles: under the which colour the covetous wretches busied to gather great goods & possessions, which they obtained. Of these doth S. Jerome write thrice to S. Austin. They dwelled first in Egypt in holes & caves, clothed with oxen & suynes hedes, girded about with halters unshod & bloody went they often to Jerusalem at the feast confessing their wilful poverty & despising of all thing, so long, till they were enriched thereby. They pulled themselves by the beerd in sight of all the people, whereby they got themselves a name of great holiness, afterward returned home again laden with goods, where they lived at their ease S. Austin commanded to fly these. They picked thorns in the hems of their vesturs, where with they be blooded themselves. Finally they began many strange devices till they waxed rich & lived in idleness Read Bede & Aug. the. xxi. sermon ad fres in Eremo.   

xiiii. Charterhouse order.  
ANno. M. lxxxvi. did this order begin in Gallia or France by Bruno the Philosopher & divine, whom Bernard calleth a fair pillar of the church. This order is confirmed by Alexander the. iii and the. iiii. Bishops of Rome with many other This order ꝓspered greatly not by reason of time (as every man knoweth) but because of the straightness of living. On this fearful wise did the order begin: While the university of Paris floryshed, there died one of it that was of great renown both of learning and honesty. Now while the Dirige was song for him, in the presence of many doctors, masters, & learned men, at these words: Quamtas habeo iniquitates etc. as the body rose in the coffin, a voice was heard saying: By the righteous judgement of God am I accused. At this voice were they all abashed and concluded not to bury the coarse. The second day, was like voice herd. On the third day was near hand the whole city gathered to hear the voice and then did the coarse rise again as before, with this voice: By the righteous judgement of God am I condemned. This pierced thorough many hearts, but specially Brunos, born at Colen, which then was dean and ruler of the university, so that he said to his disciples: Lo how peteously and pity fully perished he, which notwithstanding was reckoned of every man a saint for his living. Here upon went he in a wilderness with seven men, and builded there an house purposing in his mind to lead a straight life, every friday to fast bread & water: and never to eat flesh, were he never so sick, to wear heery clotheses next his body, never to come in to the world, to keep pertual silence, and to speak only with God, to sit alone in a cell, & so with great chastening to do penance for his sins. Urbanus the. two. B. of Rome is reported to have been this Brunos' disciple. Hugo also that was as who say an hermit and charter house monk in this world, a very mirror and example of all virtue, would have taken upon him this order, but he could get no licence of the B. of Rome. I pass over that fable that is written of him. Lo good reader these devilish practyses upon what fundament they are grounded. The devil thought this shallbe my devise: For the world can not judge or discern this living, they shall esteem it an holy living, all is gold with them that shineth, chiefly in spiritual matters. If this living be of value, then are the heathen, Turks, & Calicutes virtues men: for they have monks of strayghter living. But whosoever the matter be, the world will have monks and freres.   

xv. Anthony's order.  
ANno. ccc. xxiiii. began Antony in Egypt a straight & solitary life. He was the first hermit. His meat was only bread & water, & fasted until Son set. He went willingly in the wilderness, where many resorted unto him, the which made him their Abbot. S. Jerome saith that he written seven. epistles or letters in the Egyptian speech, full of spirit & mysteries, which afterward were translated into Greek. Athanasius B. of Alexandria writeth his life in a complete book. He died at Thebaida. the .ccc. lvii. year after Christ's birth, the. c. u year of his age, whom nother I can, nor will judge, he hath one to judge him: but the sort of apes that endeavour to follow him in clothing, & not in faith, making of his living a rule, so like to his life, as the devil is like God, those I say I count as heretics & dissardes. This counterfeited order weareth only a black garment with a blue cross thereon, they use begging, they have a fraternity, wherein they threaten folk with S. Antonis fire, ye they have brought the matter so far, that in some parties they have pigs fatted to them, where with they fat their bellies, & mock & maw at us.   

xuj. Paulus or Paulins order.  
THe year. ccc. xlv. was one Paulus an heremitical monk or eremite in Egipte, a companion to the foresaid Antony, which spent his life in wilderness When he was. xv. year of age, fleeing the promoting of Ualerianus & Decius Emperors of Rome, though he was of noble progeny, yet left he all, & went in to wilderness, where he dwelled in a little cave. xcviii. years unknown, to any man, living in fasting & prayer with water & bread, herbs & roots such as the wilderness did minister thus lived Paul. But mark that apes that have that name & order after him, & yet have no more of him, than some Christian men have of Christ, that is, the surname: For all his goostlynesse, life, faith, consisteth with them in their white garments or cowls & kappes: The colour of whose clotheses we read no where that Paul did we are like, so that I can not tell from whence they have that name. For Paul fasted, but they are fulbelyes: he was poor, but they are rich: he was solitary, but they run about: he had simple clothing & a clean heart, but these have a whit garment & black hearts: so that of Paul they have no black scapulary and a black kappe but they have changed the scapulary in to a whit linen rochet. This order is said to have many learned men.   

nineteeen. Of S. justines' order.  
THe year. M. cccc. xxxii. some say. M. cccc. twelve. did one Lodwyck or Lewis Barbus a counsellor of Venice, raise up a new order of S. justine, under S. Benet's rule, in the parties of Treuisa, in the cloister of S. justin by the city Badua. This order hath Eugenius the. iiii. confirmed with many & great privileges. Their clothing can I not describe.   

xx. The eremites, of S. Augustine's. or Guishelmians order.  
THe year. cccc. xviii. (as is said before) began this order in a wood about the city Hippo by Cartago. When he had dwelt there. three year, he began to make a rule for them after the Apostles rule. Upon this came there so many to that place, that one would have thought it had snowed monks, so that many cloisters were built of them. Now when the Uandalies came in Aphrica, they overcame near hand the iii part of the world, so that they quenched almost all the Christen name. Wherefore certain brethren came in to Hetruria, endeavouring there that the holy order should not be rooted out. But because of the persecution that the Gothies' & Lombardes used, this hermetical order was clean destroyed, & monkry nearhand clean rooted out. Thus is this order often decayed & often raised again, reformed, & got many names, as now a days the Benedictines & Grayfreres, whereof some be called barefooted, some observants, some franciscans, some Bernardines, some minores, some Amedei. As this order now had been decayed a great while, there rose one Guyliame a duke of Aquitania & county of Lictania, which this youth was taught of s. bernard. This man restored again S. Augustine's order both in words & deeds. For the greater he was afore in the world, the lowlyer he was become in the wilderness, whether he went of free will to chastise his flesh & subdue it, with a cote of males on his bore body, always watching, praying, & fasting: wherefore he was called a father & restorer of the order. When Guyliam now see the decay of his order, but the increase of the cistercienses order, he got a jealousy to this order, & busied him to enlarge it, insomuch that he gathered a great number of people, which were called Guylelmites until the time of Innocentius the .iiii. B. of Ro: For then were they called to the city out of the wilderness, and their name changed in to eremites of S. Austin. This Guileame after the heremitish living by the consent of Anastasius & Adrian bishops of Ro. did build about (or as some say within) Paris the first begging order, the which was confirmed by Anastasius the. iiii. So that this is the first begging order that is brooded, changed from poverty in to riches, going so long about till they were nothing worth. After that builded they with begging many other cloisters, until they have filled the world: & so is begging that once was forbidden, become a gods service. This change lasted from. M. c. l. till. M. c. lx. year.   

xxi. The regular order of the observances of S. Austin.  
ANno. cccc. When S. Austin was choose bishop in Aphrica he was compelled to leave the wilderness and to wait upon his office: wherefore he busied to build also a cloister in his house, wherein he with his children and household might live after the Apostles rule, which were of one mind to Godward, and to possess all things in common. But what manner of clothing they did wear, find I expressed by no credible storywrytter. wherefore it is to be thought that they have used honest raiment, according to the fashion of the country, and not to have known of any coal, as the apes do imagine. And if it were so that he had used a coal, yet counterfeit his sons and followers him in nothing else save that pagen, the which every vile and naughty fellow can do. As for his holiness of life and faith, that bequeeth they him, as not pertaining to them. The clothing of the Augustine's apes is not now a days alike in all places, but often changed after the use of the country's, so that. x. sorts of Austinians are in one cote. I will not speak here of their faith, saying that every one hath a sundry faith, and yet would be calsed an Austinian: they make, break, make again, and mend, and that such things as Austin would not once have dreamt, ye when he riseth, will not know. Some wear all white, some black coats, some white rochets and a scapulary with a black coal, some otherwise. There be reckoned to be xxiiii. kinds of orders only under scent Augustine's rule, whereof every one hath his patron, in following whose life they think to please God: yet is there none that will follow Christ   

xxii. Cisterciensis order.  
THe year. M. xcviii. after Christ's birth begun in the wilderness of But gony this order by Roberte the spiritual abbot and father of the same, which was afterward confirmed by Urbane the two. B. of Rome, & brought under S. Benet's rule. By reason of many franchises and privileges under the shadow of holiness it is come so far, that their abbots sometime and hermits and dwellers in wilderness are now Lords and peers of realms, ye drowned in the world and his pompt, riding with so many horses, that one would think there came a world. This is a strange flying and despising of the world Some would think it were a mockage of heremitical living. When I write of their order and beginning, and behold them now, if in my mind I conpare them together that were than and be now, my think I write of Christ and take the devil for an ensample, and make him a brother of Christ's covent. For as the devil is Christ's ape and counterfayter, which followeth him even upon the heel's, and will do all things after him, even so do the apes likewise. The first founders though I am not perfect of their spirit, with what intent they began, and saying one may well suppose that they were not driven thereto by a good spirit: (for their intent is to much given to sects, their own ease and profit, ye and to heresy also) yet have they a better appearance and shine of holiness. To go to far in God's judgements is not permitted unto man, yet may every tree be judged by his fruits. He that will not be reproved of his wicked living, let him endeavour to redress it. When this. order of saint Benet decreased, and decayed in virtue, than went Robert with. xxi. monks as despisers of earthly & lovers of heavenvly things into a wilderness called Cistercium, and there iustitute them a new order called Cisterciensish order. After ward by counsel and procuration of some dukes, bishops and legates, began they to change the Heremytage into an abbey, which in short space came to great lord ships. Steven the which was abbot after Robert, was sorry that so few came to his religion, forcause of the straightness of the order. In the mean season came bernard with his brethren and made the religion more easier. They wear reed shues and white rochets on a black cote, all shorn, save a little circle.   

xxiii. Bernardes' order.  
ANno. M. c. xx. did bernard shine, a Burgonion, the son of a knight of great lineage, the abot of Clarevall or Clerevale, whereof he was abbot. xxxvi. year In his time he builded. c. lx. Cloisters.  
Some say that he hath changed something in the Cisterciensysh order, chiefly in the garment, for they wear now black cloaks upon white coats. Nevertheless to declare their foundation and original they wear the Cisterciensish rochets upon high and principal feast days. Their rule accordeth very well with S. Benet's. S. Bernard written many books which testify of his learning and holiness. This order hath many cloisters & swallowed up innumerable goods of the world, whose abbots many one are Lords, riding with many horses, and say mass with mitre, croyser and cope like a bishop. They serve God many ways, only they preach not like contemplatife fathers, orels very little, perchance it becometh them not, or else their order will not suffer them to use so sleght an office, or (that I might soonest be persuaded) they can it not & therefore commit it unto uplandish priests, so that I think one could not furnish one bernard out of so many cloisters, though he bet them even to a plate.   

