An apolagy of the Holy Sea apostolicks proceeding for the gouernment of the Catholics of England during the tyme of persecution VVith a defense of a religious state, vvritten by Daniel of Iesus reader of Diuinity.

In what sorte the state of Bishops is preferred aboue the state of Religious. §. 4.

21. NOw cominge nearer vnto the comparison to decide the same accordinge to Theologicall rigour, I set downe, and proue brieffly these 7. asser∣tions.

THE FIRST ASSERTION.

It is certaine that the state of Bishops is not so perfect, as it doth include, and embrace the perfection of a Religious state, or that the Bishop layeth his foundation on the Religious mans toppe and roofe, as M. Doctour speaketh. This is proued

because if the state of Bishops were per∣fect, as includinge and embracinge Re∣ligious perfection as a part and lowest step therof, one that hath vowed Religion might accept of a Bishopricke, without hauinge first performed his vow of Reli∣gion. For if in the state of Bishop the state of Religion and all the perfection therof were included, by vndertakinge the state of Bishop, he should fully, and for∣mally fulfill this vow. Euen as he that hath vowed a Religion of lower perfection may fulfill his vow by entringe into a Re∣ligion of higher perfection, where all the perfection of the lowe•• and much more is included; neyther could there any doubt bee made of this, if Episcopal state did include the perfection of Religion. But one that hath vowed Religion can not be Bi∣shop vntill he hath performed his vow, and if he accept of a Bishopricke and bee consecrated, he is bound to leaue his Bis∣hopricke and to become Religious, as it is decided Cap. per tuas de Voto. where the Po∣pe declareth that is bound to renounce his Bishopricke and become Religious. Si suam desiderat sanare conscientiam, if he desire to heale the wound of his conscience, and put himself in a good state.

THE SECOND ASSERTION.

22. It is certayne that in the state of Re∣ligion, there is some perfection, dignity, and excellency, that is not in the state of Bishops, wherby he that of Bishops beco∣mes Religious, may be sayd in some sorte to mount, or fly higher, and not altogea∣ther to descend. This is proued by the Pope in Cap. nisi pridem de renunciatione, saying vnto a Bishop that desired to bee Religious, leauinge his Bishopricke, si pennas habeas quibus satagas in sollitudinem aduersare, ita tamen adstrictae sunt nexibus praeceptorum, vt liberum non habeas absque nostra permissione velatum, though you haue winges wherby you endeauour to fly vnto the wildernesse (of Religious profession (yet these win∣ges are so streight tyed with the bandes of precepts that you bee not free to take that flight without our leaue. In which wordes the Pope doth suppose the state of Reli∣gion to be such as a Bishop passinge thi∣ther, flyeth higher aboue earthly thinges, then he was before in the state of Bishop.

THE THIRD ASSERTION.

23. Hence it is certayne, that M^r. Do∣ctours argument to proue the state of Bi∣shops to be more perfect then that of Re∣ligious

is of no validity.* 1.1 If (sayth he) the state of Bishops were lesser, it were not lawfull for the Religious to be a Bishop▪ because, as S. Thomas sayth, it is lawfull for no man to go from a greater state to a lesser, for this were to looke. backe, but the Bishop can not leaue his Bishopricke were it to be a Religious man, vnlesse the Pope who hath full power vnder Christ vppon some iust cause dispence with him, as S. Tho. expressly auerreth, for as Euaristus Pope, Callistus Pope, Innocentius Tertius Pope, do assertayne vs, the Bishop when he is con∣secrated, elected, and confirmed, doth contract a spirituall marriage with his Church, and so may not leaue it, vnlesse the Pope vppon an vrgent cause dispence with him. Thus M^r. Doctour, with more confusion and entanglinge of thinges, otherwise cleare enough, then may become so great learninge. First it is false that a Bi∣shop elected to his Church doth contract spirituall marriage, and so may not freely passe to Religion without the Popes leaue as Suarez teacheth,* 1.2 nor do I Know any that doth hould the contrary. Also a Bis∣hop consecrated not for any particular Church of whom M^r. Doctour may see∣me to speake, because he puts consecration before election, saying a Bishop consecra∣ted, elected and confirmed, such a Bishop I say, may freely passe to Religion as Suarez teacheth. Episcopum si nullius Ecclesiae Episcopus sit,* 1.3 posse liberè Religionem ingredi, a Bishop consecrated that hath no church may free∣ly

enter into Religion, finally a Bishop elected, confirmed, consecrated may wi∣thout leauing his Bishopricke professe the state of Religion, so that his profession,* 1.4 though he haue not the Popes licence, shal be valid and of force, though whether in so doinge he should offend against some precept of the Church, a question is made.

