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.

M^r. Doctours comparison betwixt the state of Re∣ligion and of Bishop examined. CAPVT VI.

REGVLARS, who as Regu∣lars and by their institute be Opitulations, and attende to the helping of soules, are conuinced by the testimonie of S. Paul, as vnderstood euen by M^r. Do∣ctour, to be seated in the Hierarchie aboue secular Priests.

The Order of S. Benedict in the number of Opitulacions. §. 1.

1. FRom which number neither truth nor gratitude will permit vs to se∣clude the most venerable Order of the grea∣test Patriarch of Monkes by diuine destina∣tion, named Benedict, to signifie, quod in se∣mine eius benedicerentur omnes gentes, that by the charitable labours of his glorious of∣spring, all nations should be made blessed. Their worthies eternally famous haue bene so manie in number, so super-celestiall in all Christian excellencies, that what the Poët sayde of Rome so fortunate in her children,

renowned for Martiall prowesse, may with greater truth and fitter signification be ap∣plyed to this Religion, most flourishing for Saints of Apostolicall dignitie and per∣fection:

* 1.1Imperium terris animos aequauit Olympo Felix prole virûm, qualis Berecynthia Mater Laeta Deûm partu centum complexa nepotes, Omnes coelicolas omnes capita alta ferentes.

Manie be the diuine benedictions and ex∣cellencies of this Order, but one more then the rest I doe and will eternally honour. A singular happinesse it is of the Romane Church, that from Nero to Constātine, sho hath had 33 Bishops, as manie in number as were the yeares of our Sauiours life; all which partly by the persecutours sword, partely pined away with other pressure, suf∣fered martyrdome for Christ; that Church giuing him the life of one of her Bishop, in recompence of euerie yeare of his life. No lesse is the happinesse of this Religion, that hath conuerted vnto Christ 33. kingdomes, for euerie yeare of his life giuing him a w∣hole natiō of people, to giue him thākes and adore him; so that, as I sayde, neither truth nor gratitude, I adde, nor shame will per∣mit them to be excluded from the ranke of Opitulations, to whom for their helpe the Christian world, especially Europe, aboue all, England, is immensely beholding.

For though by their Rule giuen by S. Be∣nedict, they be not specially ordayned to at∣tende to actiue life in the ayding of soules, yet the same Rule doth not forbidde them this kinde of sacred employment. And the supreme Pastour seing the fruitfulnesse of their labours, and the necessitie the Church had of them, did institute, that they should be made Priests, that so they might sanctifye the whole world with their sacrifice, and be still readie instruments, whom the holie sea might sende about glorious enterprises. Wherefore M. Doctour is mistaken, when he sayth:* 1.2 Monkes by profession are to liue in Mo∣nasteries, and to attende to the contemplatiue, not to the actiue life Such, sayth Bellarmine, are the Be∣nedictins of Monte-Cassino, and others of that Or∣der. And againe: Monkes by their institution should keepe their selues within their monasteries, and apply themselues only to contemplation and prayer, and singing in the quire. Here, I say, M^r. Doctour is deceaued, perchance not against his will. Bellarmine doth not say, that the Benedictins are bound by their profession to attende to contemplation only, but sayth, that those of Monte-Cassino do not now actually attende to actiue life, but the addi∣tion, and others of their Order, is not Bellarmi∣nes, but M^r. Doctours, desirous to stretch Bellarmines saying from Cassino as farre as Doway. S. Bonifacius Pope (who knew the Rule of S. Benedict better then M^r,* 1.3 Do∣ctour)

sayth: neque enim B. Benedictus mona∣chorum pater Almificus huius rei aliquo modo fuit interdictor, sed secularium negotiorum edixit ex∣pertes fore tantummodo. For B. Benedict, the glorious father of monkes did no wayes for∣bidde his monkes this (helping their neigh∣bour) but only gaue commaunde, they should abstaine from secular negotiations.

How the holie ancient Fathers did highly honour and preferre the state of Religion. §. 2.