xxiiii. Templer order, their beginning and decay.  
AFter Christ's birth the year. M. c. x. in the time of Gelasius the. two. began this order at jerusalem and continued nearehande. cc. year, whose beginning was thus: After that Gotfraye duke of Lorraine conquered jerusalem, certain knights perceiving that such pylgroms as came to them of their denotion and were rob and murdered by the way, they made a bond among them to serve God in chyvalry. At the beginning they were but few & gave themselves to wilful poverty, and their chefe-mayster was a keeper of the temple boar, whereof they were called Templar lords. They dwelt together, not far from the sepulchre, lodging the pylgroms, keeping them from mischief, and showing them much kindness, bringing them from one holy city unto an other. Their order's badge was a white cloak with are ede cross S. barnard made them a rule. They become very rich in few days by gifts of great men and pylgroms, wherefore pleasure took root also among them, so that they came to decay of virtue into all vice, & were all destroyed uponone day in that time of Clement the. u B. of Rome, anno. M. ccc. x. because that (as some say) they were fallen to the Saracens, scorning Christ with the infideles, for whose cause (notwithstanding) they were heyred to war. Wherefore they were in one day destroyed in france (where they had their being) of Philip king of France and other lords, by the consent of the B. of Rome, with their graundmayster both twnes, castles, treasures, possessions & other goods all burned & murdered, as was done also before in Asia and Syrya. These foresaid Lords and the king by the B. of Rome's permission did make an appointment and bond by a bull (and no man should disclose this privity under damnation of his soul) how that on one day they should fall upon them, and deprive them all of their lives, and to wend the goods to other spituall uses, hiring with them other defenders of the faith. Thus perished this order all in one day, and their goods were partly turned to the knights of Rhodis, which than began there, having there their graundmayster, partly was it bestowed to the spiritualty in England. Some say that this rooting out of them was more because of envy of their prosperity and royalty, than of guiltiness. For as their graundmayster james Burgonion was burnt at Paris with many of his brethren, he took his death thereon that he was never guilty of the accusations laid to him. But if religions now should be destroyed for their riches, or else because they are go from the faith: I fear me there should few cloisters remain standing for their living and hypocrisyes sake.   

twenty-five. The order of Temple knights.  
AFter the birth of Christ. M. xx. began the order of temple knights at jerusalem, called S. Ihons'. These live under S. Austin's rule, and have black lay clothing, yet very like the rule, and there upon a white cross on their breast, they are institute to fight bodily against the infideles. Their chief being is in the isle Rhodis, where they be under a graundmayster with all their houses and churches. And though they be for the most part seculare, yet enjoy they the fredomes of the church, fulfilling daily their tax of Pater nosters.   

xxvi. Premonstratensis order.  
AFter Christ's birth. M. c. nineteeen. began this order in the byshopric of Laudunensis. under S. Benet's rule by one born at Colen called Notohobertus or as some say Norbertus. Of this order can I find nothing particularly, but that they be clothed in white from top to toe to declare their unstained virginity.   

xxvii. Humiliatorum or the submitted order.  
AFter Christ's birth the year. M. c. lxvi did this order begin, (Yet do some say that it was under Henry the vi. anno. M. c. lxxxix) in the time of Alexander the. iii The first say that what time the Emperor Fredrick Barbarossa had troubled Italy, and specially Gallia Cisalpina, and had bannyshed many, both men & women and children into Dutchland: as they now continued there a season and were filled with misery, they clothed themselves all in white, came to the emperor, praying him forgiveness, and to let them go home again, the which was granted and permitted unto them. Now when they were come home, they kept themselves together, and promised to go in lowly clothing, the men and women to be separated each from other, & to labour every one what he was skylde in, and had a common purse (Their head called they a Provest, they kept the rule of S. Benet. This order increased so both in goods and people, that it was confirmed and endued with many privileges of the B. of Rome.   

xxviii. The Sambonites or good brethren order.  
THe year. M. c. xcix. did John surnamed the good a restorer of S. Augustine's order flourish, which had such a prick of the flesh, that he feared he should have been fain to forsake religion, and to have turned again to the world: wherefore he took sharp thorns, which he put under the nails of his hands, and put his hands often under a stone to press them, and chastised himself so hard that he was oft-times beside his wit. He lay. three days speechless, so that he known nothing of himself. At the which time a woyce should have said to him: John, thou hast conquered, thou shalt no more be assaulted of thy flesh. Thus was he at the first a good monk. After this he raised up the decayed order of saint Austin, changing little in garment, but making the order strayghter. Upon this came many to see his holiness, which were steered to forsake the world, to renounce all, and to accompany themselves to him, yielding themselves to the life of S. Austin. They builded many cloisters, and surnamed themselves Sambonites or the good brethren: for he was called the good John or johannes bonus. Such is the beginning (good reader) of the orders that swallow up lands and people, and devour wedowes houses. It is a common proverb: A young angel, and old devil.   

xxix. The crossebearers or Crossed freres order.  
IN the year of our Lord. M. cc. xv began this order in the. lxviii. council of Rome, it was begun long tofore, but sometime left again: at the last it was raised again and confirmed by Innocentius the. iii in the. xviii. year of his byshopric of Rome. The beginning was of this manner: Among them of Albania rose a pestilent heresy, which caused a great dissension among them of Rome. Wherefore the B. of Rome sent many against them marked with the cross, which were all slain. These laudable & praise worthy soldiers did he hallow therefore, and raised the order again with giving of many fredoms & privileges. Unto this order did Innocentius the .iiii. B. of Ro. give a rule, commanding that the spiritual of this order should always wear a cross in their hands. Quiriacus a B. & martyr in that time of Helena the mother of Constantine the great Emperor is said to be the founder of it: but it was come to such decay, that it was almost go to naught. The year of our Lord. M. cc. xxii. should it have been reformed: their clothing is a black cope with a cross thereon, the bigness of an hand.   

thirty. Carmelites or white freres order.  
ANno. M. cc. xviii. did Albert a patriarch of jerusalem raise again this order in Syria by mount Carmelus giving of his own power thereto many franchises and privileges, and ordained a rule for it. Now when this order increased and multiplied throughout the world it suffered much trouble. Wherefore Honorius the iii B. of Rome thought that this order suffered unworthily so much, by reason of his holiness (which yet was not great) for the which cause he translated this order under that title of our lady of mount Carmelus, changing somewhat their raiment. Some say that this holy order in his first clothing (that they said was of Helias or Heliseus) was greatly accept to the Soldan, and endued with many almesses of him: but after they thaunged their raiment, he drove them out of his kingdom, so that of necessity they came in Europa. There have they fallen to begging, so that in short space they grew greatly. They boast ciril, Angelus, and Albertus to be their saints. Lo good reader this is the reasonable ground of their order, which was so good, that it pleased also the Heythen, which shame and rebule Math. x. joh. xv. xuj. they will in a manner boast where as the true Christian be alway pursued of the evil Christian: ye the property, nature, and chance of the gospel is, that it bringeth hatred of the world with it. Mark farther: this holy coal brought them a cross and trouble, who ever heard such like? This order is to beg, to take of every man, and to do nothing again for it. Their clothing was wont to be a white and black chequered cope, but now a black cote girded about them, & a white cloak upon yt. Their order is to drink wine and to beguile the people with much babbling Math. xxiii.   

xxxi. Preacher order or black freres of S. Dominike.  
ANno. M. cc. xx. was Dominike Calaguritane a Spayniarde the beginner, leader and father of this order: which yet being in his mother's womb was declared unto her what he should be, on this manner: She dreamt, that she had a wolf in her womb, which had a burning torch in his mouth, the which the preachers do greatly advance and expound it to their order's glory, as they well can. Nevertheless it is well known what beast a wolf is, he is no sheep which signifieth Christ and his joh. x As for the torch, I take it for his wolfish learning, wherewith he hath set all the world on fire and beguiled, or else made them sheep, that he might devour them: for fire and a torch do not alway signify the holy ghost. Now little doth it agree than with holiness & the gospel that their dream doth signify, that she bore a wolf, where as Christian men are sheep, & in no place called wolves, nor yet is the wolf any where taken for goodness? This dominic was first a canon regular, but with great ferventness of spirit (as is well to be thought) founded he this order, & took the coal, the clothing of his order upon him, for he doubted how to be have himself in the heresy that was sprung up of the virgin Mary, that he might root it out. As he now vanquissed & overcame that gayusayers of the B. of Rome at Tolossa, he obtained the confirmation of his order of Honorius the. iii B. of Rome, the which afterward overwhelmed all country's. This shining man died at Bononia, & was canonisate of Gregory the. ix. Their order is to beg as the Carmelytes, and to forsake little by wilful poverty, whereby they take much and wax rich. Their cote is white, their cope black. Their rule is S. Dominks and not Christ's, according to the name. Mark good reader what strawy & papiry foundation the orders have, ye founded upon a frozen ice, so that when the Son of truth doth shine, than melteth their foundation, & their building decayeth. What a like tale is this that an author of sects shall destroy sects and heresies? If one heretic may drive out an other, than were these heretical devils always the fearcest. But Christ sayeth. mat. twelve. that one devil can not drive out another, yet are they confirmed to root out all heresy, namely that is against the popishness. afterward in a general chap- 〈…〉 Bononia it was concluded to give over all unmovable goods and rents that they might so themore frelyer wait upon the office of preaching, but now they could be content to have more than they have in possession. Innocentius B. of Rome see in a dream the church loused and discharged upon Dominikes shoulder, wherefore he did confirm the order.   

xxxii. The barefooted order.  
ANno. M. cc. xxii. approbated Honorius the. iii B. of Rome a good frerely father this order also. The which was founded of one Francis an Italian which was a merchant and a worldly man until he was. twenty-five. years of age. After that cast he in his mind to follow Christ, despising all worldly things. And when he was shod & girded with a double girdle, he remembered the words Christ: (Possess nother two coats, nor shues, nor yet a staff. etc. and: whoso forsaketh not all things can not be my disciple,) he cast all things from him even also the girdle, and girded a chord about him, and began contynently this order. In the which he was so straight to himself, that to chastise his flesh in winter season he would cover his body with ice and snow. He called poverty alway his lady, and loved rather to hear himself reviled then praised, he kept nothing over night. His heart desired martyrdom, where upon he went in to Syria to the Soldan, which received him honourably: whereby it is to be thought that surely he told him not the truth. For truth is seldom welcome in courts, and in the world. I will here pass over the fable how Christ and his saints did mark him with the. u wounds. As he had now thus chastised his flesh. xviii. year, he died at Assis, and was canonized of Gregory the. ix. Thus hast thou (good reader) described unto the the gospellysh ape, the pillar, stay and foundation of the barefooted order. Let it be so that he had a good meaning, where be then his followers? I may see perchance his coal or garment, but his life I see nowhere. I read not that he nor his went about with a box, saying gospel from house to house, and in every gam were one played, nor yet that he wore cut shues or patius.   

xxxiii. The minorites of ss. Frances.  
  

fire and sword.   

