# Familiar Colloquies/The Seraphic Funeral

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THE SERAPHIC FUNERAL.
Philacous and Theotimus.
Ph. Why, where have you been, Theotirnus, with that new- fashioned religious look ? Th. Why so 1 Ph. You look so stern, methinks, with your eyes fixed upon the ground, your head lying upon your left shoulder, and your beads in your hand. Th. Why, my friend, if you must'needs 'be made acquainted with that which does not concern you, I have been at a show. PA. What, have you been seeing the rope-dancers, 'or high German artist, or something of that nature ? Th. Something pretty like them. 'Ph. In short, you are the first man I ever saw come from a show with such a countenance. Th. But let me tell you, this was such a spectacle that if you yourself had been a spectator, perhaps you had been more melancholy than I am. Ph. But, prithee, tell me what has made you so religious all on a sudden 1 Th. I come from the funeral of a seraph.
Ph. What say you ? why, do the angels die 1 Th. No, but angels' fellowfc do. But not to keep you any longer in suspense, I suppose you know that famous learned man Eusebius of Pelusium. Ph. What, do you mean him that was degraded of his authority from a prince to the state of a private man, and of a private man made an exile, and of an exile made little better than a beggar I had like to have said some- thing worse 1 Th. You have hit very right, that is the man. Ph. Why, what is come to him? Th. He was buried to-day, and I am just come from his funeral. Ph. Stire it must have been a very dole- ful sight indeed, to put you into this dismal mood. Th. I am afraid I shall never be able to telljyou what I have seen without weeping. Ph. And I am afraid I shall not be able to hear it without laughing. But, however, let us have it.
Th. You know that Eusebius has been in a very weak condition a long time. Ph. Yes, yes, I know that his body has been worn out ​for this many a year. Th. In this sort of slow and consumptive diseases physicians frequently foretell the time of a man's death to a day. Ph. They do so. Th. They told the patient that all the art of man could do towards his preservation had been done for him already : that God, indeed, could do what was beyond the power of physic to effect, but according to human conjecture he had not above three days to live. Ph. Well, what did he do then 1 ? Th. The excellent Eusebius immediately stripping himself stark-naked, puts on the habit of the most holy Francis, has his head shaved, is dressed in an ash-coloured cowl and gown, an hempen knotted girdle, and cut and slashed shoes.
Ph. What, when he was departing this life ? Th. Even so ; and with a dying voice professed that if it should please God to restore him to the health that the physicians despaired of, he would serve under Christ according to the rule of St. Francis; and there were several holy men called in to be witnesses to this profession. In that habit dies the famous man, at the very time that the physicians had foretold he would. There came a great many of the fraternity to assist at his funeral solemnity. Ph. I wish I had been present at this sight. Th. It would have fetched tears from your eyes to have seen with what tender- ness the seraphic fraternity washed the body, fitted the holy habit to it, laid his hands one over another in the form of a cross, uncovered and kissed his naked feet, and according to the precept of the gospel cheei'ed up his countenance with ointment. Ph. What a prodigious humility was this for the seraphic brethren to take upon them the office of washers and bearers ? Th. When this was done, they laid it upon the bier, and according to the doctrine of St. Paul, " bear ye one another's burdens," the brethren took the brother upon their shoulders, and carried him along the highway to the monastery, and there they interred him with the usual songs and ceremonies. As this venerable pomp was passing along the way, I observed a great many people that could not forbear weeping to see a man that used to go in silk and scarlet now wrapped in a Franciscan's habit, girded about with a rope's end, and the whole body disposed in siich a posture as must needs move devotion; for, as I said, his head was laid upon his shoulder, and his arms across, and everything else carried a wonderful appearance of holiness. And then the inarch of the seraphic brethren themselves, with their heads hanging down, their eyes fixed upon the ground, and their mournful looks, so mournful that I can scarce think that in hell itself there can be anything beyond it, drew sighs and tears in abundance from the beholders.