3. M^R. Doctour will needes renew the ancient comparison betwixt the state of Religion and the state of Bishops, which of them is the most perfect and ex∣cellent, wherein he doth extoll Episcopall excellencie with such excesse, as may bree∣de in Regulars an appetite to make his di∣scourse more regular and within measure. Nor can I for the renewing of this disputa∣tion commende his discretion, seing Regu∣lars in this behalfe contende with great ad∣uantage in two respects. First M. Doctour commendes a state, setting the same forth as most excellent, and consequently amia∣ble and to be desired, which he will not say he himselfe desires, nor will anie man wi∣thout blushing yeelde to say, he desires it from the bottome of his hart. For he kno∣wes the saying of S. Augustine: Locus supe∣rior,

sine quo populus regi non potest,* 1.4 etsi admini∣stretur vt deceat, tamen indecenter appetitur. Superioriti•• of place, without which peo∣ple cannot be ruled, though it be perfor∣med gloriously, yet it is neuer desired but shamefully. The Oratour thought he did sufficiently discouer the follie of Philoso∣phers, for that in the frontispice of their bookes, they writ against the cupiditie of glorie, they caused their names to be pain∣ted, that they might be celebrious. M••. Do∣ctour takes a contrarie course, setting forth Episcopal dignitie as a most excellent and desireable thing, yet dareth he not put his name amongst the desirers thereof, how will he induce others to thinke, he is highly perswaded of the goodnesse, beautie, and ex∣cellencie of that state, wherein he will not wish himselfe placed. yea, if one should say: the loue of a Bishoprick burnes in his hart, he would thinke himselfe much disgraced. For presently S. Chrysostoms saying will be brought vpon him:* 1.5 Primatum Ecclesiae con∣cupiscere neque iustum est neque vtile; quis enim sapiens vult vltro se subijcere seruituti, vt det ra∣tionem pro omni Ecclesia, nisi fortè, qui non timet Dei iudicium? To longe for, primacie in t••e church, is a thing neither reasonable, nor of profitt. For what wise man will of selfe-ac∣corde enter into obligation to giue accoun∣te for euerie one of a whole church, except such a man, that feareth not the iudgemēt of God▪

4. On the other side, no wisedome, no sanctitie, no dignitie on earth may blush to professe loue towards the state of Religious pouertie and humilitie, or to be deepely enamoured therewith. S. Augustine, that mirrour of Christian learning and sancti∣tie, let him speake for the rest, who were doubtlesse all of his minde; he giueth this testimonie of himselfe:* 1.6 I the writer hereof haue ardently loued that perfection, whereof our Lord spake, when he spake to the rich yong man: Goe, sell all thou hast, and giue it to the poore, and come follow me; and I haue em∣braced the same, not by mine owne forces, but through the helpe of his grace. How much I haue profited in this way of perfection, my self can tell better then anie other man, but God knowes bet∣ter then myselfe. To follow this state, I exhorte others with all the force and efficacie I can; and in the name of our Lord I haue parteners, vnto whom this perfection hath bene by my ministerie perswaded. What holie man, will M^r. Do∣ctour finde, that was thus enamoured of an Episcopall state? that did delight himselfe and ioye in that charge? that did professe to exhorte others to seeke and embrace it with him?

5. The second aduantage, is that all holie Bishops, that euer were, stande on our side, commending the happinesse of a Religious state, farre beyond the state of Bishops, what can be more dreadfull and more terrible to

shew, how vnlouelie is the state of secular Prelats, then what S. Chrysostome writeth:* 1.7 Non temerè dico, sed vt aff••ctus sum ac sentio: Non arbitror sacerdotes mulios esse, qui salui fiant sed multò plures, qui pereant. In causa est, quoniam res excelsum requirit animum. I speake not at random, but from my hart, and a•• I belieue; I thinke, that of Priests there be not manie, that are saued, but that the farre greater number of them perish; the reason is, because the office re∣quires a high resolution, for the Bishop hath manie occasions, which will driue him from his good cu∣stomes, and he hat•• neede to haue on euerie side innumerable eies.