xxxvi. The Celestines order.  
THe year of our Lord. M. cc. xculi. was there a good B. of Rome, Celestine by name, which willingly gave over the byshopric, and would have returned again to his hermitage (wherein he dwelty quietly before his popyshnesse) had he not been letted by Boniface the. viii. B. of Rome. Some apes counterfeited this holy B. taking upon them an order under the rule of S. Benet in a wilderness, and called themselves Celestines after Celestine. Their order's garment, cloak, coal, and kappe should have been blue, and Celestine should have begun it, but his story denying it accordeth not here with.   

xxxvii. The Dutch order, or order of the lords of pruss.  
ANno. M. cc. xuj. or as their rule specyfyeth. M. c. xc. when the Emperor Fredrick the. two. host say in Pruse to resist the assaults of the infideles, and that there rose a great disease among the soul dyers, some of the goodharted soldiers made a cottage or tent of a ship, wherein they carried the diseased, and with great tendaunce served them there, gathering an alms among the host, and when they went to field, they were alway the first like fervent soldiers: so that princes and great men had a great mind to them. Among these were some rich and honest cytesens of Lubeke & Breme which undertook by the Emperor to make a brotherhood among them, by the which deed they did allure many to them.  
They promised also if the land of Pruse should be given them, they would like brethren and men of chivalry, conquer it again. This was granted them, given and registered. Duke Conrad also of Mosavia that written himself lord of it, gave them over his title under a golden bull. Thus raised they a brotherhood among them to war upon like adventure, either to lice or to win, come who would, & procured in the mean time a confirmation of this their brotherhood of the B. of Rome, which they got and obtained. Than proclaimed they their order, and all such as were written in to it had a piece of the sail of that ship where under they tended the sick and diseased. And underone they made a statute, the whoso would join himself to them, should wear a white linen clot, cast about him, like the Egyptians do, closed about the neck, jest it fallen from them, & a black cross thereon. This brotherhood was called, the Dutch order of the hospital of S. Mary at Jerusalem: for they took none therein, but Dutchmem. As for that title knights or lords, that they got long after. Now as they had conquered & taken in Pruse it was granted them to go further, & what land they took in, that to be their possession & heritage. Upon this they took in every one that came to them, save those married men that had children, if he were married, and had no children, he might be received welynough: For it was ordyned that after his death all that he had, should come to the orders be hoof Married men were marked with an half cross only, but the other with a whole cross. They refused no kind, for they took also we men in to their order, ye & priests. This chyvalry & knighthood against the heathen, & their busy cure to the diseased was a great shine of goodness: but when they got a little rest, they made out a procture, with a sleght copper cross, & unknown relics, to gather in diverse places, to the maintenance of their order & hospital. They obtained also great pardon for them that relieved them with their goods, bodies, aid & counsel: so that they increased greatly, founded every where hospitals, wherefore every man was ready to give & to maintain them. Such also as were slain in the aforesaid battayls, were held for martyrs, whereupon they caused many gentlemen, & soldiers to war for them at their own costs, & to conquer lands & people. But what they got with conquering & lymyting, that drew they all to their own, paying their aiders with thanks, & bought with the goods that they gathered both those ways, tributes tolls and one piece of land after another: & as they increased in goods and possessions, so decreassed their cure to the poor. At the first they led a straight life with the chastifing of their bodies, but specially with tending of the sick. When Dutch gentlemen came to visit them, they could scant find an empty corner to put of their harness, it was so full of sick folk, and of the brethren that prayed, whereof some scourged themselves naked with rods, which foolishness at that time had a great shine of holiness. With this conversation and shine of holiness, as warring & begging obtained they in short space. three lordships, namely one in Dutchlande, (that they got with begging) pruss, and Eyflande or Lyfelande. Mark now the changing and alteration: At the beginning was the order fire for every man, and an hospital of the poor, but now hath the gentlery bitten out the poor: the whole & sound them that were sick and diseased: the rich the poor, so that it is no more called the hospital of the poor, but of the gentlemen, & are called no more brethren, but lords and knights of the Dutch order. Moreover, it is not now free for every man, for even gentlemen themselves must make labour & friends to obtain it. Thus well remaineth every foundation in this wicked world, so that I counsel him that will do good to his neighbour, to do it by his life days, and let foundation be foundation. Their head now is called Comither.  
The order of S. Ihons' or knights of Rhodis hath like beginning, middle and end, wherein also are now only lords, counties, & other gentlemen: Unto whom the order is not showed before they be entered therein.   

xxxviii. The order of mary's. servants.  
ANno. M. ccc. iiii. was one Philippe a very spiritual and devout man the founder of the order of the servants of our lady. He raised this order under the rule of S. Austin, with even like words and fashion, making difference of it with certain ordinances of the freres of our lady: which order afterward was confirmed by three B. of Rome, namely: Bene:: the xi. Boniface the. viii. and Urbane the. vi. & is reckoned among the begging orders. At the last it was wholly sanctified and hallowed of Innocencius the. viii. and delivered of the evil will that some cloisters did own them. Their garments are like our ladies brethren. This order began under Benet the. xi. B. of Rome, & shortly increased greatly in goods, persons & cloisters, decreased only in spirit.   

xxxix. The order of saint Ihons, or the Lords of Rhodis.  
ANno. M. ccc. viii. what time Jerusalem the city was lost, and the Templars were destroyed, by reason they were fallen to a great Idolatry, certain knights with a great company of gentlemen and other vale aunt men made a compact in the name and honour of S. John Baptist (wherefore they were called johannites.) These took upon them to recover again the lost I'll of Rhodis if it were given them to possess it freely, orels would lose their lives. This being granted to them they took their journey the therward, which was prosperous unto them, so that they recovered it, & drove out the Turks of it, repaired again the destroyed city of Rhodis, and mended their navy: so that not only they kept the isle for farther assaults of the Heythen, but also aided greatly the Christian that were in Cypress & other Isles about them. For the which aid and succurre, the goods of the Templars in the east were given them by the B. of Rome and other Christian princes. And even so was the Isle Rhodis with all the lorshippe thereof given unto this order of S. Ihons'. Afterwards of their own devotion & good mind desired they the rule of S. Austyne, whereby they being endued of the B. of Rome with many privileges & franchises, obtained many good deeds. The Soldan or turkish Emperor hath so long warred upon this isle, till at the last Anno M. ccccc. xxii. he hath taken it in Nevertheless he hath ofter had evil fortune before it then good. It is said that there was a castle in this isle, called S. Peter, wherein the christian did often fly the power of the Turks, wherein are exceeding cursed dogs that knew Christian men by smelling and were loving to them: but against the turks would they fall fearsly, biting & tearing them, so that they have been often hurt of them. Their head is called the Graundmayster. Their clothing is black, & a whit cross thereon. They wear also a sword, in token of their knighthood.   

xl. The order of the soldiers of jesus Christ.  
ANno. M. ccc. xxiii. did John the .xxii. raise this new order of jesus Christ, so that the brethren of this order should use chivalry against the Saracens in Portugal. The chief head of the order is in the city Mirinun in the Syluensish byshopric, where their principal housing and castle is. Unto these soldiers by the consent of the king of Portyngale, be the goods given which the Templars had in Portugal, where with they should be sustained. The head of the order is the abbot of the bishopric Alchasia, which hath power to admit and depose such soldiers. Of their clothing have I no where read. Their rule is to war and to be wild.   

xli. The order of Iniesuates.  
THe year after Christ's birth. M. ccc lxv. did this order begin under Urbane the. u B. of Rome, in the city of Hetruria called Sena. The founders of it began in houses, in worldly raiment after the manner of spiritual men, serving God in the sweat of their brows & their handycrafte, in great love & charity one with an other. As now the foresaid B. of Rome called them to him, he had a great pleasure in their living, & gave them a white cote to their order's habit, & a scornful coal to wear thereupon, & ordyned them to a patron or defender a virtuous & holy man (but the B. of Ro. friend) i stead of a provest or abbot. The same (according as he was commanded) gave them a grey garment to wear upon the white cote, & to go unshod. They were endued with many pardons and privileges, so that they greatly increased in few days in many cities of Italy, being well accepted and counted for true ensamples & followers of the Apostles. Their daily service is a certain tax of Pai nosters. They have no orders, yet are there many learned men among them in Italy now a days. The beginning of the order was good, seeing that they served god willingly and freely without any rule: but after that the Antichrist of Rome had made an order for them also, than was the freedom of their spirit bound to a rule & clothing & than had this order also done before God. For Christ will be alone, he will nother be bound himself, nor his true disciples nother, ye where he is truly received, there maketh he all fire: but the Antichrist of Rome will set his seat also in men's consciences, wherefore Christ and his word be fain to give place to his wicked tyranny.   

xlii. The Scopetines or S. Saluators' order.  
THe year after Christ's birth. M. ccc. lxvii. did this order be give by certain spiritual fathers of saint Augustine's order in the parties of Seine in Italy: The which Gregory the xi. B. of Rome did approbate, endue with privileges, and ascribe them among the canons regular or quere priests. And for a memorial of their first foundation and spiritual estate, they wear a white garment with a white scapulary upon a white rochet. They live of their rents, and revenues. They preach not, yet hear they confessions. Hitherto have they been in estimation & greatly set by.   

xliii. The order of S. Brigitte or bride.  
ANno. M. ccc. lxx. should Basilius have been founder and instituter of this order in Grekelande, so that both men and women should live together spiritually under one rule. But because some overthwart men laughed this spiritually to scorn the order was discharged, & afterward raised again be Brigitte, & institute that they might well have their habitation both under one roof, but men & women separated each from other, so that the one might not come to the other, save only when need required to minister the sacraments. The church should be common to both, nevertheless the sisters should be closed above in a closet, & the brethren to be beneath, waiting upon the divine service: & that these should tend the altar, & they the quere. The Abbess should have the primacy on S. Brides' behalf, & the brethren to be under her: so that she should provide both man & woman meat, drink & clothing Among the brethren should one be called Prior, warden or Confessoure, and be above the other. The women should be consecreated and brought in by the bishop. Their clothing is a grey cote with a grey cloak thereon, & a reed cross in a white cyrkle. They may wear no linen, after the tenor of their rule.  
Their rule is S. Augustine's, with it that S. bride put thereto, which God (if it be at the least way true) did declare unto her and confirmed by the B. of Rome. In Sweden and Germany are their cloisters for the most part. These brethren hear confessions and preach at high feasts. They have also lay brethren, as in many places unto. Because of foreign occupying hath every cloister his certain brethren & sisters.   

xliiii. The white sprites or Beghart order.  
ANno. M. ccc. xcix. or as some say. lxxxix. rose the Beghartes in Italy after a strange rising of the people so that every man within the Alps or mountains of Italy clothed himself in a white linen garment, having a coal like a freres abyte, and coming down even to the toes: among whom were many noble men and women, princes, priests, monks & all kind of spiritual men, which also clothed them of this fashion. These all went procession wise, ever two and two together unto the next city, and cried with a merry noise for peace and mercy. They sang and praised God. Noman went about to beguile any man by craftiness at this time, no stranger was oppressed, all hatred ceased, and alenuy turned to peace: This continued the space of. three months. Among these were ther. iii M. of the city Luca, they went to Florence, the men went before ever two & two, their wines followed them likewise in the precession with their faces covered. The cross that went before them is yet at Luca, and is kept in great reverence, to the which is a pilgrimage, and images of gold, silver and wax are offered unto it. The occasion of this was a priest which was so passing in visage, words & behaviour, that of many he was taken for a saint. Bonifact the. ix. B. of Rome caused him to be taken at Uiterbiunto bring him up to him, to burn him like an heretic, and to cast his ashes in the air: & thus vanyshed this swarm again alone by process of tyme.   

