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DOM BARTHOLOMEW OF
“ THE MARTYRS,
RELIGIOUS 0]? THE ORDER 0E ST. DOMINIC, inf;
_ ARCHBIShOP OF BRAGA IN PQRTUG-AL, .' . I ~
~ : ‘ Translated from his Biogra; hies, ; BY LADY HERBERT. ;_
’ " “We have long wished for a good Life of the famous Arch- '
i bishop of Braga, the friend of Louis of Grenada and of St. Charles
Burromeo, who took so decided and spirited a part in the later
sittings of the Council of Trent. His connection with the
Council brought him across some of the most momentous aﬁ'airs ; I
of the epoch. He lived in aperiod of saints, and he was himself
very eminent for sanctity. The great value of the hook lies in
the fact that it has been derived from the most authentic[
sources, and that we have frequently the words of original 1"
documents. Lady Herbert has done the work of tl‘ﬂnslilt'vl‘ in f
her usual and graceful way.”— The Month and Catholic Review. i
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LIFE OF
@um jgﬁzxrthnlnmrm of ﬂu: ﬁlarigrs,
RELIGIOUS OF THE ORDER OF ST. DOMINIC,
ARCHBISHOP OF BRAGA, IN PORTUGAL.
’\
LVﬂ'ié (g; t" (a, ‘,7,- I
THE LIFE
OF
DOM BABTHOLOMEW OF
THE MARTYRS,
RELIGIOUS OF THE ORDER OF ST. DOMINIO,
Zkrnhbielwp 0f gﬁmga, in iﬁuringal.
TRANSLATED FROM HIS BIOGRAPHIES,
written in iéurtugmse, ﬁrzmb anti Spanieb,
BY FIVE DIFFERENT AUTHORS, OF WHOM THE FIRST AND MOST
EMINENT WAS
FATHER LOUIS OF GRENADA,
BY LADY H ERBERT.
LONDON:
THOMAS RICHARDSON AND SON,
AND DERBY.
1880.
[All rights reserved]
8%
was“
.5 23
L953
(Io-nitrate.
_
PAGE
Preface to the French Translation
BOOK I.
CHAPTER I.
The birth of Bartholomew—why he took the surname of
“ The Martyrs”—-of the virtue and charity of his parents
CHAPTER II.
Bartholomew determines to renounce the world and become a
religious—he enters the Order of St. Dominic, and becomes
the model of the N oviciate . .
CHAPTER III.
Bartholomew’s work after his profession—the opinions of .
Louis of Grenada as to the studies of young religious——
Bartholomew is chosen as preceptor of the son of the
Infanta—his love of solitude
CHAPTER IV.
Bartholomew joins prayer and meditation on Holy Scripture
to his theological studies—he exercises the functions of
' Apostolic Preacher with singular holiness—he is elected
Prior of Beneﬁco—his disinterestedness, charity and wisdom
in the guidance of his monastery
CHAPTER V.-
The pre-eminence of the Cathedral of Braga and its prelates
-——the- intrigues at court to procure the archbishopric—the
Queen offers it to Louis of Grenada, who refuses it
11
15
20
'29
CONTENTS.
CHAPTER VI.
Father Louis of Grenada proposes Dom Bartholomew to the
Queen as Archbishop of Braga—the Queen consents, and.
appoints him, but cannot prevail upon him to accept it
CHAPTER VII.
Dom Louis of Grenada tries to persuade Dom Bartholomew to
receive the archbishopric, but in vain—ﬁnally, he forces
him to accept it by threatening him with excommunication
CHAPTER VIII.
Dom Bartholomew, ﬁnding himself forced to accept the
bishopric, falls into such sadness that he becomes very ill—-
many speak against his election—that he was called to
the archbishopric as Cardinal Ximenes was to that of
Toledo . . '
O.
CHAPTER IX.
Bartholomew’sdangerous illness—“after his recovery he goes
to salute the Queen—his election is praised by one of the
greatest nobles in Portugal, and one who had been the
most indignant at his promotion
CHAPTER X.
Dom Bartholomew is consecrated Archbishop—his entry into
Braga—his regulations for his own conduct and his daily
life
CHAPTER XI.
The Archbishop retrenches all the magniﬁcence of his prede-
cessors—he puts his house in order, and reforms the
administration of his revenues
CHAPTER XII.
The way the Archbishop judged in civil causes, and the
Christian manner in which he exacted that justice should
be administered by his oﬁicers
‘c »_u
PAGII
34
41
46
50
53
57
59
CONTENTS.
vii
CHAPTER XIII.
The Archbishop preaches in his cathedral church, and of the
solidity and fruit of his sermons
CHAPTER XIV.
The Archbishop commences his visitation in the middle of
winter—he encourages his followers by the example of a
little shepherd
. CHAPTER XV.
Of the zeal, prudence, and charity of the Archbishop in his
visitation . . . . .
CHAPTER XVI.
The Archbishop labours to instruct himself the priests and
people of his diocese
CHAPTER XVII.
Of his extreme care in the selection of those who aspired to
Holy Orders, and his desire that all his priests should be
fully occupied
CHAPTER XVIII.
The Archbishop’s friends, seeing him overwhelmed with work,
implore him to appoint a coadjutor, which he refuses to do
CHAPTER XIX.
Of the great charity of the Archbishop towards the poor, the
sick, and all who needed his help
CHAPTER XX.
Father Louis of Grenada proposes to the Archbishop greater
magniﬁcence in his palace—tho Archbishop ustiﬁes his
conduct by the canons of the Church, and Grenada. is com—
pelled in the end to agree with him
PAGE
65
69
81
84
87
92
CONTENTS.
BOOK 11;
CHAPTER I.
Origin and progress of Luther’s heresy—commencement and
continuation of the Council of Trent, until the pontiﬁoate
of Pius IV.
- CHAPTER II.
Bull of Pius IV. for the re-assembling of the Council of Trent
——Dom Bartholomew prepares to obey the summons—the
charity required of bishops towards the Universal Church
CHAPTER III.
The Archbishop starts for Trent—he lodges on his way at
diﬁ‘erent monasteries of his Order, where he tries to pass
as a simple religious—he is, however, discovered on
several occasions . .
CHAPTER IV.
Description of the town of Trent-—the Archbishop’s agreeable
reception by the Cardinal Legates—his holy and useful
occupations—he cuts off all superﬂuous visits . .
CHAPTER V.
The Archbishop writes from Trent to his vicar-general—he
describes his reception—he bears an unconscious witness to
his own charity towards the poor, by describing that of '
the ‘Bishop of Modena
CHAPTER VI.
The Archbishop’s primacy is contested—the Pope desires
' him to precede the other Archbishops, and then orders
that all should rank according to the date of their promotion
CHAPTER VII.
In what manner the Council of Trent was opened under
Pius IV.
PAGE
103
111
115
120
124
127
130
C ONTENTS.
ix
Cl'IAP' ‘ER VIII.
The Archbishop induces the fathers in council to treat ﬁrst
the question of the reform of the clergy, beginning by the
Cardinals —his generosity is revered by every one
_ CHAPTER IX.
The Cardinal of Lorraine arrives at Trent with the French
Bishops—he relates the evils and sacrileges caused by
heresy in France—letter from the Archbishop on this
subject . .
CHAPTER X.
The Archbishop proposes that the council should treat the
question of residence, and
write his feelings on the subject to the Pope before'his
induces Father Peter of Soto to
death
CHAPTER XI.
The holy prelate persuades the Council to re-consider the
question of residence—the decree on this matter—the
character of D. Guerero, Archbishop of Grenada
CHAPTER XII.
The Archbishop exhorts the Fathers of the Council to warn
kings of the importance of the choice of biSllOpS——'Dl16 de-
cree of the Council on the subject
CHAPTER XIII.
The feelings of the Archbishop, and the decree in council re—
garding the modesty and exemplary life required in
bishops
CHAPTER XIV.
Of the wise conduct and the reputation of the Archbishop
among all the prelates—his feelings, and those of the
Council, on episcopal generosity
PAGE
132
1 25$
14;:-
144
163
X CONTENTS.
CHAPTER XV.
Decree of the Council of Trent, whereby all the ancient
canons are renewed touching the life and morals of the
clergy
CHAPTER XVI.
The Archbishop speaks strongly in the Council on the abuses-
current in the matter of Church patronage—ordinance of
the Pope, and conduct of St. Charles on the subject
CHAPTER XVII.
Letter from the Archbishop to his Vicar—General, in which
is shown his love for religious poverty, and the care he
took of the young clergy whom he had brought up, and of
the virgins consecrated to God
CHAPTER XVIII.
The Archbishop leaves Trent to go to Rome with the Car—
dinal of Lorraine—how he behaved during his journey
CHAPTER XIX.
The arrival of the prelate at Rome—The Portuguese am-
bassador pays him great honour, and obtains from the
Pope an order that he should live in his palace
CHAPTER XX.
The holy prelate has an audience of the Pope and of
St. Charles, and is most favourably received by both
CHAPTER XXI.
The Cardinals receive the Archbishop with great honour——
he shows them his horror of luxury, and speaks his mind
plainly to the Pope as to the magniﬁcence of his buildings
PAGE
166
178
181
184
CONTENTS.
CHAPTER XXII.
The Archbishop, having seen with great regret that the
bishops in Rome remained standing and bare-headed,
while the Cardinals were seated, persuades the Pope to
change this custom
C IIAPTER XXII I.
St. Charles consults our prelate on the wish he had to retire
into a monastery—tho Archbishop dissuades him, but he
advises him to repair to his diocese as soon as the affairs
of the Church will allow him '
CHAPTER XXIV.
Of the holy prelate’s aversion for human and secular things
-——of the inﬂuence he had with the Pope, and the
liberty with which he spoke to him . .
CHAPTER XXV.
The Archbishop implores the Pope with great earnestness to
consent that he should resign his Archbisl'iopric—the Pope
refuses him— the conversation between St. Charles and
the Archbishop on this subject
CHAPTER XXVI.
The holy prelate leaves Rome, and returns to Trent—~he
ﬁnds that certain points had been altered in what had been
resolved upon by the Council, and has them reinstated as
before . .
CHAPTER XXVI I.
The winding up of the Council of Trent—declaration made
by the Cardinal of Lorraine in the name of all the bishops
of the Gallic-an Church—the holy prelate takes leave of
the cardinal and the French bishops . .
PAGE
lSS)
194.
200
208
xii CONTENTS.
BOOK III.
CHAPTER I .
The Archbishop, returning to his diocese from Trent, learns a
curious particular regarding the Council—he goes to pay
his respects to Philip IL, by whom he is very well
received
CHAPTER II.
The Archbishop, hearing that great preparations were being
made for his arrival at Braga, cheats them all by suddenly
appearing in his cathedral church—the joy of the people
at his return
CHAPTER III.
The Archbishop founds his seminary, according to one of the
ordinances passed by the Council
CHAPTER IV.
The chapter claiming the right of visitation in the town, the
Archbishop declares to his council that he is resolved to
dispute this right, and visit himself . . . .
CHAPTER V.
The Archbishop commences his visitation of the town despite
the remonstrances of the chapter—letter of St. Charles on
the subject—conclusion of the affair . .
CHAPTER VI.
The Archbishop visits the churches of the military Knights
Commanders—with what ﬁrmness he represses the in—
solence of Commander Poyarez, who was converted by
hearing his Mass
O 0
PAGE
[V
QC
220
234
CONTENTS.
xiii
' CHAPTER VII.
The Archbishop goes into the wildest corner of his diocese
-—-how his suite escape a great danger—the manner in
which he provided pastors for these abandoned peasants .
CHAPTER VIII’.
The extraordinary conversions of the Archbishop, and with
what force and authority he repressed vice
CHAPTER IX.
On the Archbishop’s treatment of eeclesiastics who led
irregular lives, and their conversion . .
n
CHAPTER X.
Of the great charity of the Archbishop during the famine,
and the way he exhorted the rich to give alms and help
the poor
CHAPTER XI.
A priest from Braga accuses the Archbishop to the Pope-—
the secret animosity felt by many at his conduct—~the
calumniator, being condemned, implores forgiveness of the
prelate . .
CHAPTER XII.
With what moderation the Archbishop bore the injuries
which passionate persons said or did publicly against him
CHAPTER XIII.
The holy prelate returns to Braga during the plague, in
spite of the entreaties of every one that he should not ex-
pose himself to the danger of infection—with what charity
and devotion he cares for the dying and the dead—the
Cardinal of Portugal and the King implore him to leave
thescene of danger—he excuses himself by a letter
PAGE
N)
“>-
H
246
250
256
260
264
268
xiv CONTENTS.
CHAPTER XIV.
The Archbishop excommunicates the president of the court of
assizes, who usurped the rights of the Church—he usti-ﬁes
this action on his part in a letter to the king, and ﬁnally
obtains all that he wishes .
CHAPTER XV.
Dom Sebastian, King of Portugal, undertakes a crusade in
Africa against the Moors—the Archbishop, and all his
counsellors, oppose and dread this expedition . .
CHAPTER XVI.
Dom Sebastian, in spite of the advice of his ofﬁcers, oﬁ’ers
battle to the King of Morocco—the Archbishop offers up
continual prayers for him throughout his diocese—his
defeat and death—admirable piety of Thomas of Jesus, of
the Augustinian Order, taken prisoner in this battle
CHAPTER XVII.
Dom Henry, Cardinal, reigns in Portugal after Dom
Sebastian—his affection for our holy prelate—his conduct
and death--all the kingdom of Portugal being in confusion,
the Archbishop ﬁnds himself obliged to retire for a time
from Braga
CHAPTER XVIII.
Philip II. takes possession of the kingdom of Portugal, and
selects the Archbishop of Braga to receive his oaths
CHAPTER XIX.
The Archbishop obtains leave from Gregory XIII. to resign
his Archbishopric, and retire to Viano . .
CHAPTER XX.
Occupations of Dom Bartholomew after his retreat in the
monastery—his love of prayer and meditation on holy
Scripture—his extreme charity towards the poor
PAGE
277
285
290
299
302
305
310
CONTENTS.
XV
CHAPTER XXI.
The holy prelate falls ill of a malady which ends in his death
---his extreme patience in suffering—Dom Augustine, his
successor in the Archbishopric of Braga, comes to visit him
CHAPTER XXII.
Happy- death of Dom Bartholomew—the town of Braga
pleads for his body—the inhabitants of Viano take up arms
to keep it—-he is ﬁnally buried in the monastery . .
CHAPTER XXIII.
Of the miracles wrought by the servant of God during his
life and after his death .. ' . . ..
CHAPTER XXIV.
How the body of the venerable prelate was taken up nine-
teen years after his death, and put in a rich tomb
*—
BOOK IV.
CHAPTER I.
The intention of this book is to pourtray the feelings of Dom
Bartholomew by his own words, and to make reﬂections on
his life—that the instructions it contains will be useful to
all the faithful
CHAPTER II.
Dom Bartholomew proposes St. Gregory’s pastoral as a rule
for all prelates—the qualities which that great Pope re-
quired for the episcopate are specially found in our holy
Archbishop
CHAPTER III.
That the repugnance felt by Dom Bartholomew to his
election as bishop, arising from his extreme humility, was
exactly in accordance with the rules laid down by
St. Gregory
PAGE
314
317
320
324
327
329
333
xvi CONTENTS.
3 CHAPTER 1v.
PAGE
Dom Bartholomew shows, by the teaching of the fathers,how
- pastors should devote themselves to prayer and .to medita-
tion on holy things—that this advice is useful to all the
faithful, and how they are to practise it . . . . 338
CHAPTER V.
Of the 'obligationlaid upon pastors to instruct their people,
and preach to them the word of God . . . . . . 347
CHAPTER VI.
How Dom Bartholomew laboured to show the necessity of
bishops residing in their dioceses—that his opinions were
in exact conformity with those of St. Charles . . . ; 353
CHAPTER VII.
How pastors should set a good example by the regulation of
their household and servants—opinions of Dom Bartho-
lomew as to the visitation of bishops. . ' . . . . 355
CHAPTER VIII.
The holy prelate proves how pastors should follow the rules
of Jesus Christ, and of the apostles and saints, without
listening to the, judgments or lax spirit of the age . .
CHAPTER IX.
Of the zeal which pastors should show in opposing the
scandals and disorders of the age, and in labouring for the
conversion of sinners . . . . . . . . 366
CHAPTER X.
Dom Bartholomew shows, by the example of St. Gregory,
with what ﬁrmness bishops should defend the Church, and
maintain truth and justice . . . . . . . . 369
CONTENTS .
xvii
,_ CHAPTER XI.
Of the zeal which bishops should have in admitting to Holy
Orders, and to beneﬁces in the Church, those only who
' were worthy of s rving her . ' ' ' '
CHAPTER XII.
That a bishop should conduct himself in a spirit of gentleness,
without using his authority in an imperious manner—of
: the tenderness and charity shown by Dom Bartholomew to
win souls
CHAPTER XIII.
Of the'prudence necessary to a bishop—that according to St.
PAGE
.. 377
Gregory it should be shownprincipally in not anticipating v
judgment, and‘by using great ‘reserve in ecclesiastical
decisions
‘ CHAPTER XIV.
How pastors should love and help the poor,’ and how Dom
Bartholomew excelled in ‘that virtue . .
"CHAPTER xv. A
IVith what care Dom Bartholomew exhorted his people to
give alms, following in this matter the spirit of the
Fathers of the Church . . . . . .
Frns'r ' Polar—Of the ‘strict obligation under which I all
Christians lie to give alms . . . . . .
Snoom) PoINT.--that charity should only be given out of
property legitimately acquired * . .
THIRD PoIN'n—That in giving alms we should strive to atone
for and free ourselves from sin . . . .
FoURTH Point—That‘ we should give liberally, and in
proportion to our wealth . . .
FIFTH Pour—That we must give with discretion, according
to the diversity of times, seasons, and persons
384
390
see‘
399
401
403
407
.xviii CONTENTS.
SIXTH PoImu—That we must avoid vanity in giving alms,
and accompany them with humility . . . . . .
SEVENTH Pour—That we should give with joy, and have
the utmost tenderness and compassion towards the poor . .
CHAPTER XVI.
With what care bishops should abstain from luxury, and
employ conscientiously the property of the Church—of
how this rule should be applied to their relations
Letter of Pope Clement IV. to one of his nearest relations ..
CHAPTER XVII.
Of the patience pastors should show in the persecutions and
troubles of this life—what the virtue of the Archbishop
was on this point
CHAPTER XVIII.
What ought to be the humility of bishops, and what was that
of the holy prelate . . . . . .
CHAPTER XIX.
Of the resignation of the holy prelate—six reasons why a
bishop may leave his bishoprie
CHAPTER XX.
That the humility of the Archbishop was the real cause of
his resignation—example of several saints who have done
the same—wisdom of Philip II. in his choice of bishops
CHAPTER XXI.
Of the mistrust, scruples, and anxieties, which frequently
prevent pious souls from making progress in the ways of
God . .
FAG‘ ‘
410
414
418
425
426
434
442
450
462
CONTENTS.
xix
CHAPTER XXII.
That peace and joy should ﬁnd themselves in the truly
faithful-—that human sadness and disquiet. come from the
temptations of the devil, and of the bad eﬁ'ects they create
CHAPTER XXIII.
\Vhat an amount of learning Dom Bartholomew possessed—-
his affection for Holy Scripture, and for the doctrine of
the Fathers, and for a spiritual comprehension of the
Psalms . . . . .
CHAPTER XXIV.
How the holy Archbishop loved prayer—how he practised
and recommended it to others . .
CHAPTER XXV.
That a recognition of God’s beneﬁts is necessary to an ad-
vance in piety--what the virtue of the Archbishop was
on that point
CHAPTER XXVI.
On the special devotion of the holy prelate towards the
Passion of our Lord—of the labours and austerity of
his life
CHAPTER XXVII.
Of the profound respect of the holy prelate for the Sacriﬁce
of the Mass—of the special graces he received during its
celebration—how he honoured the Virgin and the Saints
CHAPTER XXVIII.
The great wish our holy Archbishop had for death—of his
extraordinary ardour to receive the holy Viaticum—of his
patience in his illnesses
PAGE
467
478
489
494
501
509
XX CONTENTS.
CHAPTER XXIX.
PAGE
_What were Dom Bartholomew’s merits as a monk—a memo-
randum written by him when dragged from his monastery
to be made a bishop—his feelings on the principal points
of a religious life . . 514
CHAPTER XXX.
Parallel of Dom Bartholomew with St. Charles Borromeo—
--Conclusion of this Biography . . . . . . 522
itmfaoz to the gﬁxrmh C'Qlranslaticn,
WHICH was PUBLISHED AT PARIS, IN 1663.
We do not think it is necessary to represent here what
was the life of Dom Bartholomew of the Martyrs. It is
enough to say that since his happy death he has been
honoured by many miracles; that his memory is held in
veneration throughout Spain and Portugal, and in the
French provinces adjoining. Therefore, several Bishops
eminent for their learning and piety, and for the inde-
fatigable vigilance with which they have devoted them-
selves to the salvation of the souls whom God has conﬁded
to them, and having an intimate knowledge of his actions
and virtues, have earnestly desired that the life of so
holy a man should be written, and become as widely
known in the Church of France as in his own country.
They admired the rare qualities which were combined in
his person; and the love they have for the Church made
them ardently wish that a prelate who has so guided and
enlightened his diocese during his life, should become by
his example the model of bishops in that great kingdom.
For although saints are born each in his or her particular
country, and are attached to a special church or diocese,
they are nevertheless destined by God for the good of the
whole earth, and participate in this way in the glory
of the Catholic Church which is their mother; and so the
odour of their virtues communicates itself to all the world,
1
2 PREFACE TO THE FRENCH TRANSLATION.
and is spread over all places, and to the end of time. If
this blessed archbishop has not been, till now, well known
in France, he has been renowned in other Christian
kingdoms, and ‘his life has been written by ﬁve different
authors.
The ﬁrst was Father Louis of Grenada, of the same
Order of St. Dominic, a man noted for his eminent virtue,
and for his pious writings.’ He was Provincial when Dom
Bartholomew was Prior of one of the houses of his Order;
and it was he who compelled him, in spite of his resist-
ance, to accept the Archbishopric of Braga. As he was
linked in the closest friendship with Dom Bartholomew,
and that he knew him intimately, both from his own
intercourse with him, and from those who afterwards
lived with him, he began, even during the Archbishop’s
life-time, to write an abridged account of his virtues, and
of the principal events of his life. He could not ﬁnish it,
however; for he did not live as long as Dom Bartho-
lomew, having died in 1588, at the age of 84, while the
holy prelate did not close his mortal career till two years
later, namely, in 1590.
After the death of Grenada, F. Louis of Cacegas, also a
Religious of St. Dominic, undertook to continue the
biography of Dom Bartholomew. He searched carefully
for every detail which should serve to illustrate his actions
and virtues. But he, again, died before his labours were
completed.
The fathers of the Order, determining to ﬁnish what
these two eminent men had begun, chose for the purpose
Father Louis of Souza. This father was held in great
reputation for his eminent qualities, and God had called,
him to enter the Order of St. Dominic in so marvellous a.
manner, that we will give an account of it in a few words.
In 1578, the King of Portugal, Dom Sebastian, having
been defeated and killed in Africa by the Moors, and a
PREFACE TO THE FRENCH TRANSLATION. 3
great number of the Portuguese nobility having been
either killed or taken prisoners in the same battle, it
happened that one who was well known at court was
reported as dead, and the news was brought to his wife.
She wrote at once, and sent emissaries empowered to
treat with the Moors for the ransom of the prisoners,
hoping that her husband would, after all, be discovered
among the latter. But the messengers returned, and
assured her that every possible inquiry had been made;
but that there was no doubt that her husband had been
killed in the ﬁght. Several years after, Souza, who was a
man of high rank, sought out this lady, whom he thought,
and as she herself believed, was a widow, and made her an
offer of marriage. She was at ﬁrst very much opposed
to the idea, and was a long time before she could make up
her mind. At last, more than ten years having elapsed
since the supposed death of her husband, and seeing that
all her relations strongly urged Souza’s suit upon her,
from his high birth and great merits, she yielded and
married him. Some years after, the ﬁrst husband of that
lady, who had not been killed as was supposed, but had
been made a slave by the Moors, accidentally found a
merchant who had been ransomed and was returning to
Portugal. He implored him to ﬁnd his wife, and let her
know the pitiable situation in which he was placed. This
merchant lost no time, on his return to Portugal, in
ﬁnding out the lady, and assured her that he had dis-
covered her husband among the Moors, and that he had
implored her to leave no stone unturned to facilitate his
deliverance. The poor lady was greatly surprised at this
intelligence, and doubted whether she ought to attach any
credence to the stranger’s words, seeing they were entirely
contrary to the repeated assurances she had received of
the death of one whom he maintained was still living.
Souza, who was a man of great wisdom, and one who
4 ‘ PREFACE TO THE rauuon TRANSLATION.
feared God, seeing his wife in such great distress and
agitation, told her that he knew a way to relieve her from
this terrible uncertainty. So he took the merchant up
into a gallery in their house, where there were a number
of portraits, and among them that of the poor nobleman
who was supposed to be dead, and told the stranger that
if he knew him so well, he begged him to point out to
him which was the portrait of that lady’s husband. At
ﬁrst the merchant excused himself from the proposed test,
saying that so many years had elapsed, and the hardships
he had suffered as a slave must have so altered him that in
all probability he would be unrecognisable. Nevertheless
he came into the gallery, and directly pointed out among
the pictures the portrait of the gentleman in question.