6. He that doth deeply apprehende eter∣nitie, will iudge, that he had great reason, who sayde, that if it were reuealed of God, that in all the posteritie of Adam, only one man were to be damned, that is depriued of God, and deputed vnto torments vnsuppor∣table for euer; yet that might suffice to ma∣ke euerie one to liue in perpetuall feare and trembling, least perchance he be that vn∣happie creature, on whom that dismal de∣stinie is to lighte. What a dreadfull thing then is it, to be ranked amongst them, in which number the farre greater parte is not saued, manie times not for their owne dissolute liues, but only for the damnation of others, which they were bound to hin∣der. Quòd al•••• peccant, sayth S. Chrysostome,* 1.8 illi imputentur. Nihil dico praeterea, si vel vnus

decedat non initiatus, vnum hoc totam ipsius sub∣uertit salutem. The sinnes of others are imputed to him. I say no more but this, if one only chance to departe this life without Baptisme, this alone will suffice to make him wholy voyde of saluation.

7. S. Gregorie to the same purpose. Penset, qui ad satisfaciendum districto iudici de sua tan∣tummodo anima fortasse non sufficit, quia quot regendis subditis praeest reddendae apud Deum ra∣tionis tempore,* 1.9 vt ita dicam, tot solus animas ha∣bet. Lett the Pastour consider, that being perhaps notable to giue good satisfaction to the seuere iud∣ge about his owne onlie soule, at the day of giuing account vnto God, being but one in person, he shall as •• may say, haue manie soules, for which he must answere. And in another place in pastorali li. 1. cap. 9. Quid est potestas culmin••s, nisi tempe∣stas mentis, in qua dum cogitationum procellis nauis cordis quatitur, huc illucque incessanter impellitur, vt per importunos excessus cordis ac operis quasi per obuiantia saxa frangatur. What is the power of dignitie, but a storme of minde, wherein the shipp of the soule beaten conti∣nually with thoughts this way and that way tossed without rest, that by suddaine excesses of hart and worke, as it were, vpon hidden rockes, the same be broken

8. On the other side, how eloquent and copious are holie Bishops, to sett forth the happinesse, excellencie, sanctitie and securi∣tie of Religious men. S. Gregorie, whom we heard comparing the state of Prelats vn∣to

a stormie sea, doth liken the state of Reli∣gious to a calme and peaceable hauen.* 1.10 For writing to Desiderius a Bishop, he exhor∣teth him not to giue anie impediment to a secular Priest or Pastour, that was desirous to retire to Religion, but rather by his Epis∣copall admonitions to inflame him, that the feruour of his prompt deuotion might not gr••we colde, vt qui à turbulento secularium cu∣rarum metu se segregans, quietis desiderio Mona∣sterij portum appetit, rursus in Ecclesiasticarum cu∣rarum non debeat perturbationibus implicari. Thathe, who freing himselfe from the furious con∣fusion of worldlie troubles, through a desire of sou∣les repose, longes for the hauen of Religion, be not againe intangled in the perturbations of Ecclesia∣sticall or Pastorall cares.

9. Yf M^r. Doctours conceipt were true, that a secular Pastour layeth his foundation on a Religious mans roofe, S. Gregorie may seeme to haue bene sollicitous, not to pro∣mote in perfection, but rather to pull downe this secular Priest from the verie roofe the∣reof, and to haue approued his doings against our Sauiours precept: Qui in tecto est non des∣cendat; he that is on the roofe lett him not descende. But no wonder M^r. Doctour is otherwise conceipted of Religion, then was S. Grego∣rie, not hauing proued the excellencie the∣reof, as he did. For well sayth a holie Pa∣triarch:* 1.11 Nemo certè nisi expertus percipere suffi∣cit, quàm amabilia, quàm dulcia, quamne precio∣sa

sunt, quae largitur Deus ijs, qui pro ipsius amore suis sibique renunciant. No man, that hath not had experience thereof, can conceaue▪ how amiable, how sweete, how precious the things are, which God bestoweth on them, who for his loue renounce all they haue, togeather with themselues.