24. Secondly, as the Bishop cannot wi∣thout the Popes licence leaue his Bishopri∣cke to become Religious; so no Religious man without licence of his Religion may consent vnto his election to the state of Bishop, and this is so forbidden, that if he giue consent, the same is of no force, as is determined in the Canon law cap. si Religio∣sus & cap. quorundam de electionibus in 6. con∣sensus sic praestitus non teneat, let his consent so giuen be of no force. yea moreouer in punish∣ment of this his presumptuous giuing as∣sent, the election afore-hand made becomes inualid, in poenam praesumptionis illius electio eadem ipso facto viribus vacuetur. And this proueth the state of Bishops not to be so absolutely more perfect then Religious, as M Doctour doth conceiue. For a Religious man may passe from his Religion to another that is more perfect by his owne will, nor need he haue leaue of his Religion and su∣periours: wherfore if the state of Bishops be more perfect absolutly and without compa∣rison then the state of Religion, why should

not Religious men haue power to passe to that state without theyr superiours leaue?

25. Thirdly M••. Doctours argument: it is lawfull for no man to goe from a greater state to a lesser, for this were to looke back, but a Religious man may be preferred to be a Bishop as the practise of the Church tea∣cheth, which argueth sayth S. Thomas that the state of a Bishop is a greater state of per∣fection. This, I say, is not properly S. Tho∣mas his argument, much lesse doth S. Tho∣mas say, this argueth as M••. Doctour preten∣des. It is only argumētum sed contra, brought by S. Thomas before his resolution, and wheron his resolution doth not rely: which kind of arguments haue no force giuen them by the Autority of S. Thomas, but onely that which theyr natiue efficacity doth afford vnto them. In which considera∣tion this argument maketh against M^r Do∣ctour, as much as for him. For groundinge my discourse vppon his principle, I dispute thus: It is lawfull for no man to goe from a greater state to a lesser, for this were to loo∣ke backe, but a Bishop may passe from his Bishopricke to Religion, therfore this ar∣gueth the state of Religion to be the hi∣gher. If he say that a Bishop cannot passe to Religion without the Popes leaue, I likewi∣se say that a Regular cannot passe to bee a Bishop without the leaue of his Religion, nor without the Popes licence, yea not wi∣hout

his confirmation, and so his argument is no more against vs then himself. I adde that this argument may be turned against him in this manner, to looke backe is dam∣nable and reproued by the mouth of verity it selfe. Luc. 9. v. 21. and so the Pope cannot make it lawfull. But the Pope may giue li∣cence to a Bishop, that leauinge his Bisho∣pricke he goe to Religion, as it is certayne, ergo, as there is somethinge in the state of a Bishop, wherby a Religious man that is ma∣de Bishop may be sayd to goe fore-ward, so likewise in Religion there is somethinge aboue or beyond the state of Bishops, so that Bishops who become Religious do not absolutely looke backe.

26. Fourthly M^r. Doctours assertion, that S. Thomas affirmes,* 1.5 that the Pope may not dispense with a Bishop to become Reli∣gious, but vppon some iust cause, yea vppon an vrgent cause, is not S. Thomas his doctrine faythfully related but with some addition. S. Thomas in that place sayth, solus Papa po∣test dispensare in voto perpetuo, quo se quis ad curam subditorum adstrinxit Episcopatum susci∣piens. The Pope only can dispense in the perpetuall vow, wherewith one doth binde himselfe in the charge of subiects vnderta∣kinge the office of Bishop. Where S. Tho∣mas sayth that the Pope can dispense, but he doth not say, that he cannot dispense but vppon iust and vrgent cause. M^r. Doctour

may say, that the Pope may not dispense in a vow at his pleasure, but vppon vrgent cau∣se, and so S. Thomas sayinge that the Pope may dispense in this Bishops vow, he suppo∣seth he cannot dispense without iust and vrgent cause. I answeare M^r. Doctour should haue truly related S. Thomas his doctrine without addition, and not haue giuen vs his owne commentary as S. Tho∣mas his text, especially, because he cannot but know that many learned Deuines teach against it, to wit, that S. Thomas speaketh de voto improprio, of a vow impoper∣ly, that is, a solemne contract, and promise, wherwith the Bishop bindeth himselfe to the charge of soules in his consecration. This solemne obligation is tearmed a vow in the same sense, as the faythfull in baptis∣me are sayd to make a vow to professe Chri∣stian Religion, which is not a vow properly, but only a solemne promise and obligation. And as S. Thomas tooke the word vow improperly, for a solemne pact, or contract, so likewise the word dispense, is by him vsed improperly for any permission or licence, so that in the sense by S. Thomas intended, the Pope may dispense with the Bishop in that vow, that is, he may release him of that contract without any vrgent cause.