Ph. But had he the five wounds of St. Francis too ] Th. I dare not affirm that for a certainty, but I saw some bluish scars in his hands and feet, and there was a hole in the left side of his gown ; but I did not dare to look too narrowly, for they say many people have been undone by being too curious in these matters. Ph. But did you not see some that laughed too ? Th. Yes, I did take notice of some ; but I believe they were heretics there are too many of them in the world now-a-days. Ph. Well, my Theotimus, to deal honestly with you, if I had been there, in my conscience, I believe I should scarce have been able to forbear laughing too for company. Th. Pray God you have not got a spice of that leaven too ! Ph. Good Theotimus, there is no danger of that ; for I have had a great veneration for St. Francis from ​a child, who, according to the world, was neither wise nor learned, but very acceptable to God and man for the strict mortification of his worldly affections ; and not only for him, but for all who following his footsteps endeavour from their hearts to be dead to the world and to live to Christ, But as to the habit itself, I value it not ; and I would fain know of you what a dead man is the better for a garment ? Th. You know it is the Lord's precept, " not to cast pearls before swine, nor to give holy things to dogs." Besides, if you ask questions to make your- self merry with them, I will tell you nothing at all ; but if you do it with an honest desire of being informed, I will very freely communi- cate to you what I have learned from them. Ph. I profess myself willing to learn, and promise to be an attentive, teachable, and thank- ful scholar.
Th. In the first place, you know that there are some persons that are so ambitious, that it is not enough for them to have lived proudly and insolently, but they must be buried pompously too when they are dead ; not that the dead are sensible, but yet while they are alive they take some pleasure, by the force of imagination, to think of the pomp of their funerals. Now I suppose you will not deny but it is some degree of piety to renounce this vain affectation. Ph. I will own it, if there be no other way to avoid the vanity of pompous funerals. But in my opinion it is more modest for a prince when he is dead to be wrapped in a coarse winding-sheet, and to be carried by the common bearers, and interred in the common burying-place among the common sort of people ; for they that were cai-ried as Eusebius was carried do rather seem to have changed their pride than avoided it. Th. It is the inten- tion of the mind that God accepts, and it is His province only to judge of men's hearts. But what I have told you is but a small matter, there are greater things behind. Ph. What are they ? Th. They pi*ofess themselves of the order of St. Francis's rule before their death. Ph. What, that they will observe it in the Elysian fields ? Th. No, but in this world if they happen to recover, and it oftentimes has happened that they that have been given over by the physicians have by God's blessing recovered as soon as ever they have put on this holy robe.
Ph. Ay, and it often happens so to those that never put it on at all.
Th. We ought to walk with simplicity in the way of faith. If there were no extraordinary advantage in this case, certainly so many learned and eminent persons, even among the Italians themselves, would not be so desirous of being buried in this holy habit. But lest you should object against the examples of strangers, I will tell you that one whom you very deservedly had an high esteem for was thus buried Rudolpius Agricola, and so was Christopher Longolius too. Ph. I do not regard what men do being delirious at the point of death. I would fain have you tell me what good professing, or being clothed, does a man when he comes to be tei'rified with the fears of death, and discomposed with despair of life. Vows are of no force unless they be made in sound sense and sobriety, with mature deliberation, without either force, fear, or guilt. Nay, if nothing of all this were required, such a vow is not binding till after the expiration of the year of probation, at which time they are commanded to wear the coat and hood. This is what St, Francis himself says ; so that if they recover, they are at liberty in two respects, because a vow is not binding that is made by a ​man under an astonishment betwixt the hope of life and the fear of death, and because profession does not oblige a man before the wearing of the hood.
Th. Whether it be an obligation or no, it is certain they think it one ; and the resignation of the whole mind is acceptable to God. And this is the reason that the good works of monks, if we allow them to be but equal with other persons, are more acceptable to God than those of other men are, because they spring from the best root. Ph. I shall not here enter into the examination of the merit of a man's dedicating himself wholly to God when he is no longer in his own power. I take it that every Christian delivers himself up wholly to God in his baptism, when he renounces all the pomps and vanities of Satan, and lists him- self a soldier to fight under Christ's banner all his life after. And St. Paul, speaking of those that die with Christ " that they may live no longer to themselves, but to Him that died for them," does not mean this of monks only, but of Christians universally.