lxv. The order of white monks of mount olyvete.  
ANno. M. cccc. vi. in the time of the scisma or division between Benet the .xiii. and Gregory the twelve. bishops of Rome began this order about Sena in Italy, by certain cytesens of the same. For many cytesins fearing God, as they see this discord and division between these. two. popesor B. of Rome, and other unhappiness in the world, got a great grudge and myspleasure at it, drew together with one accord, and a little from the city upon a hill called olive hill, or mount olyvete, here began they to discharge themselves of worldly care, and to serve God like contemplatife hermits By the ensample of this were many noble and gentlemen with other steered and inflamed to join themselves to them, & lived in heavenly contemplation. Now when their good noise came to the B. of Rome's ears, and their fervent contemplation in godly things, he caused certain of the chief of them to come to him, to equire of their life, and conversation: wherein he had an exceeding great pleasure, & confirmed them with many privileges. Their clothing is all white. Their rule is S. Benet's, with some additions to it.   

xlvi. S. George's order.  
ANno. M. cccc. seven. rose also a new regular order of S. George of Alga, by Venice, that was begun by the spiritual man the Patriarch Laurence Justinian of an increable straightness of life. This gathering did Gregory the. twelve. stablish under S. Peter's rule & the first order, with certain ordinances joined thereto. Eugenius the .iiii & many other notable bishops and cardinals were of this order.   

xlvii. S. Peter's order or the Apostles order.  
THe year of our Lord. M. cccc. ix. did the order that was iustitute first of the Apostles, & afterward of S. Austin by the town Hippo in Aphrica wondrously increase, and decay again. afterward in the. xxii. year of Henry the. iiii the Emperor of Rome, (according as many chronicles do specify) was it set up and raised again by Iuo the bishop of Burgony. This order, (namely to live after the perfection of the gospel) is often decayed and raised again. Anno. M. ccc. xlii. in the time of Benet the. twelve. B. of Rome should this order have been raised, confirmed, & brought again to his old floor. Some call it the regular or the observant order of S. Austin. This order (if it be else of the Apostles iustitution) was first raised to God without any rule or compulsion of their heart, being bond to no thing, cleaved to nothing else but to God, possessing all things as though they had & possessed them not, & lived without any difference of meats & clothing, being free from all pmyse save only baptism: but after that s. Austin closed it in a rule, & the B. of Ro. have patched many constitutions and commandments to it, disannulling the precepts of God, as namely: with choice & difference of meats, clothings, days, promises, people, places, times and with excluding of marriage as an uncleanly thing, is the order become the devils order, and he abbot of it. The Apostles order aught to be common unto all Christian men, for they taught them alway in general, and made no difference of Christian men. All Christians have one common doctrine, law, baptism, lord, gospel and Christ, but they have so long botched and cobbled to it, till it is become the devils. It is so often changed, (the which I can not now all show,) until at the last they be clean dispensed from Christ, and his gospel, to a jewish spiritualty, and an order of their own invention.   

xlviii. The order of the eremites of S. Jerome.  
ANno. M. cccc. twelve. is there risen an here meticall order of S. jeron by Lupus of Hispalun a provincial of the order, whost rule is drawn out of the writings of S. jeroine: the which rule being sent to Martin the. u B. of Rome to confirm, pleased him very well. So that these monks, which afore had lived after S. Augustine's rule, did now take S. Jerome for a guide and master. They have grey cloaks, and say service after the Roman use. We have spoken of them afore also.   

xlix. Camaldulensis order.  
ANno. ix. L. and l. did this order begin in the parties of Hetruria by one Romuldus an abbot of Ravenna. This wilderness belonged to one Maduldus by name, which gave it to Romuldus the holy man for a dwelling place, after whom the holy man caused it to be surnamed for a perpetual memory. He ordained his monks to we are a white coal, to whom many gentlemen and other forsaking the world did join themselves. Among all other was one Petrus Urceolus duke of Venice come to their company, which after his death declared the holiness of the order with many tokens and miracles. While Romuldus lived he did augment the order wondrously, so that in some places. iii or. iiii. cloisters were built atonce, which increassed exceedingly in riches, cunning, and people. Their rule is unknown to me. Their cloak and all from top to toe is white. I doubt in their opinion and mind, and also in their virginity and behaviour. For chronicles do praise many things that are to be dispraised, & again dispraise, that is praise worthy, whereof partiality is sometime the cause  
¶ Lo good reader such things find I praised thorough out with vain praise, as I would rather blame if I were required to be judge: Wherefore count many things to be spoken Ironice (that is not earnestly & of a contrary me aning) and than shalt thou the better perceive the truth, and not my good-meaning or judgement written against the B. of Rome's heretics, orders and popish saints. If I praise that which is not praise worthy, I do injury to it that is good and laudable. If I say the stews or brothelhouse is good and to be admitted, because of avoiding farther inconvenience, I do injury to God's word that extremely forbiddeth it, and prefer my good meaning above God's word. Confer only the. xuj. chap. of Ezechiel with these brothelhouses for the better understanding of this.    


¶ Here follow some orders, whose time, founders, and begynners' I could not hunt out, which orders nevertheless have been seen.  
l. The order of Guilhelmites under Innocentius the. iiii. B. of Rome Anno. M. cc. xlvi.  
ANno. M. cc. xlvi. was this order brought forth under Innocentius the. iiii. whose founder and beginner was Guilhelme Duke of Aquitania, and county of Aluernia: which being without issue, gave all his patrimony, land and goods, and builded the Giginacish cloister, making Berno an Abbot thereof, providing it with many rents and subsidies. Of him hath this order the name Their clothing is all black. Of this order have we treated also in the. xi. order before.   

li. The order of S. joseph.  
THe order of S. joseph is unknown unto me save only that they should we are an ashcoloured cote & a whit coal or hood, wherewith they imagine to serve and follow joseph that is called Christ's father: But I can not tell wherein, saying I find of him no where written that he used such a garment, but that he was a good simple man, a carpenter by his craft. Nowyf they will follow him in outward things, then must they take an are in their hands and labour also. But if they will follow him in chastity of marriage, & by the consent of their wives live chaste, orels follow his righteousness, whereof we read Math two. that may they do well enough in every apparel, without exception, like joseph did. Wherefore I can not perceive their shine and appearance, why they set joseph for a patron: perchance they do it as the B. of Rome doth Christ. Some think because they have abstained from their wives, or else go from them, whereof they have no power with out the wives will & consent. Yet I doubt whether the woman have power to give him leave saying they are commanded (according to their estate) to grow and multiply. Goe two.   

lii. Sepulchrers order.  
THe Sepulchre brethren did first tend the holy Sepulchre, and brought the Dutch brethren or pylgrems to and fro the holy Sepulchre: of whom they were well rewarded. They did wear long beerdes, and a grey cote and a grey cloak thereon, with a cross upon it. Whether they be spiritual men and within orders, am I not certified: I reckon they be say brethren, and that because of their beerdes, which are not comely for priests. Their daily tax is a stente of Pater nosters.   

liii. The sheer order.  
THis order surely have tailors invented, for they wear for a bag a sheer of iron colour upon a white cloak. What that do signify can not I tell, with out it were, because they would seem to be cut and sundered from the world. Their cloak and coal is white. Their founder is unknown to me. I reckon it be the tailors order, invented of their patron, where with they be mocked daily.   

liv. The Swearders.  
THis order weareth whit also, &. two. reed sweardes cross way upon a white coal, which signify their bloody knighthode, wherewith they fight against the Devil until the blood. Heb. twelve. The white cloak perchance signifieth their cleanness, whereof they be as full, as a sparrow full of chastity, or a fool is of wisdom: and fast with chastising of their bodies, until they be fat. How, when, or where this order began am I not informed of.   

lv. The order of Starred monks  
THe rule of this order have no Chronicles, that I have read hitherto showed me, nevertheless they wear an honest black garment with a star sewed thereon, whereby they may be known. The ground of their order is as of all other, namely, thereby to do penance for their sins, and to be justified: which thing is the most wicked thing of all orders, for it maketh them Heythenysh. two. Petri. two.   

lvi. The order of Starred freres.  
THese do not differ from the foresaid in clothing nor rule, save that they have no coal or hood. Their clothing is like coloured and fashioned, with a cross thereon. Their purpose is all one. The star signifieth their heart to be heaved on high.   

lvii. The cross starred brethren  
UPon a black cloak do these wear a double starred cross, so that the crucifyenge of their flesh is sygnifyed by the cross, and the burying of their life with Christ in God is sygnifyed by the star. Item that they be followers of the crucified Christ, whom with paunched bellies, & blown up cheeks, they help to bear his cross upon a pylow, while their rents do last.   

lviii. Constantinopolitanysh order  
AT Constantinople should this order have been begun. Their rule is to confess Christ with the mouth, but to deny his power, in truth, to abrenounce him, and to trust in their own works. Their cote is green, theyrcole is reed, with two gelow crosses sewed thereon: whereby is sygnifyed their green heart to Godward, and ready will to shed their blood for Christ's cause, the which perchance signify also the golden crosses that they esteem so greatly. If any man could obtain the signification of these things without the clothing that were good: but that the raiment should dispatch it, that is false.   

lix. The order of Wentzelaus.  
WEntzelaus should have founded this order, and compiled them a rule, with a white cloak, coal, coat and many shining works of their own inventing wherewith they think to do penance for their sins and to become angels, even those that be of the better or perchance of the worst sort. But the other only therefore because they be slothful and lead a careless life, to serve their god, that is, their belly.   

lx. The order of Nolhart brethren.  
THese be hired and institute therefore in cities that they (because their neghboures and friends do shun them) should assist the sick in their necessity, and to bury them, and do such other business about the sick and dead. They wear grey coats, with a black scapulary upon it, and a grey cloak over it. The women wear grey also, with white veils.   

lxi. The order of S. james brethren  
AT S. jemyes in Scotlonde should this order have been founded, they wear grey clothing, and a muskelshel upon their breast, these have been seen. They should have their rule of S. james, and should be his followers.   

lxii. The order of the brethren of S. james with the sword.  
THis order (to confirm the faith of fools) should a B. of Rome have confirmed under a rule. They wear a black cote, with a white cloak without hood over it, and a white cap: And in token of their war, they wear a sword in their hand, their war no doubt is of the flesh against the spirit.   

lxiii. The brethren of S. Helen's order.  
WHat time S. Helen floryshed in holiness, there were certain apes that took upon them to counterfeit her life, like jealous idle bellies. These grew to a great multitude, which all took upon them to follow and serve her, calling themselves her brethren: but it is no where found that she should have founded them. Their garment is all white.   

lxiiii. The order of the brethren of jerusalem.  
ANno. M. c. iii when jerusalem was destroyed rose this order in the time of Gregory the. vi. They drew together at jerusalem, and began this sect, calling themselves brethren of jerusalem after the city. Their habit was a grey cote & a cloak with a coal, & a reed cross upon it, to signify their bloody knighthood against the enemies of the cross, which vanquished them daily, & were destroyed of them.   