Souza was at once convinced of the truth of his state-
ment, and, returning to his wife, told her that he had
made up his mind to leave her and the world, and enter
the Order of St. Dominic. Fortunately they had no chil-
dren. She, on her side, resolved to retire into a nunnery
of strict observance in Lisbon, with the determination to
stop there always if her husband would allow her to do so.
At the same time she laboured with all her might to
deliver her husband from his captivity, in which she even-
tually succeeded.
Souza, having become a Dominican, was soon noted in
the Order for his extraordinary fervour and exemplary
piety. It is reported of him that he so loved solitude,
that, while living at the Convent of Beneﬁco—of which
Dom Bartholomew was Prior when he was made Arch—
bishop—he never stirred out of it except to get informa-
tion on certain points which he thought necessary for the
perfection of his biography. For he was not contented
with the memoirs of Grenada and Cacegas, but went him-
self into all the towns and villages of the diocese, to verify
all the most important events in his life by the testimony
‘PREFACE TO THE FRENCH TRANSLATION. 5
of eye-witnesses. He thus entered into conversation with
many persons of undoubted veracity and position as to the
conduct and miracles of the holy prelate ; some of whom
had accompanied him in his visitations, while others had
lived a long time with him. After these exact details had
been obtained, he began this life in Portuguese, in “ a,
grave, 'noble, and elegant style,” as other authors remark,
and published it in 1619, under the name of Cacegas, who
was its beginner, and of his own likewise, while those who
had been eye-witnesses of what he related, were still alive.
The fourth author of a Life of this holy prelate is Dom
Rodriguez de Cunha, Archbishop of Lisbon, who, in his
history of the Archbishops of Braga, gives an abridged
account of the virtues and principal actions of Dom Bar-
tholomew. He conﬁrms the miracles wrought by him
during his life and after his death; and amidst the many
eulogiums passed upon him, he calls him: “ the father of
the poor, and an illustrious example to all Prela-tes.”
The ﬁfth person who wrote his life, was Louis do Moug-
noz, licentiate in theology, who gives us, in six volumes,
the history of Souza, and says he had never read anything
more edifying and pious than this biography. But his
principal object was to translate it from Portuguese into
Castillan, so that the example of such rare sanctity should
be known and revered throughout Spain.
We have, in the following pages, therefore, drawn our
materials from all these ﬁve sources, while attaching special
value to the words of Father Louis of Grenada, whose
great reputation entitles him to the ﬁrst place. But as it
is to the Order of St. Dominic that we are indebted for the
details we have tried to render in our own language, so it
is to these Fathers that all the fruit of this holy life will
be due, should God deign to give it His benediction. The
Church owes a double obligation to this Order: ﬁrst, for
having given her so holy a bishop, and then for having
6 PREFACE TO THE FRENCH TRANSLATION.
made his memory immortal by writing the history of his
life. And although Dom Bartholomew was indeed the
glory of the disciples of St. Dominic, he was not the only
one; for on the day of the feast of their holy founder,
when Dom Bartholomew, at the Council of Trent, oﬁi-
ciated pontiﬁcally, there were present of the same Order,
six archbishops, seventeen bishops, and twenty-eight doc-
tors, besides the Father General of the Order, some of
whom were the most eminent theologians at the Council.
Rarely can a more authentic life be written than this one,
compiled, as it was, by ﬁve authors, who were all, save
one, personally acquainted with him, and eye-witnesses to
much that they relate. But all that has reference to the
Council of Trent deserves special credence, because it has
been taken from a journal written at the time, and on the
spot, in Latin, by the holy prelate himself, in which he
has marked all the most important events which took place
during the Council. This journal begins with these words:
“ Conc-iltctm aperture est, 18 die Januartt ammo 1562.”
In quoting his words we have endeavoured to keep to
their exact substance, without any change but that re-
quired by the difference of language. But remembering
what was said at the Council of Trent, “ that his speeches
were vigorous and fall of common sense,” we have been
sometimes obliged to abridge portions of phrases evidently
added by his biographers, and which are not conformable
to his spirit.
The events of his life are related in the ﬁrst three vol-
umes of this biography. But we have thought it advisable
to add a fourth volume, ﬁlled with meditations on his
special virtues, and to show what was his mind on the
duties of pastors, and of all Christians, by giving copious
extracts from his own writings, which hitherto has never
been done. We hope that those who have really studied this
fourth book, and will thus have learnt from this holy pre-
PREFACE TO THE FRENCH TRANSLATION. 7
late what ought to be the true spirit of Christianity, either
in bishops or in any other condition of life, will read with
another eye, and with fresh interest, the three ﬁrst books
which represent his actions and daily life. For they will
then see how conformable these actions were to the max-
ims of the greatest saints; and that what he did is only a
living picture of what he taught. This is one of the prin-
cipal advantages in the lives of the Saints; that one can
read them over and over again with pleasure, as the second
reading is generally more useful than the ﬁrst. Profane
and frivolous stories often disgust one; for having nothing
real or solid about them, they cease to please when they
do not strike one by their novelty; and the same curiosity
which tempts one to read them, makes one indifferent to
or despise them when one knows them. But the lives of
those persons who have been led by the Spirit of God have
this advantage, that they mingle usefulness with a holy
pleasure, and that they nourish the heart without weary-
ing the spirit, because one ﬁnds in them at the same time
amusing incidents, touching examples, and ediﬁying in-
structions.
This is enough to give our readers some idea 'of the
following biography. We feel ourselves, however, bound
to own that once or twice we have called Dom Bartholo-
mew not only a holy man, and a holy prelate, but a Saint.
In so doing we had no intention of placing him in that
category, knowing well that it rests with the Sovereign
Pontiﬁ' alone, as the Vicar of Jesus Christ, to declare good
men “ Saints” when he judges it advisable for the faithful,
and when their sanctity has been proved by miracles.
Thus, when we have used the term, we have only wished
to do so in conformity with the ordinance of Pope Urban
VIIL, so that in calling him a “ saintly” bishop, we mean
it in the sense in which, during his lifetime, all the people
declared “ that he was a Saint,” that is, that his life was
8 runner. TO THE FRENCH TRANSLATION.
pure and perfect, and superior to that-of. the generality of '
men; -
In this way one of the authors of his life remarks, that
Dom Augustine de Castro, the second successor of Dom
Bartholomew in the archbishopric of Braga, who is ‘looked
upon as a prelate- of great and distinguished merit, and
who assisted Dom Bartholomew on his deathbed, said of
him soon after to FatherLouis ‘of Cacegas: “That he had
such a veneration for Dom Bartholomew of the Martyrs, his
predecessor, that he invoked him in his prayers with the
same conﬁdence as. he did St. Fructuosus, and the other holy
Bishops who had governed before him the See of Braga :
but that, nevertheless, he only honoured him privately in this
way, knowing that we can only oﬂ'er public worship to those
who have been canonized and placed in the rank of the
Saints by the authority of the Holy See.”
THE LIFE
OF
pO/Vl EARTHLOMEW
GDf the ﬁlartgrs,
A numerous or THE ORDER or sr. DOMINIC, ARCHBISHOP or
BRAGA, IN PORTUGAL.

FIRST Boox.
The words of Jesus Christ, in which He promises to
remain for ever in His Church, and that all the powers of
hell shall not prevail against it, are not merely veriﬁed by
the secret aid imparted by Him continually to His faithful
people ; but by His raising up, from time to time,‘ prelates
eminent for their ability and piety, to combat the errors
which strike at faith, as well as the laxity which corrupts
discipline. It was with this design that He brought into
the world, in the sixteenth century, the blessed arch-
bishop whose life, by the grace of God, we have under-
taken to write. He was born at a time when the Church
sorely needed such a champion; for it was besieged on
the one hand by a deluge of heresies, and on the other by
the disorders and immorality which had crept even into
the lives of those consecrated to the altar. God gave him
truly Christian parents, whose chief care was to maintain
him in his baptismal purity ; and in order that no worldly
contact should stain his soul, they persuaded him very
10 non BARTHOLOMEW on THE MARTYRS.
early in life to enter the Order of St. Dominic, which he
did with wonderful fervour, and where, having daily in-
creased in every Christian grace and virtue, he remained
until dragged away, in spite of his resistance, to ﬁll the
most important episcopal throne in Spain. But He who
thus designed to promote him did not destine him to be
merely the light of one particular diocese. He wished
him to shine in the face of the Universal Church, so that
his zeal and piety should serve as a model to all future
bishops. For this reason he was summoned to the (Ecu-
menical Council of Trent, under the pontiﬁcate of Pius
IV. , where he showed such an amount of knowledge,
wisdom, and ﬁrmness, that he became an object of esteem
and veneration to all the cardinals and bishops there
.present, beloved by the Sovereign Pontiif, and, which is
still more remarkable, honoured by the great St. Charles
Borromeo himself, who treated him with special conﬁdence
and affection.
May the same Holy Spirit, which animated this saintly
prelate, deign to assist us in the work we have now set
before us, to endeavour to give a faithful record of his
actions and virtues. We believe that such a life may be
of great advantage to all the faithful. '
Those who are engaged in the world, and in the care of
their families, will see in his education how children
‘should be brought up, for God alone, with a view to a
‘ﬁnal consecration to His service. Those who are called to
the Religious Life will here ﬁnd a perfect model of holy
exercises. Kings and queens may learn, by the Christian
manner in which a great and holy princess raised this
saintly man to the episcopal throne, what zeal and dis-
cretion they should exercise in the choice of those on
whom they confer ecclesiastical dignities. And all those
who are called upon to serve the Church in the guidance
of souls, and especially bishops, will see in this “history
non BARTHOLOMEW or THE MARTYRS. 11
what is expected of those who are charged with such impor-
tant functions, and what amount of piety and vigilance is
required of them, while meditating on the life of a prelate
who resembled one of the saints in the earlier ages of the
Church; for he was always absorbed in the glory of God
and the good of his people; indefatigable in his labours;
inﬂexible in his zeal for discipline and justice; intrepid in
danger, braving the plague and even death itself for his
ﬂock; humble and tender towards the poor; ﬁrm though
courteous towards the rich; inflexible towards the great;
severe only towards the unjust; and at the same time
so wise and so temperate in word and deed that he
acquired the love and esteem of men of every class and
condition of life.
CHAPTER I.
THE BIRTH OF BARTHOLOMEW.—WHY HE TOOK THE SURNAME OF
“ THE MARTYRS.”-—OF THE VIRTUE AND CHARITY OF HIS
PARENTS.
Bartholomew of the Martyrs was born in the month
of May, 1514, in the town of Lisbon, the capital of
Portugal. Pope Leo X. was then at the head of the
Church. The kingdom of Portugal was governed by Dom
Emmanuel I., who was called “The Happy.” We may
add that it was not the least of his blessings that so holy a
man should be born during his ‘reign. His father’s name
was Dominic Fernandez; his mother’s, Maria Correa.
They were both natives of that suburb of Lisbon called
Verdella, and of an old and respectable family. They had
‘not, it is true, much of this world’s goods; but they were
rich in piety and good works, and ﬁlled with the love
and fear of God. Amongst the many qualities which
12 non BARTHOLOMEW or THE MARTYRS.
endeared them to God and man, one was remarkable above
all .others, and that was their devotion to the poor and
their generosity in relieving their wants. They con-
tinually bore in mind the advice of Tobias to his son:
“ Give alms of thy substance, and turn not away thy face
from any poor person; for so it shall come to pass that
the face of the Lord shall not be turned away from thee.
According to thy ability be merciful. If thou have much,
give abundantly; thou have little, take care even so to
bestow willingly a little.” In truth, this virtue may be
looked upon as the most essential to people who are
engaged in the world and in the married state 3 and hence
arose that admirable saying of a holy doctor of the Church
to the father of a family: “ Have you two children ?
Take our Lord Jesus Christ, in the person of one of
His poor, as a third; and by thus making yourself the
father of one of His members He will look upon your
children as His own.” God, who deigns to reveal Himself
specially to simple souls, had imprinted this deep love
of the poor in the hearts of Bartholomew’s father and
mother; and their reward, even in this life, was their
son, who may be called the embodiment of divine charity.
He received baptism and the name of Bartholomew in
the Church of our Lady of Martyrs, which was the parish
church of his parents. But later on, when he dropped his
family name to enter into Religion, he took the title of
this little Church of the Martyrs, which he loved to the
end of his life; so that it will not be irrelevant here to
give a short account of the origin of the name of this
church, and the memorable events concerning it.
In the year 1147, Dom Alphonsus Henry, King of Por-
tugal, having re-conquered the greater portion of his
dominions from the Moors, resolved to rescue, likewise,
his capital city of Lisbon, or perish in the attempt. He
assembled his army and soon became master of all the
.non BARTHOLOMEW or THE MARTYRS. 13
neighbouring country. But not being strong enough to
lay siege to the town, our Lord facilitated his enterprize
in an unexpected manner. For, one morning, the whole
bay appeared covered with ships, and the king discovered
that these vessels contained an army of chosen men,
under the command of William, Prince of Anjou, who
were on their way to the conquest of the Holy Land.
King Henry felt that these were allies, sent specially to
him from heaven, and despatched at once messengers to
Prince William to ask his assistance. He represented to
him that as he and his noble army were about to wage a
distant war on the inﬁdels, it was meet and right that they
should begin with those who were nearer at hand. That
the taking of Lisbon would be easy if besieged both by sea
and land; and that they would arrive with still greater
renown in Syria if they could assert that they had already
triumphed over the inﬁdels in Europe. It was not difficult
to persuade this brave and generous prince to enter into
his reasoning; so that immediately casting anchor in the
Tagus, he landed his whole force and laid siege to the
town.
This joint operation was begun in the month of May of
‘that same year, and was protracted till October, the de-
spair of the besieged adding to their courage. A great
number fell on both sides, but especially on that of the
besiegers, they being less protected than the inﬁdels, who
fought behind their walls. Their brethren in arms styled
’ and revered them as such, so that it was
resolved to erect two little chapels, one in each camp,
Which should be consecrated to their memory. At last,
after ﬁve months siege, the city was taken on the 25th of
October. The king instantly set to work and built the
Church of St. Vincent; while Prince William and his army
erected that called “ Our Lady of Martyrs,” to serve as
them “ martyrs,’
14 DOM BABTHOLOMEW or THE MARTYRS.
a perpetual memorial of those good and brave men who
had lost their lives in ﬁghting against the inﬁdels.
This is the identical church of which Bartholomew took
the name, and which his eminent virtue has rendered still
more celebrated.
The child was evidently destined from his birth to be
something remarkable. He had an excellent natural dis-
position, being gentle, obedient, and sweet tempered.
From a boy he showed the greatest love of purity. His
mother took him early to church and impressed upon him
all the respect due to sacred places. Like St. Basil, he knewv
but of two roads, one to the church and another to the
schools, save when his mother sent him to carry alms or
provisions secretly to the sick and suffering, and especially
to those of a higher station of life, who would sooner die
than ask an alms. His mother had a special devotion to-
such persons, and would often go without necessaries herself
in order to relieve them. In this way was the child formed
by his pious mother to works of charity, unselﬁshness, and
thoughtfulness for others. She preached to him not by
words but by her actions, and accustomed him to do good
by seeing it done around him. God, who foresees all
things, had chosen for him parents who were worthy of
the precious deposit entrusted to them. And no adverse
inﬂuence arose to mar an education and training which»
were so eminently Christian.
non BARTHOLOMEW or THE MARTYRS. 15
CHAPTER II.
BARTHOLOMEW DETERMINES TO RENOUNCE THE WORLD AND BE-
COME A RELIGIOUS3—HE ENTERS THE ORDER OF ST. DOMINIC,
AND BECOMES THE MODEL OF THE NOVICIATE.
The childhood and youth of Bartholomew were passed
in this manner without any striking events; but as he
daily grew in grace and virtue, so the Holy Spirit put
into his mind holy inspirations and a desire to consecrate
himself solely to the glory of God. He represented to
himself continually the emptiness of everything on earth,
and the immutability of the promises of God, till he was
ready to exclaim with St. Bernard: “ How do the plea-
sures of this world vanish like shadows! How full of
misery is this life! How quickly does death surprise us,
when our eternal destiny will be ﬁxed for happiness or
misery!”
God made him understand, at the same time, what great
happiness could be found in the religious life, and what
security he would there enjoy for the fulﬁlment of his holy
desires. This soul, which had always preserved its bap-
tismal innocence, at once obeyed the voice of heaven, and
yielded without diﬂiculty to the earliest inspiration-s of
divine grace.
The Order of St. Dominic was then, as it has ever been,
one of the most fervent in the Church, and was held in
high reputation, especially in Spain. Father Louis of
Grenada was one of the greatest preachers of that day,
and ediﬁed the whole world by his writings and piety.
16 non BARTHOLOMEW or THE MARTYRS.
Bartholomew, who had often heard him preach, felt him-
self strongly attracted to that Order, and was only deterred
by his humility, which made him fear that he was unwor-
thy to join it. But at last he summoned courage to open
his heart to his parents, trusting that their piety would
prevent their throwing any diﬁiculties in the way, if they
were once convinced of the reality of his vocation. His
mother, who loved him tenderly for his many good and
amiable qualities, was at ﬁrst much surprised and startled
at the idea. But ﬁnding that he had really no other end
in view than the glory of God and the good of souls, and
that he only proposed leaving them because he preferred
heaven to earth, both his parents consented, looking upon
his decision as a reward for the care with which they had
nourished pious feelings in his heart from a child. They
had always looked upon him as a direct gift from God, and
so could not refuse to give back to Him what they had
received. Unlike those fathers and mothers who force
their children into the secular careers they have chosen
for them, Bartholomew’s parents left him free to follow
the inspirations of God’s grace, and were thus exam-
ples to those who think of nothing but the worldly
interests of their children; who drag from the service of
the altar those whom God has chosen, and make them
embrace states of life for which they have no taste or dis-
position. Hence arise dissensions in families, maledictions
on parents, and often signal misfortunes to the children
themselves, who may well say, according to the words of
St. Cyprian, “ Parentes sensimus parricidas.”
Bartholomew, more and more strengthened in his reso-
lution by his parents’ kindness, often went to the Domini-
can monastery to talk to the fathers, and one day, on the
Feast of St. Martin, 1528, he felt himself so moved by the
strong desire he had to leave the world, that he went
hon BARTHOLOMEW or THE MARTYRS. .17
straight to the prior of this house and opened his whole
heart to him. 3
The prior’s name was Father George Vogado, a doctor
of theology, and for many years preacher and confessor to
the king, Dom Emmanuel. He was a man of great ability
and experience in the guidance of souls. From the ﬁrst
moment that he saw Bartholomew he felt that he was one
touched by the Spirit of God; but wishing, as a wise
director, to test him still further, he represented to him
the austerity of the rule, the perpetual fasts and watchings,
,the continual silence, the excessive poverty, the hair shirts
and disciplines, in addition to the necessity of arduous
study to ﬁt him for the work of preaching. “ If, there-.-
fore,” he added, “ these severities are trying to the most
robust natures among us, what will it be to you, who, in
addition to your youth, seem to be of a delicate constitu-
tion P”
But the representation of all he would have to suffer‘
seemed only to inﬂame Bartholomew’s ardour still more;
while his sole fear was that his delicate appearance would
prevent his being accepted. Summoning up courage, he
therefore replied: “ My Father, I wish to enter Religion
to ﬂy from the pleasures of a world which I hate, and to
embrace all the pains and sufferings, which I desire with
my whole heart, and which I feel to be necessary for my
salvation. N 0 human obstacle can daunt me, because I
expect to conquer all that is human by divine strength,
placing all my conﬁdence in Him Who has invited me to
carry His cross. I do not therefore dread the labours and
sufferings that you have represented to me, because the
body is never weak when the will is strong; and with the
grace of God, we can conquer all things.” ' _
The prior, not being only satisﬁed, but ediﬁed,-by this
answer, sent for the master of novices and some other
fathers, who examined him rigorously as to his habits and
2
18 DOM BARTHOLOMEW or THE MARTYRS.
way of life; but all were equally delighted with his under-
standing and answers. Several of the Religious, who had
known him in the world, bore witness likewise to his
excellent character, and the Christian way in which he
had been brought up; so that the prior, after having col-
lected the votes of the community, gave him the habit
that very day after compline, as he considered that such
extraordinarily fervent dispositions deserved a dispensa-
tion from the ordinary rules.
N o sooner had he entered the noviciate than he gave
sensible proofs of how completely his call was from God.
He looked upon the world as a prison, from which he had
escaped, and his cell as a paradise. He was continually
marvelling at the mercy of God, which had called him to
the Religious state, and his tranquil happiness showed
itself in his face, and in all his actions. He was modest
in appearance, circumspect in his words, punctual and
exact in the performance of all duties, whether great or
small, and particularly in observing the hours of Divine
Oﬁice, leaving all other employments with a holy haste,
that he might be the ﬁrst in singing the praises of God.
His love of silence was extraordinary: he avoided all
but necessary intercourse with men, so as to commune with
God more frequently in his own heart. He obeyed his
superiors with his whole will, respecting all equally, as he
never attached himself to persons, but to God, Whom he
considered he was listening to in the persons of his supe-
riors. His fervour in all holy exercises was continually
renewed by his meditations on the inﬁnite love of our
Lord Jesus Christ, and he entered Religion with the
hearty desire to love Him as He had done, and to follow
Him in His humility and His labours for souls.
Possessed with these ideas, he loved religious poverty as
the rich love their riches; and would always choose the
lowest and most menial oﬁices in the house. He felt as if
DOM BARTHOLOMEW or THE MARTYRS. 19
to himself especially were these words of the Evangelist
addressed: “ When thou art invited, go, sit down in the
lowest place.” For he really believed that the lowest place
should always be his, and so would treat as his superiors
the novices who had entered long after him, ever consider-
ing himself the last in the house. His tenderness for his
brethren was mingled with great respect ; and as he loved
them all in God, so was he much loved by them. He
lived as a stranger in the monastery, except as far as his
own oﬁice was concerned, neither meddling with anything
else, nor asking questions, nor judging of any matter, but
trying to die so completely to his own will as to live alone
for the will of God. His courage in, and love for, mortiﬁ-
cations were as great in his noviciate as during his whole
life, uniting all his sufferings to those of our Lord Jesus
Christ, and hiding himself, as it were, in His sacred
wounds as in a place of safety. If ever he fell into some
venial fault, he listened to reproof with such sweetness
and gentleness, that though grieved at having in the
smallest degree offended God, he was neither discouraged
nor troubled ; and so his little falls, instead of diminishing
his perfection, only served to render him more humble,
more ﬁrm, and more vigilant. His continual mistrust of
himself, and the perfect conﬁdence he had in God, whom
he considered as his sole strength, sustained him in all his
labours, and made him taste of that peace which passeth
all understanding, and of that interior joy which Jesus
Christ has promised to the meek and humble of heart.
At last, the year of his noviciate being at an end, God
would not allow him to be deprived any longer of that for
which he had so ardently longed. On the 20th November,
1529, he made his Profession in the hands of Father
George Vogado, who had given him the habit. He was
then only ﬁfteen years of age and seven months ; for the
law had not then come into force, which Was Wisely de-
20. non BARTHOLOMEW on THE MARTYRS."
creed by ‘the Council of Trent, that ‘no Religious should-
be allowed to make his Profession till he had. completed
his sixteenth year. He chose the name, in "Religion, of
“Bartholomew of the Martyrs,” in remembrance of the
little church of which we have spoken, where‘ he had ﬁrst
been made a child of God in holy baptism.

CHAPTER III.
BARTHOLOMEW’S WORK AFTER HIS PROEESSION.-—THE OPINIONS
_ OF LOUIS OF GRENADA AS TO THE STUDIES OF YOUNG RELI-
GIOUS.—BARTHOLOMEW IS CHOSEN AS PRECEPTOR OF THE SON
OF THE INFANTA.—-HIS LOVE OF SOLITUDE.
Soon after Bartholomew’s profession, a course of philo-
sophy was given in the Dominican convent at Lisbon,
which he was desired to follow. ‘l But they were careful
not to‘ let pagan sciences injure his natural piety, and for
fear lest the study of letters and human reasonings should
absorb him too much, he was specially. recommended to
study with still greater earnestness the Word of God,
and to draw down His grace by constant prayer and
meditation on sacred subjects. ‘ I
This is the spirit of the Order of St. Dominic, which
is very much insisted upon by Father Louis of Grenada,
in his “ Treatise on Prayer :” '
“ The ‘wisdom of this world, 'writes St. Augustine,
‘(part 2, ."parag. 8, chap. 4,) inﬂames the mind with
vanity ;’ that of God ﬁlls it with His love. It does not make
men proud and talkative, but humble and silent. ‘then,
‘when God teaches -me Himself by His word, I turn away
from 'Himto have recourse to human and earthly masters,
do I 'not ‘do injury to that Divine Teacher ?_ Do I not
despise His doctrine when I think less of that than I do
non BARTHOLOMEW or THE MARTYRS. 21
of the teaching of men? If the'number of persons who
fall into this error were not so great, the evil would be
less serious. But what am I to say when almost every
one in the ‘world falls into this snare? It is said that in
the Straits of Magellan, out of three vessels which strive
‘to pass through them, one is always lost‘. But in this dan-
gerous moral passage of‘ which we are speaking, there is
hardly one in a hundred who escapes. How manyv students
are there not in the .world, while our Lord and Master Jesus
“Christ has so few true disciples ? And what is still more
to be deplored, even those who ‘leave the world to go into
Religion,‘ at the very time when they ought to be striving
with all their might to throw of the old man and put on the
new, as this were an aﬂair of a few days, or of minor
importance, hardly have they begun to. open their eyes and to
know God, than they give themselves up to the study of
pagan philosophers and human letters, where, during many
years, they do not hear the name or one single word of
Jesus Christ. '
“ And although such studies, by the necessities of the
times and the importunities of heretics, mayv be necessary
‘in some measure, we should look upon them as a great pest
and evil in our lives, as they take up so much of our time,
‘and make us walls so many years as strangers to the know-
ledge of Jesus Christ. '
“Listen to the words of St. Gregory of Nazianzum, who
says : ‘ That the sciences and reasonings of the’ pagan
philosophers resemble the plagues of Egypt, which have come
into the Church as a punishmentfor our sins.‘ That our
miserable position in this life reduces us to this necessity,
we ought, at least, to wait till the foundations of virtue in the
learners be so well laid that they can bear the ezetra weight.