Th. You have very seasonably put me in mind of baptism ; for in times past, if they were but dipped or sprinkled at the last gasp, there was hope given them of eternal life. Ph. It is no great matter what the bishops promise ; but it is a matter of great uncertainty what God will do ; for if it were certain that such men were presently made citizens of heaven by having a little water sprinkled in their faces, what greater gap could be laid open, that worldly men might all their life-long serve their filthy lusts and appetites, and then get two or three drops of water sprinkled upon them when they were not able to sin any longer ? Now, if the same rule holds in your profession and this baptism, it is very well provided for the wicked, that they may not be damned ; that is, that they may live to the devil, and die to Christ. Th. If it be lawful to divulge the seraphic mysteries, the profes- sion of a Franciscan is more efficacious than baptism. Ph. What is that you say 1 Th. In baptism our sins are only washed away, and the soul, though it be ptirged, is left naked ; but he that is invested with this profession is presently enriched with the egregious merits of the whole order, by being grafted into the body of the most holy fraternity. Ph. Well, and pray is he that is engrafted into the body of Christ never the better neither for the head nor the body 1 Th. He is never the better for the seraphic body, unless he deserves it by some special bounty or favour. Ph. Pray, from what angel had they this revelation 1 Th. Let me tell you, not from any angel, but Christ him- self with His own mouth revealed this, and a great deal more to St. Francis face to face. Ph. I entreat you, if you have any kindness for me, and I adjure you, tell me what the discourses were. Th. These are deep, profound mysteries, nor is it meet to commit them to profane ears. Ph. Why profane, my friend I I never wished better to any order than to the seraphic. Th. But you give them shrewd wipes sometimes. Ph. This is a sign of love, Theotimus. The greatest enemies of the order are those professors of it, that by their 01 lives bring a scandal upon it. And whosoever wishes well to the order can- not but be offended with the corrupters of it.
Th. But I am afraid St. Francis will be angry with me if I blab any of his secrets. Ph. What can you be afraid of from so harmless a person 1 Th. What, why lest he should strike me blind, or cause ​me to run mad, as I am told he has done to many who have denied the print of the five wounds. Ph. Why, then, the saints are worse in heaven than they were upon earth. I have heard that St. Francis was of so meek a disposition that, when boys out of roguery would be throwing cheese, milk, dirt, and stones into his homely cowl as it hung down at his back, he was not at all moved at it, but walked on his way cheerful and pleasant; and what, is he now become so angry and revengeful? And at another time, when one of his companions called him thief, sacrilegious murderer, incestuous sot, and all the rogues he could think on, he thanked him, confessing himself guilty. But one of the company wondering at such an acknowledgment, I had done worse than all this, says he, unless God's grace had refrained me. How, then, comes St. Francis now to be so vindictive 1 Th. It is so ; the saints, now they are in heaven, will take no affront. Was ever any man gentler than Cornelius, milder than Antony, or more patient than John the Baptist, while they lived xipon earth 1 But now they are in heaven what dreadful diseases do they send among us, if we do not worship them as we should do? Ph. I am of opinion that they rather cure our diseases than cause them. But, however, assure your- self that what you say to me you say to a man that is neither profane nor a blab.