10. Lett a holie Bishop speake out of his owne experience,* 1.12 S. Basil: Huic vitae instituto quid est tandem, quod iure aequiparari possit•• quid beatius dici? qui dum laudabili ratione caelestis status formam egregiè exprimunt futura regni pre∣missi bona percipiunt; what is there that may be equalled vnto this kind of life? what may be thought more blessed? Liuing in community as they do, excellently expresse the forme of the heauen∣ly Kingdome, so they doe afore hand reape the futu∣re happinesse of the same. Thus sainct Basil, and much more in commendation of religious state.

11. But finding the excellency therof to be beyond all human eloquence, conclu∣deth thus. Non ea est mihi facultas dicendi, vt rebus per se magnis splendorem possim afferre, ve∣lui tamen quoad fieri posset dignitatem & excel∣lentiam tam preclari studij demonstrare. Nam quid est tandem quod si huic comparetur, non iure long•• inferiùs iudicetur? I haue not such faculty of speach, as I am able to giue light and splendour to thinges great and glorious of them selues, yet I haue end••wored so farre as it was possible, to lay open the dignity and excellency of this noble state, for indeed, what thing is there which being vnto this

compared, will not be iudged farre inferiour? Thus this holy Bishop, preferres the state of religion before all others, for dignity, and excellency, professing his want of eloquence to declare the great worthynesse therof.* 1.13 In like manner S. August. shewing himselfe rauished with admiration exclaimes. Hoc tam excellens fastigium sanctitatis cui non sua sponte mirandum, & honorandum videtur, nostra oratione videriqui potest? to whome this excel∣lent beight of sanctity doth not seeme admi∣rable and honorable of it selfe, how can my discourse be able to make it so seeme? Ha∣uing so great aduantage what need we feare to encounter M^r. Doctour in this cō∣tention, seing what soeuer we say of the ex∣cellency of Religion all holy bishops will grant to be the truth.

The excellency of Religious Pouerty not well conceaued by M^r. Doctour. §. 3.

12. BVT before we enter to discusse this question, we must cleare the perfection of Religious pouerty, from some blemish, that M^r. Doctours im∣perfect discours may seeme to fasten vp∣pon it. For as he is not bound, nor mea∣neth to practise this perfection, so doth he not speculatiuely comprehend the right definition therof, (yea which

seemeth lesse excusable) he doth not fully, nor faythfully relate S. Thomas his do∣ctrine in this behalfe.* 1.14 I answer sayth he, c. 12. n. 17. with S. Thomas the honour of the Schooles and glory of Religion, that actually to renounce all, is no perfection, but an instrument and meanes to perfection: and therfore though the Religious person do actually leaue all, that argueth him not to be perfecter in state,* 1.15 then the Bishop: And in another place, c. 11. 12. there is only this difference betwixt Religious and other Chri∣stians, that the Religious leaue all thinges actually, other Christians must leaue them in preparation of mind: the former actually leauing of them it no perfection, but an instrument of perfection, vnlesse it be ioyned with the loue of God in which consisteth perfection, as S. Thomas of Aquin well obserueth; but to leaue all in pre∣paration of mind, is perfection, because it is eyther for the loue of God, or is ioyned with it, thus M^r. Doctour of whom I would know where S. Thomas sayth that actually to leaue all is not perfection. In the place by him ci∣ted,a 1.16 S. Thomas sayth only this in ea non consistitessentialiter perfectio, in actuall lea∣uing of all things, perfection doth not es∣sentially consist, Hence S. Thomas conclu∣des, quod nihil prohibet esse statum perfectionis absque renunciatione propriorum, that there is no repugnance, but there may be a state of perfection, the professours whereof be not bound to renounce all; but he doth not con∣clude

as M^r Doctour makes him, that the religious man who actually leaueth all, is not in this respect more perfect in state then the Bishop.