‘But who can see without profound sorrow that when a soul is
still tender, and a young man is just beginning to taste of the
sweetness of the milk of Jesus Christ, he is forcibly ‘dragged
22 DOM BARTHOLOMEW or THE MARTYRS.
away from the breasts to feed on pagan philosophy, where
he can ﬁnd no other pasture than sophisms and false argu-
ments!’ Tell me, I _ beg of you, whether those who encourage
such a system do not act like the cruel King Pharao, when
he wanted to destroy the people of God, and so commanded
that all male children should be drowned in the Nile? Is
not this what we see every day ; that hardly has a soul
begun to live anew in Jesus Christ, and before it has had
time to gain strength in its new birth, it is plunged into
these pagan waters, and drowned, so that it loses all the
spirit of devotion which it had before CO’ItCG’l’UGCl .9”
As Bartholomew, however, only applied himself to
these human studies through obedience, without feeling
any particular inclination for them, it was easy for him
to avoid this. danger. In fact, the best part of his time
was given to spiritual exercises, and the rest to study;
so that if philosophy partly ﬁlled his mind, piety alone
took possession of his heart. He succeeded, however,
wonderfully in his studies; his quickness and application
enabling him to overcome difficulties which cost others
years of toil.
After passing through this course of philosophy, Bar-
tholomew began the study of theology. And during this
time a Chapter of his Order was held at Quimarais, and
he received the commands of his superiors to go there,
v as being one of the most able men in his province. He
fully justiﬁed the high opinion which had been formed
of him, and in a short time was judged capable of teaching
others what he had himself learned. He was consequently
appointed Professor of Philosophy in the Lisbon College,
founded by the King, Dom Emmanuel. He fulﬁlled the
important duties of this ofﬁce in the most able as well as
the most Christian manner, his one aim being to make his
pupils as pious as they were learned. He offered continual
prayers to God for this one end, that his disciples might
DOM BAR'I‘HOLOMEW or THE MARTYRS. 23
advance as steadily in divine as in profane philosophy.
Soon after, he was selected by the fathers of the province
to accompany the Father Provincial, Francis Bobadilla,
to the general chapter which was to be held at St.
Stephen’s in Salamanca. There he showed such extra-
ordinary wisdom and knowledge in the public disputes
which he was desired to hold in the name of his province,
that the Father General, Francis Romen, was delighted,
and created him on the spot a doctor of theology. Another
chapter in that same year being held at Lisbon, he was
elected deﬁnitor.
Bartholomew suffered from these different degrees of
honour which were showered upon him, and which were
more a burden to him than a subject of joy. He loved
his cell more than ever, and was not less humble and
modest than before. He never failed to assist at the
choir as he had always done, omitting no community
exercise, and preserving the same recollection of mind
in spite of his multifarious occupations. One of the
consequences of his new dignities was the perpetual inter-
ruption caused by the visits of great personages, who
were attracted towards him by his high reputation for
sanctity and learning. These visits were a real penance
to him, and he used to complain that not only were they
a terrible waste of time, but that they interrupted his
communion with God, and forced him to have continual
intercourse with men, to which nevertheless he was com-
pelled to submit.
Another honourable employment was soon after thrust
upon him, greatly against his will. The Infanta, Dom
Louis, son of Dom Emmanuel, King of Portugal, and
brother of the King, Dom John 111., having destined his
second son, Dom Antonio, for the Church, earnestly
begged the Dominican Fathers to give him Bartholomew
as a master in theology. It was impossible to refuse this
'24. DOM BARTHOLOMEW or THE MARTYRS-
favour to the prince, so that Bartholomew was sent by his
superiors to Ebora, where the court and the young princes
then resided. He accepted this ofﬁce with extreme re-
pugnance; and that which made him an object of envy to
many, was looked upon by him as a source of deep regret.
For, being possessed solely by the love of Jesus Christ,
and remembering his religious profession, he continually
had the words of the apostle St. James in his mind:
"Whoso will be a friend of'the world is an ' enemy of Gold.”
Andhe dread-ed 183i? he should S011 the purity of his soul by
the mere sight of the luxury and pomp which that century
displayed in the courts of kings. He submitted himself,
however, to the orders of his superiors, and lived for some
timeas preoeptcr of the young princes. It is not known
how long he remained in this position; but to him it was
a ‘time of real imprisonment, in spite of the esteem and
‘affection of his pupils. He sighed for solitude and his
cell, because he had proved that it was only there he could
enjoy peace of mind. And as he had a special reverence and
affection for St. Bernard, he usedv often to quote the follow-
ing words of his, when that saint, too, was compelled to live
in courts and among the great ones of this World. “ My dis;
‘tracted life and unguiet conscience cries to Thee, and implores
'Thy aid. I am like that fabulous beast in heathen mythology,
composed of diferent parts and materials, .being neither a
layman nor an ecclesiastic ; neither do I live any longer as
"a Religious, though I still wear the habit. How unhappy I
am! like a little bird, who, being scarcely fledged, is all day
llong'out of the nest, exposed to all thewinds and storms.”
#(Episytlé 112 and 249.)
non BARTHoLoMEw or THE MARTYR-S.' 25
CHAPTERIV.
BARTHOLOMEW JOINS PRAYER AND MEDITATION on HOLY sCRIP-
TURE To HIS THEOLOGICAL STUDIES.—~—HE EXERCISES THE
FUNCTIONS or APOSTOLIC PREACHER WITH SINGULAR HOLINESS.
-—HE IS ELECTED PRIOR or BENEFICO.-——HIS DISINTERESTED-
NESS, CHARITY AND WISDOM IN THE GUIDANCE or HIS MON—
AsTERY.
. During the twenty years that Bartholomew taught scho-
lastic theology, with general esteem and approbation, he
was far from neglecting that divine theology which con-
sists in ‘prayer and meditation on Holy Scripture, and of
which the Holy Spirit is the only Master. This knows:
ledge of God does not consist in reasoning, but in loving.
It is acquired by the heart and by the will; and, as is
Wisely saidby Father ohn of Jesus and Mary, a bare-
footed Carmelite: “ The more we search through the subtlety
of the schools to know the greatness of God, the more the
will is drawn away from His love; unless we mingle our
studies with that wisdom which descends from above, and
which, as the Apostle St. James says, is ‘modest’. and
‘peaceable,’ and only granted to the humble of heart.”
- The same’ feeling was expressed by Father Louis of
Grenada, the great friend of Bartholomew, in his “Treatise
on Prayer.” He writes: “ True wisdom is acquired by the
fear of God, by a good life, by the practice of virtue, and continual meditation on the law of God. It is impossible tb
learn it in any other way, as St. Augustine teaches in these
‘words; ‘ Many desire eagerly the light of wisdom, while they
26 DOM BARTHOLOMEW on THE MARTYRS.
despise virtue and justice; and they should be warned that
they will never obtain what they desire they be not careful
to practise what they despise, according to the words in Holy
Writ: ‘ My son, thou desirest wisdom keep justice, and
God will give it you.’ For wisdom is a gift of the Spirit,
which is obtained more by prayer than by arguments. For
that reason St. Augustine says again: ‘Those who have
learned from Jesus Christ to be meek and humble of heart
make greater progress in the knowledge of God by prayer and
meditation, than by study and reading.’ W‘
Bartholomew was ﬁlled with thoughts like these.
Knowing that God is a God of purity itself, and can only
be seen by the pure in heart, he strove to purify his soul
by the exercise of all Christian virtues, so that he might
behold the light of God, and receive that interior unction
Which teaches all things.
For this reason he made a little collection of the Words
of holy persons and saints, especially of those who seemed
the most likely to inspire others with the fear and love of
God. This book was published later, under the title of
“Abridgment of the Spiritual Life.”
In speaking of this book to the Cardinal of Lorraine,
when he was with him at the Council of Trent, Bartho-
lomew said that it Was the burning charity and piety
of St. Bernard Which had induced him thus to try and
record his actual words, for that he considered him a mas-
ter in the spiritual life, and the best interpreter of the
_Holy Spirit.
He was not content with quoting him continually in his
book, but he took several long extracts from his works,
especially from his Sermons on the Canticles, and calls
these sentences “words of ﬁre,” “pearls and diamonds,”
* “ Qui a Jesu Christus didicerunt mites case at humiles cords, plus cogiq
tando ct orando proﬁciut quam legendo ct audiondo.”—-Aug. Ep. 112.
non BARTHOLOMEW or THE MARTYRS. 27
“ and the most delicious foocl of the soul.” For, according to
St. Bernard’s words : “ The Spouse of Christ, which is holy
Church, striving to know her Belooecl, cloes not trust in the
cleceptions of human learning, nor inclulge herself in rain
reasonings or human curiosity ; but invokes the Holy Spirit,
so that grace may be imprinted in her heart, ancl impart to
her, at the same time, the light of knowledge and the ardour
of charity.”— (In Cant. Serm. 8, No. 5.)
In his task of Apostolic Preacher, to which he had been
appointed by his superiors, and which obliged him so con-
tinually to preach the Word of God to the people, Bar-
tholomew made every one feel that he spoke out of the
abundance and fulness of his heart; so that the humble
disciple of Jesus Christ became, unconsciously to himself,
the master of his hearers. He was careful, before preach-
ing, to prepare himself by earnest prayer; and ever bore
in mind those words of our Lord of the holy Precursor:
“ Lucerna ardens et Zucene,” knowing that to shine use-
fully, and to bring home the truth to the hearts of his
hearers, he must himself be ﬁlled with the love of God, and
with zeal for the salvation of souls. For this reason he
adopted later for his motto these two words: “ardere et
lucere.”
Whilst he was at Ebora, teaching theology to the young
prince, without a thought beyond his daily duties, he
was elected Prior of the Convent of Beneﬁco, by the
unanimous votes of the Religious, who received him with
extraordinary satisfaction and oy. This convent was at
half a league from Lisbon, and in a very agreeable posi-
tion. It was one of the reformed monasteries in the
province, and had the glory of producing men of great
ability, whose holiness had been proved by many miracles.
The only fear was lest the Infanta should disapprove of
this election. But as the prince was a wise man, he, on
the contrary, testified his hearty approval, and sent his
28 non BARTHOLOM-EW or THE MARTYRS.
son to the monastery, in order to be still under Bartholoa
mew’s care. The new prior devoted: himself at once. to
his duties, and especially to the spiritual government of
his house. Nothing was‘ too minute to escape his vigilance.
His most anxious wish was to detach his monks from
themselves, and to lead them to a stronger love of God by
continual prayer and watchfulness. He used to say to
them that he did not exhort them to be grave and modest
in speech and manner, but always to remember the pre-
sence of God, and to worship Him in spirit and in truth:
“ for all those external things,” he would add, _“ have
their root in the soul; and when that is well regulated
within, all that is without will follow of itself, according
to the words of Jesus Christ: ‘Manda prius guod intus
est calicis, ut ﬁat id guod deforis est mundum.”—— (Matt.
23.)
He did not care about increasing the buildings of the
monastery, and was indifferent as to the food and clothing
of the monks; but his main’ object‘ was to inspire them
with humility and true charity. For being persuaded
that nothing would be wanting to those who serve God
in spiritand in truth, he showed no anxiety to increase
the revenues of the monastery; and was so liberal in
'the distribution of alms that on one occasion ‘of famine,
when a number of poor people were gathered round the
gates to beg for food, he gave them all the ﬁsh whichhad
just been dressed for the community, saying that in such
‘a moment of necessity herbs'and fruits must sufﬁce for
Religious who had made a vow of poverty. I‘
The princes who were then in Portugal, and especially
'Cardinal'Dom Henry and the Infanta Dom Louis, often
.came to the monastery to see the holy prior, whose life
and conversation ediﬁed them more and more.‘ As they
:knew" how poorly he and his monks lived in’ that house,
.-_they, never failed to leave behind ‘ them abundant ‘alms.
DOM BARTHOLOMEW or THE MARTYRS. 29
But the prior,'who had no idea of heaping up treasures
on this earth, seeing that the scarcity was still so great,
and that all the country was swarming with poor who
had no means of subsistence, distributed all the money
the princes left amongst them, while he consoled them
by his loving words and counsels, not reserving any-
thing for his monastery but the providence of God.
Perhaps this might be the proper place in which to
relate the extraordinary virtues of this holy man before
he was raised to the episcopal throne. But in truth, what
he was then he continued to be to the end of his life;
only increasing day by day in all Christian graces and
virtues. For he did not show more piety in his cell than,
later on, in his episcopal palace, nor more poverty as a
monk than in the midst of riches; and what he was to
his Religious, that he became towards all vhis ﬂock; In
fact, while the greater portion 'of men when leaving their
monasteries leave alsov their discipline, and run the risk
of losing their souls in the world, this man, on the con-
trary, was only thereby conﬁrmed in virtue, and grew
daily in wisdom and grace, both in the sight of God. and
men.
CHAPTER V.
THE PEE-EMINENcE OF THE CATHEDRAL or BRAGA AND ITS
PRELATES.-—THE INTRIGUES AT COURT To PROCURE THE ARCH-
BISHOPRIC.—THE QUEEN oEEEEs IT To LOUIS 0E GRENADA,
WHO REFUSES 1T.
We have described Dom Bartholomew’s life in his
monastery, where he was only intent on guiding the
souls entrusted to him, as a wise 'and faithful servant,
and nourishing them with the divine word. [But whilst
30 DOM BARTHOLOMEW or THE MARTYRS.
he avoided the world with the utmost care, and kept
himself as far as possible hidden in his solitude, God had
decreed to bring him forth in the eyes of men, for the
beneﬁt of countless souls and the ediﬁcation of the whole
Church.
Towards the end of March, in the year 1558, the episco-
pal see of Braga fell vacant, owing to the death of Dom
Balthasar Limpo. This church, though not the richest, is
nevertheless the most important in the kingdom of Portu-
gal, whether one considers its antiquity, or its extent,
or the great saints who have governed it. Its bishops
have been as illustrious for their holiness and science as
for their high birth. Twenty-two of them have been can-
onized ; and more than one hundred others were so eminent
for their virtues and ability that their biographies Would
ﬁll a library. They showed the greatest ﬁrmness in
maintaining the purity of the faith, when threatened by
the barbarians on the one hand or the heretics on the
other. Many of these prelates sealed their faith with
their blood, and died martyrs. Princes of the blood and
sons of kings have ﬁlled this episcopal chair; and for
more than four hundred years the primacy of the churches
of Spain and Portugal has been contested at Rome
between the Archbishop of Braga and that of Toledo.
Honorius III. at last decided that, their claims being
co-equal, two briefs should be prepared, giving to each
primate an equal dignity; so that their respective claims
remain, as it were, undecided to this day. We have only
mentioned these facts to show the dignity and importance
of the see in question, which will explain the intense
anxiety shown by many to obtain it.
The kingdom of Portugal was at that time governed
by Queen Catherine, widow of Dom John III. , King of
Portugal, daughter of Dom Philip I., and sister of the
Emperor Charles V. , both of them Kings of Spain. This
non BARTHOLOMEW or THE MARTYRS. 31
queen was a woman of admirable qualities and really
royal virtues, which never shone more than since the
death of the king her husband. For during all the time
of the minority of the young king, Dom Sebastian, who
was her grand-son, she governed the kingdom with a
prudence and gentleness which excited the admiration
and love of all her subjects. In fact, the affection of her
people was such towards her, that when she wished, after
some time, to give up the reins of government, to ﬁnish
her days in greater tranquillity and peace, the Chambers
of the town of Lisbon came, in the name of the Whole
people, and implored her to change her resolution, repre-
senting to her the great wisdom and virtues with which
God had enriched her, and the deep love her subjects bore
her, which ended by compelling her in a way to retain the
authority in her own hands.
But what was most admirable about this queen was her
purity of conscience and her deep piety. She chose Dom
Louis of Grenada as her confessor, who henceforth resided
altogether in Portugal. For the Cardinal, Infanta Dom
Henry, Archbishop of Ebora, who was full of zeal for the
Church, had invited Louis of Grenada to Ebora on account
of his great reputation; and having proved his eminent
virtues and witnessed the influence he exercised for the
good of his flock, the Cardinal obtained from the Father
General of the Order a promise that he should always be
attached to that province, of which he was elected provin-
cial in the month of October, 1557.
Dom Louis was therefore employed in the visitation of
his province, when the see of Braga fell vacant by the
death of the archbishop. The queen, who knew the ex-
treme necessity of ﬁlling aright this important see, was
most anxious to ﬁnd a man worthy of the promotion, and at
the same time to act according to her conscience as before
God. There were at court many persons, who, from their
'32 con BARTHOLOMEW or THE MARTYRS.
high birth, or from the services they had rendered to
:the crown, thought themselves entitled to the vacant see.
:Interest and ambition, therefore, combined to try and
shake the ﬁrmness and integrity of the queen, and to con-
iquer her resolution to ignore all human considerations,
:and seek only for one who should the most worthily ﬁll so
responsible an oﬂice. Thesew intrigues continued day by
day, yet without shaking the queen’s resolution. The
great reputation of Dom Louis of Grenada, and the esteem
in which he was held by the whole court and people, made
every one believe that he would be selected for the vacant
post, especially as his election would be approved by men
of all shades of opinion.
The press, which ‘generally is beforehand with public
and private intelligence, announced ﬁrst that the queen
was going to offer him the bishopric; and then that she
had done so. Dom Louis, in the meantime, was quietly
at Santarran, where he was detained by a wound he had
received in the foot, from a dangerous fall which he met
with during his visitation.
However, the rumour of his election spreading far and
wide, it came to the ears of Dom Bartholomew, who was
Grenada’s great friend. It touched him very much, for he
‘loved him deeply; and he wrote to him at once, saying
'how anxious he had been about his accident, but that he
had just heard a report which made him more anxious
still, for that there was far less risk in a bad fall than in
being overwhelmed by the burden of an archbishopric'.
He ended by imploring him to pray heartily that he might
be delivered from so great a danger, adding that he wished
him every possible good and blessing save that of the
episcopate. '
Although the people had anticipated the queen’s inten-
tions, they were not wrong in believing that she had
determined to offer the vacant see- to her holy confessor;
DOM BARTHOLOMEW or THE MARTYRS. 33
for in a day or two she summoned him to her presence,
and spoke as follows.
“ You knowthat I offered you, not long ago, a bishopric,
which you refused: and although I was vexed at this
refusal, I accepted your excuses. _But now the case is
different. You know that the archiepiscopal see of Braga
is vacant. This church has been for a long time in a most
deplorable state. Its deep wounds demand a skilful phy-
sician, and I know none better than yourself. Receive
then this charge, in the name of God. I should give it
to another in fear and trembling; but to you I should
conﬁde it with joy, knowing that you would acquit your-
self of it worthily. Render then this service to Jesus
Christ. Deliver this diocese from so many evils, and me
from the anxiety and disquiet I have on this account,
by relieving my conscience from the burden of a choice
at once so important and so difficult.”
Grenada, seeing the extreme anxiety of the queen,
replied at once: “ That her highness did him only too
great an honour in judging him so favourably; but that
he knew himself to be utterly incapable of such an ofﬁce ;
that he had proved his insuiﬁciency too often to entertain
for a moment the idea of accepting such a charge. That
if he had refused a smaller bishopric before, so much the
more reasonably should he refuse the archbishopric of
Braga. That all he was ﬁt for was to write some little
pious books, and try and save a few souls, and serve the
Religious of his own Order. That to pass from this
humble state to an archbishopric would be to raise him-
self from earth to heaven. That he therefore implored
her to cast her eyes on some one who would be more ﬁt
for this dignity; and that, as for him, he only prayed
to live and die in his cell.’ ’ p
The queen was greatly distressed at Grenada’s resolu-
tion,3 which she despaired of being able to conquer,
34 DOM BARTHOLOMEW or THE MARTYRS.
because there was no one in the kingdom who could
impose submission or obedience on him as superior. Yet
she could not but admire his decision, and ﬁnally told
him: “That since he would not do what she so earnestly
desired, he was at least bound to ﬁnd her some one else
who would be worthy of the archbishopric.” Grenada,
too thankful to have escaped the threatened honour,
replied to the queen: “ That an affair of such import-
ance could not be settled in a moment. That he must
consult God and pray much, so that he might discover
His will.” '
The queen gave him three days in which to think it
over; after which she desired him to return and let her
know the name of the person he would suggest.
CHAPTER VI.
FATHER LOUIS OF GRENADA PROPOSES DOM BARTHOLOMEW TO
THE QUEEN AS ARCHBISHOP OF BRAGA.—-THE QUEEN CON-
SENTS, AND APPOINTS HIM; BUT CANNOT PREVAIL UPON HIM
TO ACCEPT IT.
The refusal of the vacant see by Dom Louis of Grenada
was quickly made public; and all those who hopedto
obtain it redoubled their eagerness and their intrigues
about the court. His example, so far from inclining them
to imitate it, only ﬁlled them with an unholy joy; as
now that he was out of the way, they thought they could
the more easily satisfy their ambitious views. Persons
without either piety or ability, and plunged in worldli-
ness, coveted beyond anything a dignity which had made a
saint tremble: so blinded are men when they judge the
things of God with human eyes. Grenada had prayed
much during these three days, and ﬁnally resolved‘ to
non BARTHOLOMEW or THE MARTYRS. 35
propose Dom Bartholomew to the queen. But he heard
also that she had been overwhelmed with more urgent
solicitations than ever to give the see to one of the nobles
of ‘the court, and that reasons of state had been brought
to bear upon her; some of her councillors having repre-
sented to her that during her grandson’s minority it was
vital to keep things quiet at court, and especially not
to arouse the discontent of the most powerful personages
in the kingdom. Grenada foresaw that if the archbishopric
were given to one of these men the rest would speedily
console themselves with the feeling that it had been
bestowed on one of their own order, according to the
ordinary rules of the world; but that to see it given to
an obscure, monk like Dom Bartholomew, ‘would enrage
them all, and be looked upon as a direct insult offered to
the whole body of the nobility. -
Therefore, having found the queen, he spoke to he
frankly as follows: “ That he knew no one more worthy
of the dignity than Dom Bartholomew of the Martyrs;
that he was a very learned man, and that his virtue was
equal to his knowledge; and that, being his intimate
friend, he could answer for him to her highness that he
had all the necessary qualities to form a great bishop.”
Then, knowing how people had tried to force the queen’s
better’ judgment, and that although she had sufﬁcient
courage and ﬁrmness to resist such importunities, she yet
needed some stronger light to expose their weakness and
falsehood, he added: “I know well, madam, what great
diﬁiculties you have had in this matter. I am aware of
the violent solicitations which have been made to your
royal highness by great personages, to obtain this arch-
bishopric. And I can well understand that you might
fear the consequences of giving it to a humble and obscure
religious, without high birth or great connections. But,
madam,v permit’me to speak boldly to your highness in
36- DOM BARTHOLOMEW or THE MAHTYRs;
this matter, as I do so for your own sake.. If you fear
to displease these great people, how much I more should:-
you fear to displease God, by preferring the gratiﬁcation
. of an unjust ambition to the interests of Jesus Christ and,
of His Church? If it were a question of an earthly,-
charge, a mere worldly dignity, it would be just and;
right for your royal highness to consider the high birth,-
the noble services rendered to the state, and other con—-
siderations in the candidates for the oﬁice. But when
it is a question of a charge in God and for God, it is God-
alone, madam, and the divine qualities required for the.
post, which you are bound to consider. The election of
prelates, properly speaking, rests with our Lord Jesus
Christ. It is He Himself Who calls them, and “ His Holy.
Spirit who places them,” as saith the Scriptures, “ to rule
the Church of God, which He hath purchased with His own
Blood.” (Acts'xx. 28.) Those, therefore, to whom the
nomination of bishops is entrusted, should, as St. Gregory
the Great exhorts, seek only for men whom God has called,
so as to choose those whom He has elected. And in holy.
writ He tells us what manner of man he should be who is.
called upon to govern the Church. He does not ask that
he should be a great or noble man according to this world;
but that he should be humble and charitable; that he
should have knowledge kindled by piety, and piety en-
lightened by science. Above all, that he should have
courage and ﬁrmness, and an ardent zeal for the glory of
God and the salvation of souls, without which all other
qualities in a bishop are useless and dead. Illustrious
birth, madam, cannot ensure these qualities; on the
contrary, it is often an obstacle, as the same Pope says;
‘Human nobility often makes souls mean and common-place
before God ;’ (In cap. 9, 1 Reg. ver. 6) because it makes
them proud and induces them to despise others. For as
what is great before God is often held in contempt by men,
DOM BARTHOLOMEW or THE ‘MARTYRS. 37
so, as St. Luke has it, ‘that which is high to men, is an
abomination before God.’ (Luke xvi.) If, however, these
great and divine qualities could be found united‘. in' the
person of one of the great personages we have alluded to,
then your highness-would do well to select him". But when
it is a question of giving to God a pontiff, a defender of
the Church, and a pastor of souls, how‘ is it" possible that
your highness should prefer those=who have none of the
qualities which God asks for in a bishop, and on the
contrary, all those which He despises, to one who possesses
every one of those virtues in an eminent degree, and to
whom the only thing needed is, what was wanting to the
apostles themselves, and to some of the greatest bishops in
‘the Church? For whatever may be said of the low birth
of him whom I venture to: name to your highness, it is
certain that he is of a much better family than was St.