Th. Well, come on then^ depending upon your secrecy, I will tell you something relating to this matter. Good St. Francis, I entreat thee and the society that I may have your leave to relate what I have heard. St. Paul, you know, was endowed with a hidden wisdom which he did not communicate openly, but in private to such as were perfect. So have the seraphics also certain mysteries which they do not make common, but only communicate them in private to certain blessed widows, and other choice and godly people, that are well-wishers to the seraphic society. Ph. I am impatient to hear this triple holy revela- tion. Th. In the first place, the Lord foretold the seraphic patriarch that the more the seraphic society increased, the more abundantly He would make provision for them. Ph. So then, at first dash, here are those people's mouths stopped who complain that those people grow more numerous every day that are a burden to the public. Th. And secondly^ he discovered this, that annually, upon St. Francis's day, all the souls not only of the brotherhood who wear the holy habit, but also of those who wish well to that order and are benefactors to the brotherhood, should be discharged from the fire of purgatory. Ph. Why did Christ talk so familiarly with him ? Th. Why not 1 Yes, He did, as familiarly as one friend or companion would with another. God the Father conversed with Moses, and Moses communicated the law so delivered to him to the people; Christ published the evangelical law, and St. Francis delivered two copies of His law that had been written by the hand of an angel to the seraphic fraternity.
Ph. I want to hear the third revelation. Th. The worthy patriarch was in fear lest the evil one should corrupt by night the good seed which had been sown, and the wheat should be rooted up with the tares. The Lord likewise freed him from this scruple, pro- mising him that he would take it into his care that none of the half- shod, rope-girded tribe should ever miscarry, even till the day of judg- ment. Ph. Oh, the kindness of God ! If it were not so the Church ​of God wotild be undone; but go on. Th. And then, fourthly, He discovered to him that none that lived impiously should long per- severe in that order. Ph. Why, does not he that lives wickedly fall from the order 1 Th. No more than he that lives wickedly denies Christ, altho'ugh in a sense they may be said to deny God who profess Him in words, but in works deny Him. But whosoever has cast off the holy habit, he irreparably falls from the order. Ph. What shall we say, then, of so many monasteries of conventuals who have money, drink, game, whore, and keep concubines publicly, not to mention anything else. Th. St. Francis never wore a garment of that colour I mean a grey, nor a girdle of white linen; and therefore, when they come to knock at heaven's gates, it will be said to them, " I never knew you," for that they have not on the wedding garment.
Ph. Well, what, have you any more 1 Th. You have heard nothing yet to what is behind. In the fifth place, He made known to him that those who were enemies to the seraphic order, such as there are but too many, the more is the pity, should never live half the time God had appointed them without making away with themselves, and that, unless they anticipated their fate, they shoiild suddenly come to a miserable end. Ph. We have, among abundance of other instances, seen that made good in Matthew, Cardinal of Sedunum, who had a very ill opinion, and spoke ill of the half-shod fraternity; for he died, I think, before he was full fifty years of age. Th. You say Very right; then lie had done injury to the cherubic order likewise. For they say it was brought about chiefly by his management that the four Dominicans were burnt at Berne, when otherwise they would have overcome the pope's resentment by money. Ph. But they say they had begun to act a piece of most monstrous impiety. They attempted by false visions and miracles to persuade people that the Virgin Mary was polluted with original sin, and that St. Francis had not the genuine marks of Christ's wounds, and that Catharina Senensis had them more authentically, but had promised the most perfect of them all to the layman they had converted and suborned to act this farce, and had abused the body of the Lord, to carry on the imposture, and afterwards with clubs and poisons. And in the last place, they say that this pro- ject was not carried on by one university only, but by all the heads of the whole order. Th. Let that be as it will, it was not without reason that God said, " Touch not mine anointed."