13. To cleere this matter, we must distin∣guish with S. Thomas two Kindesb 1.17 of perfection, the perfection of merit, and the per∣fection of state. Speaking of perfection of merit, it were a great errour, if not the very herisy of Iouinian and Vigilantius, to say, that actuall leauing of all is perfecti∣on. For Religious leauing of all is an act of the loue of God, being done to the end to cleaue and adheare vnto Christ, an act of charity, and liberality to the poore, by bestowing all on them, an act of religion because done by vow, giuing away to God our power and faculty of hauing any thing besydes only him. Seing actuall leauing of all (done as it ought) is an act of many excellent vertues, how can it want the perfection of high merite. And if it haue the perfection of merit, how can M^r. Do∣ctour with truth say so absolutly, it is no perfection. But speaking of the perfection of state, actuall leauing of all is an instru∣ment of perfection, not essentially perfe∣ction; for the perfection of state is an habi∣tuall constant disposition of mind, quae sayth S. Thomas ab hominis affectu excludit quicquid impedit ne voluntas eius totaliter feratur in Deum.* 1.18 Which doth remoue from mans

affection, whatsoeuer may any wayes hinder his will from being totally carried towards God. Or it is a readinesse of hart, still virtually continuing to reiect what∣soeuer may diminish, alay, and to imbrace whatsoeuer may further and aduaunce the feruent exercise of diuine loue. Now actu∣all leauing of all things for Christ, is not an habituall disposition, of mind, but an actuall exercise of pure loue towards God. Therfore it is not essentially perfection but an instrument therof. Actes be instruments to produce the habit, yea by one act per∣fect and intense, the habit is oftentimes ingendred. Actuall leauing of all thinges to cleaue vnto Christ, is an act of diuine charity, most perfect, pure, and excellent. It is therfore a most excellent instrument to settle the mind in perfection, that is in a constant disposition to fly whatsoeuer may hinder the soule from being carryed total∣ly towards God.

14. Some learned Diuines hould, that perfection of state doeth consist in one per∣fect act of Diuine loue, not as actually exercised, but as virtually, and morally still remaining as being neuer retracted or recalled. Accordinge to which doctrine, one may defend that the essentiall, perfe∣ction of a Religious state, doth consist in a mans leauing of all thinges, and conse∣cratinge of himselfe with perfect charity

vnto God, as this act doth still morally remaine, in being neuer recalled, eyther outwardly befoore men by goinge back, or inwardly in the sight of God, by repen∣tance, or voluntary neglect of his vowed duty. But rather dayly renewed, conti∣nued, and increased, by the exercise of new actes of Religion and Diuine loue. And thus wee may say, that actuall leauing of all thinges by vow, out of desire of per∣fect vnion with God as actually exercised, is an instrument of perfection, as morally and habitually remayninge in the Obliga∣tion of vowes exactly obserued, is formal∣ly and essentially perfection.

15. M^r. Doctour hath two propositions in this matter, which may seeme strange, and shew that his speculations about Re∣ligious Pouerty are no deeper then his affections. Actuall leauinge of all thinges (sayth he) is no perfection,* 1.19 but an instru∣ment of persection, vnlesse it be ioyned with diuine loue. I demand of him, if actuall leauing of all thinges be ioyned with di∣uine loue, is it then essentially perfection and not an instrument thereof? Doth an in∣strument cease to be an instrument because it worketh the effecte? Doth the way to London cease to be the way, because it reacheth as farr as London, and is ioyned therewith, way rather the instrument can∣not be effectuall, except, it be ioyned with

the effect, nor the way good and perfect, ex∣cept it be ioyned with the iournies end. He sayeth also if it be ioyned with Diuine loue, as who should say, actuall leauing of all thin∣ges to follow Christ, to be vnited with him, to cleaue eternally to him, could be voyd of Deuine loue.