37. This certaynly is the doctrine of Po∣pe Innocentius, Cap nisi cum pridem, saying to a Bishop that would haue flowne to Re∣ligion,

your winges are so tyed wit•• the bondes of preceptes, that without our licence you cannot fly, he doth not say they are so tyed with the band of vowes, that without our dispensa∣tion you cannot fly, but only without our licence, signifying the prohibition a Bishop hath not to leaue his state to bee Religious is humane, and may be released at the Popes pleasure, for any cause pious or honest, though not vrgent; so the Pope sayth in that Canon to the sayd Bishop, si propter aliquam causam vtilem & honestam in huiusmodi proposi∣to perseueres de licentia nostra cedas, if you doe still continue in yowr former purpose vpon any cause good and honest, with our leaue you may renounce & cap. quidam de Renunciatione, he sayth, that Bishops, that haue asked and obteyned licence to leaue theyr Bishoprickes to beco∣me Religious, are to bee forced to renounce, quia in postulatione huiusmodi aut Ecclesiarum commoda▪ aut salutem videntur propriam atten∣disse, because in that request they seeme to haue had reguard eyther of the good of theyr churches, or of theyr owne saluation; so that a Bishop may be licenced to renounce his Bishopricke in fauour of a Religious state, for any good cause soeuer though not con∣cerninge the good of his flocke, but onely the greater security of his owne saluation. M^r. Doctour might haue saued vs a labour, had he more faythfully related S. Thomas, yet our labour is not lost, for by clearinge

the truth from this cloude, the splendour of the state of Religion more shew it selfe to be such, that a Bishop may be permitted to embrace the same, leauinge his Bisho∣pricke vpon any good cause soeuer, which is enough and enough to shew the state of Bi∣shops is not perfect and excellent aboue Re∣ligious accordinge to M^r. Doctours measure of the height therof.

THE FOVRTH ASSERTION.

28. It is probable, that Bishops are not by their state, and by the ordina∣rie power they haue of deuine institu∣tion, the Perfectors and maysters of Reli∣gious men, in reguard of their vowes and vowed perfection,* 1.6 euen settinge the Priui∣ledge the Religious haue, of exemption from Bishops aside. This is not so certayne, because I find that Suarez houldeth the contrarie, but he bringeth no authour for his opinion, but many against him, and doth professe to hould it, tantum probabi∣liter,* 1.7 & non sine formidine, only probably and not without feare. But Sanchez▪ whom I haue cited, an authour of great credit in morall matters, doth constantly defend our assertion sayinge, that it is verissima most true, and that Constat, it is euidently pro∣u••d. Nor (as I am persuaded) will this do∣ctrine be displeasinge to holy Bishops vnto

whom the obligation of a Bishop seemes so heauie, as they wilbe glad vppon good probability to be released of so high an obli¦gation, as to be bound by state to be able to teach Religious men the way of perfection. And this doctrine supposed, which is alreadie proued. M^r. Doctours argument wheron he doth much insist, is answeared, brought out of Henricus a Gandauo,* 1.8 the state of Prelates hath that comparison to the state of Religious, which the state of maysters hath to the state of schollers: but the may∣ster ought to be perfecter then the schol∣ler. This argument M^r. Doctour dilates vppon saying,* 1.9 therfore what difference there is in state betwixt Agentes and Patienes, Illu∣minators and Illuminated, maysters and schollers: that is betwixt Bishops and Prelates, and the Religious, and by how much the greater science there is in the mayster then in the scholler, so much in reguard of state: is there more perfection in the Bishops then in the Religious. Thus M^r. Doctour.