Peter and the. apostles, andiof as good a one as the great
St. Augustine. This, madam, is what I have felt it my
duty to represent to your highness. If it should surprise
you, I may say that it likewise astonishes me. But I am
only the mouth-piece of What is said by God Himself, and
by the greatest saints in their writings. I should be
utterly unworthy, madam, of the great honour which
your highness has done me by asking my advice in a
matter of such grave importance, and Which concerns both
your salvation and mine, if I did not speak to you as before
God ; trampling under feet all human considerations, and
only looking to ‘the immutable Truth, which is one day to
judge us all, not according to the rules of this world, but
according to the just judgment of the Most High God.”
The queen listened to bGrrenada’s words with deep and
earnest attention, and then replied: “I think your words
are good and true, and I thank you for them with my
Whole heart. For I am persuaded that it is only for the
love of God, and from the great anxiety you have for my
38 DOM BARTHOLOMEW on THE MAaTYRs.
salvation and your own, that you have spoken as you
have done. You know I have often said that I wished
with all myheart that during my regency the bishops
of Portugal were immortal, so that I might have no arch-
bishoprics or bishoprics to give away. It is enough to
have to answer for myself and for the state, without-being
responsible for the salvation of souls. Therefore it ‘is
suflicient that I have your assurance that Dom Bar-
tholomew is thoroughly worthy of this onerous charge.
Send him to me and I will give it to him. Let the great
personages of my court take offence if they will; I fear
more the anger of God: for He is my judge, which they
are not.”
At these words Grenada hastened away, and sending for
Bartholomew, told him “that the queen wished to com-
municate a matter of great importance to him.” He Went,
therefore, straight to the palace, without the smallest
suspicion of the reason for which he was sent. After the
usual salutations, the queen opened the subject as follows:
“You know how many people have importuned me to
obtain the vacant see of Braga; but I have made my
choice, and it has fallen upon you, who, I know, are far
from thinking of anything of the sort. So I have sent for
you to give you this dignity in the name of the king, my
grandson, feeling convinced that you Will Worthily fulﬁl
the important charge committed to you.”
- We may imagine the utter surprise and amazement of
the’humble monk at these unexpected words. The multi-
tude and confusion of his thoughts at ﬁrst choked~ his
speech; but in a few seconds, recovering his calm of mind,
he replied to the queen as follows: “Madam, your high-
' ness confers upon me an honour all the more surprising as
it ‘is dispropor-tioned to my merits, although nothing can
add to my gratitude for such a proposal. Your highness
offers me a post revered by every one and desired by many.
non BARTHOLOMEW or THE MARTYRS. 39
But you must allow me to say, madam, that I cannot
forget the words of God, who warns me by His writterr
word and through the mouth of His saints, that this
burden, far from being a desirable one, would? be‘ dreaded
even by the angels. We may think differently, but we
cannot go against the opinion of holy writ. Therefore,
the perils of such a position being so great, your highness
will not be surprised that, considering the height of the
elevation which she proposes to me, I should apprehend at
the same time the depth of theiprccipice below into which
I should almost inevitably fall- I fully believe, madam,
that with the great knowledge-you possess of such matters,
you would not imagine you were placing me in such peril,
because you fancy I have the qualities necessary for a
bishop in so onerous a charge. But I, madam, am
entirely persuaded that the contrary is the truth; and that
I possess none of the qualities necessary for a bishop.
And even had I any such virtues, I should always think
myself obliged to .ﬁy from such heavy responsibilities,
having had so many examples of men who appeared worthy
of the episcopal charge before their promotion, and then
lamentably changed and became quite different to what
they were before.”
At these words the queen, who had a great deal of
wisdom and penetration, interrupted him, and said: “ That
she did not believe that men who could so change when
they became bishops were really different before; that no
doubt they had sought the office from motives of ambition,
and that thus it was not their dignity which had changed
them, but which had served to reveal the real natures of
these men. That as for himself, he had nothing to fear
on that score, as he showed plainly by his resistance how
far he was removed from seeking such a charge.” She
added: “That his provincial had borne such a witness
40 DOM BARTHOLOMEW or THE MARTYRS.
to his ﬁtness for the post that he was bound to defer to
his opinion.” ‘
Bartholomew replied: “Your highness will persist in
believing me better than I' am: but I implore her not
to be offended if I persist also in knowing myself better
than she does. Your highness employs the authority of
Dom Louis of Grenada to persuade me to accept her offer :
and it is this very same authority which compels me to
refuse it. For if your highness has deigned to believe
him when he spoke of me, it is only fair and just that you
should believe me when I speak of him. His wisdom and
sanctity are well known to you. His ability is as public
as his writings. And yet your highness has accepted his
refusal, ﬁrst of a bishopric, and then of this very arch-
bishopric of which there is now a question. I implore
you, madam, to be as just to me. If he considers him-
self incapable, I am inﬁnitely more so than he is. Your
highness has the power of conferring this dignity upon
me, but not that of giving me the qualities necessary for
me to bear it. The prince of the apostles commands us in
the same breath to ‘fear God and honour the king.’ (1
Peter ii. 17.) I render to your highness, madam, all the
honour and gratitude I owe her for the unexpected oﬁ'er
she has made me. But at the same time I show my fear
of God by my refusal.” And after having spoken these
last words, with a profound bow he left the audience
. chamber .
The queen remained surprised and astonished at the
humble and. Christian ﬁrmness of Bartholomew’ s reply.
She began to esteem him more highly than ever, and
desired the more to conquer his modesty and determina-
tion, which appeared to her invincible. She was equally
.struck with the contrast between men of this world and
men actuated by the spirit of God. She felt herself
importuned in a hundred ways by some of the greatest
non BARTHOLOMEW OF THE MARTYRS. 4}
people in her court to obtain this charge, and yet found
all her persuasions fruitless to persuade a humble reli-
gious to accept it; so that while some were ready to
carry heaven and earth by storm to be made bishops, it
would be necessary to use violence to compel this unknown
man to become one.
Being resolved to bring the matter to an issue she at
last sent again for Grenada, and told him: “ That she had
found Bartholomew all and more than all that he had
said. That she now esteemed him, not only from his
report, but from what she had seen and heard herself.”
And so she ordered him either to persuade or to constrain
Bartholomew to accept the archbishopric: which Grenada
gladly promised to do.
CHAPTER VI I.
DOM LOUIS OF GRENADA TRIES TO PERSUADE DOM BARTHOLOMEW
TO RECEIVE THE ARCHBISHOPRIC, BUT IN VAIN.——-FINALLY, HE
FORCES HIM TO ACCEPT IT BY THREATENING HIM WITH EXCOM"
MUNICATION.
Grenada, in obedience to the queen’s command, went at
once to ﬁnd Dom Bartholomew; and, with all the authority
which his affection and his position as provincial gave him,
he strove to persuade him to yield to what he considered
was the call of God. Bartholomew replied: “ That he
implored him to believe that he knew himself better than
anybody else did; and that being incapable- of guiding
himself, he was still more so of guiding a large ﬂock. That
he entreated him to consider how he himself would not
yield to the queen’s entreaties to accept it. That if he
considered himself incapable, much more so was his poor
servant Bartholomew. That he implored him to allow
42 non BARTHOLOM'EW on THE MARTYRS...
him the same liberty he himself had used, and to follow his
example more than his words.” After that he held his
tongue. But seeing‘that Grenada pressed him more and
more, to make him change his resolution, he was extremely
moved, and cried out with a deep sigh: “What, my
Father ! is it possible that a person like you, whom I have.
always looked upon as a real father, a charitable superior,
and a true friend, should now have so little compassion
and charity for yourson, your friend, and your Religious ?
Truly, our Father General Hubert gave far other proofs
of his perfect love for Albert the Great, when the Pope
wanted to make him bishop, by replying that he would
sooner see Albert dead and carried to the cemetery, than
raised to the pontiﬁcal dignity and exposed to all its
perils! If you do not choose to take pity on my weakness,
you should at least consider that if I were unfortunate
enough to yield to your entreaties, you would take upon
yourself, and on your own soul and conscience, all the
faults and grave evils which my insufficiency would cer-
tainly make me commit in so great and diﬁicult a charge.”
This conference took place in the Lisbon Convent; and
Bartholomew, hoping that Grenada would yield to his
reasoning, asked him at once for leave to return to his own
monastery at Beneﬁco. But Grenada ordered him on no
account to leave Lisbon without his express permission,
adding that he would think seriously over what he had
said; but that he must not think him unkind if, after all,
he was forced to act towards him as his superior, as he
would not yield’ to his persuasions as a friend. He gave
him however, a little tiineto think over the matter before
God; because he wanted him to accept the archbishopric
quietly, without. being forcedv to exercise his authority as
provincial. However, after having allowed him some
days reﬂection, ﬁnding him determined to keep to his
non BARTHOLOMEW or THE MAErYEs. 43
original resolution, he was compelled to takea more strin-_
gent line to overcome his modesty.
On the 8th of August, 1558, he caused the great chap-
ter bell to be rung after compline, and all the monks
being assembled in choir, he called Dom Bartholomew and
Spoke to him as follows:
“My Father, you know how long and how patiently I
have represented to you that it was your duty to cease
your resistance and to. accept the Archbishopric of Braga,
to which the queen has nominated you. You know enough
of the piety of this princess to be aware that she would
not have preferred you to such a charge if she did not
think, as we do, that God had called you to it. I do not
blame you for the difficulty you have had to make up your
mind in this matter. We are living in an age which sadly
needs good examples. Every one knows how. the holiest
persons in the Church have dreaded the episcopate, even
in times of\greater peace and purity of morals than now;
and yet we see too many men in these days, who love and
intrigue for the very honours from which saints ﬂed, and
‘who bring no other dispositions to be bishopsl—as St.
Gregory of Nazianzum writes—‘ than the wish to be so ;’
(Orat. 20.) that is, the very qualities of ambition and
pride which render them unﬁt for, and unworthy of it.
By the grace of God you are far removed from that state
of mind, and, on the contrary, very much opposed to it.
Had it “been otherwise, I should not have thought of
pressing this dignity upon you. And that you may feel
the more convinced that it is God Himself who calls you
to this charge, I solemnly declare that if I had known any
other monk or eoclesiastic of whom I was as well assured
as I am of you, and whom I thought more ﬁtted for the
post, I should have indubitably preferred him, and, done
my utmost to persuade the queen to. give it to him. ‘I
know. too well the importance of those words, of St. Gre-
44 Don EARTHoLoMEw- or THE MARTYRS'.
gory: ‘ That he who is chosen for a bishop should be 'the'man
who is most worthy before God.’ After this sincere protest
you must consider that I have as much to fear as you in
this matter, which ought to reassure you; as, by forcing
you to accept this archbishopric, I lay the charge likewise
on my own shoulders, as my conscience must answer for
yours. ‘
“ You know that this same Pope, who speaks‘ so
strongly against those who enter the episcopate by the
door of ambition and self—interest, sets bounds, likewise,
to the modesty of those who are legitimately called to it.
He says that ‘their humility will be only true in the sight
of God when they do not oppose His will, or reject any
honour that may be oﬁ'ered them with inflexible obstinacy.’
(Pastor. part 1, cap. 8.) Therefore he concludes that in
such matters he who is really humble, and not too much
attached to his own will and opinion, though ‘shrinking
in his heart from the dignity imposed upon him, nevertheless
submits to- the voice of obedience: ea corde debet fugere,
et invitus obedire." (Ibid.) It was thus that S. Augustine
suffered himself to bermade priest and then bishop, though
with much grief and many tears. And yet, to encourage
those who: are-‘inn your present state, he adds: ‘that as
there is nothing in the Church more diﬁicult, more dan-
gerous, and more laborious, than the charge of a priest
or a. bishop, there is' nothing also happier before God, one
ﬁghts in this holy army according to’ the orders of Him who
is our‘ general commander in chief. Si eo modo militetur,
guo noster imperator'jubes.’ (Epist. 148-.) Therefore, my
beloved father, seeing in- you all the marks it appears to
me that one can have, that you are called of God to this
charge, strengthen yourself in Him, and in the all-
powerful help of His grace. And as it is He who has
engaged youto serve others, it is He also who will give
vyou that which you must impart to them. You will he
.DOM BARTHOLOMEW or THE MARTYRS. 45
His mouth, and He will speak by you; you will be His
eye, and He will lead others through you; you will be
His arm, and He will act in you. He will be your light
in your doubts, and your consolation in your toils. And
so that you may be able one day to say to Him that it
is not you who have undertaken this oﬂice, but His own
order which constrained you, I command you, in virtue of
the obedience that you owe me as your provincial, and
under the pain of major excommunication if you refuse,
to show me your submission at once by accepting the
charge I hereby lay upon you.”
At these words, Bartholemew, thunderstruck, yet over-
'whelmed by the authority of the speaker, felt himself
unable to resist any longer, and in spite of his extreme
repugnance, threw himself on the ground at the feet of the
provincial, as is the custom of the Religious of that order
'when their superior gives them a command. After which,
having asked permission. of the father provincial to speak,
‘he rose and said: “From the earliest years of my life I
-'_sought obedience in religion, so that it might shelter me
from the perils of this world; and now that I am getting
old this same obedience throws me, as it were, out of the
nest, and forces me to mix again in the world. This same
obedience makes me do violence to my inclinations, stifle
my thoughts and resolutions, and blind myself, as it were,
by persuading me that in an employment in which I fore-
see my ruin, I shall, on the contrary, ensure my salvation
and that of many others.
“ I yield then, my father, not to men, but to God, to
~whom'I am vowed by obedience. And I protest that it is
from Him alone that I. can accept this dignity, and not
from any prince on earth. For I take God to witness that
only the power of religion, which is the power of God
.Himself, and no other authority under heaven, could have
obliged me to receive so terrible a burden.” » ' ‘_ V
46 non BARTHOLOMEW or THE Maa'rvss. .
CHAPTER vrrr.
DOM BARTHOLOMEW, FINDING HIMSELF FORCED TO ACCEPT THE
BISHOPRIC, FALLS INTO SUCH SADNESS THAT HE BECOMES VERY
ILL.—MANY SPEAK AGAINST HIS ELECTION: THAT HE WAS
CALLED TO THE ARCHBISHOPRIC AS THE CARDINAL XIMENES
WAS TO THAT OF TOLEDO.
The chapter being over, the archbishop-elect left the
choir and went to pray before the Blessed Sacrament, there
to try and ﬁnd some consolation in his great sorrow. He
stayed there a long time, making the offering of his will,
which‘ had been overcome by obedience. He could do
nothing in his present state but annihilate himself, and, as
it were, lose himself in God, at the sight of the many
perils which surrounded him, and address himself to
‘Him as did the apostles in the storm, crying out: “ Do-
mine, salva nos, perimus !” (Matt. viii. 25.) When he
had gone back to his cell the Religious all hastened to
express the joy they felt at his election, which only gave
him fresh sorrow and served to increase his grief. Then,
.being left alone, he set himself once more to consider his
position. He felt that however impossible it had become
for him to escape, the risks he ran were just as great.
That he was going to be exposed on a sea where he should
encounter a thousand storms, andwhere he feared many
others which he could not foresee. That many holy men
had been called to the episcopate, who, nevertheless, had
thus been lost; and that it was perhaps a secret judgment
of God to punish him for some hidden fault in his heart.
'He passed the whole night in this kind of agitation-with-
non BARTHOLOMEW or THE MARTYRS. 47
out being able to sleep. In the morning he had a raging
headache, followed by a violent fever, which the agitation
of his mind greatly increased, so that very soon he was in
great danger.
The news of this novel election, with all the circum-
stances attending it, quickly spread through the town,
where it caused intense surprise and astonishment in men’s
minds. The world, whose maxims had been entirely dis-
regarded, were loud in their disapproval. At court it was
the subject of unmixed ridicule; and those who had in-
trigued to get the appointment for their own friends were
extremely offended. They could not bear that a humble
Religious, of whom they scarcely knew the name, had been
dragged out of, the obscurity of his cell to be raised to the
ﬁrst dignity in. the kingdom; and all the more because he
had not taken a single step to bring it about ; he had not
uttered one word of ﬂattery to any one, nor had he taken
the trouble to see a single person of inﬂuence about the
person of the queen. They were extraordinarily piqued
that this election should have been brought about in such a
manner, so contrary to the usual mode of selecting bishops,
which is unhappily but too common in the present day, and
of which St. Jerome complained even in his time, saying:
“That there are many who do not care to appoint as col-
umns of the Church those who are the most capable of sup-
porting it: but rather those for whom they have a personal
preference; or who have won them over by their ﬂatteries ,-
or for whom interest has been macle by some rich or power-
ful personage.” (Heiron. lib. i. advers. Jovinian.) Their
envy, in fact, had been changed into mortal hatred; and
they drew up and published a libellous paper ﬁlled with
false statements, to make the election ridiculous and dis-
honour the character and reputation of Dom Bartholomew.
They then contrived to let the libel fall into the hands of
the Infanta. But this prince, who perfectly knew the piety
'48 _ non BARTHOLOMEW or THE MARTYRS.
and the entire disinterestedness both of Grenada and the
archbishop-elect, treated the libel with the contempt it
deserved, rightly looking upon it as the result of a furious
and disappointed ambition.
Other people, with more piety and light, having seen
the way in which the election had been brought about, felt
that great advantage would thereby accrue to the Church
of God, and especially as the devil was so irritated by it,
that having failed to put a stop to it in other ways, he had
resorted to insolent and public calumnies, which were
however too easily refuted to do much harm.
The clamour having after a short time subsided, a great
revulsion of feeling set in, and all the world began to
admire and talk of the piety, wisdom, and ﬁrmness of the
queen, who had shown in this important matter that when
it was a question of God and His Church, she was a servant
of one and a daughter of the other, and only remembered
that she was queen to maintain their interests with all
her authority and power. She proved, on this occasion,
that she was an inheritor of the virtues of her illustrious
ancestor Isabella, Queen of Castille, who is still held in
veneration throughout Spain for her generosity and wisdom.
For in 1495 the archbishopric of Toledo falling vacant
by the death of Cardinal Dom Peter Gonzales, of Men-
doza, this pious princess, with whom the next nomination
rested, as being the proprietor of the kingdom, was most
anxious to ﬁnd a man wise and holy enough to deserve
such a dignity, which was the ﬁrst in Spain. The King,
Dom Ferdinand, her husband, pressed her to give it to his
natural son, Dom Alonso of Arragon, who was already
archbishop of Sarragossa. But the piety and zeal of the
queen were above such considerations, so that she never
would yield to the king in this matter.
She had as a confessor, F. Francis Ximenes, of Cisneros,
a Religious of the Franciscan Order, who hid under his
non BARTHOLOMEW or THE MARTYRS. 49
brown habit an extraordinary amount of wisdom and
ability, and a still more eminent piety. The queen re-
solved to invest him with the archbishopric; and without
saying a word to him or to any one else on the subject,
privately sent to Rome for the necessary bulls, which she
duly received. One day during Lent, as he was going
back on foot from Madrid to his convent, to assist, as was
his custom, at the Oﬁices of Holy Week, the queen sent
for him, and having spoken to him for some time on indif—
ferent matters, suddenly drew out of her pocket the bulls of
Pope Alexander VI. , and said to him: “ Will you be good
enough to take this packet and see what his Holiness sends
us by these apostolic letters?” Francis read on the out-
side the address, which ran as follows: “ To our Venerable
Brother, Francis Ximencs, Archbishop-elect of Toledo.”
For the ﬁrst moment he was extraordinarily troubled; but
then, quietly kissing the papal missive, he gave back the
letters to the queen without opening them, saying, simply:
“Madam, these Apostolic letters are not for me.” And
directly leaving the audience chamber he started for his
convent. Fearful of being pursued even there he hastened
on, but was overtaken by some of the queen’s ministers,
with orders to bring him back and persuade him to accept
the charge. But all their efforts were fruitless; and only
a positive command from the Pope overcame the resistance
of a mind as humble as it was grand and heroic.
With great reason, therefore, did Queen Catherine prefer
Dom Bartholomew to the most illustrious nobles in her
kingdom ; having before her eyes the example of her great
ancestress, who, by thus promoting a humble and unknown
monk, obtained for Spain one of the best and greatest
statesmen the world had produced, i.e., the great Cardinal
Ximenes, whose wisdom, justice, generosity and piety,
made him a model to all succeeding ages.
4
50 DOM BARTHOLOMEW or THE MARTYRS.
CHAPTER IX.
BARTHOLOMEW’S DANGEROUS ILLNESSr-AFTER HIS RECOVERY ‘HE
GOES TO SALUTE THE QUEEN.'—-HIS ELECTION IS PRAISED BY
ONE OF THE GREATEST NOBLES IN PORTUGAL, AND ONEv WHO
HAD BEEN THE MOST INDIGNANT AT HIS PROMOTION.
The illness of Bartholomew became so serious that every
one thought he was going to die. Even his enemies were
compelled to acknowledge how great must have been the
violence done to his wishes to reduce him to such an
extremity; and the irritation against him was changed to
pity and regret. Pious persons were deeply grieved at
his dangerous state, having conceived great hopes from an
election Where ﬂesh and blood had had no part, and where
the ﬁnger of God was clearly visible.
The holy man, however, found nothing but consolation
in the thought which was afflicting others. His peace of
soul increased in proportion to the increase of his illness;
for he dreaded his future life, and looked upon death as
a haven from the dangers which threatened him. In fact,
one might say of him as people did of St. Antoninus, that
'he went to the bishopric as to a martyrdom ; but with this
difference, that, having so vivid a'faith, he would have
embraced martyrdom with the utmost joy and goodwill,
while he undertook the labour of the episcopate with an
obedience ﬁlled with fear. -
But God, who had designed him for great things, had
determined to prolong a life which was to be so holy a
one in His sight, and contribute so much to the advantage
of the Church. So the violence of the disease began to
non BARTHOLOMEW or THE MARTYRS. 51
abate; and as soon as he had a little regained his strength,
he was sent to his monastery at Beneﬁco to complete his
cure, so that after a few Weeks his health was completely
re-established.
As soon as he was able to walk he came on foot to
Lisbon with one of his monks, to present his homage to
the queen, and kiss hands on his appointment to the arch-
bishopric. At the same moment the Duke d’Avero came
to the palace, to complain to the queen that she had
refused the archbishopric to his brother. And whilst he
was waiting for his audience, and leaning over a balcony,
one of the gentlemen of his suite asked him ifhe would
like to see the man who had been appointed, and at the
same time pointed out to him Dom Bartholomew,‘ who,
having come into the court of the palace, and being weary
with his journey in consequence of his illness,_had sat
down on a stone to rest himself. ‘ i
The duke looked at him with great curiosity, and, seeing
the modesty and gravity of his appearance, was touched
in spite of himself; and could not help ‘admiring such
great humility in one who had been raised to so high a
dignity. So when Dom Bartholomew came up. the stairs,
the'duke came forward, and, bowing very low, kissed his
hand as that of an archbishop; and being in a few minutes
admitted to his audience, together with Dom Bartholomew,
he spoke to the queen as follows: H i '
“Madam, I came to. complain of your highness’ refusal
to appoint my brother to the archbishopric of Braga, which
I had asked for, as you know. But having now seen the
man to whom your majesty has given it, I come, on the
contrary, to tender my humble thanks to your highness for
having bestowed it on one so worthy of the charge. In
truth, madam, I think my brother would make a better
governor of a provincethan Dom Bartholomew: but there
is no doubt that Dom-e Bartholomew is far more worthy of
52 non BARTHOLOMEW or THE MARTYRS.
being made an archbishop. For it appears to me that
humility is one of the qualities the most becoming in a
prelate. And, as for our house, we have always carried
our heads so high that we hardly know the name of the
virtue! Therefore, instead of complaining to your highness
of your choice, I reverence it, on the contrary, and blame
myself for having ever condemned it, even in thought.
If I may be permitted to hope for any grace or favour, it
would be that I might have as much credit with your high-
ness as I feel sure Dom Bartholomew has with God.”
' The queen’s face, during the utterance of this compli-
ment, showed how gratiﬁed she was at the revulsion of
feeling on the part of the duke. But the archbishop,
replying, said: “ I know, madam, the deep respect I owe
you; and yet I do not fear to say to your highness, that I
ﬁnd myself in a totally different mind from the Duke
d’Avero ; and that I am come to do exactly the reverse of
what he has done. For, instead of coming to complain, he
has thanked your highness: whereas I, who ought to come
and return thanks, am disposed, on the contrary, to com-
plain. Your goodness and gentleness, madam, are known
and appreciated by all your subjects; it is only I who have
to complain of the violence you have done me. You have
set a father against a son, and a friend against a friend, to
condemn me to the episcopate, as you condemn others to
exile, to prison, or to death. And certainly, if the choice
were in my own power, I would gladly have embraced all
these three evils, rather than fall into the one where I now
ﬁnd myself. I beseech of God, madam, to forgive your
highness for this act. But I fear that He will one day
call you to a terrible account for it l”
The queen replied, with a smile: “ Monseigneur Arch-
bishop, if, when come to die, I have nothing more
serious on ‘my conscience than’ your appointment, I shall
feel assured‘ of dying in great peace”: -~
non BARTHOLOMEW or THE MARTYRS. 58
The duke, having heard the archbishop’s words, con-
ceived a still higher respect and esteem for his virtue.