lxv. The order of the valley of josaphat.  
IN the valley of josaphat should this order be, and we are all reed, though the bloody beast of Rome, the B. I mean have forbidden any of the spiritualty to we are reed, that only becometh him and his apostles. But what doth not money: which also breaketh vows, oaths and promises, & dispenseth with all things. Their rule is unknown to me, save only that they as all other orders crack & boast upon their reed abyte, & their own invented God's service.   

lxvi. The Sclavony order.  
THese gathering themselves from all parties, & coming in Sclavony, wear reed coals: in all fashion like to the Augustinians, only the colour except. No chronicle that I have read specifyeth of their momming, order or rule. Their purpose is as of all other, which their abyte witnesseth, though all other things were unspoken of: namely, that they separating themselves, will walk in perfection, despising the common sort as evil Christian men.   

lxvii. The new order of our Lady.  
THis order is founded under the Preachers order, which also call themselves mary's brethren. verily it must have been a fruitful mother, that bore so many sons. They we are a white cote, & a black cloak thereon, with a black freres coal.   

lxviii. The order of the brethren of S. John de civitate.  
THese johannites or brethren of S. John wear a reed coal, hood and cote, with a chalice sewed upon their breast, to signify their holy priesthood. They have a rule several from all other. I find no where the beginning of this order.   

lxix. The Lazarites, or Mary Magdalens brethren order.  
LAzarus and Mary Magdalene have these taken as patrons, whom they notwithstanding follow nother in penance, nor clothing. For scripture knoweth naught of the black cote & the white coal thereon, yet will they be their followers and advance their name.   

lxx. The brethren of wilful poverty  
THe brethren of wilful poverty are known welynoughe to the Dutch nation: they went crouching nymbly by the streets, and had on a cloak or mantle hanging close before & open in the side, requiring bread for God's sake, having a staff with a crucyfixe and also a pair of deeds hanging thereon. They required no money nor riches, but only to be taken for the willing poor. They spoke to noman, whereby they feigned their godliness and holiness to the people. They had plenteously given to them. The rich gave them to drink of their own cups and cruses of the best drink, counting the vessel whereout they drank even hallowed, and the wine also that they left. Thus did they shine to men, which thought all things to be well, & reckoned thus to make satisfaction for their sins, and to merit much with God: which meaning quencheth Christ wholly. Some other that (after the worlds judgement) were worse, & perchance worse yet by God, beguiled men on this wise: They had in the next village or there about a fair wife and other baggage, that they carried with them, so that they went not alone momming and limlyfting. After this fashion is the world beguiled alway, for so is his will.   

lxxi. The order of the Indians.  
IN Ind, in the lands of Prester John should also be an order which wear a black cote and a white cloak thereon, whose rule accordeth with all other, namely that they boast & advance their good works, letting noman come to heaven but by them, whereby they become Mammalukes, maneyed thieves and murderers. joh. x.   

lxxii. The cross bearers order.  
THese went stooping to the ground with a long white rochet, girded about them with a cord, they went alway bareheaded and spoke not, they lay on the bore ground, they went always kneeling even to the ground, and hanging down their heads: they did wear a cross of wood two span long in their hands. Some did wear a box about their necks wherein men put their almesses.   

lxxiii. Another order of Scourgers or Flagellatores.  
IAme credably informed of some, that at Rome there is a sect, as in other places of Italy, which are called Flagellatores or Scourgers these go in long white linen shirts having an hole on the black, & are open upon the bore skin, there upon do they beat themselves with scourges that are made thereto, so long, till the blood doth run out both over the shoulders and also down to & feet. These be admitted of the B. of Rome as penitenciares. They go barefooted in procession two and two together on good friday, when the passion is preached. To these accompany themselves many renowned cytesins at that day, which of great deuociō be also disgysed as the aforesaid, so that sometime. iii or. iiii. hundre there seen in one procession: Nevertheless the citizens go some upon slyppers, and the shirts put on above their hosen, and have a scourge in their hands, wherewith some strike themselves, some wear it only between their arms. But the true brethren of this order go barefoot, and beat themselves upon the bore, skin till the blood followeth. The white linen garment hath a hood sewed to it, that draw they over their heads when they will not be seen, this cometh over their faces, and it hath holes like a bysore, wherethorow they both see and draw their breath. Such as force not whether they are seen or not, or have not dreth enough, they draw down the coal from their heads, & scourge themselves so openly. Great men use this fantsy with them also, that they may be partakers of their pardon, do penance for their sins, & come to God's favour. Of such like have we spoken another where, but I am not sure whether they be the same, forcause their order was condemned as heresy, and this now is permitted. Surely the one is as good as the other, it is one pottage of one pot.   

lxxiiii. Chapter monks, or the chapter order.  
AT Schunbach by Tubing in the duke doom of Wirtemborow is there a cloister & order, which have crowns, here and gowns of all manner of colours, black, blue and russet, even like seculare priests save only that they have round cloaks like the uplandish men have, whose hoods they draw up or let down. Their head do they call a father. Their rule is S. Augustine's, or as some say S. Peter'S. At Buschbach. iiii. mile from Frankforde was this order reformed, and made somewhat strayghter. These be of honest report among their neghbures. They have a library wherein are Wesselus and Wicklefs works of their own handwrytynges & the first copies. They are learned men, they preach, hear confessions & serve the parish that they have cure of. They call their head provest. They will not be called monks, nor their house a cloister, but sirs and brethren, and their house do they call a chapter house.   

lxxv. The order of Monachi or Monache in Italy.  
IN Italy do some orders persuade the cytesins both men and women to be partakers of their pardons and good deeds, although they be in state of marriage and that with wearing of their habits. Upon this doth one wear his life long a girdle of the barefooted freres, another a grey cote: the one promiseth to wear this or that girdle or raiment for the orders love, another maketh such manner of vow or clothing. Thus are they than in fie and brotherhood with the holy fathers, which made them promise, to enjoy all such pardons and good works as they do and have: these be called monachi or monache. And the consideration of the holy fathers in this behalf is, that they again be relieved with testaments, buryals, confessions, diriges and other aimesses, like brethren and sisters.   

lxxvi. The stool brethren order.  
IN some cities and other places is a brother head founded, wherein are taken old, aged men past labour, honest men and of good report, which commonly have beerdes. These are assigned to say daily a sum and tax of Pater nosters, for the founders and benefactors souls and all Christian souls. These wear a fatherly cote of black, blue or russet colour, and a hood with a flap thanging behind.  
Truth it is, that to help and relieve oldemen is a charitable deed, and worthy of great commendation: but to lad them with an order or clothing, and that founders require much to have done for them, that is Heythenysh. Ye in no place of the scripture is such like read, either of Abraham, Isaak, jacob, joseph, joshua, David or like holy and approbate men of God: no nor in the new testament nother.   

lxxvii. The Gerundinensish order.  
A Bishop of Gerundinun, John by name had a dream and vision (even as many things are done & founded by dreaming and visions, and because noman doth prove the sprites, whether they be of God, but only do approbate it, that hath a good show and appearance) upon this the myddayes devil that changeth himself into an angel of light did easily 'cause him found & build a monastery. This he did, & gave thereto all his goods, and procured them an habit, rule, and manner of living of the B. of Rome. Their clothing is all white, with the bishops shield sewed thereon whom he called after the parties there about Gerundinenses. Their rule is todenye Christ in power, & to confess him in mouth   

lxxviii. The brethren of purgatory.  
WHether these be founded to have their purgatory here in the straight order, or that they be appointed to relieve them that be in purgatory, can I not show: only they wear a cross sewed upon a russet cloak & cote. Their fundament & intent is as of all other, namely to merit thereby.   

lxxix. The brethren of Scotland.  
IN Scotland is a place or order which wear a green cloak & coal or hood, where by perchaunge they do signify their green and always flourishing heart in God. The beginning of their rule and order is unknown to me, but sure I am that a wicked conscience and an unfaithful heart hath founded them, that thereby they might help themselves.   

lxxx. The order of the keyed. monks.  
This order weareth two heavenvly keys upon a black cloak, to signify that they have power of heaven both to bind and louse. Wherefore they boast to have their spring, rule, order and abite of S. Peter their founder and patron, of whom they also have received their keys.   

lxxxi. The order of the Lords of Ungary.  
IN Ungary are rich spiritual Lords & an order which wear a white cote, & a reed cloak thereon, where upon they have a green cross. They have always a book with them, to declare thereby their spiritualty. Their fundament, rule and order is as of all other.   

lxxxii. The order of the holy ghost,  
AT Rome, at Gruningen in Wyrten borrow dukedom, and in other places is this order, clothed and shaven like other priests, only do they wear a double white cross. These have authority of the B. of Rome to absolve all crimes. Where so ever these come a visitation or lymyting, there must they be let in. They have also letters and seal, that whereso ever they come to visit, all other must void & give them room. At Gronyngen have they a great state by their begging. At Rome are the poor greatly relieved in the hospital, that it have some shine of holiness to blear men's eyen, & jest men think their money evil bestowed. The lymeting of S. Valentine, Quirine, Antony and such like are other brotherheades, wherewith much money hath been pyckte out of realms and country's. For they have such unmerciful saints, that without money might no mercy nor brotherhood have been obtained. These are meetly well known. Their order is to beguile the people, their garments prestly. Their rule is to fray the people with their saints, to lie, to prate, and preach all home. two. Petri. two. two. Timo. i   

lxxxii. Speculariorum Order.  
THe order of Speculariorum, began in Italy. They wear a black cross upon a white cloak, & under the cross is a black circle or a glass, perchance they have the same name because they would be taken for a spectacle to all the world in their living.   

lxxxiii. The order of Hospital brethren.  
THese are founded in some places and hospitals to tend the sick, and to assist them in syknesses & necessity of death. Their garments are for the most part black.   

lxxxiiii. The order of S. Katherine of Sene.  
ANno. M. cccc. lv. did shine S. Katherine of Seine a dyers daughter, which refusing the state of matrimony took upon her yt. iii order of saint Dominike or preachers. Christ should have married her with a ring wherein were. iiii. pearls and one diamond, and taken her heart from her giving her his therefore. Of this saint Katherine that was canonisate by Pius the two. her contryman, B. of Rome is risen a great sect. They we are garments like black or preacher freres. Their cloak and veil are black, their cote is white. They differ much from all other orders in ceremonies, save only in the Psalter, the which they babble without understanding, and in trusting in their good works.   