29. I the least, and vnworthiest of all Religious doe here professe in the sight of God and in the name of Regulars, that wee haue no difficulty by voluntary humility and obedience, to lay our selues and all we are, and are able, at the feete of Bishops, gloryinge to be vsed and employed, directed and gouerned by them as instruments for the good of soules, at their euer vnto vs

venerable will, and pleasure. But when what we offer to theyr honour by volun∣tary sacrifice of veneration, is challenged as due in Iustice, when vnder the title of Bi∣shops, others that haue not that high princely Autority, will clayme more then euen in such cases vndoubted Hierarchie would exact, when thinges are amplified to the derogation of Religious excellency, for humane intents: reason doth warrant, and all equity will permitt, that we yeald vnto such exactors no more of subiection then they can draw from vs, by the force of euident proofe. To M^r. Doctours argu∣ment then I answeare, that he supposeth regulars as regulars to be the Bishops sub∣iects and schollers, which is not so. For all Regulars for the most part, but ••arti∣cularly in England all are exempted and freed from the Gouerment and mayster∣shipp of Bishops. They are to learne and to be gouerned by their owne Regular Su∣periours in the highest schole of perfection, immediatly vnder the soueraygne Bishop, whom the holy spirit doth euer infallibly teach and guide. I adde, that settinge this priuiledge by them so longe time enioyed aside, standinge in the rigour of the de∣uine law, Bishops by state are not the may∣sters or Superiours of Regulars, to direct and correct them, about theyr Regular obseruances, which they are bound vnto

by vow; This S. Thomas worthely by him tearmed the honour of the schooles and glorie of Religion, supposeth,* 1.10 in saying that about Regular obseruances they are to obey theyr Regular Superiours more then Bishops, which could not bee true, if the Bishops were the Superiour of them, and of theyr Superiours. If M^r. Doctour will hould the contrarie, he must proue it by arguments vnanswearable. In the meane•• time I say, that though the M^r. be by state more perfect in learninge then his owne schollers, yet not necessarily more learned then the schollers, of a higher mayster, that go to a higher schoole. In such a schoole schollers may be found equall or Superiour in learninge to lower maysters. Religious state I confesse is a scholler, and I approue, for all Religious what is sayd particularly of Monckes, The life of monckes hath the word of suiection and of a scholler,* 1.11 wherby is proued they are not to teach and preach as principall maysters. M^r. Doctour should proue the state of Re∣ligion to be a scholler vnto the state of Bi∣shops, or that the Bishop is by his state theyr mayster about their Religious obser∣uances. Else if Regulars in regard of theyr Regular obligations are taught in a higher schoole, then any secular is, and haue their immediate mayster the souueraigne Bi∣shop, how will M^r. Doctour inferre they

are vnder Bishops in regard of theyr Religi∣ous state? Nor doth S. Thomas say, that Regulars are Bishops schollers, but only that they are schollers and so inferiour to Bi∣shops in this respect, which doth not imply, but for either respects theyr state may be higher.

THE FIFT ASSERTION

30. THe excellencye of a Religious state, which is wantinge in the state of Bishops is this, that Religion is a state of perfection to be gotten, wheras the state of Bishops is a state of perfe∣ction alreadie gotten. To bee in the state of perfection alreadie gotten, doth not im∣port to bee in a state by profession wherof perfection is actually gotten, but to bee in a state which supposeth a man to be afore-hand perfect, giuinge him no mea∣nes proper to his state to be made perfect, if perhaps he be not so when he vnder∣takes the state, so that a man imperfect beinge made Bishop, if afterwardes hap∣pely he come to be perfect, this is done by the exercise of actions vnto which he is not bound by his state. As one that is in the middest of his enemyes, is in the state of a man alreadie well armed, that is, in a state which requires that a man be armed afore-hand, because beinge in those

most straights it is too late to seeke for armour. Thus Bishops are sayd to be in a state of perfection alreadie gotten, be∣cause in a state which requireth a man aforehand perfect, and complete in charity and habituall disposition of pure deuine loue. If he be not so alreadie he is in a dan∣gerous state, because in a state requiringe much perfection without the proper mea∣nes to get it. But the state of Religion is a state to get perfection, or of perfection to be gotten, because it bindeth men to vse all excellent meanes to get perfection by renouncinge all impediments of perfection, and by tyinge themselues by vow vnto the fountayne of all perfection. Hence a Re∣ligious man when he first vndertakes his state, is not bound to be alreadie perfect, but by the very profession of a Religious state, and by his continuinge therin, he is made excellently perfect.