And the queen was delighted to ﬁnd that her choice was
not only accepted, but even praised by those who had been
the most violently opposed to it.
This illustrious example shows us, that when those in
authority despise the complaints and criticisms of the
world, in order to do an action which is both just and
right, and remain ﬁrm in their resolution, they end by
winning the esteem and approval even of those who were
the most active in their opposition. For, as prejudice and
self-interest cloud the minds of men and prevent their
being able to judge things rightly, so when the proper
thing has been done, and they have lost all hope of
succeeding in their pretensions, they feel in themselves
the equity of the sentence; and often their reason approves
and admires that which their passions had at ﬁrst prompt-
ed them to condemn.
CHAPTER X.
DOM BARTHOLOMEW IS CONSECRATED ARCHBISHOP.'—HIS ENTRY
INTO BRAGA.—HIS REGULATIONS FOR HIS OWN CONDUCT AND
HIS DAILY LIFE.
When the bulls sent by Pope Paul IV. had arrived, the
archbishop-elect sent Dr. Martin Salvator to Braga, with
power to take possession, in his name, of that secular and
ecclesiastical dignity. The following Sunday, which was
the third Sunday in September, he was consecrated in
St. Dominic’s Convent, at Lisbon. It was in that same
convent that, thirty years before, he had taken the habit
of his Order. It was remarked that St. Gregory the
Great, who had been forced, like himself, to exchange his
54 non BARTHOLOMEW‘ or THE HAnTvRs'.
monastic cell for thej'pontiﬁcal dignity,'was consecrated on
the'same day. >
On the 8th of September, the Feast of the Nativity of
the ‘Blessed Virgin, he received the pallium from the hands
of the Archbishop of Lisbon, Dom~ Ferdinand Vasconsales
of Manesa.
As Braga had‘ been for more than a year without a
chief pastor, the archbishop felt he must not delay any
longer to undertake the care of his ﬂock. Accordingly, on
the" 22nd of September, he left his Lisbon convent with
many tears, the monks accompanying him to the gates.
He departed‘ without any escort‘ or followers, silently and,
noiselessly'; as poorly, as far as outside show was con-
cerned,- as he was rich in piety within. His carriage
resembled that of the apostles more than the equipage of
bishops now-a-days.- He took but one single companion
with him, Father John of Leyra, a learned and ancient
father of his Order, for whom he had a particular esteem.
Having arrived on the frontiers of his diocese, the news
of his advance spread rapidly, in spite of his care to pre-
vent it, and from all sides men hastened to meet and do
him honour. The villages emptied themselves of their
whole population, and ran in crowds to welcome him and
receive his episcopal blessing. He gave it them with a
countenance beaming with such love, modesty, gentleness,
and charity, that the enthusiasm for him knew no bounds.
He arrived at Braga on the 4th of October, and the whole
municipal body, with the principal inhabitants of the city,
came out to receive him, and that with a joy and satisfac-
tion which seemed universal. When‘ he‘ set foot’ in the
episcopal palace he found himself in a magniﬁcent mansion,
enriched with the most beautiful pictures, furniture and
gilding, anda splendid suite of apartments. All this vain
show and luxury, however, instead of pleasing him ﬁlled
him with sorrow and compassion for those who had intro-
non BARTHOLOMEW or THE MARTYRS. 55
duced such secular taste into a bishop’s house, and who
had made use of the patrimony of the poor to heap up
riches only suited to a worldly court. Considering within
himself, however, that this palace had been the abode of
so many holy prelates and saints, his predecessors, he
lifted up his heart to them with respectful fear, imploring
them to protect him and to intercede for him with God
that he might revive, in that house, their spirit of holiness
and mortiﬁcation, and become their successor, not only in
rank but in piety.
After the necessary formalities had been gone through,
and every one had paid him the homage due to his eccle-
siastical dignity, he began seriously to consider what he
could do to diminish the splendour of his palace and
edify his people by regulating his manner of life after a
soberer fashion.
He determined to close the magniﬁcent suite of apart-
ments used by his predecessors, and chose a humble little
set of rooms, which he furnished according to his own
taste. In his bedroom there was but a little trestle bed
with a couple of mattresses, and this bed was so short and
narrow, that, as the archbishop was very tall, he had to
curl himself up to lie in it, and could neither turn nor
move. He placed near his bed a basin of water to wet his
eyes when he woke, and so conquer sleep. He always
went to bed without attendance, which was very unusual
in those days. He wore no linen, and never gave up his
habit under his episcopal robes. The walls of his room
were bare, and without hangings, even in winter. He had
a plain wooden writing table without a cloth on it, only
a cruciﬁx, and no carpets, winter or summer. He rose
every morning at three o’clock, prayed, said his Office,
and spent the rest of the time till eight, in the study of the
Holy Scriptures and the fathers of the Church. At eight
o’clock he said his Mass, and directly afterwards held his
56 DOM BARTHOLOMEW or THE MARTYRS.
audiences, always admitting the poor ﬁrst. Then he went
into his business-room with his auditors and council, and
worked with them till twelve. o’ clock, which was his dinner
hour. In the afternoon he would open his doors again
and receive those who came to him for counsel or advice,
or on whatever business they had, until the evening.
In a general way he always retired to his own rooms
when the Angelus bell sounded, and leaving temporal
affairs, would then devote himself anew to prayer and
meditation, which was the nourishment of his soul in all
his labours. For though he was scrupulously exact and
conscientious in the discharge of all business transactions,
he had that peculiar power of being able to put it all aside
when the hour came for him to go back to his room; and
God gave him the grace never to be disquieted, or
bothered, or anxious at the thoughts of the multifarious
affairs in which he was engaged, whether as archbishop,
or as temporal lord over so large a diocese; but having
done his best, to leave the issue quietly in God’s hands.
If during the time of rest, when, as he said, he was striv-
ing before God “to make up the waste and losses of the
day,” some one came to interrupt him on urgent business,
he would despatch it as quickly as possible, saying gen-
tly: “ Suﬁicit diei malitia sua;” and would sometimes
add “that after having given all his day to his neigh-
bour’s business, it was but fair that the evening should
be for God and his own soul.” Sometimes, when he shut
himself up in this way in his own room, or in his little
oratory adjoining, he would pray with such fervour as
to be heard by those outside. This went on till ten or
eleven o’clock at night, when he went to bed. His high
position and his extraordinary labours did not prevent
his practising his ordinary mortiﬁcations, and wearing
constantly a hair shirt, as in his monastery.
As to the rules and regulations of his table, he practised
non BARTHOLOMEW or THE MARTYRS. 57
exactly the orders of the African council as regards the
temperance and frugality of bishops. For in a general
way he would only have one dish, either of beef or
mutton, and if any scarce or delicate food were put before
him, he would send it away directly to some sick person.
When his dinner was brought to him he always divided
it in half, and sent the other half to the poor; and the
same with his wine. He continued this practice to the
end of his life. For he always considered, when he sat
down to dinner, that he had likewise invited Jesus Christ,
and felt himself honoured to be allowed thus to share
the gifts he had received from Him, and to treat Him
in the persons of His poor.
Thus did this holy man regulate his own hours and
daily life. Let us now see how he managed his household.

CHAPTER XI.
THE ARCHBISHOP RETRENCHES ALL THE MAGNIFICENCE OF HIS
PREDECESSORS._HE PUTS HIS HOUSE IN ORDER, AND REFORMS
THE ADMINISTRATION OF HIS REVENUES.
The archbishop thoroughly understood S. Paul’s words
to Timothy when he said: “If a man know not how to.
rule his own house, how shall he take care of the Church
of God ?” (1 Tim. iii. 5.) Therefore he determined so to
regulate his household that it might serve as a model to
all others. He would only have persons of exemplary
lives, and not one more than was absolutely necessary.
He chose for his chaplains and almoners men of proved
wisdom, charity, and piety, selecting also some of the
Religious of his own Order to help him in the arduous
functions of his ministry. He added some young men to
serve the others, but whom he took great care to bring
58 non BARTHOLOMEW on THE MARTYRS.
up" strictly and well, insisting also on their wearing cas-
socks, as‘ destined for the ecclesiastical profession. His
stable‘consisted of one mule, which'he used when he went
out, but which'at other times he employed for all sorts of
useful purposes. That was all his establishment! He
would not hear of chamberlains, or house stewards, or
grooms, or pages,- or footmen, or gentlemen in waiting,
who had always hitherto formed part of the archbishop’s
retinue. He said that “ he must leave such worldly pomp
to seculars; and that a bishop who feels himself the
representative of Jesus Christ, who was poor, ought to
glory in imitating His poverty, and not to try and rival
the great of this world in vanity and luxury.
Having chosen his servants‘ with extraordinary care,
he‘ laboured incessantly to render their lives holy and
exemplary. As they were so few, it was easier to avoid
the licence and irregularities common in great households.
He insisted that they should be. examples of regularity
in their religious exercises, of modesty in dress and
conversation, and of charity towards one another. In
his palace gambling and swearing were unknown. I If it
happened that any offended against purity in word‘ or
deed, he was instantly reprehended, and if necessary dis-
missed. No one was allowed to sleep out of the house.
Although he had full conﬁdence in those whom he had
placed at the head of his house, yet so great was his fear
of any sin creeping into his establishment, and so dis-
gracing it, that he had his own eye upon them all, and
often would go himself and see that his servants were all
in, and the doors of his palace closed at the appointed
hour.
As to the administration of the revenues of his
bishopric, he entrusted it to men of proved honesty and
conscientiousness, without either cupidity or avarice, and
who were gentle and courteous in reclaiming the monies
non BARTHOLOMEW or THE MARTYRS. 59
due. He chose for his treasurer the man he found most
charitable to the poor, and most inclined to give alms.
His old friend Father John of Leyra had the'care of all
the temporalities of the house, but'was obliged to render
an exact account of the expenditure to the archbishop
himself. Thus, all superﬂuous expenses being out off,
and the property administered with such care and ﬁdelity,
after having taken what was necessary for the person and
household of the archbishop, a very large sum was left
for works of charity to the poor.

CHAPTER XII.
THE WAY THE ARCHBISHOP JUDGED IN CIVIL CAUSES; AND THE
CHRISTIAN MANNER IN WHICH HE EXACTED THAT JUSTICE
sHoULn BE ADMINISTERED BY HIS OFFICERS.
Having taken such pains in the regulation of his
household and his revenues, the holy archbishop next
devoted himself to the reform of the administration of
justice in civil causes, an innumerable number of which
came before his court, not as archbishop, but as lord of
Braga. But to understand this, it is necessary to say a
few words of the peculiar position of this town, and of
the temporal power possessed by its archbishop.
The town of Braga is one of the noblest and most
ancient, not only in the kingdom of Portugal, but also in
Spain. Situated between two great rivers, the Douro and
the Migno, in a beautiful and fertile country, the Portu-
guese look upon it as a terrestrial paradise. The beauty
of the town had been enhanced by its previous arch-
bishops, who were not at all like the saint whose life we
are relating, but spent a great part’ of the episcopal
revenues in- the embellishment of their capital. The
60 non BARTHOLOMEW or THE MARTYRS.
cathedral is venerable, not only from its antiquity, but
from the magniﬁcent relics it possesses. There are like-
wise a great many monasteries belonging to different
Religious Orders. The Kings of Portugal had conferred
on the Archbishops of Braga territorial rights, both over
the city and the provinces adjoining. In this way they
hold a civil as well as a religious jurisdiction over the
people, and have a seneschal (or judge) and a court of
justice composed of fourteen counsellors, whose business
is to try and to pronounce judgment both in civil and
criminal cases.
Now the archbishop, having much at heart to reform
the administration of justice in this court, spoke to
each of the council separately. He found that in many
cases trials were allowed to languish for an indeﬁnite
time, to the great detriment of the parties concerned.
Then he made inquiries secretly of some persons of known
integrity, as to what were the lives and morals of these
judges, and how each acquitted himself of his duties.
Having thus obtained all the information he required,
he gave notice to the ofﬁcers of the court that on a certain
day he should come himself to the chambers, and preside
at the sitting. The judges were very much surprised, yet.
at the same time pleased at the idea, as they anticipated
great amusement at the sight of a monk, so little accus-
tomed to worldly affairs, taking part in matters requiring
acute legal knowledge, and in which they ﬂattered them-
selves he would be utterly at fault.
The day came, and the archbishop walked into the
council chamber with a calm and digniﬁed manner, in
which assurance": was mingled with modesty; and having
taken the chair addressed them as follows:
“ Had God listened to my wishes and prayers He would
have allowed me to remain in the hidden life which I had
chosen, and you would have had an archbishop more
DOM BARTHOLOMEW or THE MARTYRS. 61
worthy than myself to bear the heavy burden thrust upon
him. But as it has pleased Him ‘to lay upon me these
difﬁcult duties, contrary to my own will, He obliges me at
the same time to use every effort to acquit myself of these
onerous functions to the best of my ability. You know
that the Archbishop of Braga is likewise the temporal
sovereign of this city and its neighbourhood, and that in
that capacity he is bound to see that justice is done
towards all men.
“I wish with all my heart that this should be carried
out with the greatest exactness and impartiality. But I
can only do this through your aid. I conjure you, there-
fore, to help me to fulﬁl the solemn charge which God has
thus entrusted to me. I am not come here to complain of
your conduct. Of some amongst you I know many
things which give me satisfaction as regards the past, and
hope as regards the future. But the pastoral charity I
have towards you, and towards all those to whom you
administer justice, obliges me to set before you what a
solemn thing it is for one man to judge another; still more
for one Christian to judge another Christian. The Pagans
themselves have taught us this ﬁrst lesson, and holy writ
teaches us the second. The Holy Spirit, speaking to
Moses, whom God had made the lawgiver of His chosen
people, shows us, in a few words, how great should be the
virtue and integrity of judges, when He says: ‘ Provide
out of all the people, able meu, such as fear Goal, in whom
there is truth, and that hate avarice; and appoint them
rulers, who may juclge the people at all times.’ (Exod. xviii.
21.) He commands them to fear God, because, with-
out that, they could not be ﬁrm in resisting injustice and
violence, and might be more ‘afraid of displeasing men
than of offending God. He wills them to ‘ love virtue and
justice,’ as without that they could not hold the scales of
justice fairly, and might yield to the interest and solici-
62 non BARTHO'LOMEW 0F THEMARTirEs.
tations of persons who were dear to them. .He orders \
them to ‘hate avarice,’ not only lest they-should~ prefer a
shameful gain to the duty of their state, ‘and that they
might escape a snare into which no honest ‘or conscientious
man would fall, but also for fear they should yield to a
more subtle and dangerous temptation, namely, one which
persuades judges that they are justiﬁed inreceiving pre-
sents. Thus God speaks to them again “by the mouth‘of
the same legislator: ‘Non accipies munera, guoe etiam
eaccecant prudentes et subvertunt verba justorum.’ 'The
reason why presents ‘blind the wise’ is because they do
not perceive that such gifts bind them to those from whom
they receive them. I trust in the mercy of God,‘ who has
called you to this employment, which renders you - the
arbiters of the property, the honour, and even the life of
a man, that He will likewise give you the light of know-
ledge and discernment of the truth; and a spirit of equity
and justice, that you may fulﬁl these grave duties as
He desires. It is true that you are the‘ judges of your
brethren, but God is your Judge. They have to give an
account of their actions to you; but you have to render
an account of yours to Him from Whom no secrets are hid.
Your judgments will be judged by Him. ‘ Therefore, as
those you try, and who come before you in this court, fear
you, so should you far more fear Him and invoke Him often,
that He may enlighten your understandings and strengthen
your hearts, so that you may be, as it were, the mouth-
pieces and organs of His justice. Who is the man who
will not tremble when he considers, in a criminal case, for
instance, that his evidence, or one word of his, may de-
prive a‘ fellow-creature of life? I know that sometimes
you are constrained to do this; and that we dare not
encourage licence by a hope of impunity. But God for-
bid we should strip ourselves of humanity or charity, even
when called upon to exercise the severities of justice!
non BARTHOLOMEW or THE MARTYRS. 63
Thus a holy doctor says with great justice: ‘ Facile est
atgue prociioe'malos oclisse guia mali sunt ; rarum autem
et pium eosolem ipsos cliligere guia homines sunt ; at in uno
simul et culpam improbes et naturam approbes; ac prop-
terea culpam justius ocleris, guocl ea fmclatur natura guam
diligis.’ (August. Epist. 54..) When, then, you are com-
pelled to resort to this extremity, it must be only from
respect for the law, for the orders of the sovereign, or from
the care necessary. for the public safety, which should
' induce you thus to do violence to mercy and pronounce
a sentence of death. But there are other occasions, of less
importance, but of more every-day occurrence. I mean
those which relate to the property and honour of, men, in
which I conjure you to exercise the most scrupulous
ﬁdelity. Strive, I entreat of you, to shorten as much. as
possible the time of lawsuits, which so fearfully eat up the
fortune of those who plead, and which sometimes outlive
the very men whom they are intended to help. How often
do we see the rich tyrannising over the weak because the
latter have not the means to plead the law, which other-
wise would be in their favour. Do not, therefore, .permit
those long and interminable lawsuits, which ruin all con-
cerned in them, weary those who are compelled to take
part in them, and, above all, often constrain the poor to
abandon their just rights and give a triumph to an unjust
cause.- 1 - .
“ The fathers of the Church have said that each father
of a household should be a bishop in his own ‘house. But
this saying is still more applicable to all of you in the
important charge which God has entrusted to you. For
bishops should be like God Almighty, the protectors of the
poor. and the widows, and the father of the orphans; they
should maintain their cause against the rich, who oppress
and calumniate them; and should defend their rights and
do justice to all. Acquit yourselves, then, I entreat you,
64, DOM BARTHOLOMEW or THE MARTYRS.
of this solemn duty as in the sight of God. Do for 118 in
civil causes what we are obliged to do in ecclesiastical
matters, or wherever our ministerial duties call us. We
ask this of God for you with our whole heart. And we
conjure you, with all episcopal tenderness and charity, to
take heed to our words. You may be assured that you
will always ﬁnd in us a father who loves you, a friend who
will serve you, and an archbishop who will uphold you, if
you fulﬁl, as before God, all the functions of your re-
sponsible charge.”
The archbishop delivered this speech with the eloquence
which was natural to him, heightened by the ardour of
his charity, the authority of his position, and the dignity
and gravity which in him were habitual. The judges were
thunderstruck ; for they ;never expected anything of the
sort from him, and had, on the contrary, been very much
prejudiced against him. For, as men judge by outward
appearances, they could not imagine that any one could be
a great archbishop who was not surrounded with that
pomp of retinue and crowd of oﬁicers, and all that mag-
niﬁcence which had previously accompanied the lords of
Braga. Many of them, seeing him in his religious habit,
had laughingly said: “ He was only a shadow of an arch-
bishop :” and “being only a poor monk, had forgotten
that he had been made a prince of the Church:” and
“ that he had changed his palace into a monastery,” &c.,
&c.
But all these men were struck dumb at the archbishop’s
manner and words, and felt, by the wisdom of that speech,
and the ﬁrm determination with which it was uttered, that
they had an archbishop to deal with who would not only
be the protector of the good and the terror of the bad, but
‘who would also be their master; that his integrity would
render him incorruptible; and that his vigilance would
allow nothing to "escape him. Therefore, all those who
.DOM BARTHOLOMEW on‘ THE MARTYRS. 65
were good, honourable, and conscientious, rejoiced at
having found so ﬁrm a friend, and so powerful a protector
in his person; but those whose intentions were not so
pure, and who had hitherto abused their trust, felt that
they must turn over a new leaf with such a master, and
that they could never hope to deceive one who had such a
clear discernment of human character and human faults;
while he was likewise invested both with the justice which
would condemn, and the authority which would punish
them.
CHAPTER XI I I.
‘THE ARCHBISHOP PREACHES IN HIS CATHEDRAL CHURCH, AND OF
THE SOLIDITY AND FRUIT OF HIS SERMONS.
The archbishop, having, thus set his house in order,
determined to apply himself mainly to the essential func-
tions of his ministry. ‘He knew that a bishop was not
only the minister, but the living image of Jesus Christ,
- and must, like Him, engender souls by the word of life,
and nourish them with the like food: that for this reason
St. Paul considers himself sometimes* “ the father,” some-
times “the mother,” sometimes “ the nurse,” of the children
of God, dispensing to them either milk or solid food,
according to their wants; thereby teaching us that bishops
should foster and develop the divine life in their people’s
souls by the preaching of the Word. Therefore preach-
ing, according to the teaching of the Council of Trent,
has always been considered “ as the principal function of
bishops.” ,(Sess. 5, cap. 2, de Refer.) And Jesus Christ,
whois their model, has given ‘them the example when He

' I. Cor. iv. 15'; Gal. iv. 19; I. Thessal. 7.
66 DOM BARTHOLOMEW on THE MARTYRS.
says: “Me oportet evangelizare, guia ideo missus sum.”
(Luke iv., v. 43.) Which the apostle conﬁrms in these
words : “ Non misit me .Christus baptizare sed evangelizare.”
(I. Corinth. i. v. 1.) Our holy archbishop being, then,
thoroughly persuaded of- this truth, laboured hard to
nourish himself continually with the divine words of‘ holy
Writ, and with those of the holy doctors and fathers who
are its interpreters, so as to pour into the souls of‘ his
ﬂock that living water which comes from heaven. “He
next determined to preach continually in his cathedral
church, and especially during Advent and Lent, and on
all the great feasts and most of the Sundays of the year.
And he began his course of sermons with admirable fer-
vour of spirit, and amidst an immense concourse of people.
He preached both as a bishop and as a father, uniting
the tenderness and‘ paternal love of the latter with the
dignity and authority of his sacerdotal oﬁice. As there
was nothing low or familiar in his expressions, neither
was there anything studied or aﬁ‘ected. Everything he
said was grave, judicious, and solid, and conformable to
the majesty of the divine word, with which his whole heart
and mind were ﬁlled. And we may, ‘therefore, truly say '
that he was one of those wise men of whom St. Augustine
speaks, when he applies to them those words of Solomon:
“ The multitude of the wise is the welfare of the whole
world.” (Wisdom vi. v. 26.) For, according to the excellent
rule of this same father: “A preacher speaks with the
more or the less wisdom, as he is more or less advanced
in the love and knowledge of holy Scripture.” “ Sapienter
dicit homo tanto magis, vel minus, guantb in Scripturis sacris
magis, minusue profecerit.” (De Doct. Chr. L. 4. cap. 5.)
His great anxiety, therefore, was to stir up~his congre-
gation ; to wake them from the state of profound ignorance
in which many of them were plunged; to root outabuses
and vices; to strike the minds of the careless and indif-
non BARTHOLOMEW or THE MARTYRS. 67
ferent by bringing before them the judgments of God, and
so to persuade them to think seriously of their salvation;
in a Word,‘ to try” and ‘touch them, so as to soften the
hardness of“ their hearts and lead them to a real and solid
conversion, and a total change of life. He proposed to
himself, as a model, those wise words of ‘St-Bernard:
“ The dove should be the image of a preacher. She moans
more than she sings, and teaches us how we should sigh
during this our ezcile. I like to hear a preacher who does
not think of pleasing me that I may applaud what he says 3
but who touches my' heart, so that I begin to weep over
myself. You will become indeed one of those holy doves if
you thus teach men to enter into themselves and groan over
their own miseries: and you willteach them this, not by
mere words, but by identifying yourself with them and
groaning over yourself. For in this, as in so many other
things, ewample is incomparably more powerful than words.”
(In Cant. Serm. 59. no. 8.) This rule was followed by our
holy prelate. ' He prayed and sighed much before God
before going into the pulpit, remembering the words of
St. Augustine addressed to preachers of the Gospel: “Let
him love to pray before he speaks, so that he may give that
which he has received from on high : and let him ash of God,
amid the multitude of explanations or expressions which may
come into his head, that he may choose those which He, who
hnoweth the heart of man, may see to be the most likely to
touch the souls of those that listen to him.” (Do Doctr.
Chr. L. 4, cap. 15.) In the same way the apostles of old
reserved to themselves the duty of “prayer and the min-
istering of the word,” (Acts vi. v. 4.) to teach us that
those two things are inseparable; and that both one and
the other belong specially to the bishops, who are-their
successors.
Having, then," taken the utmost care ‘to draw down
the blessing of God on his words, they were listened to
6.8 DOM BARTHOLOMEW or THE MARTYRS.
by everybody with the greatest respect and attention; for
all knew that his own heart was in perfect accordance with
his tongue, and that his actions bore witness to the truth
of his words. He taught fathers of families to look upon
the Christian education of their children as the most im-
portant aﬁ‘air they had in this world, and the principal
means of their own salvation, if we are to believe St. Paul;
and that the same apostle exhorts them to have a par-
ticular care of their servants and household. And, at the
same time, thosewho heard him knew that his episcopal
palace was a model of‘ perfect regularity, and that all
belonging to, or dependent on him, were examples of
piety and exemplary modesty.
He taught the rich to beware of avarice and luxury, and
to despise the perishable goods of this world to gain
heaven; and they saw that‘ the bishop himself trampled
underfoot, with the most entire disinterestedness, all the
riches of the earth, with its pomps and vanities. “
He pictured in strong colours to the sensual and volup-
tuous, that, being enslaved by their passions, they would
pay, ifor transitory delights, the cost of eternal'torments.
. And his hearers felt that, notwithstanding his high posi-
tion, his magniﬁcent palace, and the example of other
prelates, nothing had been able to weaken the rigour or
austerity of his mortiﬁed and penitent life.