Ph. I want to hear what is to come. Th. The sixth revelation is behind, in which the Lord sware to him that those that were favourers of the seraphic order, how wickedly soever they lived, should one time or other obtain mercy from the Lord, and end their wicked life with a blessed death. Ph. What if they should be caught and killed in the very act of adultery 1 Th. What God has promised cannot fail of being performed. Ph. But what is it that they inter- pret favour and good-will by 1 Th. Oh, do you doubt of that ? He that gives them presents, that clothes them, furnishes their kitchen, he loves them long ago. Ph. But does he not love those that give them admonitions and instructions 1 Th. They have enough of those things at home; and it is their profession to bestow these benefits on other persons, and not to receive them from them. Ph. Then the Lord has promised more to the disciples of St. Francis than He has to His own. ​He indeed suffers it to be imputed to Him, if anything be done for His sake to a Christian, but He never promised salvation to such as Uve wickedly. Th. That is no wonder, my friend, for the transcendent power of the gospel is reserved for this order. But you shall now hear the seventh and last revelation. Ph. I am ready to hear it. Th. The Lord sware to him that none should make an ill end who died in a Franciscan's habit. Ph. But what is it that you call an ill end ? Th. Why, he makes an ill end that when his soul leaves the body it goes down directly into hell without any redemption. Ph. But what, then, does not the habit deliver from the fire of purgatory] Th. No, unless a person dies in it upon St. Francis's day. But don't you think it is a great thing to be freed from hell 1 ? Ph. Yes, I think it is the greatest of all. But what must we think of those persons who are put into the habit after they are dead, and don't actually die in it ? Th. If they desire it in their life-time, the will is taken for the deed. Ph. When I was at Antwerp, I was present in the com- pany of the relations of a woman that was just giving up the ghost. There was a Franciscan by, a very reverend man, who, observing the woman to yawn, put one of her arms into the sleeve of his garment so that it covered that arm and part of the shoulder; and there was a dispute raised upon it, whether the whole woman should be safe from the gates of hell, or that part only which had been covered. Th. Why, the whole woman was secured, as it is in baptism, but part of the person is dipped in the water, but the whole person is made a Christian.
Ph. It is wonderful what a dread the devils have of this habit. Th. They dread it more than they do the cross of Christ. When Eusebius was carried to the grave, I saw, and so did many others besides me, swarms of black devils like flies buzzing about the body and striking at it, but not one of them durst touch it. Ph. But in the meantime his face, his hands, and his feet were in danger, because they were bare. Th. As a snake will not come near the shadow of an ash, let it spread ever so far, so the devils are sensible of the venom of the holy garment at a great distance. Ph. Why, then, I believe such bodies do not putrefy; if they do, the worms have more courage than the devils. Th. What you say is very probable. Ph. How happy are the lice which always live in that holy garment ! But when the garment is going to the grave what becomes of the soul 1 Th. Why the soul carries away with it the influence of the garment, and renders it secure ; so that a great many will not allow that any of that order do go at all to purgatory. Ph. In truth, if this revelation were true, I would esteem it at an higher rate than that of St. John, for this shews us an easy and a ready way, without labour, trouble, or repent- ance, to escape eternal misery, and yet to live all our life-long merrily. Th. It is so. Ph. From henceforth I shall leave off admiring at the great deference that so many pay to the seraphic fraternity. But I stand in great admiration that any man should dare to open his mouth against them. Th. You may observe, wherever you see them, that they are persons given over to a reprobate mind and blinded in their wickedness.
Ph. I will for the future be more cautious than I have been, and take care to die in a Franciscan habit. But there are some risen up in ​our age who will have it that a man is justified only by faith, without the help of good works; but it is the greatest privilege in the world to be saved by a garment without faith. Th. Do not mistake me, Phila- cous ; I do not say simply without faith, but with this faith of believ- ing, that the things I have told you were promised by our Saviour to the patriarch St. Francis. Ph. But will this garment save a Turk 1 Th. It would save the devil himself if he would but suffer it to be put on him, and could but believe this revelation. Ph. Well, thou hast won me for ever ; but I have a scruple or two more that I would desire you to clear up for me. Th. Let me hear them. Ph. I have heard that St. Francis has said his order was of evangelical institution. Th. True. Ph. Now, I thought that all Christians had professed the rule of the gospel ; but if the Franciscans' order be a gospel one, then all Christians ought to be Franciscans, and Christ himself, his apostles, and the Virgin-mother at the head of them. Th. It would be so, indeed, unless St. Francis had added some things to the gospel of Christ, Ph. What things are they 1 Th. An ash-coloured garment, an hempen girdle, and naked feet. Ph. Well, then, by these marks we may know an evangelical Christian from a Franciscan, may we ? Th. But they differ too in the point of touching money. Ph. But, as I am informed, St. Francis forbids the receiving of it, not the touching of it ; but the owner, or the proctor, the creditor, the heir, or the proxy does commonly receive it ; and though he draws it over with his glove on, and does not touch it, nevertheless he is said to receive it. Whence, then, came this new interpretation, that not to receive it is not to touch it 1 Th. This was the interpretation of pope Benedict. Ph. But not as a pope, but only as a Franciscan. And then, again, do not the most strict of the order take money in a clout, when it is given them in their pilgrimages 1 Th. They do in a case of necessity. Ph. But a man should rather die than violate so superevangelical a rule. And then, do they not receive money everywhere by their officers ] Th. Why should they not, and that thousands and thousands too, as they do frequently 1 Ph. But the rule says, not by themselves nor by anybody else. Th. Well, but they do not touch it. Ph. Oh, ridicu- lous ! if the touch be impious they touch it by others. Th. But that is the act and deed of the proctors, not their own. Ph. Is it not so ? Let him try it that has a mind to it.