31. The comparison betweene a Reli∣gious man and a Bishop in respect of per∣fection, seemeth to me not vnlike to the comparison betwixt the state of a Gent∣leman and of a Marchaunt, in reguard of wealthinesse. The Gentleman is the state of wealthinesse alreadie gotten, because his state bindeth him in honour to actions wherin riches are consumed and wasted, but hath no meanes as Gentleman, to get or encrease the sufficiency of his tempo∣rall

substance, whence it happely he be not really wealthie, he is in a poore state, because eyther he must omitt actions vnto which he is bound in honour, or else runne into debt, or finally vse some waye of gettinge riches inferiour to his cal∣linge. But the marchant is in the state to gett riches or of riches to be gotten, be∣cause by state he is bound to actions wherby wealth is assuredly gotten, and is not bound to those actions the Gentleman is, by which riches are consumed. The Bi∣shop seemes like to the Gentleman, and Religious vnto the Marchant, only there is this difference that the state of Marchant is ignoble, because it is tendinge to the gaynige and gettinge of earthly pelfe, which be thinges vile and abiect, but Reli∣gious profession, is not only rich, and wea∣lethy, but also noble and honorable, assen∣dinge to the purchasinge, of the wealth of vertues, which be of all thinges the most glorious, and illustrious accordinge to that of S. Hierome, summa apud Deum nobilitas, clarum esse virtutibus.* 1.12

THE SIXT ASSERTION.

33. THe state of Bishops considered by it selfe, and accordinge to the name therof, settinge the accidentall cir∣cumstance of dangers and impediments

aside, is more a noble and excellent then that of Religion. This is cleare enough, and M^r. Doctour hath sufficiently proued it in the 7. chapter of his treatise. For Bi∣shops are bound to actions of high perfe∣ction, as is the preachinge of the Gospell, which is properly theyr office, to lighten all by theyr example, and to be a patterne of perfection. Tantasayth S. Hierome, dobet esse scientia Pontificis, vt gressus eius, & motus, & omnia vocalia sint, quicquid agit, quicquid loquitur doctrina sit Apostolorum. The Bishop also vndertakes that great and deare obligation of his soule, for euery soule committed to his charge, that if any soule perish through his default, ••is soule is lost. They are by theyr state lest Vicars of Christ in the office of louinge his sheep, to die for them as he did, and M^r. Doctour sayth he is bound to giue his life for euery soule of his Diocesse. Hence conditi••∣nally, if a Bishop do perfectly comply with his office, and really practise all the perfection his estate requireth, he is far in merit beyond Religious men. To this purpose S. Chrisostome sayth,* 1.13 si quis mihi proponerit optionem vbi mallem placere Deo in officio Sacerdotalian in solitudine Monachorum, sine comparatione eligerem illud quod prius dixi. If it were put to my choice, whether I would please God in the office of Priest and Bishop, or in the retired state of

monkes,* 1.14 I would without comparison pre∣ferre the first. Where S. Thomas noteth Non dicit quod mallet esse in officio Sacerdo∣tali quam solitudine Monachorum, sed quod mal∣let placere Deo in &c. He doth not say, he had rather be in office of Bishop, then in the state of monkes, but that he had ra∣ther please God in that office, because it is more difficult and therfore if it be done, it is a token of greater vertue.

THE SEAVENTH ASSERTION.

34. HEnce finally I conclude, that though speculatiuely the state of a Bp. be be more perfect, as considered according to the meere nature therof; yet because in pra∣ctise a thing is to be taken according to all the circumstances that waite vpon it, and according as morally the same may be had, therfore absolutly the state of Religion is to be more esteemed, and accompted the hap∣pier, and for euery one in particular the more perfect. For in a state to know the excellen∣cy therof, we must consider not onely the perfection of the actions vnto which it bin∣deth and the strict obligation it layeth vpon the professours, but also the possibility or probability to performe such high obliga∣tions; for to be bound vnder payne of sinne and damnation to performe actions, that morally speaking are not performable, is not

so much a perfect as a pittifull state. M. Iohn de Auila a secular Priest of great estee∣me for his learning and sanctity of life, did vse to say, that so great and so many were the obligations of a Bishop, that if on should performe but one third part of them, he should be accompted a great saint, and yet this a loue would not suffise to saue him from Hell.* 1.15 Pius quintus of the order of S. Dominike, famous for wisdome, fortitude, sanctity, miracles, of whose canonization there is now treaty in Rome, was wont to say, that he did thinke that the state of Bp. was impedimentum salutis aeternae, an impe∣diment of the Bishops euerlasting saluatiō, and as often as he remembred the religious state from which he was aduaunced, he did sigh and affirme that he had neuer but there found quiet of conscience and security. Pau∣lus 3. (as Iouius writes) in the article of his death sayd. How I wish I had been vnder∣cooke in some conuent of Capucins, rather then to haue susteyned this dignity next vn∣to God these 16. yeares. The like feeling had Cardinall Alexandrino, Nephew to the fo∣resayd Pius, in the passage of death. Oh (sayd he) how do I now wish I had spent all my dayes in my owne order, that I had neuer been made Bishop and Cardinall, but had liued vnder-cooke in some conuent. Al∣phōsus Ramirius Vergara a famous Doctor of spayne, being towards death, sayd with