He preached a zeal for justice to all who had to admin-
ister it: and every one knew how ﬁrm and inﬂexible he
was himself in that virtue. Finally, he brought every one
to make large alms, each according to his ability, saying,
that the salvation or damnation of Christians mainly
depended on their ﬁdelity or negligence in obeying this
precept. And his hearers were well aware, that, although
archbishop, he lived himself as a poor man, and laboured
day and night, in public and in private, to be the nursing-
mother of the poor, and the helper and protector of the
non BARTHOLOMEW or THE MARTYRS. 69
weak and miserable. Thus one could say of his sermons,
as of those of Jesus Christ: “In potestate erat sermo ip-
sius ;” (St. Luke iv. v. 32,) for he taught nothing to others
which he had not ﬁrst practised himself : “ Coepit facere et
docere.” (Acts i. v. 1.)
CHAPTER XIV.
THE ARCHBISHOP COMMENCES HIS VISITATION IN THE MIDDLE‘
OF WINTER. -—-HE ENCOURAGES HIS FOLLOWERS BY THE
EXAMPLE OF A LITTLE SHEPHERD.
Three or four months were spent as we have described;
but at the beginning of the following year the archbishop
determined to make a visitation of his diocese. He knew
that the bishops had learnt from the apostles to exercise
this function with the utmost care, being one of the most
important in their ministry. Thus, in the Acts of the
Apostles, we ﬁnd St. Paul saying to Barnabas: “ Let us
return and visit our brethren in all the cities wherein we
have preached the word of the Lord, and see how they do.”
(Acts xv. v. 36.) Following this rule and example, the
councils have insisted on the necessity of this visitation
by the bishops, as the same apostle says to the bishops of
Asia: “Tahe heed to yourselves and to the whole ﬂock,
wherein the Holy Ghost hath placed you bishops, to rule the
Church of God, which He hath purchased with His own
blood.” (Acts xx. v. 28.) This can only be done, say the
Council, by personal visitation: “ut episcopus nemini
desit,” (Cone. Provinc. Colon. ann. 1549,) so that the
bishop may, by his vigilance, supply the wants of all.
And they add that it is in this manner that he learns to
know, to stop, and to prevent, even the greatest disorders.
That is why it is said in the Gospels, ‘that “while men
‘70 DOM BARTHOLOMEW or THE MARTYRS’.
were asleep the enemy came and over-sowed coekle among the
wheat, and went his way.” (St. Matt; Xiii. 25.) Which
means, the evils which creep in from false doctrine. And
again the Councils: “Dermal/emit prelati qua: non visitantg
Sole; vigilant et servant castodias noctis super gregem,
swam, gut mala gate matmmtar, eisz'tatione preeez'dzmt.”
(ibid.)
The archbishop, ﬁlled with this spirit, and burning with
zeal for souls, resolved to commence his visitation in the]:
middle of winter. His chapter and council strongly‘
opposed this resolution. They represented to him that
the weather was very bad 3 that the country he was about
to visit was subject to heavy falls of snow and horrible
cold; that he would thus be exposing his own health to
great danger as well as that of his suite 3 and that he had
inﬁnitely better postpone his holy intention till Lent was
over, and spring had brought about a milder temperature.
But the archbishop replied to all these reasons, that a
good pastor did not think either of the cold of winter, or
the heat of summer, when it was a question of looking
after and serving his sheep; and that, on the contrary, it
was in such seasons that his presence was the more neces-
sary. That since he had been made archbishop, his life
no longer belonged to himself, but to his ﬂock ; and that
1 he would not be doing his duty to his people if he thought,
for one moment, of sparing his own health, when it was a
question of saving their souls.
It was useless to argue with one who was guided by
a- purer and higher light than that of mere human
reason. So that, encouraging his priests as much as he
'could, and urging them to take part in his apostolate,
and be the co-operators in his ministry, he set out in the
very middle of winter, and began his visitation.
His only anxiety during this journey was for those
who accompanied him; for hard as he was towards him—
DOM BARTHOLOMEW or THE MARTYRS. 71
self, he was tender and compassionate towards every one
else. He would have liked to suffer himself what all had
to share alike. He was always the ﬁrst to confront
any danger, and the last to accept any alleviation in their
position: and with his wonderful sweetness and cheer-
fulness he bore every discomfort without a word of
complaint, so that his companions were ashamed to
grumble, and his example encouraged them to make every
sacriﬁce for the good of souls.
One day, passing from one village to another, they
were overtaken by a tremendous storm of very cold rain,
followed by so biting a wind that they were almost frozen
with cold. The archbishop was marching on in front, on
his mule, preferring thus to travel alone, that he might
occupy himself with holy thoughts on the way. Whilst,
then, he was struggling on in spite of the weather, he
perceived a_ little shepherd boy all in rags and wet
through, who was watching some sheep on the hill side.
At the bottom of this hill there was a cavern which would
have sheltered him from the storm. Filled with pity for
the poor child, he stopped his mule, and told him to come
down and take shelter under the rock. The shepherd
boy replied: “ I should not dare, sir; for if I were not
to watch over my ﬂock the wolf would come and carry off
one of my sheep, or a fox might strangle one of my
lambs.” “Well, what difference would that make to
you ?” replied the archbishop. “ O sir,” answered the
boy, “it would make all the difference in the world to
me, for I am responsible for these sheep to my father,
who is at home, and he would scold me well, and I should
be in great luck if I came off even as cheaply as that. I
watch over my ﬂock, and he over me.”
The archbishop, charmed with his answer, waited till
his companions came up, and then, pointing to the child,
said: “Look, my brethren, some of you think we are
'7 2 DOM BARTHOLOMEW or THE MARTYRS.
doing too much ;'yet we do less than this poor little
shepherd boy. He suffers as we do, and more than We
do; yet he has only the care of beasts, and we of souls;
he watches against the wolves, and we against the
demons 3 he does it to please his father, and we to please
God 3 his reward is the poor food he gets, ours is paradise.
I think God Himself must have sent us this little child,
for his example speaks volumes to us, and his patience is a
lesson to us all.”
His companions were touched by the child, and by the
instruction he had drawn from so slight an incident. But
it was impossible not to admire the vigour of his piety
and courage, which, in spite of all the diiﬁculties which
surrounded him, kept him ever on the alert for the teach-
ing of God, seeing His Hand in every object, and follow-
ing Him in all things.
CHAPTER XV.
OF THE ZEAL, PRUDENCE, AND CHARITY OF THE ARCHBISHOP IN
HIS VISITATION.
Great as had been the archbishop’s zeal in undertaking
this visitation, he had not the less care and vigilance
in carrying it out. This is the way he set to work.
After getting up very early in the morning, and repeat-
ing his usual prayers, he said Mass in the church of the
place where he was, and administered the Sacrament of
Conﬁrmation. He then preached, in a clear and simple
manner, so that his words might be within the compre-
hension of the poorest of his hearers. He spoke princi-
pally against impurity, a vice which was deplorably com-
mon in that country, and his horror of it made him speak
_DOM BARTHOLOMEW on THE MARTYRS. '73
with unusual force of sins “ more worthy” (as he said)
“ of beasts than men.”
A very pernicious custom had slipped into the churches
in that neighbourhood with regard to immorality, of which
the devil himself must have been the inventor. For when
any scandal of that sort had been perpetrated, the parties
were asked if they would marry or not. And if they
would not consent, a certain sum of money was exacted,
which was looked upon as an equivalent for the sin, and
no more notice was taken of the matter. The archbishop,
whose mind was pure, and whose judgment was clear, had
a horror of anything which savoured of self-interest or
condoning of sin, and was consequently greatly shocked
at this abuse. It seemed to him that thus to sell the
impunity of crime was an infamy which dishonoured, not
only the episcopal dignity, but the Christian religion
itself. He knew that this shameful traﬁc encouraged the
vicious in. their sinful courses; and that those whose
business it was to reprove them would say nothing if sufﬁ-
ciently paid for their silence. To remedy this great evil,
therefore, he resolved to forbid the church to such persons,
and sent orders all round the country that none should
be permitted to hear Mass in any place whatever who
persisted in such conduct. This strong measure had its
effect. The fear of being altogether excommunicated and
rejected by both God and man had great weight in those
days, and the archbishop had the consolation of seeing
many repent of their crimes, and return as true penitents
to the fold.
But he did not limit his zeal to the reformation of great
and crying evils. He took equal care to heal diﬂerences
in families; to bring about peace in households, and a
better understanding between husbands and wives, parents
and children, servants and masters; to recbncile all who
were at variance, and give them openings whereby little
74 ‘DOM BAR'I‘HOLOMEW or THE MARTYRS.
heartburnings couIdTbe's'oothed, and love the place of
hatred. But his chief care was to raise ;and watch over
the conduct of the pastors of each church.- ‘He examined
carefully into the accusations made-against them, or into
the-praises they received.’ He watched-their method of
instructing the poor and ignorant; their reverence in
administering the holy sacraments, or celebrating the
divine ofﬁce 3 and their conduct both within and without
the church. Those whom he-found Worthily fulﬁlling the
duties of their important charge he treated with the
greatest honour, making them dine at his table, and feel
~that he would always be their friend and protector. *He
exhorted them to labour with still greater fervour in the
work of ~ saving soulsbought with the Precious Blood,
and for rwhom they would have to give’ so strict an
account. - Thus'he encouraged the. good and strengthened
the weak; :while he was not wanting- in -- vigour’. and
severity towards those of Whom he had received just oom- .
plaints, menacing them with extreme measures, - and
making them J feel the full force of- his displeasure.-- He
put down in a little memorandum book all‘ that he had
remarked in his visitation; and‘ in order that ‘it might
remain more.‘ secret he" made marks known only to him-
self, representing the qualities of each priest. ~~Reund the
good he would-draw a white circle ,' round-the bad a black
one‘; and those he suspected would have a line half white
and'half black.- This little book he took withhi-m .inall
subsequentvisitations, which he foundemost-useful, as he
' could not then be imposed upon by false reports, either
for or against the persons concerned.
-- One day,.-:havingfoundsout an instance of grave irregu-
larity in an ecclesiastic of ; high degree and position, “he
franklyreproved- him- for “it. 7 The ‘accused, taken. bye-sur-
prise, could: not answer the charges brought against him,
and so had- recourse to the common excuse “ that the
non BARTHOLOMEW or THE MARTYRS. 75
archbishop was his enemy, and so, ready to believe any-
thing said against him.” The archbishop replied with
great sweetness and gentleness: “ My brother, how can I
be your enemy when I bear you always on my heart I?”
and at the same moment opened his breast and showed
him a paper on which his name was inscribed; and then
began speaking to him with such exceeding love and
sweetness that the culprit’s heart was touched to the quick,
and he not only confessed his past sins, but ever after led
a most holy and mortiﬁed life, and looked upon the arch-
bishop as his greatest friend, and the best physician of his
soul.
During this visitation, likewise, he made a memorandum
of all the most earnest and holy priests he met, so that
when an opportunity occurred he could promote them to
more important cures in his diocese. Having found out
that many persons, at their death, had left large sums to
the Church in order to obtain the suﬁ’rages of Masses and
prayers, which money had been quietly appropriated by
the clergy for other purposes, he insisted upon the most
minute restitution being made, so that the wishes of the
dead should be punctually fulﬁlled.
Another incident happened during this ourney, proving
the charity and prudence which this holy pastor evinced in
the care of his ﬂock. He found out that a certain rich
lord of high birth was living a most scandalous life. He
did not see how he could pass over such conduct; and yet
his high position entitled him to some respect. Having
recommended ‘the affair with earnest prayer to God, it
came about that this man was urged out of civility to
come himself and pay a visit to the archbishop. The
latter received him with great honour, and having begged
him to be seated, he placed himself by his side. Then,
every one having left the room, and ﬁnding themselves
alone‘ together, the archbishop suddenly rose and threw
-76 non BARTHOLOMEW or THE MARTYRS.
himself at his feet, exclaiming: “ Forgive me if I tell you
of the sorrow which is in my heart. Love may be impor-
tunate, but is always excusable, as it is only prompted to
speak from pure aﬁ'eotion. God has entrusted me with
the care of your soul, and I cannot look on calmly while
I see it on the point of perishing. I am your friend, and
I wish that God should be so too. But He cannot be so
unless you change your way of life. I conjure you, there-
fore, to have pity on yourself and on me, for I shall never
know a moment’s rest or peace as long as I see you in
such danger.” The gentleman was so astonished at the
excessive tenderness and humility of the archbishop, that,
having conjured him to rise, he rushed out of his presence.
But the words the holy pastor had spoken bore immediate
fruit: he entered into himself, conceived a horror of his
previous sins, was entirely converted to God, and, from
that moment, led the most exemplary life. He said after-
wards, that the ardent zeal the archbishop had shown for
his soul, combined with the extreme. humility of one he
looked upon as a saint, had worked a revulsion of feeling
in him which all menaces, or severity, or representations
of the judgments of God, had hitherto failed to effect.
The paternal charity of the archbishop was shown quite
as strongly in his reception of the poor and ignorant; and
his patience and gentleness were so great that no cloud
came across his face, no matter how wearisome or impor-
tunate his visitors might be. Often, when he arrived at a
place, for conﬁrmation or other matters, many would come
late and oblige him to begin all over again; but he was
never disturbed or put out, and left whatever else he might
-be doing to attend to them. So that it became a saying
amongst them that no one could come to the archbishop
at a wrong moment; for his time always belonged to
others, and his will to the will of God.
After having visited all the country in the neighbour-
non BARTHOLOMEW or THE MARTYRS. 77
hood of Valentia, he made a detour by Varcelos, which
was at seven or eight leagues distance, and there dis-
covered, while looking over the list of his parishes, that
one little church on his way had ‘not been visited. He
instantly retraced his steps in that direction, telling his
servant that he had forgotten something very important.
When they arrived! at this church he was almost tired to
death, and excused himself to his companions for the
trouble he had given them, stating the cause of his return,
and adding: “You see, my children, that I am like the
head physician of fourteen hundred hospitals, which is the
number of parishes I have in my diocese. If, then, there
were only one sick man in this little parish, which is one of
these hospitals, do you think I should be excusable, in the
sight of God, if I were to let him die without coming to
see him, this being a clear obligation on my part? It is
true that I have provided each hospital with a doctor—
i.e., a rector, a vicar, or a curate,——but, as the principal
physician, I have the superintendance of them all; and it
is my business to see that they take proper care of their
sick; for, if they should fail, their negligence would be
laid to my charge. It is well, also, to teach them, by
example, what the charity of pastors should be, so that
they may devote themselves heart and soul to their duties,
seeing how precious a single soul committed to us is in the
sight of God.” -
This visitation lasted rather more than a month, and as
it was continually renewed throughout the diocese, few, if
any, evils could escape his vigilance. For, besides insist-
ing upon seeing everything with his own eyes, and in-
quiring minutely into the characterlof his priests, he set
his face so vigorously to reform the scandals which had
arisen in previous times, that, whereas evils formerly went
on with unchecked impunity, his wholesome severity
awoke the most indifferent to a sense of their duty, and
'78 DOM BARTHOLOMEW or THE MARTYRS.
raised the whole tone of public opinion, so that those who
persisted in wrong-doing ‘were visited with universal
reprobation. _
Before concluding this chapter I will mention another
anecdote worth remembering. As he visited every village,
however poor and miserable it might be, he was one
evening obliged to stop for the night in a hamlet which
was so wretched and ruinous that there was only one
single house with ‘a tiled roof, which, in consequence, was
pompously called the “ castle.” All the rest were built of
earth and mud, and covered with branches of trees. His
servants went to the “castle” accordingly, to prepare his
bed. But he absolutely forbid them to go there, saying
that he would not be lodged better than his people. They
represented to him that in these mud cabins he would not
even be sheltered from the rain, which fell in torrents.
But he would not yield to their entreaties. Whilst they
‘were talking together that night of his humility, and of
his determination not to be better treated than any one
else, his servants heard a great noise, of which they could
not guess the cause. But the next day they found that it
was this very castle, where they had so wished to lodge
their master, which had fallen in, and had become a heap
of ruins. The archbishop, having heard this, returned
thanks to God for His visible protection, and said to his
followers: “Learn from this incident, my children, that
the poverty of Jesus Christ is useful, not only for a future
life, but also very often for this one 5 for one lodges more
safely in a humble but than in a castle: and those who love
.what appears to be the most magniﬁcent in this world, are
often overwhelmed in its ruins.”
non BARTHOLOMEW or THE MARTYRS. 79
CHAPTER XVI.
THE ARCHBISHOP LA'BoURs To INSTRUCT HIMSELF THE PRIESTS
AND PEOPLE or HIS nIooEsE. ‘
The archbishop hastened, after his visitation, to return
to Braga, so as to be there during Lent. He preached
through all this holy season regularly and daily to his
people, and with the same ediﬁcation as in previous-years.
Easter-time being one of comparative rest, he began
seriously to consider what could be done for the improve-
ment of his diocese,'and to remedy some of the serious
evils he had discovered during his visitation. He felt
that the majority of his people were sunk in the most
profound ignorance, which frequently resulted in shameful
and horrible crimes; and that the origin of the mischief
often was the insuﬂiciency of their pastors, and sometimes
the scandalous lives they led. He saw plainly that,
according to the word of the Son of God, the body of
his diocese would always be in darkness so long as its
pastors, who should be its eyes, were thus blinded, as
St. Gregory the Great fully explained in his .commentary
on the text: “ If then the light that is in thee be darkness,
the darkness itself how great shall it be I” (St. Matt. vi. v.
23.) Wishing therefore to supply the needs of so many
abandoned souls, nominally Christians, without having
either faith or the knowledge of Jesus Christ, he composed
a little Catechism in the vulgar tongue, explaining in
simple terms the principal mysteries of our religion, and
heimposed upon- all such curates aswere unable to preach
to their people the duty of reading this book to them
‘80 DOM‘ BARTHOLOMEW or THE MARTYRS.
after the Gospel, so as to instruct them in the faith. He
wrote also some short and simple sermons, for the
different feasts of the year, and for the Sundays in Lent
and Advent, which he gave orders should be read on those
days when there was no preacher, so as to teach the
' people the meaning of the Church’s year, and encourage
them in the practice of all Christian virtues. Knowing
also the effect which the Lives of Saints have in touching
the hearts of men, he caused a book to be printed in the
vulgar tongue, containing the histories of all the saints
mentioned in the Church Calendar, which he published at
his own cost, and distributed throughout his diocese.
He summoned also some of the most able religious of
his Order, to instruct those who should hereafter be called
to the cure of souls. And he established a seminary in
his own palace at Braga, which he endowed in perpetuity,
so that those who had a vocation for the priesthood might
there be trained free of cost, and pursue their studies
under his own eye. He chose a wise and virtuous priest
to be at the head of this seminary, of whom he exacted a
rigorous supervision of the students, lest any vice or
irregularity should creep into the house, taking care to
impress upon his mind that he cared far less for their
progress in their studies than for the holiness and purity
of their lives, without which all learning would be worse
than useless.
In fact, there was no stone left unturned by the arch-
bishop to strive to improve the education and morality
of his diocese, especially among his priests ; and being full
of this idea, he addressed himself to the Society of Jesus,
whose college at Coimbra for the training of missionaries
for the East had produced such wonderful fruits.
The eagerness which God had put into his heart for the
extension of the kingdom of Jesus Christ throughout the
world, had inspired him with the deepest veneration for
DOM BARTHOLOMEW or THE MARTYRS. 81
S. Francis Xavier and his companions; and for that reason
his most earnest wish was to be assisted in the reforma-
tion of his diocese by the disciples of the great S. Igna-
tius, who, having so admirably formed and directed his
Society, had died only ﬁve or six years before. The arch-
bishop wrote, therefore, to the new General, Father John
Lainés, setting forth his diﬁ‘iculties, the extreme ignorance
of his people, and the necessity of doing all in his power
to raise the tone of his priesthood, which had fallen so
low in those degenerate times; and ended by imploring
him to send at least twelve of his fathers to teach and
preach to the people, while he prepared a suitable college
for their reception. The chapter of the town somewhat
objected to the proposal of this new foundation; but the
archbishop, with his consummate prudence, removed by
degrees every obstacle, and those who had been most
opposed to the introduction of the Jesuits, came round
to his way of thinking, when they found the impossibility
of ﬁnding any other persons equally reliable for the
important missions with which the Society was to be
entrusted.
CHAPTER XVII.
OF HIS EXTREME CARE IN THE SELECTION OF THOSE WHO
ASPIRED TO HOLY ORDERS, AND HIS DESIRE THAT ALL HIS
PRIESTS SHOULD BE FULLY OCCUPIED.
This great servant of God, as we have before said,
spent every moment of his time which could be spared
from his laborious functions, in studying Holy Scripture
and the Fathers of the Church. Hence arose his extra-
ordinary reverence for the priesthood of Jesus Christ.
The idea he had conceived of it was so grand, and so pro-
6
82 DOM BARTHOLOMEW or THE MARTYRS.
foundly engraved in his heart, that when candidates for
Holy Orders were brought before him, he could not help
examining them in the light of God’s word, and weighing
them in the balance of the sanctuary, with what some
considered almost an undue severity. It surprised those
around him to see that, great as was his anxiety to obtain
a larger number of priests for his vast diocese, and deeply
as he had deplored the lack of pastors during his visitation,
he yet was so difﬁcult in the selection of the men who
presented themselves for ordination. The truth was, that
looking only to God in this matter, he did not dare admit
any one to fulﬁl these high functions unless fully per-
suaded that they were directly called by the Holy Spirit
Himself. In consequence, nothing could be more rigorous
than his inquiry into every detail of their past lives.
Not content with their proﬁciency in learning, he exacted
positive proofs of their love towards God, and their zeal
for the salvation of souls. And if he found reason to doubt
anything in their antecedents, he would delay their
ordination until fully satisﬁed of a thorough change of
heart; and no prayers or interest from any quarter could
make him yield. On this point alone he was inexorable.
Many would bring foreign recommendations to back up
their requests; but he would always reply, that the very
fact of their having obtained these was a proof that they
had little merit of their own, and that the only passport to
his favour was true personal holiness. For those who
came to him ﬁlled with an ardent love of God and their
neighbour were always warmly received; ‘and if their
humility made them shrink from the thought of the priest-
hood, he encouraged them in every possible way. But he
indignantly rejected all those who sought to lead others,
without being able to guide themselves, and “who wished
to rise, from ambitious motives alone, to the ministry of
humility-3’ (5'. Greg. Past, part 1, cap. 1. )
DOM BARTHGLOMEW or THE MARTYRS. 83
He had the strongest aversion for those who, instead of
earning their living in an ordinary manner, strove by a
horrible sacrilege to make a trafﬁc of holy things, and
sacriﬁce the priesthood to their avaricious views, by
looking upon it as any ordinary profession. Abuses
of this sort had crept in everywhere, which he scourged
with the utmost severity, and drove from the altars all men,
however highin position, in whom he found these shame-
ful dispositions. This gave great offence in many quarters,
of which, however, the archbishop took no sort of heed.
He was especially anxious regarding those who were
admitted to the sub-diaconate, for, as that is the ﬁrst step
in Holy Orders, and, failing in that, a man is still free
to enter into any other profession, the archbishop expected
great things of those who thus presented themselves, and
made them give up altogether the idea of the priesthood, if
they were unable to maintain the purity and perfection
of life Which he considered indispensable. It was remarked
that when he administered the Sacrament of Ordination,
he did it with such dignity, and with exhortations of so
fervent a nature, that everyone was ﬁlled with a holy fear
and reverence. He made a rule in his diocese, which he
considered very advantageous for those aspiring to the
ecclesiastical state, remembering the words of the Wise
man: “ Idlencss hath taught much evil” (Eeclesiasticus
xxxiii. verse 29); and that was only to receive those who
knew some trade, or had some occupation which should
prevent their falling into lazy habits, and then into other
disorders. For not only would their work be a safe-guard,
but it would enable them to support themselves in case
of any reverses, without being obliged to have recourse
to alms. And as he had a great respect for all the
ordinances of the Church, and always tried to form his
conduct by those rules, he took this idea from the Fourth
Council of Carthage, which ecclesiastical authorities call
84 DOM BARTHOLOMEW or THE MARTYRS:
the treasure of the Ohurch’s discipline, and which orders in
its ﬁfty-ﬁrst Canon, “ that clerics, however learned they may
be in the word of God, should learn some trade whereby they
might, needful, earn their bread.” (Clericus quantum
libet verbo Dei eruditus, artiﬁcio victum queerat) ; and in
the ﬁfty-second Canon: “Let clerics earn something where-
with to clothe and feed themselves, either by some light trade,
or by cultivating the ground, without interfering, however,
with their holier functions.” (Clericus victum et vesti-
mentum, sibi artiﬁciolo, vel agriculture. absque ofﬁcii sui
detrimento paret.) He wished to put these holy regula-
tions in practice, suggested, as they were, by the Church,
under the inspiration of the Holy Spirit; but he would not
oblige his ecclesiastics to follow them against their own
inclinations, such practices having unfortunately fallen
into disuse.
CHAPTER XVIII.
THE ARCHBISHOP’S FRIENDS, SEEING HIM OVERWHELMED WITH
WORK, IMPLORE HIM TO APPOINT A COADJUTOR, WHICH HE
REFUSES TO DO.