Th. We never read that Christ touched money. Ph. Suppose it, though it is very probable that when he was a youth he might buy oil, and vinegar, and salads for his father; but Peter and Paul, without all controversy, touched it. The virtue consists in the contempt of money, and not in the non-touching of it. It is much more dangerous to touch wine than to touch money; why are they not afraid of that ? Th. Because St. Francis did not forbid it. Ph. Do they not readily enough offer their hands, which they keep soft with idleness and white with washes, to pretty wenches ] But, bless me ! if you offer them a piece of money to look upon and see if it be good, how do they start back and cross themselves ! Is not this an evangelical nicety 1 In truth, I believe St. Francis, as illiterate as he was, was never so silly as to have absolutely forbidden all touching of money. And if that were his opinion, to how great a danger did he expose his followers in commanding them to go barefoot 1 for it is scarce possible but that one ​time or another- they might unawares tread upon money lying on tVe ground. Th. Well, but then they do not touch it with their hands. Ph. Why, pray is not the sense of touching common to the whole body ? Th. But in case any such thing should fall out, they do not officiate after it till they have been at confession. PA. It is con- scientiously done.
Th. But, without cavilling, I will tell you how it is. Money ever was and ever will be the occasion of very great evils to many persons. Ph. I allow it ; but then, on the other hand, it is an instrument of as much good to others. I find the inordinate love of money to be con- demned, but I nowhere find money itself to be so. Th. You say very well ; but that we may be kept at greater distance from the disease of covetousness, we are forbid to touch money as we are forbid by the gospel to swear at all, that we may be kept from perjury. Ph. Why, then, is not the sight of money forbidden too,? Th. Because it is easier to govern our hands than eyes. Ph. And yet death itself entered into the world at those windows. Th. And therefore your true Franciscans pull their cowls over their eyebrows, and walk with their eyes covered and fixed upon the ground, that they may see nothing but their way, just like carriers' horses that have winkers on each side of their head-gear, that they may see nothing but what is before them and at their feet.
Th. But tell me, is it true, as I hear, that they are forbidden by their order to receive any indulgences from the pope 1 Th. They are so. Ph. But, as I am informed, there are no men in the world that have more of them than they have; so that they are allowed either to poison or bury alive those that they themselves have condemned, with- out any danger of being called to account for it. Th. What you have heard is no fiction ; for I was told once by a Polander, and a man of credit too, that he, having got drunk, fell fast asleep in the Franciscans' church, in one of the corners where the women sit to make their con- fessions through a lattice ; and being awakened by the singing of their nocturns, according to custom, he did not dare to discover himself; and when the office was over, the whole fraternity went down into the vault, where there was a large deep grave ready made, and there stood two young men with their hands tied behind them. There was a sermon preached in praise of obedience, and a promise of God's pardon for all their sins, and some hope given them that God would incline the minds of the brotherhood to mercy, if they would voluntarily go down into the grave and lay themselves upon their backs there. They did so, and as soon as they were down the ladders were drawn up, and the brethren altogether flung the dirt upon them.