great comfort, that he tooke two fauours of God donne him as pledges of his euerlasting saluation. The one that he neuer permitted him to be made Bishop; the second that he had giuen him for his spirituall guide F. Villanoua of the Society, whom he did vse to call his good Angell. By these examples we may gather that at the howre of death when by the light of approaching eternity the true colours of thinges are discouered, many will frame an higher iudgment of the excellency of Religion, and apprehend mo∣re deepely of the daungers and difficulties of saluation attending on the state of Bi∣shops, then now they doe.

35. But happy are they that by the light of diuine grace discerne the truth before theyr death, as many holy Bishops did, and therevpon forsooke theyr Bishopricks and became Religious. Which theyr ele∣ction hath euer been admired and praised by the Church as prudent, holy, hono∣rable before men, glorious in the sight of God. Of this king B. Petrus Damianus nombreth these.* 1.16 Lucidius Siccolensis, Bo∣nitus A••uernensis, Gaudensius Aspasensis, Martyrius Antiochenus, Iustus Lugdunen∣sis, Petrus Rauennas, Sergius Damasce∣nus, Farnulphus Cistertiensis, Aldulphus Treuirensis, Deodatus item 〈◊〉〈◊〉, Gondebertus Senonensis Lambertus Flo∣rētinus, all which were famouse for sanctity,

and many of them also illustrious for mira∣cles, as B. Damianus doth shew. To whom we may ad the examples of S. Gregory Na∣zianzen, of S. Adelbertus Bishop of Prage monke and martyr. Of B. Petrus Damianus himselfe, of S. Nonnus who conuerted S. Pelagia. I omit the glorious example of Pope Celestin, who leauing the Popedome reti∣red to a Religious life, triumphing ouer hu∣man greatnesse by an example then which (our Sauiour excepted) the sunne neuer beheld a greater. S. Arnulphus must not be pretermitted, who being Duke of Lorayne, grandfather vnto Pipinus the father of Ca∣rolus Martellus, and so the fountayne of the Royall family of the Charlemaignes of Frā∣ce: leauing his Dukedome became Reli∣gious in a Monastery vpon Mosella; being thence taken away by force and made Bi∣shop of Mets, hauing gouerned that Church some yeares, very holily, moued with desire of greater perfection, and of secu∣ring his saluation, leauing his Bishopricke, retired againe to Religion, bequeathing an heroicall example of preferring Reli∣gious humility before wordly magnificence to his posterity, by them followed euen in these dayes.

36. It is now some eight or nine yeares since the most Illustrious Prince Charles of Lorayne. Vnkle to the now Duke, neere allyed to the greatest Monarks of Christen∣dome,

and namely to our Dread Soueray∣ne, forsaking his Bishopricke, resolued to enter into the Society of Iesus, a resolution glorious in the sight of heauen and earth, and to be praysed by the tongues both of men and Angels, as I may affirme and con∣firme by the warrant of the greatest autho∣rity vnder heauen. For Gregory the Fif∣teenth who then ruled the Apostolicall Chayre, approuing and applauding his reso∣lution, writ two letters one to the Duke, and another to the Bishop. The letter to the Duke was congratulatory wherof this is part.

DILECTE FILI NOBILIS vir salutem & Apostolicam benedictionem.

SOlenne est Lotharingiae Principibus edere illu∣stria exempla Christianae pietatis plane Catho∣licae Ecclesiae totiusque coeli oculos in se conuertit haec venerabilis fratris Caroli Episcopi Virdu∣nensis, hominum angelorumque linguis laudanda deliberatio, magnum profecto est amplas Princi∣pum Aulas strictis Religiosorum ••oenobiis per∣mutare, voluntariamque paupertatem opibus an∣teferre. Hoc porrò qui faciunt magistrum habuere Deum, etenim ex aeternae sapientiae thesauris non aliundè ea ad homines dona emanant.

BELOVED AND NOBLE SONNE health and Apostolicall Benediction.