While the archbishop was thus labouring with might and
main to fulﬁl the arduous duties of his ministry, the Devil
Was preparing a snare for him; and one all the more
dangerous, as it was cloaked with an appearance of pru-
dence and charity. Some of his friends, seeing the heavy
responsibility of his oﬁice, the multiplicity of his cares, the
anxiety of his mind, together with the austerity of his life,
were touched with compassion, and fancying they had
found a remedy for these evils, addressed themselves to
him as follows: “ That it appeared to them that the work
he had undertaken exceeded his strength; that at Braga
DOM BARTIIOLOMEW or THE MARTYRS. 85
his whole days were occupied in judging and hearing
secular cases, and his whole nights in prayer, composition,
and study; that on his visitations all these labours were
redoubled: yet, that in spite of such superhuman labours,
he never relaxed the austerity of his life; that it was
impossible any human frame could stand such fatigues ;
that though he was a bishop, he was still a man; that
he should consider the weakness of human nature, and
measure his labours accordingly; that God, while He
enjoins charity, enjoins also prudence and discretion,
and wishes that zeal should be tempered with both; that
if he ‘did not value his life for himself, he owed it to
his ﬂock, to whose welfare he had‘ vowed it; in a word,
that in order that his life should be prolonged, without
giving up any of the obligations of his charge, he should
appoint a titular bishop as a coadjutor, who should relieve
him from a portion of his work. That this was the
invariable custom in so extensive a' diocese as his own;
that his predecessors had done it; and that thus he would
preserve his life, and be an example and guide to his ﬂock
for a longer period.”
The archbishop, whose soul was enlightened by the
Spirit of God, considered that ﬂesh and blood had inspired
these thoughts in persons otherwise good and virtuous,
and, in consequence, he replied to them with his usual
tranquillity: “ That he was very grateful to them for the
care they showed for his body; that he thought their
intention was kind and praiseworthy; but that as to the
advice they gave him, he begged them to consider that
we have a very subtle enemy, who frequently makes use of
those who are the servants of God, to speak to men who
are likewise in His service, but in whom he has no part;
that as they had implored him to remember that he was a
man, he would likewise beg them to consider that he was a
bishop; that no one would dream of warning the general
86 Don BARTHOLOMEW on THE MARTYRS.
of an army that he might be killed if he exposed himself to
the chances of war, because every one knew that it was
a gcneral’s business to expose himself to danger, as a leader
of his troops; that no one considered whether he lived
or died, but whether he led his troops bravely.
“ In the same manner, that it was not necessary that
he, as bishop, should live ; that the salvation of his people
did not depend on his life; that the great God needed
no one ; that having preserved the Church of Braga many
centuries before him, He would equally p'care for it after he
was dead; that as to appointing a coadjutor, he knew well
that the Church allowed it, but that it could only be granted
when absolute necessity or the inﬁrmities of age demanded
it, and not if asked for from idleness or softness; that he
was resolved, with the grace of God, and as long as his
strength lasted, to go on as he had begun; that labour
Without ceasing was the portion of a bishop, and that with
this feeling, he ought never to fear shortening his days,
as he could neither look for rest nor reward till the hour
of death.”
His friends were completely silenced by his answer, and
could only admire the unshakeable ﬁrmness with which the
love of God inspired him. They felt like the friends of
S. Paul, when they conjured him not to go up to
Jerusalem, where it had been prophesied he should have to
suffer terrible things ; and who, when they found him
inﬂexible in his resolution, and willing to face death itself,
submitted themselves to the will of God, exclaiming: “ Do-
milie WOZ’MO'LiLtS ﬁat.” (Acts xxi., verse 15.)
DOM BARTHOLOMEW or THE MARTYRS. 87
CHAPTER XIX.
or THE GREAT CHARITY or THE ARCHBISHOP TOWARDS THE
rooE, THE SICK, AND ALL WHO NEEDED HIS HELP.
This holy prelate, striving to imitate S.-Paul in all the
functions of his ministry, imitated him equally in his
charity and in his tenderness and compassion towards the
poor. He considered that his position as archbishop made
him their father and nursing mother. He was always
devising fresh schemes for their relief, and looked upon
all their wants as his own. The following is the rule he
adopted in the distribution of his alms.
In his ﬁrst visitation he demanded an exact return
of all those in real distress in each parish, not only of
those who sought relief, but of others who hid their
poverty from all human eyes to suffer in secret; and having
received these returns, he drew up a memorandum, in
which he entered the names, ages, seX, and state of all
these poor people, and then caused the necessary relief to
be given to each, according to their need. The numbers
thus relieved were ‘enormous; for before he had visited
a third part of his diocese, he had already sent clothes
and necessaries to four hundred poor people. He made a
similar inquiry into the condition of all his poor people at
Braga, and took particular care of the orphans and widows,
and of young girls who had no means of living. His
vigilance in this respect was so great, that there was no
need, however hidden, of which he was not informed.
And because he was always afraid of sinning against
charity, lest the delicacy of some people who had known
88 DOM BARTHOLOMEW or THE MARTYRS.
better days should induce them to hide their distress,
he employed a number of good and virtuous persons to
hunt up those who would rather suffer any amount of
misery than make their circumstances known; and to them
he secretly sent assistance in various ways, so as to fulﬁl
the obligation which he considered was laid upon him, to
come to their relief.
If, for instance, he discovered, on inquiry into the lives
and habits of any of these poor people, that their poverty
was accompanied by great virtue and piety, he would in-
stantly enter their names in a memorandum-book kept
for this purpose, and desire his almoner to send them every
week a certain quantity of wheat, meat, and ﬁsh, according‘
to their families. If they were of a higher class, he would
give them a certain sum of money every month. And all
these charities were managed with such regularity and
exactitude, that each one knew the very day when he
would receive it, and that there would" never be the
smallest retrenchment or diminution in the gift. The
archbishop also paid the rent of a great many of the poor
people’s houses, especially if they were old‘ or sick. He
maintained a doctor, at his own expense, to visit the
poor only; and he used to say that we- should look upon
the poor as our bankers, who will give us high interest for
our money in heaven. _
Besides these charities, the archbishop‘, gave food or
money every Wednesday and Friday to all the poor who
came to his palace, and sometimes there were upwards of a
thousand persons thus relieved. But as he knew that
spiritual alms were more important than corporal, he
employed a good and earnest priest to preach to them
the word of God before distributing their bodily food.
He always had some little money about his person, as he
could not bear to refuse any one who asked him for an
alms, wishing to fulﬁl to the letter the command of our
non BARTHOLOMEW or THE MARTYRS. 89
Saviour: “ Give to every one that aeketh thee.” (S. Luke
vi., verse 80.)
He was also most liberal in the sums he awarded to
diiferent monasteries and convents, for he felt that,
according to the words of many holy doctors, we gave
specially to eat and drink to Jesus Christ when we gave
alms to those whose pure, holy, and disinterested lives
prove that they are really members of His body, and
faithful imitators of His poverty. These charities cost
him a great deal, because they were perpetual. And
another great expense to him was the general hospital,
which he had founded on his ﬁrst arrival at Braga, and
of which he had the whole charge. He had also estab-
lished inﬁrmaries in the different parishes, both for men
and women, which he had provided with everything
necessary for the sick, and whom he constantly visited
himself.
But there was another form of alms which he exercised,
and that was the virtue of hospitality, recommended by
S. Paul to all bishops. He used to say that he considered
himself the guest in his own house, and the poor as its
legitimate owners. As a great many religious of diﬁ'erent
orders, and poor priests, came on business to Braga, or
passed through it on their way to their respective houses,
the archbishop bought some property adjoining his palace,
and built there a home to receive them, considering
himself aggrieved if any went to an inn.
He placed in this house a respectable married man as a
steward, and gave him means to furnish it with every
necessary and comfort, and with a ﬁxed income to defray
the expenses of his guests. Every day their dinner and
supper was sent, ready cooked, from the archbishop’s
palace, and however great the number might be, the
servants were never taken by surprise; for a large
90 DOM BAR'I‘HOLOMEW or THE MARTYRS.
quantity of food was always supplied, and what was not
wanted for the guests, was distributed among the poor.
Neither seculars nor sick were received into this house,
nor could :the ecclesiastics themselves, for whom it had
been founded, remain there more than a certain number of
days, for fear that they should take advantage of the
comforts they there enjoyed, and thus be induced to lose
their time in idleness. But those who had real business to
detain them, could always obtain permission to do so.
In the palace itself, the archbishop received three classes
of persons. The ﬁrst were the rectors, vicars, and curates
of his whole diocese, who came to him on business regard-
ing their parishes or churches. He received them with
extreme joy, looking upon them as his brothers and
coadjutors, without whose aid he could not acquit himself
of the duties of his ofﬁce. So that he would have his
palace doors always open to them, both to board and lodge,
and to provide them with everything they required.
The second class consisted of those who had at some
former time been in his household, or living in his house.
If they came for lawsuits, he only let them stay a few
days, because he considered it would be unfair to let them
live free of expense, and prolong a suit which might be the
ruin of the opposite party. But if it were not a question
of a lawsuit, he let them stay as long as they liked.
The third class to whom his palace was always open,
was the Religious of his own Order, who came to Braga.
He had set apart a Wing of his palace on purpose for them,
where no one else was admitted, and which was ﬁtted up
like the monasteries of their order. The way in which
he forestalled and thought of every one’s comfort and
convenience was the astonishment of all; and, in truth,
there was no need, corporal or spiritual, which was not
relieved by the fatherly hand of the archbishop.
But he did not only give alms of his abundance, like the
150M BAR’I‘HOLOMEW or THE MARTYRS. 91
rich; he retrenched absolute necessaries for himself, (like
the widow in the Gospel,) so as to have more to give, and
thus to exercise the most perfect form of charity.
One day, the procurator of his house, seeing that he was
still wearing the habit he had when prior of his order,
which was getting very old and ragged, sent the tailor
with a piece of new, ﬁne stuff, to make him a fresh one.
The archbishop took out his memorandum-book, and asked
the tailor if he knew three young girls, whom he mentioned
to him, who were living with their widowed mother in
great poverty, but who were noted for their goodness
and piety. The tailor replied that he knew them. “ Then
go to them,” replied the archbishop, “and make them out
of this stuff three nice gowns, without letting them ﬁnd out
where it came from.”
Another time, when they had given him a new cloak
to wear on Easter Day, he called his almoner, who was
entirely in his conﬁdence, and told him to take it to a
tradesman of the town, who was very old and sick, and to
tell him to make himself a coat out of it.
One day, he heard by chance that a poor woman, who
was very ill, and to whom he daily sent a dinner, had
a wretched bed, and that the greatest part of her sufferings
arose from the cold which she felt, having no blankets or
anything to cover her, though it was in the depth of winter.
N o sooner did he hear this, than he ran to his own bed, and
taking off one of the two blankets, he rolled it up, and
calling a boy whom he was training as a cleric, told him to
take it directly to the woman, without any one knowing
anything about it.
On another occasion, a very old woman came into his
room, whose extreme poverty, in the midst of winter,
was shown by the thinness of her clothes. The arch-
bishop was alone at the moment, and could not ﬁnd any-
thing to give her 3 so he tore down a piece of cloth which
92 non BARTHOLOMEW or THE MARTYRS.
made a “ portiere” to his room to keep out the draught,‘
and after having folded it up, gave it to her.
We have entered into all these little details, because
they give a real idea of the extraordinary charity of one
whose whole life was a series of similar acts. He had the
ﬁrm conviction that all his goods belonged to the poor;
that he was only the dispenser of them; and that they
were always to be preferred before himself, so that he had
even a scruple about taking the most necessary things for
his own use. In fact, he veriﬁed in his own person a saying
attributed to another saint: “ That he was avaricious for
himself, liberal towards his friends, and only extravagant
in dealing with the poor.”
CHAPTER XX.
FATHER LOUIS OF GRENADA PROPOSES TO THE ARCHBISHOP
GREATER MAGNIFICENCE IN HIS PALACE.—THE ARCHBISHOP
JUSTIFIES HIS CONDUCT BY THE CANONS OF THE CHURCH;
AND GRENADA IS COMPELLED IN THE END TO AGREE WITH HIM.
Towards the beginning of the summer of 1560, Father
Louis of Grenada came to Braga, bringing with him Dom
Bernard of the Cross, a Religious of his Order, who had
been bishop of S. Toma, and had then resigned his
bishopric, and retired to his monastery. The apparent
reason for Louis of Grenada’s visit to Braga was, that as he
was making a visitation of the convents of his order,
civility required him to come and see the archbishop on
his way, even without regard to his old friendship.
But the secret reason of his visit was the report which
had reached Lisbon of the extreme poverty of the arch--
bishop’s palace and household. As his election had given
DOM BARTHOLOMEW or THE MARTYRS. 93‘
such offence to so many persons of high rank, who envied
his position, they watched every detail in his conduct, to
ﬁnd, if possible, some matter for reproach. The ambition
which had previously blinded them to their own unﬁtness
for so solemn a charge, now made them shut their eyes to
all the rare qualities of this excellent and holy archbishop,
and try to ﬁnd out every imaginable defect in him, although
such defects existed only in their own imaginations. They
saw everything he did in a Wrong light ; and published far
and wide that he was a bishop only in name,—that he
would never even wear the episcopal dress. They called
his frugality, shameful meanness; his careful management
of his revenue, in order to relieve a greater number of
poor, was only the result of avarice; his assiduity in all the
functions of his office was degrading to episcopal dignity;
and lastly, his humility and moderation were only a sign of
his mean origin and unworthiness for the post.
Grenada was pained at the malignity of these persons,
and at the eﬁ'ect of their calumnies in throwing a cloud
over the zeal and virtue of so eminent a prelate. He also
felt how these reproaches fell tacitly back on himself, as
every one knew that he had been one of the main insti-
gators of the election.
To be able,itherefore, more thoroughly to refute these
calumnies, he determined to go to the archbishop’s palace,
and judge with his own eyes if the accusations, so freely
brought against him, had any foundation in fact.
The archbishop received his guests with a joy and
gladness not to be told, but made no further change in
his table than that of having one dish more.
The provincial, after watching narrowly everything that
went on in the house, became more and more convinced
of the falseness of the charges brought against the arch-
bishop. He found that his household was small, it was
true, but thoroughly well organised. He could not ﬁnd
94 DOM BARTHOLOMEW or THE MARTYRS.
one who was idle ; but all were hard at work, and imitating
the zeal, prudence, and diligence of their master. Some
acted as secretaries, others prepared provisions and food
for the poor and sick; in a word, all were busily and
usefully employed, and equally careful not to lose a
moment of time.
He was much struck by the liberality, and yet exact
order with which the revenues of the archbishopric were
administered; and above all, with the inviolable ﬁdelity of
the dispensers and administrators of so much wealth. But
most of all was he struck by the archbishop himself, and
the marvellous way in which he added to the austere life of
a monk the arduous and wearying duties of his episcopal
charge; so that the falsehood of the judgments which had
been passed upon him by his calumniators became hourly
more and more apparent.
He thought, nevertheless, that it would be well to
propose to him to increase in some way the number and
state of his household, so that the mouth of calumny might
be stopped once and for ever.
One evening, therefore, the conversation fell upon his
election as archbishop, which was always a sore subject
with the holy prelate, who sighed, and said: “ I pray God
to pardon my friend Grenada, who, though so good and
virtuous, was not afraid of dragging one he professed to
love from a quiet and safe retreat to plunge him into a sea
of storms and tempests.” Then, pointing to the provincial,
he turned to the bishop, and added: “This man made a
buckler of my poor head to defend his own from the blow
which threatened him. I cannot think of this, or speak
of it, even now, without being pierced with sorrow.”
The bishop answered, “That he thought the father
provincial had, in reality, very little to do with the
election. That he had only been the instrument of that
of which God alone was the author. That the designs
non BARTHOLOMEW or THE MARTYRS. 95
of providence ought not to be less recognized and adored
because they were executed by the hands of men. That
the proof that God had Himself called him to this charge,
was the extraordinary ardour and charity he had shown in
the supervision of his diocese. That it was impossible not
to be struck with admiration at the extreme care he took of
the poor and suﬁ°ering among his ﬂock, and the exactness
he had shown in retrenching all superfluities in his house,
in order to have more to bestow on the needy and
destitute. That the only doubt he had in his mind was,
whether the archbishop had not gone a little too far in this
direction. That he should not have dared say even so much
as this, if he did not know that the father provincial shared
in this opinion.’ ’
Grenada, turning towards the archbishop, added imme-
diately: “ That, as to his election, he was quite easy in his
mind before God, if he really had had any part in it, on
that score; that all he ventured to beg of him was, that he
would do something to justify it before men. That he had
been delighted with all he had seen of the regulations of
his household, with the wisdom and modesty of his ser-
vants, and above all, with their ardent zeal and charity
towards the poor and afflicted. That the only thing he
wanted him to consider a little more, was his position as
archbishop, and especially as archbishop of Braga, and that
a certain respect for appearances was necessary in so
eminent a charge. That he was very far from wishing
to inculcate luxury of any kind. That he condemned, as
strongly as the archbishop himself could do, those prelates
Who went about more as governors of provinces than as
successors of the apostles, and who, by their extraordinary
magniﬁcence, seemed to wish to bring the pomp of the age
to the very foot of the altar. But that the archbishop must
consider that we are not living now in the days of those
great saints Whose poverty was sustained by miracles.
96 non BARTHOLOMEW or run manrvns.
That the Christians of this age are weak in faith; that they
need something which strikes the eye before they will show
their bishops the reverence due to them. That it had
annoyed him very much to hear him decried at court, on
this very account, as one unworthy of his position, and as
throwing discredit on the wise and judicious choice of the
queen. That, in a word, he wished to concert with him
some measures whereby he might so regulate his family,
his household, and his person, that all pretext of calumny
or scandal ‘might be taken away, without in any way
transgressing the laws of God.”
The archbishop ‘listened to Grenada’s reasoning with
respectful and attentive silence, and then, looking gravely
at both him and the bishop, he replied as follows : “ I am
very much obliged to you for your goodness towards me,
and I look upon your admonition as one of the graces God
has vouchsafed to me. But forgive me if I own that I am
rather surprised to hear those from whom I expected
nought but counsels of perfection, speak to me in so human
a manner; so that, instead of trying to induce me to be
more faithful in fulﬁlling the functions of my ministry, you
endeavour, on the contrary, to persuade me to relax in my
efforts. I am not in the least surprised at what is said of
me at court. I am only astonished that, in this matter,
courtiers and religious should hold the same language, and
that persons as holy and estimable as yourselves should
become the defenders of such a cause. Let us sum it up in
a few words. The world complains that my house and my
retinue are too simple, and that I do not know how to show
the magniﬁcence required of an archbishop of Braga. This
language is worthy of those who use it. But is it then
necessary that a minister of God should yield his dignity to
their caprice, or that he should relinquish his principles to
conform himself to theirs? Those great saints whom the
Church reveres as her chiefs and princes, S. Nicolas,
DOM BARTHOLOMEW or THE MARTYRS. 97
S. Basil, S. John Chrysostom, and particularly the great
S. Martin, whose poverty and charity were so truly
apostolic, without speaking of many othcrs,—-were they
ignorant of the fact that the world only reveres what is
called outside show? and that they would gain far more
human esteem and consideration if they would show a little
more human magniﬁcence?
“ Of course, they knew this as well as we do ; but they
said with S. Paul: ‘De I seek to please men? If I 'yet
pleased men, I should not be the servant of Christ.’ (Gal. i.,
verse 10.) They thought that, having to announce the
Gospel of the humility and poverty of Jesus Christ, they
could not do so better than by making themselves poor to
preach a cruciﬁed God. What has happened since those
days to make us suspicious of their conduct and wisdom?
and what prevents our imitating them ? Is it because the
world mocks at us? But it mocked equally at them. As,
then, they despised its ridicule and sarcasms, we should
despise them too. I cannot for a moment imagine that you
think their conduct in this respect was not worthy of
imitation, as you know that it was formally prescribed by
the Church, in an express ordinance of the Fourth Council
of Carthage: ‘ Let the bishop have common furniture and
a poor table, and let him live like a poor man; and let him
win the authority and dignity due to his ofﬁce by the purity
of his faith, and the holiness of his life.’ {Eln'seop'us
eilem supellect'z'lem et mensmn ac m'et’um panpe/rem haheat ;
et dq'gnttcttis snce antcm'tatem ﬁde et vitae merit'z's qneemtj—
(Can. 16.)
“This is the voice of the Holy Ghost, speaking to us
by the mouth of the whole Church of Africa. I invite
you, then, to be my judges and my counsellors.
“The Holy Ghost orders me, as a bishop, to have poor
furniture and a, 29001’ table.
7
98 DOM BARTHOLOMEW or THE MARTYRS.
“ The world, on the contrary, exhorts me to ﬂy from
poverty, and to seek for splendour and luxury in everything.
“ To which of these authorities am I to defer ?
“The world pretends to justify, and even to sanctify in
some way, this reasoning, by affirming that such magni-
ﬁcence is necessary to sustain and keep up the episcopal
dignity.
“ The Holy Spirit, on the contrary, teaches us that a
bishop is only to be recommended by this apostolic poverty,
joined to holiness of life; because it is not outside show,
but piety and goodness, which are to impress on the hearts
of men the respect and veneration Which are his due.
“ This is our rule. It is for us to follow it. If, as a
religious, I have tried to keep the rule of our order, now,
as bishop, I must try and keep the rule which the Church
has prescribed for bishops, Therefore, do not imagine, I
entreat of you, that I am an enemy to outward pomp and
,show only because I am _-a religious. It is true that I have
been a poor religious, as S. John was poor, who is the
,model for all religious; but now I am bound to be equally
poor as a bishop, as Was my master Jesus ,Christ, when He
preached the Gospel; as all the apostles and their successors
the saints have been; and as the Church enjoins of all her
prelates. ‘So that, if God had called me from the ranks
of the clergy, and not from a religious order, to be bishop,
I should not certainly have Worn my habit, but I should
have thought it my duty to regulate my household and my
table in the same economical manner, and I should equally
have despised the world’s opinion to the contrary. For
who is to observe inviolably the rules of the Church, if the
bishops do not? Do not, therefore, I entreat of you, try
by human concessions to content men. ()ne cannot serve
God and mammon, for God forbids all that the world
commands.
“If I am to think more about the luxury of my house-
DOM BARTHOLOMEW OF THE MARTYRS.
hold, I must necessarily retrench something in the nourish-
ment of my poor. Could I be so hard-hearted as to take
the bread out of the mouths of those who are starving,
in order that my own table may be more delicately served?
Could I be so pitiless as to leave the members of Jesus
Christ naked in this severe cold, in order to hang my dead
walls with ﬁne tapestries, and cover my ﬂoors with beautiful
carpets? Is it thus that you wish me to be more prudent,
more subservient to human opinion? God preserve me
from such blind discretion, or from such cruel complaisance!
My goods belong to the poor, and not to me. I am bound
to love them as my own children, and to respect them as
being one day my judges. I should be far more afraid of
saddening them than I should desire the approval of the
rich. God forbid that I should buy that vilest of things,—
the vain esteem of n1en,-at the price of the tears and the
blood of the poor. If, after all, &the world mocks at our
conduct, its scorn should be our glory and our joy, and we
should exclaim with S. Paulinus: ‘ Oi blessed injury,
to be despised of men for the sake of obeying Jesus Christ!
We ought far more to dread their esteem, as we cannot
please them without displeasing God.’ (O beata injuria,
displicere cum Christel Magis timendus est a mortalium,
quibus sine Christo placetur.)” (Epist. 29.)
The archbishop paused, and the bishop, turning to the
father provincial, said: “ We were rather in trouble, when
we arrived here, to know how to justify his grace the
archbishop before the court and the World; but I think
now our hardest task will be to attempt to justify ourselves
before him.”
Then Grenada, who had been deeply touched by the
archbishop’s words, new spoke: “You complained, just
new, that I had not treated you as a true friend, when I
thrust you, in my place, into the archbishopric. But you
have, with your own mouth, justified my act. It is true
100 nor BAR'IHOLOMEW or THE MARTYRsj
that I dreaded this dignity for myself, and that I felt
assured that God had called you to it, because I remarked
in you a ﬁrmness and a courage of which I was myself
utterly incapable. I knew that these qualities in a bishop
are the foundation of all others. For, if he should be less
learned than another, he can obtain help from science
and the works of clever men; but if he have no heart,
no power on earth can give it to him. This quality must
be found in himself. It cannot be borrowed; and if it be
not there, all is wanting. Therefore, S. Chrysostom, in his
book on the Priesthood, said that, ‘having ﬂed from a
bishopric offered to him, he made the election fall on his
friend S. Basil, because his courage and his love of justice
made him thoroughly worthy of that dignity.’ (Chrys. de
Sacerd., lib. 2, cap. 8.) As for me, I was always entirely
persuaded of the ﬁrmness and charity with which God had
inspired you. But I am now more and more convinced
that I was right, seeing the courage which you have shown
in asserting your principles, contrary to the opinion of two
persons for whom I know you have the deepest reverence
and affection. And so far from thinking you are to blame
in this matter, I bless and praise God, on the contrary, for
the feelings which He has implanted in you, and I beseech
of Him to conﬁrm you in them more and more.
“ It is true that the world’s scandal had shaken me
a little, for it is vexatious to see men making a pretext
of some small external things, which are apparently non-
essential, to tarnish the actions and character of the holy
and just. But after what you have said, and considering
that your conduct in all these points is so episcopal,
according to the judgment of the Church, I cannot wish
that you should alter it in any one particular, or that you
should diminish the portion of the poor, to yield either to
human respect, or to the criticisms of the rich. Therefore,
I say to you, go on boldly as you have begun. When the
DOM BARTHOLOMEW or THE MARTYRS. 101
life of a bishop is thus regulated in the sight of God, and
is thoroughly consistent, it wins of itself the approbation
of all honest men. Those who might at ﬁrst be disposed to
ﬁnd fault, will end by praising it, and envy, with its bitter
tongue, will be reduced to silence, seeing that conduct
so holy and unimpeachable is beyond the reach of calumny.”