Ph. Well, but did the Polander say nothing all the while ? Th. No, not a word ; he was afraid if he had discovered himself he should have made the third person. Ph. But can they justify this? Th. Yes, they may, as often as the honour of the order is called in ques- tion ; for he, as soon as he had made his escape, told what he had seen in all the companies he came into, to the great scandal of the whole seraphic order. And had it not been better now that this man had been buried alive 1 Ph. It may be it had ; but omitting these nice- ties, how comes it that when their patriarch has ordered them to go barefoot, they now go commonly half-shod? Th. This injunction was ​moderated for two reasons, the one for fear they should tread upon money unawares, the other lest cold, or thorns, or snakes, or flint, or any such thing should hurt them, since they are obliged to travel bare- foot all the world over. But, however, that that might be, and the dignity of the rule preserved inviolable, the slashes in the shoes shew the naked foot, and so fulfil the rule by synedoche.
Ph. They value themselves much upon their professing evangelical perfection, which, they say, consists in evangelical precepts; but about those precepts the learned themselves have hot disputes. And in every state of life there is room for evangelical perfection. But now which do you reckon the most perfect of the gospel precepts 1 Th. I believe that you find in the fifth of Matthew, which ends thus, " Love your enemies, do good to them that hate you, and pray for those that persecute you and revile you, that you may be the children of your Father who is in heaven, who maketh His sun to shine upon the o-ood and the evil, and sendeth rain upon the just and the unjust : therefore be ye perfect, as your heavenly Father is perfect." Ph. You have answered very pertinently ; but then our Father is rich and munificent to all people, asking nothing of any man. Th. And so are they bountiful too ; but it is of spiritual things, of prayers, and good works, in which they are very rich. Ph. I would there were among them more examples of that evangelical charity that returns blessings for cursings, and good for evil.
What is the meaning of that celebrated saying of pope Alexander, It is safer to affront the most powerful prince than any one single Franciscan or Dominican 1 Th. It is lawful to avenge an injury offered to the dignity of the order, and what is done to the least of them is done to the whole order. Ph. But why not rather the good that is done to one is done to the whole order 1 And why shall not an injury done to one Christian engage all Christendom in revenge ? Why did not St. Paul, when he was beaten and stoned, call for succour against the enemies of his apostolical character ] Now if, according to the sayin^ of our Saviour, it be more blessed to give than receive, certainly he that lives and teaches well, and gives of his own to those that are in want, is much perfecter than he that is only on the receiving hand, or other- wise St. Paul's boast of preaching the gospel gratis is vain and idle. It seems to me to be the best proof of an evangelical disposition that persons are not angry when reproached, and have a Christian charity for those that ill deserve it. What great matter is it for a man to relinquish something of his own, to live better upon that which is another body's, and to reserve to himself a desire of revenge 1 The world is full everywhere of this half-shod, rope-girt sort of people ; but there is scarce one of them to be found that presses after that which Christ calls perfection, and the apostles constantly practised. Th. I am no stranger to the stories that wicked persons tell of them; but, for my own part, wherever I see the sacred habit I think the angels of God are by, and count that a happy house whose threshold is most worn by their feet. Ph. And I am of opinion that women are nowhere more fruitful than where these men are most familiar. But I beg St. Francis's pardon, Theotimus, for being so much out of the way. I really took their habit to be no more than a garment, nor one jot better than a sailor's jacket or a shoemaker's coat, setting aside the ​holiness of the person that wears it. As the touch of our Saviour's garment cured the woman with the bloody issue ; or else I could not satisfy myself whether I was to thank the weaver or the tailor for the virtue of it. Th. Without doubt, he that gives the form gives the virtue. Ph. Well, then, for time to come I will live more merrily, and not torment myself with the fear of hell, the tediousness of con- fession, or the torment -of repentance.