TO shew forth noble examples of Christian piety is a thing that hath been euer vsed by the Princes of the family of Lorayne. Certs the re∣solution of our venerable Brother Charles Bishop of Virdune, to be praysed by the tongues both of men and Angels, hath rauished the eyes of the Catho∣lick Church: yea of the heauenly Court, to looke vp∣pon it It is mighty greatnesse of minde to chaunge the hereditary pompe of Princes Courtes, with the strict obseruance of Religious conuents, to preferre voluntary Pouerty, before aboundance of wealth. They that performe these thinges had God for theyr maister, for from no other source but the eternall fountaines of wisedome, do such guifts flow vnto men.

The letter vnto the Bishop him selfe I ha∣ue thought fitt to set downe, in which euery sentence seemeth a vent of heauenly flame, shewing the excellency, perfection, and hap∣pinesse of a religious state,

VENERABILI FRATRI CAROLO Episcopo Virdunensi, Gregorius PAPA. Venerabilis frater salutem.

QVam dilecta tabernacula tua Domine vir∣tutum, quam dulcia Christianis faucibus eloquia Dei nostri? planè desiderabilia super au∣rum & dulciora super mel & fauum; Neque de∣sunt hac aetate Principes, viri qui id intelligentes patriam, aulas, prae arctis Religiosorum▪ canobiis contemnunt, sapientique diuitiarum neglectu, bea∣tiorem Indicis opibus paupertatem existimant: id autem diuinae beneuolentiae, adeò certum est argu∣mentum, vt nos planè earum animarum statum Regibus inuidendum arbitremur, quas à morta∣lium curarum contagione secretas in sanctiora domus suae penetralia miserens Dei bonitas dedu∣cit, salutarium praeceptorum lacte & caelestium consolationum manna nutriendas. Agnosco ve∣nerabilis Frater in his verbis foelicitatem tuam. Nos quandam in tuis litteris caelestem sancti Spi∣ritus lucem contemplati sumus, gratias autem Deo agimus qui te diuitiarum honorumque con∣temptore Lothaeringiae domum augeri vult, nouis∣que sanctarum artium Christianorumque trium∣phorum exemplis. Triumphat planè de humanis cupiditatibus & diabolicis insidiis Fraternitas

vestra, cum opulentiam atque Episcopatus digni∣tatem quae mortales tanto studio atque contentione petere solent ab Apostolica auctoritate d••missè flagitas, vt tibi per eum relinquere liceat sub v••∣xillo nominis Iesu in sancti Ignati•• Castris milit∣turo. Benedicimus tibi intimo cordis aff••ctu V. F. veram salutis scientiam edoct••, & ne quod te im∣pedimentum remoretur Apostolica auctoritate concedimus, quod tibi in solitudinem secedenti diuinitatis voce praeceptum esse credis. Quod igi∣tur Reip Christianae bono si••i abuctis humanarum curarum opumque impedimentis proficiscere ad eam sacrae militiae societatem Catholici nominis desensione, & haereticorum excidiis clarissima•••• quam quidem quanti nos facimus duo illi Chri∣s••iani Imperij propugnatores Ignatius & Xau••∣rius sanctorum cognomento nuper à nobis auct••, cunctis terrarum prouinciis saeculorumque aetat••∣bus declarabunt Scuto diuinae maiestatis circun∣datus, & fideli lorica munitus distringe ardentem charitatis gladium, non minores Catholicae reli∣gioni in claustris victorias comparaturus qu••m Lotharingiae Principes maiores tui in castris pe∣pererunt. Vt Virdunensem Ecclesiam optimus Episcopus hactenus salutaribus consiliis instiuxi∣sti, & moribus lectissimis ornasti, eam deinceps acuratissimis precibus iuna. Nobis vero qui••us Deus humani generis tutelam concredidit ha•• à bonorum omnium auctore virtutes continenter po∣stula, quae declarare possini Pontificatum maxi∣mum Christianae Reip. praesidium atque orbis ter∣rarum patrocinium esse, id enim si fauente Deo

consequemur, nobis certissimam aeternae beatitu∣dinis spem datam esse gaudebimus: quâ vt felicis∣simè perfruatur fraternitas vestra, à Deo obnixe petimus, teque iterum Apostolica benedictione communimus. Datum Romae apud sanctum Pe∣trum sub annulo Piscatoris, die 22 April. 1622. Pontificatus nostri anno secundo.

TO OVR VENERABLE BROTHER Charles Bishop of Verdune Gre∣gory Pope. Venerable Brother health.