16. Wherfore his speculation about pouerty, that Pouerty in preparation of minde is either Diuine,* 1.20 or ioyned with Diuine loue: actuall leauing of all thinges, as many heathens (sayth he) did, is not perfection, nor still ioyned with Diuine loue; this specu∣lation I say, is not solid. For eyther M^r. Doctour speaketh of leauinge of all thin∣ges, as it may be vsed by humane vanitye, or as it is practised accordinge to our Sa∣uiours counsell. In the first way as actuall leauing of all thinges, may bee heathe∣nish and prophane, so likewse preparation of mind to bee poore, and leaue all▪ some heathens actually left all for honour, or humane glory, or that they might attend better to contemplation of naturall thin∣ges. True; But▪ amongst them also there were tousands tat were praepared in minde to be poore, and leaue all rather then loose their honour, or some humane com∣moditye, to which they were addicted. Kinge Alexander himsel was as poore and naked as Diogenes in preparation of minde, in case that were necessary to gaine fame,

and reputation with the world, as him∣self sayed, If I were not Alexander I would be Diogenes. Would M^r. Doctour say that this preparation of mind to follow Dio∣genes his pouerty, was diuine loue, or ioyned with diuine loue in king Alexan∣der▪ His learninge will not lett him once imagine this; so that when he sayeth, that preparation of mind to leaue all, is eyther the loue of God or ioyned therewith, he must speake of Religious preparation in minde, conceaued vppon the motiue of charity, to be rather poor, then to leaue God, And this way speakinge of actuall abrenuntiation of all worldly thinges, to cleaue vnto Christ, or to be more ready & expedite to follow his stepps, he must needes say that the same is euer, eyther the loue of God, or ioyned therewith.

17. More strange is his other proposition, there is onely this difference betwixt Reli∣gious and other Christians, that the Religi∣ous leaue all thinges actually, other Chri∣stians in preparation of minde. Plato de∣fined a man to be animal bipes implume, a liuing creature two legged without fea∣thers. Diogenes to refute this definition, takinge a Cock, and hauinge pluckt of his fethers brought it to Platoes schoole, sayinge to his scollers, Ecce homo Platoni∣cus, behould Platoes man. If a Good Chri∣stian beeing prepared in minde to leaue all,

chance to meet with a theefe, and rather then kill him p••rmittes him to take all, he hath in the world from him, and stripp him as naked as Diogenes his Cock, they might bringe him to Dowaye and say be∣hould M^r. Doctours Religious man, For M^r. Doctour sayeth there is onely this dif∣ference, betwixt a Christian prepared in mind to leaue all, and a Religious man, that Religious actually leaue all, But this Christian hath actually left all, and hath nothinge in the world and so there is no difference betwixt him, and a Religious man, if M^r. Doctour speake truely.

18. And will he defend this in good ear∣nest? How many differences be there, besides M^r. Doctours onely one, betwixt Religious and other Christians prepared in mind? First their Mentall leauing of all is passiue, to suffer all thinges to be taken from them, when they can not hould them any longer without sinne. Religious mens leauing of al is actiue, giuinge away all they haue to the poore of free loue of Christ, when they might haue kept their states without lea∣uinge him. Secondly those though they leaue all, yet still retayne a right to recouer them, yea allso a preparation of minde to recouer them, or other wealth, if conue∣niently they may: But the Religious man giues away, all that he hath, retayning no right to any things, nor any will, so that

by his vow, he hath left in preparation of minde, whatsoeuer he might haue desired whih more then one world.* 1.21 Multum reliquit (sayeth S. Gregorie) qui affectum habendi reli∣quit. H•• leaueth much who leaueth all desire to haue and S. Augustine, omnia dimisit, qui non solum quantum potuit, sed etiam quantum voluit habere contemnit: he leaueth all thinges who contemneth whatsoeuer he might haue had, yea whatsoeuer he might haue desyred Third∣ly other Christians are readie to leaue all, in case they must so do, or leaue Christ, yet they be not therevnto bound by vow & by the vertue of Religion, but Religious men haue consecrated themselues to God in Po∣uertie, that by the loue of creatures, their loue to the creatour be not diminished. Fourthly other Christians are bound to lea∣ue all thinges, when the retayning and vse of them, is contrarie to the Diuine lawe: the Religious man hath, by vow left all that may any wayes hynder the perfection of Di∣uine Loue, and stay his will from runninge totallye into the Diuine imbracements, which is not ordinary, but singular perfe∣ction, as sayeth S. Augustine.* 1.22 Non est hec per∣fectio communium iustorum, sed perfectorum filiorum Dei, quia magnae & beneficientissimae bonitatis existit. This perfection of sanctity is not of ordinarie iuste men, but of the per∣sect Children of God, because it is of most greate, and bountifull goodnesse.