¶ Of all sects and orders in general.  
THe order of the B. of Rome, Cardinals, patriarchs, Bishops, Courtesans, priests, Deacons, and such other is meetly well known, & are therefore here passed over, so that the known orders do here end. I pass overhere such orders & gods service as every one taketh upon him of his own choosing, whereof there are many thousands, and near hand so many as are men in the world. As pilgrimage goers, Psalter sayers, our Lady psalterers, massehearers, fasters, keepers of silence. etc. For only they that be earnest trusters & believers in God are Christian men, & prayers thorough faith all other good services and spiritualties that we take upon us of our own choosing and invention, are sects, orders and rules.     

fourteen faiths or sects of Christendom only, beside all other strange orders, and faiths.  

i The sect, order and faith of the Latins or Romans, that is, the bishops of Rome.  
THe first & principal of all Roman Christian is the B. of Ro. with all his membres & adherentes, wherefore he will be called head of that church, and useth the Latin tongue. This faith or sect is torn in many thousands within itself, & his kingdom parted many ways. Under this head are gathered in the unite of his spirit all the aforesaid sects. Their faith & use is meetly well known unto us, seeing we have go to school under him, & have been rocked & lulled in his ceremonies. This manyheaded faith (I say) hath nourished & brought forth all these daughters. Surely there shallbe little lack also in other faiths, saying this only faith hath so many daughters disagreeing within themselves. This faith hath a great deal of Europa till the west, & compasseth & reacheth to the east until Hungary: (Bohemy or Beme is decyvered from them.) Toward the South until Italy, Sicily & Naples: Toward the West until Portugal, Spain, France, and low Bermany. These have many kingdoms belonging to their faith, as namely: The king of Castyle, Arragony, Portugal, Naverne, all these are in Spain. Item France, Sicily, Naples, Hungary, Pole, Scotland, Denmark, Sueden, Norway, Sclavony. etc. with many other Dukes, Counties, marquesses & other, Venice, the isle Cypress. etc. All these be under the jurisdiction of the B. of Ro. with the Emperor also, that duly aught to be a German.   

two. Greci, the faith, order and sect of the Greeks.  
there is another sort of Christians in the east, called Greci, that is Greeks: They have had their bishop   

Marovini hold in many points with the jacobites, yet is there some difference. Their speech is Arabysh. They dwell by and about the hill Libanus. They are honest, but warrefaring people, which are oft assaulted of the Saracenes.   

vi. Nestorini.  
THese also are several Christians, which are so taught and informed of Nestorinus the heretic. This Nestorinus was a Bishop of Constantinople, & said there were. two. persons in Christ, the one the godhead, the other the manhood: and said that Mary should not be called the mother of God, but of the manhood, & bryngeresse forth of Christ the man, or after the manhood only. These consecrated the sacrament in leavening bread, and use that Chaldeysh speech. They devil in Tartary, and in great India are also many of them.  
Their borders contain asmuch in compass, as Dutchlande and Italy, wherein they all have this faith, and hold with Nestorinus.   

seven. The Moronites.  
THese Christians have their spring and beginning of one Moron an heretic. They grant only one understanding, work, kind, nature & will in Christ. These devil by Libya in the province of Phenicia, a great multitude, warfaring men, quick with bows & arrows & good archers. I believe they be the same that above are called Morovini. They use after the manner of the Latins bells, bishops ornaments, cope, ring, mitre, crosyer. etc.  
Their scripture is Caldeysh, but their native speech is Arabysh. They have been under the B. of Rome, until the time of Innocentius the. iii for than was their Patriarch in a council at Rome, but afterward when he was at Constantinople, in a council that he held, he fell from the Roman church, he fell thereto & from it again: But now do they stand steadfastly upon their own brain.   

viii. The Armenians of the greater Armenia.  
ARmeni are Christians in greater Armenia dwelling by Antiochia, which cc. year agone were subdued of the turkish Emperor & made tributary to him. These Christians differ much from the Romans. They keep no feast or holydaye save only the sunday. They fast not on Easter even, they know nothing of the Newyeare, Candelmasse & such like days. They say that Christ rose on Easter 〈◊〉 at evensong tide. They eat flesh every friday between Easter and Wytsontyde. Nevertheless they keep and fast lent throughout, and that so straightly, that on wednisdayes and fridays they nother eat fish, flesh nor oil, nor yet drink wine, counting it more sin to use wine on these days, than if they stained themselves with going into an unhonest house. Three days in the week do they abstain from all manner of meat, but two days they eat once. On the Tewsdaye and sunday make they merry. They have no mass all Lente, save only on Satyrdayes and Sundays. Nother say they mass on any frydaye of the whole year: for they will not offer on that day that the oblation was made. They housie young children of two months & all other without exception. They mix no water with wine at their mass. They play the jews with their uncleanly beasts, as hares, crows and such other beasts. They consecrated with wooden and glassy chalices, some with patine, some without any massing apparel, some have no more but a cope on. Usury and Simony are commonly used among them both priests & say people, even as the Georgians do, with whom they are alway at variance, and each part counteth the other heretics. Their priests have married wives, but after her decease they renew not matrimony. They give a man power to put from him his wife that breaketh wedlock, and to take another. They utterly deny purgatory, and say there are two natures in Christ. They show the Georgians to err in. thirty. artikles from the true faith of Christ. Their priests are lusty, and full, more than the lay-men, and use necromancy for the most part.  
They have their own speech and language wherein they execute all their God's service preaching and singing, so that both men and women do understand them. Their chief or head bishop is called Catholicon, whom they worship reverently. Some say they eat flesh all the year thorough.   

ix. The Surian order, or Samaritan faith.  
IN Syria or Assyria is the head city Sur, which hath a sundry faith.  
They use in their mass and scripture the greek tongue, but else, the Saracens, their native language. They have a bishop, whose constitutions they obey in all things. They consecrated with leavening bread, wherein they hold with the Greeks against the Romans. Some Christians dwelling in jewry about jerusalem, called Samaritani do hold with these, the which were converted first in the Apostles tyme. They differ from the church of Rome in many artikles, which what time they were obedient to the church of Rome, they observed: but now they are ●ecyuered and parted from it.   

x. The Mosarabites, or Arabysh Christians  
This sect dwelled sometime in great number in Aphrica and Spain, but now are there but a few. They keep the use of the Christians in Aphrica, nearhand in all points. They say mass in latin, they obey the church of Rome they consecrated with unleavened bread, yet vary they in many things from the Romans. The day is divided with them in. xxiiii. hours, and so many collets, Psalms or services have, they to every hour a several, but not after the latin fashion. That the Latins say in the beginning that do they say in the end. The sacrament of altar do some divide in. seven. or. x. pieces. They are a very devout people. They marry none without they be of their nation and faith. If a man die, the woman marrieth not again but remaineth in chastity & wedowheade.   

xi. The Moscovites and white Russes faith.  
moscovites is a nation in Asia whose land is called Moscovia. Their king and guide that now is, is called Basilius, a quick, victorious and fortunate man of war. Which was in the siege with the turkish Emperor before Uienne in Eastenrich. anno. M. D. xxix He hath about a. xx. country's under him, according as he advanceth him in his title. This king with his subjects will be called a good Christian: he boasteth him to be of saint Paul's faith, which should have prescribed them their faith, law and ordinance, and to keep and retain this until his returning. In this land (as in many other parties of Grece) do the wives wear always a shewsole upon their heads, but the poor wear them of clot & the rich of gold & beluet, to signify their subjection and obedience due to the man, so that she is content so to submit herself as though the man should go upon her head, and knowledge him for her Lord. This faith use the whit Russes also.   

twelve. The faith of the Beams or order of the Hussites.  
THough the Beams have been under the B. of Rome's jurisdiction and accostumed with his laws and faith, yet are they converted and seduced by John hus that was burned in the council of constance. anno. M. cccc. xuj. so that they are decivered and fallen from the sye Rome. They give the sacrament of the altar unto their lay-men under both kinds, against the commandment of the B. of Rome: ye and unshryven also. But in other things do they cleave to the Bishop of Rome: for they nother do eat flesh on wednisdayes, nor fridays, they sing, heap holy days and worship saints as in the byshopric of Rome. They keep their fasts very straightly. It is a fierce people and inclined to liberty.   

xiii. The order of Waldenses or Picardes.  
THe Picardes (that were seduced by Waldus the heretic) area several kind of Christian people in Beme. These lead a very Christian and blameless life, they call upon no saints or creatures but only God. They swear not atall, counting it to be uncomely for a Christian man so to do. They have no image at all, they kneel not afore them nor pray to them. They say the sacrament aught not be worshipped, but Christ at the ryghthand of his father, & God in spirit & truth. They have no beggar among them, & help & counsel each other brotherly. Yet are they divided in two, or as some say, in three parts: namely, the great, the less & the least of all. They hold greatly with the anabaptists they have all things common, they Christen no children, they grant not Christ's body to be in the sacrament: nevertheless the great heap believe in the sacrament. They psue each other, whereby they utter their spirit, though they shine never so fair. They are alway at the least. lxxx. thousand. They set naught by the B. of Rome's faith orders, spiritualty, fasting, holidays, mass, praying, singing, reading. etc. I pass over here the Taborytes, which also have a several faith.   

xiiii. The Georgians sect and faith.  
THese Christians have the Tartaries made tributaryes to them. two. C. year ago. They use the Grecians manner in many points. They brother upon the Perses, reaching from Palestina until the mountains called Caspy. They had. xviii. byshoprykes, and one head or chief bishop whom they called Catholicon. They were first subject unto the sye of Antiochia, a warrefaring people. Their priests have crowns shaven round, but the layemen foresquared. Their wives be partly used to war, and be hired thereto. Before they strike any field they do drink largely, that they may fall on their enemies with the better courage and more fiercely.  
Their priests & spiritualty keep the walls and fences, and use usury, finaunces and simony. They are ever at debate with the armenians, whom they call heretics. Both the Armenians and Georgians are now subject to the Turk. Their name have they of saint George their patron, in whose name they fight, whom also they have in their standard and banners. They border also upon the Medes and Syrians, of whom they are greatly dread, ye and of all the east parts also. When they go to the holy Sepulchre, they enter the city Jerusalem with spled banners: for the Saracenes shun them sore, nother pay they any where tribute. Their wives have here & beerdes as the men, and go also to war. They wear high toted hats. What so ever they ascribed some time unto the Soudane, that did he grant them again: for they were of great estimation by him, & are greatly accepted every where for their valiant deeds and worthiness.  
Here do I pass over also the Gothyes and Wandalyes, whose lands and kingdoms hath every one his Christian faith.  
Sclavony also hath in many things an other religion, God's service and manner, several from all other.    

fifteen orders sects or superstitions of the jews.  

i Samaritani.  
IN the time of Sarabella or (as sayeth josephus the. xi. book, the seven Chap. of antiquities) Sanaballat the debit of jerusalem, rose the first scisma or dissension among that jews, on this wise: Manasses the brother of jadi the bishop confederated himself with the debit or leutenaunt, which was an Hey then, & took the daughter of the uncircumcised to wife against the law upon the condition that he should make him high priest or bishop. Now saying that in this deed he did transgress the law, he got evil will of many of the jews, ye he was even reject and hated of them. Upon this did his father in law build him a temple upon mount Garisim, and set the foresaid Manasses there in against jadus his brother, geuyngt him a village thereto: and they that held on his side were called Samaritans. These dispensed with the law in many things, and yet would be called jews. This dissension lasted until the destruction of jerusalem by Titus and Uespasianus.   

two. iii Morbonei and Meristei.  
ISidorus in the. viii. book of the Ethimologyes writeth, that among that heresies of the jews some were called Saducees, some Morboneys, some Meristeys: of the which two last sects and orders I could find no more though I searched diligently for it, but that the Meristeys receive not all the prophets, saying: that some have not written of a good spirit. The Morbonet say that it is Christ that hath taught them to keep holy day in all things.   