HOw desirable are thy tabernacles o Lord of vertues? How sweet is the speech of our God to the tast of Christians. Certes desirable aboue gould and sweet aboue the hony and the hony combe. Nei∣ther in this age are Princes wantinge who beinge persuaded of this truth, in reguard of religious Cloisters contemne theyr gen∣try and Courtes: and taught by heauenly wisedome to despise riches, esteeme pouer∣tie to be more blessed then Indian treasures. And this is so sure a token of diuine bene∣uolence, and loue, as we deeme their state may be enioyed euen of Kinges, whose sou∣les seuered from the contagion of humane cares, the diuine indulgence guides into the

in most Closets of his howse, there with the milke of wholesome doctrine, and with the manna of heauenly comfortes to be nourished. Venerable Brother, we ack∣nowledge your felicity as in your lettres we beheld the heauenly light of the holy spirit. We giue thankes vnto God, who through your contempt of earthly riches and ho∣nours, will haue the howse of Lorraine adorned with new examples of Christian exploite and triumph. Ouer humane ambi∣tion and diabolicall deceite your pietie doth conspicuously triumph, when you submis∣siuely beseech the Apostolicall Sea to grant you licence to abandon wealth and the di∣gnitie of Bishop (thinges vnto which mor∣talls with stronge indeauours and all ear∣nest contention aspire) and to become a souldier vnder the ensigne of the name of Iesus, in the army of S. Ignatius.

We from inmost affection of soule giue you our benediction (venerable Brother taught of God, the true way of saluation) and that no impediment may cause delay vnto your happy desire; by our Apostolicall authoritie we grant you leaue to performe what in your retiremēt into the wildernesse you esteeme to be the voice of God to your selfe commanded. Wherefore which may be for the good of the Christian Com∣mon wealth, shakinge oft the clogges of hu∣mane care and wealth, passe vnto that so∣cietie

of sacred warfare, for the defence of the catholike name, and ruine of heresy most renowned, which Societie how much we esteeme and fauour the two champions of the C••ristian Empire, Ignatius and Xa∣uerius, by vs honored with the title and re∣gistred into the Cannon of Saintes will to all nations of the world and all future ages testifie. Armed with the sheild of diuine pro∣tection, guarded with the curace of faith, brand••h the fiery sworde of Charitie, bein∣ge to gaine vnto Catholike Religion no lesse glorious victoryes in the Cloyster, then the Princes of Lorrayne your Auncestors in the campe obtayned. The Church at Ver∣dune which you with wholesome coun∣sells haue instructed and with singular examples of sanctitie adorned, being a most worthy Bishop thereof, now hereafter assist with t••e helpe of your most recollected prayers. On vs to whom God hath com∣mitted the custody of humane kinde, inces∣santly beseech him to bestowe such vertues as may shew our Popedome to be the su∣preame safeguard of the Christian church and defence of the world. For if by the di∣uine fauour this we shall obtaine, we will reioyce as hauinge obtayned of God an as∣sured pledge and hope of euerlastinge beati∣tude. V••to which that yow may most hapily arriue we earnestly intreat of God, and once more strengthen you with our Apostolicall

Benediction. Giuen at Rome at S. Peters, sub annulo Piscatoris, the 22. day of Aprill in the yeare of our Lord 1622. in the second yeare of our Popedome.

Notes

• * 1.1

  c 11. n. 15. pag. 330. lin. 19.
• * 1.2

  tom. 3. de Rel. l. 6. c. 8. n 1.
• * 1.3

  ibid. n. 4.
• * 1.4

  Suar. ibid. n. 7.
• * 1.5

  1. 2. q. 185. ar. 4.
• * 1.6

  tom 3 de R••l l. 10. c. 11 n. 1.
• * 1.7

  Tom 2. in de••a•• l. 6. c.
• * 1.8

  Henricus a Gandauo quod. 12. 1. 29.
• * 1.9

  pag. 326. lin. 14.
• * 1.10

  m. 2 q. 45. ••. 3. in tiue.
• * 1.11

  1. q. 7. c. s••or ne quaquam.
• * 1.12

  Epist. 14.
• * 1.13

  16. de Sa∣cerdotio.
• * 1.14

  2. 2 q 185. a. 8. ad 2.
• * 1.15

  Vide Corne∣lium a lapide in Apocalip∣sim pag 60. c. 3. v. 20.
• * 1.16

  Ep. 6. ad Ni¦colaum Pon∣tificem.