19. Finally the preparation of minde to leaue all, which euery Christian is bounde to haue, is onely in a generall, and confuse manner, so farforth as he doth in generall purpose neuer to offende God. He is not (beinge out of occasions) bound to descen∣de to particulars, preparinge his minde to leaue all expressely in case it were necessary. Hence their preparation of mind is excee∣dinge weake, and such as were they put to it, they would neuer endure the onsett, but runne away, leauinge rather Christ, then their wealth. And yet this preparation so in generall and in darke, miserable, and infir∣me, doth (when occasions doe not vrge) suffice vnto saluation. But the Religious man with his preparation of harte, must and doeth descende to particulars, with an hea∣uenly altitude of minde, and loue of aeterni∣ty, treadinge vnder foote, whatsoeuer is emi∣nent and desireable in this world. Whence pouerty in preparation of minde, which euen Bishops ordinarily must haue, is no wayes comparable to the heyght and strength of Religious pouerty; much lesse had M^r. Doctour reason to compare with it, yea preferre before it, that preparation of minde euery Christian by state is bounde to haue, wherein he may seeme to approach too neere vnto the condemned opinion of Gulielmus de sancto amore related by Ca∣stro (lib. 12. contra haereses, verbo Paupertas:

haeresi 3.) paupertatem in promptitudine animi quando necessaria fuerit ad Christi honorem esse optimam, actualem verò nec consulendam, nec laudandam. That pouerty in preparation of mind is best, but actuall leauinge of all, is neyther to be counselled, nor praysed.

20. Further what M^r. Doctour doth very confidently affirme (cap. 11. n. 11.) that there are many,* 1.23 not onely secular Priestes who are not bound to pouerty, but also many maried men more perfect oftentimes then are many of the Re∣ligious, speakinge of Religious men, that keepe their vowes, and obserue their rule. This is (I will not say false) but vncertay∣ne, and more then he knowes; nor would he so easily, and so firmely haue entertay∣ned, that imagination had he bene of S. Hie∣roms minde. For this holy father writing to Iulianus, a secular man of much worth in the world, and of very holy conuersa∣tion, leading a chast single life, bestowinge on the poore large almes, nourishinge t••em with his meanes, which were greate,* 1.24 Sancto∣rum Monachorum greges flockes of holy Mon∣kes; writinge I say to him he exhortes him to follow the state of pouertie, that is, to mount vp to heauen with Elias, & mundo immunda vestimenta relinquere. Cur autem (sayeth he) & tu nolis esse perfectus? Cur qui in saeculo primus es, non in familia Christi primus sis? why wilt not thou allso be perfect? thou that hast a prime place in the world, why

shouldst thou not also haue a prime place in Christes familie? After much exhortation he concludes with these wordes which are to my purpose. Quod si reipsum dederis Deo, & Apostolica virtute perfectus, sequi caeperis salua∣torem, tunc intelliges vbi fueris, & in exercitu Christi quam extremum tenueris locum. If thou giue thy self vnto God, and beinge made perfect with Apostolicall strength, follow our sauiour: then thou shalt know where thou wert before, and in the army of Christ how exceedinge low a place thou hadst. Thus S. Hierom. If a secular person so noble and excellent, leadinge so holy a life in the world as Iulianus did, was in a very low degree of sanctity in respect of Religious men, how can M. Do∣ctour so certainly knowe, that many secu∣lar Priestes, many married men are oftenti∣mes more perfect, then many of the Reli∣gious that keepe their rule? But no wonder M^r. Doctour speaketh more for seculars then did S. Hierom. and lesse in the behalfe of pouerty, beinge so affected as perchaun∣ce this speech of S. Hierom will not giue him much content.* 1.25 Si vis perfectus esse, si Apo∣stolicae dignitatis culmen cupis, & in primo stare fastigio sanctitatis, fac quod fecerunt Apostoli, vade & vende quod habes & da pauperibus, vt nudam solamque crucem nudus sequaris. If thou wilt be perfect, if thou desyre the heyght of Apo∣stolicall dignity, and to stand on the prime toppe of sanctitye, doe what the Apostles did, sell all