iiii. The Pharisees both their sect and faith.  
THese. three sects or superstitions following, were also among the jews in Christ's tyme. The Pharisaical sect was separate from the common living, and would be esteemed the perfect in the law (even as by us monks and freres are the choice of people,) which stack in the law over head and ears, so that all that was seen on them seemed holy and just: but only the wicked heart, unknown to the world but known to God, that was enemy to God. This could not the world judge, wherefore by reason of their shining holiness they were in great estimation among the jews. To be plain, it were the jews monks, which in their and the people's mind were nearest the prick: these rose in the time of Ptolomeus Philadelphus. They were called Pharisei, because they were separate & sundered from the other people, both in clothing and conversation, but had notwithstanding a like wicked heart & hatred to the law with the other. They lived straightly after the works of the law, and measurable in meat, they did wear a scrol of parchment on their foreheads, and on their left hand the ten commandments written for a remembrance and continual exercise. They did wear also broad guards about their garments, wherein were bound thorns and pricks, that should 'cause them to remember God's commandments. They ascribed all thing to God & his predestination. They never answered their head frowardly. They hoped a judgement of god, and a resurrection of the dead. They said that a man's soul is immortal. These good men were Christ's most enemies, and causers of his death, which they were best worthy.   

u The Saducees sect.  
SAducei another sect in Israel, which held nothing of the predestination of God, said that God did behold all things, but it is in man's choice either to do good or evil. They denied the resurrection of the flesh, and also that there were any angels. They believed that the soul perished with the body. They received only the. u books of Moses. They accompanied themselves with noman, but led so straight and earnest life, that they were called Saducei, that is the righteous.   

vi. The Esseyes, and their religion.  
THe Esseyes led in all points near hand an heremitical and monastical life. They despised matrimony, not of hatred that they had to the state of it nor yet because they did count it unholy, but to fly the lusts and invocation of we men, thinking that none keepeth her promise. They were so joined in love, that as children of one father, and despisers of all transitory goods they brought together all their substance and possession, and had all things common. They did count it uncomely to go in any other save white garments. They had stewards and officers in worldly businesses, but they themselves meddled with nothing save only the law of God. They had no certain dwelling, but were lo●ged in every city. They shyfted no clotheses nor shues till they were worn out. They were of great contemplation in Godly matters, they used few words. The day did they ever begin with praying, after that went they to work every one that he was skylled in, until. u of the clock, at the which season they came together to dine. But afore they sat themselves thereto, they washed themselves with cold water & girded a white linen clot about them: this done, they went to their meat, that their priest first blessed. After dinner & grace said they returned again to work. No noise was herd any where in their lodgynges, but kept great silence: They counted an oath even forswearing. They took none in to their sect without he were proved one year, after the which they were sworn to keep their faith to God, love and righteousness to men, and to princes to yield due obedience: and if it so fortuned that they should be choose to govern other, that then they should not use the pour to the suppressing of their subjects. In their judgement sat no less than c. people, whose sentence remained unmovable. The sabbath observed they so earnestly, that upon it they nother dressed meat, nor kindled any fire: ye did not their easement nother. On other days when they went to do their easement they took a spade with them, digged a pit, wherever they sat to do their easement, letting down their clotheses about them, jest they did injury to God's shadow, & covered it again with the digged up earth. This must needs be a righteousness: yet abideth it an order, sect & filthiness Esa. lxiiii. both before God & man, though they hide their easement never so privily, not only before God & man, but also before the elements. Herodes Antipas had this sect in great reverence until his death, nother is any evil reported thereof in stories: yet is it nothing worth before God. If our religious might advance this also, (first that their sect is God's ordinance and commandment, secondarily that they had so lived thereafter, that with the truth they could not be blamed) how would they crack and boast? yet doth God damn this sect also joh. seven. Rom. ix. x. Of these three last rehearsed sects read Iosephum the. two. book of the jews' battle the. seven. Chapter at large.   

seven. The jews sect and religion.  
THough these have received the law of God until the time of fulfilling, yet are they now (saying they have refused the Messiah and lost the true light) reckoned for a darkness, sect and heretics of S. Jerome and Austin: which beside the Talmud (wherein is gathered together even an v●●brement of vain dreams) have only in Moses books. vi. C. laws. It is surely a poor people, that with vain hope doth so trouble itself, and hath an hard order if it will fulfil the same without dispensing. These are scattered among all nations, and a very fleshly people, which will understand all scripture after the letter, & scarce know whether there be any spirit. They be divided within themselves so well as we, yet dare they not utter it, left they be laughed to scorn of us. Beside the law have they also received many constitutions of men. Their order is well known to the needy Christians, for they are usurers, and in many places are these open robbers suffered, to the great damage of every man.   

viii. Rechabite or Rechabites sect.  
REchabite or Rechabites are they the took upon them to follow the commaumment of the Rechabites. And of that which jonadabs' children did of a free will in obeying their father, (whereby God praised them not for their works sake, but for their obedience) have these apes and other jews coveted to obtayme such praise, making themselves a law and yock, the which is not acceptable to God. Upon this have other jews (that would also be Rechabites) go to & drink no wine, build no houses sow no fields, & plant no wines forever: & which perchance they did not, because they got enough with usury. Wherefore I call such jews Rechabites, that will in deed conterfayte jonadabs' children or the Rechabites in that, for the which they have obtained the blessing of God: hoping that God will bless them also, saying they do it that the children of jonadab did Of this read jeremy the. twenty-five. Chapter. To be short and plain for thine unerstanding: jonadab a son of Rechab commanded his children neverto drink wine, build no houses, sow no fields, plant no wines, but only to devil in tents. This did they of willing obedience, though they nother were commanded nor forbidden it in the law. This obedience of the good children pleased God so well, that he would have other to take example by them, saying: Lo that to the children of jonadab, how much more aught you to obey me which am your God & father? For this cause he blesseth the house of jonadab and Rechabs' kindred, so that there shall not fail one to stand alway in the sight of God. Upon this went the jews to and took upon them also to be Rechabites and would drink no wine, plant no wines etc. as though God did not more regard obedience than abstaining from wine. Thus were the works of the children of Rechab or jonadab acceptable to God, saying they were done in obedience. But the same works done of the apes and counterfayters, please God nothing at all, for they have no precept nor commandment to do, or to leave them, but they do them of their own head. Wherefore God doth not regard them, nother can they do than in faith saying they stand in doubt whether God be well apaid with them, or not. And all that is done without faith and obedience, is plain sin, which if it were done in faith and obedience were justification. By this cometh it that many foolish jews drink no wine, counterfeiting other therein, as we also play the apes in our orders: ye like Manasses did counterfeit Abraham in offering up of his child.   

ix. Nazaret or Nazarets' sect.  
THe Nazarees confess jesus of Nazareth to be the son of God, yet keep they all the laws and ceremonies of the old testament. They refuse the new-testament, receiving none but the old, as more credible. They hold much with the Helonites, saying that the faith in Christ be good, but it is not sufficient without the works of the law, and keeping of the commandments of Moses. Against the which is Paul Roma. ix. x. Gala. three iiii. u vi.   

x. Galilei or Galileans.  
GAlilet be also jews, separated from the jews in judea or jerusalem in many things. For as they differ in bodily fashion and speech from them that devil in Palestina, even so differ they also in religion and faith. This appeareth by S. Peter, whom his speech did bewray as he was at jerusalem in the court of Annas and Cayphas high priests. It is to be marked furthermore, that every faith and nation hath his religious, as above is specified of the Romans. The Romans before Christ's birth had their Flamines, Prothoflamines and so forth, which were hallowed or consecrated to their temples uses. Besides these they had: Salios, Diales, Uestales. etc. that were as our religious and cloisterers.  
The Turk also hath his spiritual and religious. So sort is blindness, error and foolish speculation rooted in the world that it is even the best coin and valued money, wherewith the world will be paid. If one endeavour to utter this plantation of man with their golden and glistering holiness conferring it with the infallible and pure word of God in his scripture: he is as well heard and accepted, as if he did cast pearls before swine, which if thou wilt wash of their wallowing in the mire, and drive them to the clear water, they draw back, knorre, ye are even ready to tear the. God grant us once to have eyes to see: if it be his pleasure.   

xi. Idumei or Idumeans.  
THe Idumeans the neghbures to the jews which are a gross warrefaring people, inclined to sedition and in surrections, and therefore would be the jews fellows, nevertheless more in wickedness than in observing the law. These were let in to jerusalem privily be the zelotes, a little before the siege that Titus laid there before it, whereby was caused much unhappiness and misery at jerusalem the which josephus treateth at large in the. seven. book of the jewish battle the. xxviii. chapter. But how they being overcome of Hircanus, become jews and were circumcised read the .xiii. book of antiquites of josephus the. xuj. Chap. This Idumea bordereth upon egypt, and lieth by the hills of Arabia, which of the Hebrews was called Edom, but of other it is called Gobolitis and Amalechitis, whose king withstood the children of Israel, and would not let them pass thorough his land.   

twelve. zelotes or Jealous sect.  
THese were suttyll and seditious rascals among the jews of jerusalem which gave themselves that name, as though they were jealous for the laws of God (even as such wicked conspirations and rysynges are wont to be garnished with claming & defending some good title) and were notwithstanding vile & naughty fellous, that would fain have been free, & rulers themselves: ye it was all for the good Mammon. These drew together, willing to dispatch many things (as the nature of such frantic people is to take much upon them) they would defend jerusalem, which was rather the cause of destruction thereof. This heap now of the false jews that bended together and would have no rulers over them, but would rule themselves, and be called the free jews ye by whom the destruction of jerusalem did come, were called zelotes, that is jealous. The did often fight with the cytesins of jerusalem, disquieting every man thereof. They had also captains, but chiefly one John Giscalenus a very traitor. These made a confederacy with the Idumeans, & sent privily for them to come to jerusalem and help them. But after that that Idumeans saw their wicked dealing, they forsook them and went home again. The zelotes (as it fortuneth when rude men will rule) yetted all the day up & down the streets idle, robbing all that they could snatch, and found lightly an occasion to every thing. Thus was there great treason: for the cytesins were fain to keep silence, orels to flatter them, so that unoutspeake able force was done to them. All righteousness, law and honesty was laid under foot. josephus can scant comprehend in. iiii. books all the misery and force of the zelotes. Every day were scarmussynges, nother dared any man bewail this unrighteousness and wrong: but every man must be still, as though they were honest and lovers of God and his law, for whom the law did make. For this cause have I not unadvisedly joined this sect to the other also. Look farther of them in the. seven. book of the jewish battle the. twenty-five. chapter.   

xiii. Sicarii or Swearders  
AFter the destruction of jerusalem, when Cireneus was debit of jewry certain seditious jews, not used to bonds and service drew together, calling themselves Sicarii, of a murthure knefe called sica. These would not obey the Romans commandments, but like good jews (as they called themselves) fight again for their lost freedom: and defied utterly all such jews as denied to help them, robbing and burning of such jews all that they could come by. Thus began a piteous murthuring every where. They said also that whoso would not help to withstand the Romans, should be esteemed like the Romans. johannes Giscalenus justified such as were adherentes to them, but as for them that either counseled for the best against them, or otherwise withstood them, they were slain: for all their doing was nothing but force, so that the wanton horse wanted only them that would release him of the bridle, that he coveted to be read of. The dispersed Idumeans and zelotes did soon join themselves to these, which were nearhand all rooted out, so that like came to like. After many robberies and destruction of provinces, both of theirs and the Romans they were rooted out & had a shameful end (as commonly all insurrections and conspirations do) under Festus and Albinus. Of their spiritual life, deeds, robbery and end read josephus the. xx. book of antiquities, the. xiiii. and. xuj. Chapters. Item in the book of the jewish battle the. seven. book the. xxviii. and. xxix. chapters, whereof this is briefly the sum: Certain of the foresaid Sicaryes that were fled the pursuing of Albinus, fled unto a strong hold called Massada wherein one Eleazarus was captain. This hold did the Romans also besiege. As for Massada was builded upon a high mountain, by jonathas a bishop of the jews, and afterward by king Herode was it fenced & made strong, provided plenteously with all manner of ordinance and victuals. He laid also a brickwall of free stone about the city. viii. mile compass, whose height was. twelve. cubytes, and the breadth. viii. cubits and upon the brickwall he builded. xxvii. towers, which were of, l. cubytes height. Two things occasioned Herode to make this town so strong: The first was that he feared jest the jews would depose him of the kingdom, and restore his predecessor in to it again. The other: that he feared Cleopatra the queen of Egipte, which required her husband oft to slay Herode, and to give her that kingdom of jewry. When this town now was besieged of flavius Sylvanus captain of the Romans, and so sore assaulted of them, that they within had no hope more of their lives, or escaping, they called to mind how the Romans would handle them, if they took the city, what fearful martyrdom and pain they should put them to, or in what grievous bondage they should be, ye and lose the noble liberty, wherefore they would rather die then lose it: upon this had Eleasarus the captain a goodly oration in the kings palace, wherein he persuaded the people to a willing death, and a true constaunte heart in the liberty, so that rather than the Romans should have power upon them, they should prevent them with gladly and willingly to die of their own hands. Some feeble hearted gainsay, pytyeng their wives and children, whom Eleasarus so persuaded with many goodly reasons and arguments of the immortality of the soul, that as frantyke men they exhorted each other to die, counting this a token of jealousy and God's service, that they only as fire, obeying only God and not the Romans, would rather fall in the hands of God for their freedom, then to come in the hands of the Romans, and be villainous slaves and bondmen of the Heythen. Upon this made they haist to die, none would be the last, such desire of dying was come upon them. He that grudged to slay his wife or children himself, took them in his arms, kissed them, blessed them, and then prayed his neighbour for to slay them. Some other took the children out of the mother's laps, some mothers offered them themselves, as though they would so provide for them, there was none that abhorred such a debe. This wise slew every one his friend, required thereto of friendship, which might not find in his heart to do it himself. Many jest they should be the last, slew themselves. The last carried all their goods upon an heap, to burn them, (jest they should come in the hands of the Romans.) As for the corn and other victuals did they leave in their place that they should not be reckoned overcome, or constrained to this by famine or desperation, but to testify that they had done this of set purpose, and good and free mind. When all were killed save. x. people, they cast lots which of them should kill the other. ix. and he himself at the last also. When he only was left, he looked about whether any were left that had need of his hand. But when he saw no body, he set the palace in fire, & with a valiant hand slew himself. Thus died they all in one night, whose number was ix. c. and. lx. men, besides wives & children, thinking none to have remained. But. two. women, and. u boys, hearing the conclusion and agreement of this dreadful device, hid themselves in caves or pits under the earth. The Romans that lay before the city marveled that they saw nor heard any enemies, but only a fire, thinking nothing less than this fearful chance, came to the walls, gave a rush at the brickwall with the battelrame, to see whether any body would come in sight. Upon this came forth the foresaid seven. people, and showed the Romans all the matter, which the Romans would not believe for the heinousness of it, until they came in to the kingly palace, and found all the corpses on a heap: whereof they marveled and were more abashed, then rejoiced. After this left Flavius Silvius the captain men of war in the town and fenced it to his behoof. But the Sicarii left not of: for such as were fled to Alexandria and The be, raised a new insurrection and conspiration, persuading the jews that were there to fight for their freedom, and knowledge God only to be their Lord.  
Such as would not consent to them, but persuaded the contrary, those they slay. For this cause assembled the most sagest and discre test jews' such of they: nation, as were in other places also, and disclosed the fury and rashness of the sycaries or swearders, showing what mischief and inconvenience should come, if they followed their mind, and declared also what unhappiness had ever been bread by their conspirations. Upon this they fallen upon them, took. vi. c. of them prisoners. Thus were these taken also, which were martyred and put to execution with diverse torments, only was it required of them to grant obedience to the Emperor and call hyin their Lord: the which none of them did, nor wolve grant, but abode stiffly by their mind and opinion, suffered death rather like brute beasts, than reasonable men, ye even children also: of whose hardneckednesse and constance many one did wonder and marvel.   

xiiii. Menelaysh & jasonysh sect.  
IN the time of Antiochus Epiphanis the tyrant, turned many jews to this sect (perchance for fear) & yet would be called good jews. These had two bishops until the time of the Maccabees.   

xv. The Amonites and Moabitessecte.  
THe Amonites and Moabites be such as besides God worshipped the Idol Moloch, that is man's wisdom, & after the ensample of Abraham offced their children unto God, proving it featly with arguments and wrasted scriptures, saying on this wise: All that God createth, doth please him. Now it that pleaseth him done of the one, pleaseth him also done of another saying he accepteth no persons: wherefore that we offer up our children as Abraham did, is his will and pleasure also.   

¶ The conclusion of the jewish sects and orders with all the other.  
Behold (good reader) this Babel or confusion, and compare with this the Heythenysh and turkish sect, and I doubt not but thou wilt say it is the Devil, which goeth about, mumling with so many visores. Thou must confess also that all sects, faiths and orders, except only the true and free Christendom and New testament (which is earnest faith, life, holy ghost, and no law or dead letter) are nought else save a fond jewyshnesse. But it goeth thus to work in the world, that they which be tried should be manifest i Cor. xi. nother was the church ever in a better case, or more flourishing, then mids among her fyndes, sects and wolves. For Christ is not come to give an outward or worldly peace, but his peace: that is, of the conscience. The church must grow tried, & exercised among her fyndes. Wherefore let it go that will not abide, for chaff must be sundered from corn. This I say, because that so many sects be not only no hurt to Christendom, but also profitable, an exercitation of their knighthood and a conquest of heaven. Summa summarum it is called: Saluten ex inimicis nostris, and not damnum or desolacionem. Upon this sayeth Christ Mat. xxiiii. that it is not possible the elect should be deceived, but for their sake shall the perilous days be shortened. He that hath once assayed the truth, shall never fall from it, without he be not of the truth, and such are let go: for Christ must so cleanse and purge his floor, try his & separte the corn from chaff. i Corin. xi. But such sheep of Christ that belong to God the father, hear no voice but their heerdmans', and can not ahyde the voice of the stranger. joh. x. God knoweth his, and them can noman take out of his hands. joh. x. Thus is Christ's prayer heard, namely: that Peter's faith fail not in them that be Peter'S. Luce. xxii But that God rebuketh false prophets, saying that they have deceived his people, he showeth how the matter was with them: For that have they done, so much as lyethin them, though God have letted and not suffered it to be done to his elect & choose. Yet are they justly blamed therefore. For their will & purpose was good. Now saying that God judgeth the heart and will, therefore have they no wrong done to them, but right, when they are judged to be deceivers of the people.   
FINIS.   

¶ The faith of the Indians, even as one Matthew the ambassador of Presterians did utter it before Emanuel king of Portugal. Anno. M. D. xiii.  
1 first do they believe with us the trinity of people, and one God.  
2 And the same maruaylously to have created heaven, earth, and all that is contained in both of nothing.  
3 That jesus Christ, the anointed king the saviour and the Messiah, so often promised by the Prophets, the very son of the true God, was born of Mary the virgin both before and after the birth in Bethleem the city of David.  
4 And that the same being judged of Pilate the wicked debit or lewtenaunt of the Romans in jewry, died at jerusalem for our sins, and was buried.  
5 And continently to have go down to hell, whose gates he broke: and on the third day he rose again alive, with great victory of his enemies and death: and finally to have ascended up to heaven by a wonder full ascension, from whence he came.  
6 They believe also an universal and immortal resurrection of the bodies, after this mortal life.  
7 They believe also in the same faith, that Christ shall judge both the good and evil, & that every man shall receive reward according to his deeds done in this life.  
8 After this judgement shall the godly have everlasting joy, but the wicked everlasting pain.  
9 They (as we) keep the. x. commandments.  
10 They grant. seven. deadly sins also.  
11 They have all the books of scripture as we.  
12 They have the. iiii. gospels also.  
13 And of Paul's Epistles do they want none.  
14 They approve all the artikles of the crede.  
15 They prefer the pater noster before all other prayers.  
16 They make much also of the ave Mary.  
17 Their children do they baptize with holy water on the. seven. day, and also circumcise them after Moses law, after the costume and use of long tyme.  
18 On twolftyde also doth all the people yearly profess openly their faith with great joy, and so are they baptized again.  
19 They say mass also nearhand after our use, & that nother for lucre or advantage.  
20 The sacrament of altar do they esteem the chief and principal, confessing sincerely there to be the body and blood of Christ, and communicate under both kinds.  
21 They confess the holy oil & anointing to be sacraments.  
22 As soon as they have sinned, do they to shreve themselves to a priest.  
23 The penance do they diligently fulfil.  
24 Fasting do they accomplish without eating of flesh or fish.  
25. Lent do they begin on Septuagesima.  
26 The sunday and other holy days institute of their bishops, do they keep reverently.  
27 They have the remembrance of Christ's passion on the last week of lent, as we.  
28 Palmesondaye do they use with us also, and Candelmasse.  
29 Procession going do they use also.  
30 They keep Alhalowtyde and alsoule day also.  
31 Ashwednysoaye accordeth with us, both in ceremonies and tyme.  
32 They have also monasteries, not only of men, but also of women, living in great abstinence.  
33 Whereof some cloisters have. seven. or. viii. C. or a. M. people.  
34 One hill is there, whereon dwell. twelve. M. religious people, which may in no wise beg, but labour for their livings: nevertheless if any alms be given them, that may they take welynough, so that it be not craved.  
35 They have preachers to teach Christ's faith, and that of the best learned among the priests and religious.  
36 There are many hospitals for the poor only to be lodged and tended.  
37 The churches are a centuary for mysdoers, but so, that he that is manslayer be so slenderly fed that at the last he must die of hunger.  
38 Their dead do they bury with no less ceremonies than we, & also in churches.  
39 Holy men and of heavenly conversation do they canonizat, after they have searched their life diligently.  
40 Men marry but one wife at once, and that at the church door.  
41 And after old costumes & laws they marry none within the seven. degree, nother may their Patriarch dispense here with.  
42 They have images of all saints in their churches.  
43 Holy water do they keep, and think the it chaseth away wicked sprites.  
44 They have many churches, bells and holy vestiments for spiritual services.  
45 They keep mydsomer most solemnly.  
46 They begin the year at September.  
47 They know there is an head bishop of Rome, but the cause that they obey him not, is the great distance from him.  
48 saint Bartholomew the Apostle taught them first the faith and gospel.  
49 Their priests are married, but after the wives decease they marry not again: nevertheless their patriarch liveth chaste.  
¶ This did the aforesaid Matthew confess in the presence of the nobles & clergy of Portyngale.  
¶ Here endeth the treatise of all sects, orders and religions, both of Christendom and the jews: Translated out of high Dutch in english.   

¶ Printed in Southwark by me james Nicolson for John Gough.  
Cum Privilegio.