thou hast, giue all to the poore that naked thou mayst follow the naked crosse. S. Hierom, without, anie doubt, sayeth, that Apostles did professe the state of pouerty, and that the state of pouerty, is the heighest toppe of Apostolicall excellency: but M. Doctour would fayne haue it thought that the Apo∣stles vowed not pouerty, and that Aposto∣licall pouerty, is but the very lowest steppe of Episcopall sanctity. These two Doctou∣res, beinge so differently affected no mar∣ueill their conceipts differ. But who will not preferre S. Hierom?

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.* 1.26 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,* 1.27 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,* 1.28 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,* 1.29 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,* 1.30 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,* 1.31 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,* 1.32 & 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,* 1.33 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,* 1.34 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,* 1.35 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,* 1.36 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.* 1.37

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,* 1.38 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,* 1.39 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.* 1.40 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.* 1.41 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

  Christi.
• * 1.2

  c. 8 n. 8. pag. 225.
• * 1.3

  16. q. 5. c.
• * 1.4

  li. 19. de ci∣uit. c. 29.
• * 1.5

  Hom. 35. in op••re imper.
• * 1.6

  Epist. 29. a. 4.
• * 1.7

  Hem l. 3. in Acta A∣post.
• * 1.8

  Chrysost. vbi ••upra.
• * 1.9

  24. moral. cap. vlt.
• * 1.10

  L. 10. epist. ep. 46.
• * 1.11

  S. Laur. Iu∣stin. de Mo∣nastica con∣uersat. c. 18.
• * 1.12

  De Consti∣tus. Monast. c. 18.
• * 1.13

  De moribus eccl. cap. 27.
• * 1.14

  Pag. 334. lin. 10.
• * 1.15

  pag. 321. lin. 5.
• a 1.16

  22. q. 284. a. 7. ad 1.
• b 1.17

  in Ma∣theum c. 5. in fine Perfe∣ctio ••st du∣plex vel me∣riti vel sta∣tus.
• * 1.18

  2.2. q 181, a. 4. ad 3.
• * 1.19

  pag. 322. lin. 12.
• * 1.20

  c. in 17.
• * 1.21

  Hom. 10 in Euang.
• * 1.22

  Aug. Ench. 73.
• * 1.23

  p. 317. l. 14.
• * 1.24

  Epist. 34.
• * 1.25

  Epist. 150.
• * 1.26

  c 11. n. 15. pag. 330. lin. 19.
• * 1.27

  tom. 3. de Rel. l. 6. c. 8. n 1.
• * 1.28

  ibid. n. 4.
• * 1.29

  Suar. ibid. n. 7.
• * 1.30

  1. 2. q. 185. ar. 4.
• * 1.31

  tom 3 de R••l l. 10. c. 11 n. 1.
• * 1.32

  Tom 2. in de••a•• l. 6. c.
• * 1.33

  Henricus a Gandauo quod. 12. 1. 29.
• * 1.34

  pag. 326. lin. 14.
• * 1.35

  m. 2 q. 45. ••. 3. in tiue.
• * 1.36

  1. q. 7. c. s••or ne quaquam.
• * 1.37

  Epist. 14.
• * 1.38

  16. de Sa∣cerdotio.
• * 1.39

  2. 2 q 185. a. 8. ad 2.
• * 1.40

  Vide Corne∣lium a lapide in Apocalip∣sim pag 60. c. 3. v. 20.
• * 1.41

  Ep. 6. ad Ni¦colaum Pon∣tificem.