The bishop expressed the same sentiments as the father
provincial, so that the archbishop was ﬁlled with joy and
consolation at being thus acquitted by two persons Whom
he held in such affection and veneration.
He took this opportunity to propose to Grenada a plan
he had had for some time in his mind. He had lately
visited Viano, a city famous for its commerce and great
riches. He felt that these two things, together with the
great concourse of strangers and foreign merchants of all
countries, who ﬂocked into the town at the time of the
annual sales, made this place a centre of luxury and vice;
to counteract which he was anxious to found a convent of
the religious of his own order, so that by their preaching
and example, they might inspire men to practise charity,
and flee from avarice.
He proposed then, to the father provincial, to establish
such a house, if the order would accept it. To which
Grenada replied, “ That he accepted the proposal gladly,
provided there were any means of making a foundation:
but that he could not contribute much himself, being so
overwhelmed with other claims.”
The archbishop, who knew exactly the cost of his own
establishment, replied, “ That he had already thought the
matter over, and that he found he could give a considerable
sum every year towards this foundation.”
The father provincial having agreed, the archbishop
added, smiling: “ WV ell, my father, you see, if I had done
as you wished, and spent my money in decorating my
palace, and having a more pompous equipage, where should
102 non BARTHOLOMEW or THE MARTYRS.
I have found the sum necessary for this work, which you
feel yourself will be of the greatest service to this portion
of my people, and contribute so much to the glory of God I?”
The provincial could not reply; and soon after, the
monastery was founded, and became a centre of piety, and
the greatest joy to the good people in that town.
Grenada and the bishop stayed a feW days longer With
their saintly host, being more and more ediﬁed at his holy
conversation, and at all they had seen in his house.
Finally, they were compelled to leave him; and as they
talked over his charity, his generous and episcopal hospi-
tality, and all the other qualities which had so struck them
duringitheir visit, they could only bless and praise God
for having permitted that their order should have pro-
duced so great a bishop, not only for the reformation of
the Church in Portugal, but for the glory of the whole
Catholic body throughout the world.
END 015‘ THE FIRST BOOK.
SECOND BOOK.
CHAPTER I.
ORIGIN AND PROGRESS or LUrHEE’s HEHEsY.—coMMENeEMENT
AND CONTINUATION or THE COUNCIL or TRENT, UNTIL THE
PONTIFICATE or rice iv.
Hitherto we have only considered this holy bishop in the
exercise of his ministry and the government of his diocese.
But now the providence of God, who designed him for
great purposes, brought him forward on the most important
of all occasions, namely, that of a General Council,
assembled for the purposes of defending and deﬁning
the Faith, destroying heresy, and re-establishing Church
discipline throughout the world.
Scarcely had the archbishop been a year and a half in
his see, than he was summoned to take part in the
(Ecumenical Council of Trent, by apostolic letters from
Pope Pius IV. ; and as upwards of sixteen years had
elapsed since this council had been assembled, we will now
speak of the reasons why it was eonvoked, and the progress
it had made before the arrival of our holy prelate.
Every one knows that a schism broke out in the Church
at the beginning of the sixteenth century, which, born from
a slight cause, in a short time made extraordinary progress,
and was followed by the ruin of a multitude of souls.
Pope Leo X. , having issued certain indulgences in order to
104 non BARTHOLOMEW or THE MARTYRS.
excite Christians to undertake a crusade against the Turks,
the duty of publishing them throughout Germany was
committed to the Dominicans, contrary to the usual
custom, which gave this charge to the Augustinians.
These last were very much offended, and their vicar
general, after sending a remonstrance to Rome, ordered
one of his monks, named Luther, to preach against the
Dominicans.
This monk, till then unknown, but whose name has ever
since been held in abhorrence by the Whole Church, was
one of those of whom a saint has said, “ that there are
persons whom the Devil chooses and forms from infancy,
so that, by inspiring them with his own venom, he may
make them the instruments of his malice, and do through
them what he Would be unable to accomplish by himself.”
Luther began preaching accordingly with. the greatest
vehemence against the fathers of the Dominican Order;
then he turned his abuse on the ministers of the Church,
whom he ‘viliﬁed in every possible manner. It was un-
happily but too true that the licentious lives of many
amongst them dishonoured their holy profession. For
Luther was not alone in exposing these vices; they had
been already stigmatised with the utmost severity by a
holy religious of the Franciscan Order, called “ Brother
Thomas,” (called by the people, on account of his great
virtues, the “holy friar,”) who went up and down the
country preaching penance, and threatening those un-
worthy priests with the very judgments which afterwards
befel them.
But this man of God only reprehended the immorality of
certain men, (as other saints have done,) showing how they
disﬁgured the body of Christ, Which is His Church; for,
loving her as he did, the stains on her purity were the
more painful to him. Luther, on the contrary, only made
use of his invectives as a favourable pretext for making the
DOM BARTHOLOMEW or THE MARTYRS. 105
Church itself odious, so as to justify his own apostasy, on
which he had already determined. From abuse of im-
morality, he went on to denounce doctrines, especially that
of indulgences, and the power vested in the Holy See
to grant them. From thence he proceeded to throw doubts
on papal authority; and ﬁnally attacked the sacraments,
and all the principal articles of the Christian Faith.
His superior, who had sent him to preach in the ﬁrst
instance to vent his animosity against the Dominicans,
repented very seen of his imprudence, and endeavoured to
silence him. But the evil was beyond remedy. He found
out too late that he had given arms to a furious enemy, and
that he had contributed, by his selﬁsh indiscretion, to
kindle a ﬁre which neither his order nor the Church has
ever since been able to extinguish.
The Pope, Leo X. , having desired his legate in Germany,
Cardinal Caietan, to speak to Luther, and to try by every
kind of gentle means to bring him to a sense of his error,
ﬁnding all his efforts vain, then resorted to more vigorous
measures, and in 1520 published a bull, denouncing his
heresies, which he maintained with inﬂexible obstinacy.
And to show to what lengths this heresiarch pushed his
impiety, we have only to read what the Emperor Charles
V. said of him, in a solemn edict, at the Diet of Worms,
in 1521, which was translated into all languages, and sent
to every court in Europe: “This child of iniguity and
disobedience,” he says, speaking of Luther, “ after his here-
sies had been justly condemned by the bull of Pope Leo X.,
not only has not repented of his impiety, but has published,
and goes on publishing, day by day, books full of error,
in which he attacks the sacraments, purgatory, prayers
for the dead, and all the religious Hierarchy of the Church.
He lifts himself up against the Sovereign .Pontiﬁ, successor
of S. Peter, and Vicar of Jesus Christ, and uiliﬁes him with
unheard of blasphemies and infamous outrages. He turns
106 non BARTHOLOMEW or THE MARTYRS.
into ridicule the authority of the holy Fathers of the Church,
and tramples the reverence due to them under his feet. He
resuscitates from the depths of hell all the heresies which
previous councils have condemned, and boldly declares that those who maintain them are heretics, he is ten times worse.”
This same Emperor adds: “ That this Luther had reached
such a summit of impiety, that he had publicly burnt the
.holy canons and decrees of the Church ; and that, when
spoken to with great gentleness about his opinions, he had
replied, ‘ that not only he would not defer to any authority,
but that an Udcumenical Council were assembled, he should
look upon its proceedings with suspicion, as matters of faith
had never been properly treated in these councils.”
Finally, having represented “that this heretic was intro-
ducing confusion, not only in the ecclesiastical, but in the
I civil state, ezcciting his subjects to rebellion, murder, and
arson,” the Emperor declares, “that this man is not a
man, but a devil, who, under the semblance of a man and of
a religious, has come upon earth to cause the ruin of souls, to
divide kingdoms, and to corrupt the Faith of Christ.” He
concludes, therefore, by “ banishing his person from every
portion of his empire, and condemning his writings to the
ﬂames.”
The holy doctors who treat upon the subject of heretics,
have often remarked, that, as true children of the serpent-
enemy of man, they glide skilfully into the minds of their
victims, ﬁlling them secretly With their venom, and
Wrapping up their lies in many folds, to give them the
semblance of truth. But Luther was not like this. The
Devil, who inspired him, had ﬁlled him with more rage
than skill. He attacked God Himself in His immutable
truth, the Church in her tradition, the Sovereign Pontiff in
his authority, and all Christian princes in their dominion
over their subjects ; so that a general confusion was intro-
duced in all orders and degrees of men.
DOM BARTHOLOMEW or THE MARTYRS. 107
Not content with rejecting the holy doctors, as the
Emperor had said in his edict, he even ventured to afﬁrm:
“ That they had written with lore-occupied minds, that their
works were full of obscurities, and that, they had not
changed their opinions before their deaths, they did not
deserve the name of saints.” “As for Papists,” he wrote
elsewhere, “ they are always crying out, ‘ The Church, the
Church! the Fathers, the Fathers!’ but they were to
quote a thousand Angustines, or a thousand Cyprians, I
should not believe them the more. These men were dreamers,
and had always a veil before their eyes.” In this way
he spoke of the fathers in general, and of those in particu-
lar he would add: “ That Ireneus was a blasphemer ; that
Chrysostom was a rebel and a ehatterboze, that his writings
were nothing but a confused waste of words; that Jerome
should be erased from the category of doctors as a heretic,
that he was an impious man without any judgment, who had
gone mad upon the subject of fasting and virginity; that
if God had not shown him mercy, he would have deserved hell
rather than heaven; and that he would not for a thousand
crowns run such a risk as Jerome of being damned.’ ’
Strange to say, these gross and palpable heresies were so
contagious that many provinces were infected by them.
But our surprise diminishes when We remember the state
of the Church in Germany at that time. Luther found the
Church verily “sitting in darkness,” and both priests
and people plunged in every kind of disorder. Thus,
preaching to men who were Christians only in name, and
Pagans in their habits—a Christianity of ﬂesh and blood—-
he found little difficulty in corrupting their minds, and
assimilating their creed to their lives.
But the blindness of the people was the more astonishing
when this heresiarch married, and that in the most
scandalous manner; and yet this fact did not make him
lose the absolute authority he had acquired over certain
108 non BARTHOLOMEW or THE MARTYRS.
men’ s minds. For after the death of his patron, the Duke of
Saxony, who never could tolerate the idea of this, infamous
marriage, on which Luther was nevertheless resolved,
the world witnessed the spectacle of a priest and a monk
publicly espousing a consecrated virgin,-—a nun,—-whom
he had seduced to follow him in his apostasy, and whom he
had carried out of her convent, with eight of her com-
panions, all girls of high rank; and although many of the
heretics themselves were scandalized at this shameful
and brutal proceeding in one who professed to be a Church
reformer, still his insolence and eﬁ’rontery made him glory
in this double sacrilege, execrable alike in the sight of God
and men.
Those to whom he held out the bait of licence and
libertinage, which he openly preached instead of the
Gospel of Jesus Christ, continued to uphold both his
person and doctrines. After having lived so scandalous a
life, he died in the same manner, held in reputation by the
souls he had deluded and depraved, who erected statues to
his memory in the churches, with the inscription: “Divus
et Sanctus Doctor Martinus Lutherus, Propheta German/ice.”
Such was the beginning, the career, and the end of this
apostate. But the evils he occasioned did not die with
him. Not only did his heresy continue, but it became the
source of constant fresh heresies, which sprang up in every
direction. For, having insolently upset the fundamental
rule of faith, and refused to recognise the Church as the
interpreter of Holy Writ, or tradition as contained in the
writings of the fathers and councils, or the authority of the
Holy See, he became a precursor of all future heresies, and
opened the door to every species of error. In fact, very
soon after his death, there sprang up a sect called Sacra-
mentarists, whose doctrines were promulgated by Zwinglius
in Switzerland, and by Calvin in France, and although
differing in many fundamental points from Luther, and
‘(DOM BARTHOLOMEW or THE MARTYRS. 109
from each other, they were united in their determination to
destroy the Catholic Faith, and to start a church of their
own, which they pretended was founded on the Gospel
alone, and on the simple word of God.
The Church being consequently afﬂicted with such great
evils, and menaced on all sides, those who had her interests
most at heart, earnestly prayed for that most powerful of
all remedies, the convoking of a General Council. The
Emperor Charles V., and all. the princes of Germany who
had remained staunch in their faith, demanded it eagerly,
and at the Diet of Spires, in 1529, ordered, that until
such an (Ecumenical Council should be assembled, no
change should be tolerated in the Catholic religion, and
that the services should be resumed according to the old
faith in all such places as had been invaded by the
Lutheran heresy. But the Duke of Saxony, and fourteen
towns in the empire, remained obstinately in their errors,
and protested that they should appeal to the Council, while
at the same time separating themselves from the Church.
Hence arose the word Protestant, which they have kept to
this day.
Leo X. having died, Adrian VL, a Dutchman by birth,
who had been tutor to the Emperor Charles V., was elected
Pope by the Cardinals, who did not know him; so that it
appeared that their choice had been directed by God Him-
self, as they had not considered his person, but only
his virtue and merits. All Christendom hailed his pro-
motion to the papal throne with joy and hope, and he
himself was resolved not to disappoint their expectations,
but to labour with all his might to defend the Church from
the heresies which were attacking her on all sides.
As he attributed these errors to a relaxation of discipline,
he strove to re-establish everywhere the old rules, quoting
often these excellent words: “Observe the canons, and
there will be no heretics.” Unhappily, his pontiﬁcate was of
110 non BARTHOLOMEW on THE MARTYRS.
very short duration; and he passed it in the deepest
anxiety and sorrow at his inability to remedy the evils
around him. The following inscription was put on his
tomb : “Hie situs est Adrianus VL, gui nihil sibi infwlicius
in vita, guam guod Imperaret, duzeit.” (Here lies Adrian
VI., who thought that the greatest misfortune in all his
life was that of having been obliged to rule.)
Pope Clement VII. succeeded him, and seeing the
extreme peril which threatened the Christian world, held
a Consistory in Rome, in which he represented to the
cardinals, that all these evils resulted from ecclesiastical
disorders, and that he should commence by reforming their
morals, beginning by his own house. He added that he
hoped to unite all Christian princes in the calling of a
General Council to re-establish Church discipline, and
. exterminate heresy and schism. But he also died before
he had been able to carry out his design. Paul III,
succeeded him, and resolved at once to summon the desired
council. The bull of convocation was sent out in'1542,
and the place of sitting determined upon was the town of
Trent. Its ﬁrst meeting was held in the year 1545, on the
18th December. In 15.47 the plague broke out in Trent,
and the Council was consequently transferred to Bologna.
In the interval Pope Paul III. died, and Cardinal de Monte,
who had acted as legate at the council, was created Pope
under the name of Julius III. , and decided to re-‘commence
the deliberations of the Council once more at Trent. In
1552 it was again suspended, on account of the war which
had broken out in Germany, and imperilled its safety.
Three years later, Julius III. also died, and Marcellus II,
became Pope, an election which ﬁlled all the Christian
world with joy, on account of his great reputation for
holiness and purity of life. When asked if he would not
change his name at his election, he replied: “Nee nomen
meum, nee mores mutabit pontiﬁcatus.” (The papacy Will
Dori BARTHOLOMEW or THE MARTYRS. 111'
change neither my name nor my habits.) He would not
allow even his own brother to come to Rome, not being
able to bear the idea that the wealth and authority of the
Church should be employed to further the ambitious views
of his family. But in the midst of his schemes to re-estab—
lish innocence and integrity in the whole of the papal
court, he died, twenty-two days after his election, to the
despair of all those who really loved the Church, but to
the secret oy of those who had feared too rigid an inquiry
into their scandalous and luxurious lives.
Paul III. succeeded him, but during his short pontiﬁcate
the sittings of the Council were still suspended. He died
in 1559, and Paul IV., uncle of the great S. Charles
Borromeo, was elected in his room, and at once issued
a bull, re-opening the council at Trent on Easter Day, 1561.
This bull was sent to all the Catholic kingdoms, and so
reached Portugal, where our archbishop prepared im-
mediately to obey its summons.
CHAPTER II.
BULL OF PIUS IV. FOR THE RE-ASSEMBLING OF THE COUNCIL
OF TRENT.—DOM BARTHOLOMEW PREPARES TO OBEY THE
SUMMONS.'—THE CHARITY REQUIRED OF BISHOPS TOWARDS
THE UNIVERSAL CHURCH.
When 'the summons to attend the Council ﬁrst reached
the archbishop, he hesitated. He looked to his own ﬂock,
and saw that only a portion of his diocese had been visited;
that the new rules he had set on foot in the other part
were scarcely yet ﬁrmly established; that his absence for
any length of time might lead to their neglect or imperfect
observance; and that things might fall back into the same
disorder in which he had found them.
112 non BARTHOLOMEW or THE MARTYRS.
On the other hand, he felt himself bound to consider the
importance of the summons he had received, the grandeur
of the occasion, and the measure in which it would affect
the whole of Christendom. His episcopal charity, which
was as Catholic and universal as his faith, inspired him
with the same feelings of affection and tenderness for the
whole Church as he felt towards his own diocese. Seeing
her attacked in her faith, torn by schism, and dishonoured
by the irregular and often scandalous lives of her priests,
he felt that an (Ecumenical Council had .become the only
possible remedy for such grave disorders, and was delighted
to sustain, by his voice and authority, the faith Which he
would gladly have sealed with his own blood.
This truly pastoral zeal has always been shown by the
prelates of the Church. However dear might be their
respective ﬂocks, they have not hesitated to leave their
dioceses to defend the cause of faith and justice in council,
and such conduct has always been held up to respect and
veneration among saints.
Thus S. Chrysostom praises S. Eustatius, patriarch of
Antioch, who appeared at the Council of Nice, as the
champion of the orthodox faith against Arianism: “ For
he had learnt,” he writes, “from the Holy Spirit Himself,
that a bishop should not simply have an eye to the church
which God has conﬁded to him, but should interest himself
in all the rest, so that, as he oj'ers his prayers to God, not
for his own diocese alone, but for the whole Church through-
out the world, he should likewise ertend his charity to all
the countries where the Church ezcists, and to all the faithful
who compose it.” (S. Chrys. hom. de S. Eustat. Antioch.)
S. Chrysostom himself eminently possessed that bound~
less charity which he commends in others, for Sozomen
says of him, “that his episcopal magnanimity moved him to
employ every means for the re-establishment of faith and
morals, not only in his own diocese, but among all the
non BAHTHoLoMEw or THE MAR'I‘YRS. 113
faithful.” (Sozom. Hist., lib. 2, cap. 3.) And Theodoret
praises him for having “imitated S. Paul, and embraced,
like him, the care of all the Churches.” (Theodoret, lib. 5,
cap. 29, c. 31.) In the same spirit, S. Basil, as it appears
by his letters, took the same interest in the Church of
Antioch as in his own, instructing and exhorting the
people to preserve the faith inviolate, and to defend them-
selves from all the snares of the heretics (Basil, Ep. 5,
7, 9, c. 6) ; and S. Gregory of N azianzum speaks highly of
this quality in him, saying: “ That he had established the
laws of truth and equity among all Christians throughout the
world, and that he had not contented himself, as some did,
with restricting his vigilance to the narrow circle of his own
diocese, but, raisins himself above human considerations,
he had illumined with his great mind and heart every corner
where Jesus Christ had shed the light of His grace and
truth.” (’ Gregory Nazianz. Crat. 20.) I
Pope Celestine also commends this same general and
apostolic charity to all the bishops of the (Ecumenical
Council assembled at Ephesus. “ The duty of upholding
and deﬁning the faith of God,” he writes, “ has been laid
upon all bishops. It is an indispensable and hereditary
obligation, to which we have all engaged ourselves, we
who are scattered all over the face of the earth, to preach the
Gospel of Jesus Christ, in the place of the apostles to
whom it was said, ‘ Go and teach all- nations.’ We
must consider,” (he adds,) “ that we have received a general
command, which must be ezcccuted by all, as it has been
given to all.” (Ep. Celcst. Pap. ad Syn. Ephes., part 2,
art. 2. '
This same spirit of God, which had taught this impor-
tant truth to all these holy prelates, had impressed the
like thoughts in the mind of the Archbishop of Braga.
The sorrowful sight of the public evils ever growing
in the body of the Church, outweighed his feeling for his
8
114 DOM BARTHOLOMEW or THE MARTYRS.
own diocese. He felt he could no longer act as the pastor
of his own ﬂock alone, but that he must raise his thoughts
to the higher function of the episcopacy, which obliges
its bishops to act as true successors of the apostles, by
joining those august assemblies, where, as the mouth-
pieces of the Holy Ghost, the rules of faith may be
conﬁrmed, and those sacred laws enforced, which are the
oracles of the truth of God in all ages of the world.
Convinced, therefore, of the duty and importance of the
summons, his only thought henceforth was to make every
arrangement for his journey. At that moment he was
suffering from violent pains in his legs, which at ﬁrst sight
would seem to prevent his departure. But as he was used
to despise and overlook all such bodily sufferings, rather
than let them interfere with the smallest duties of his
charge, he determined that on so important an occasion
nothing but positive inability to move should stop him.
He ﬁrst devoted himself to arrange everything for the
government of his diocese during his absence, so that
only his own person being wanting, every rule should be
as exactly observed as when he was present, and no change
should be allowed in any particular.
He appointed Father John of Leyra as his vicar-general,
a man of whose wisdom and piety he had had long ex-
perience; and associated with him persons whose know-
ledge and virtue had been sufficiently proved to put his
own zeal and conscience at ease.
As to his equipage and court, we have seen before how
utterly he despised all outward show or human respect.
Although he was to appear at the Council as Archbishop
of Braga, who bears the title of Primate of all Spain,
(which is disputed by the Archbishop of Toledo,) he still
insisted on arriving at Trent with the same simplicity
and modesty as he showed in his own diocese. He took
as companion in his journey, Father Henry of Tabora,
DOM BARTHOLOMEIV OF THE MARTYRS.
whom he looked upon as his son, having brought him
up when he was Prior of his Order. And this father was
so worthy a disciple of so great a master, that he was
subsequently elected Bishop of Cochin China, and after‘
wards Archbishop of Goa, and Metropolitan of Oriental
India.
He took as secretary a certain doctor of great learning
and piety, whose humility was equal to his science. He
added to his suite an almoner, and one or two servants,
who were indispensable for such a long journey, and thus
started on his important mission. His eyes being always
ﬁxed on God, and thinking only of how he could best
please Him, he had no regard for appearances or for the
judgments of men, and measured everything by a higher
standard than that of human opinion.
CHAPTER III.
THE ARCHBISHOP STARTS FOR TRENT._HE LODGES ON HIS WAY
AT DIFFERENT MONASTERIES OF HIS ORDER, WHERE HE
TRIES TO PASS AS A SIMPLE RELIGIOUS._HE IS, HOWEVER,
DISCOVERED ON SEVERAL OCCASIONS.
Having earnestly commended his diocese and himself
to God, our holy archbishop set forth for Trent the
Monday after Passion Sunday, that is, on the 24th of
March, 1561. As he had no object in view but the glory of
God, he thought that his prompt arrival at Trent might
perhaps induce other prelates to attend likewise, and so,
though the season made it inconvenient, he would not
delay his departure a single day. Having come to the
limits of the town of Braga, he got off his horse, and
walked the rest of the way to the frontier of his diocese,
which is separated by a river from the bishopric of
116 non BARTHOLOMEW or THE MARTYRS.
Miranda. Then, having turned round in the direction
of his diocese, he knelt down and prayed with episcopal
love and fervour for his ﬂock, beseeching our Lord to
preserve it, and to become Himself its pastor during his
absence. He ﬁnished his prayer with these words, which
Jesus Christ addressed to His Father: “I pray for them.
I pray not for the world, but for them whom Thou hast
given Me, because they are Thine; keep them in Thy name.”
(S. John xvii. verse 9.) Then, having solemnly blessed
his diocese, and implored once more the blessing of God,
he rose, shedding an abundance of tears, which he could
not restrain, and which made even his companions weep
with him.
He then mounted, and went on his way, following a
certain rule in his progress, which he observed all the
way from the kingdom of Castille to Trent. Before
arriving at the town where he was to pass the night, if
he knew that there was a Dominican convent there, he left
his suite, hid his pectoral cross, and went alone with the
father who was his companion to the monastery, after
having given strict orders to his people to go and lodge at
some inn, but on no account to divulge who he was on any
pretext whatever. They were only to rejoin him outside
the gates of the town the following day. By this pious
ruse he contrived to be received in several convents of his
Order as a simple religious, which was inﬁnitely pleasing
to his humility.
The ﬁrst house where he was received in this way,
without being recognised, was at Zamora, where he
stopped for Palm Sunday, and took part in all the oﬁices.
When he arrived at Palentia, he went in the same way
to the convent of his order, with his companion. Being
admitted, they were brought to the prior’s cell, where they
both prostrated themselves at his feet, asking for his
blessing. Now this prior was a very severe man, and
DOM BARTHOLOMEW or THE MARTYRS. 117
extremely exact in the observance of the rule; so that he
instantly demanded to see the licence, which they should
have received from their superiors, to visit foreign coun-
tries. The archbishop, who was not prepared for this
question, being full of wit, tried to turn the conversa-
tion, and to amuse the prior, hoping he Would forget the
matter or pass it over. But he had to deal with a man
of a stern and inﬂexible nature, and seeing that they could
not produce any letters, he ordered them to be conﬁned
in separate cells, until he had made up his mind what
to do with them.
Then the archbishop was a good deal puzzled what
to say or do; but his companion, feeling that the zeal
of the worthy prior might lead him to do things which
he Would afterwards very much regret, replied, smiling:
“As for me, father prior, I have no trouble in justifying
myself, for I have received my licence from the venerable
Archbishop of Braga, and he it is who is now standing
before you.”
The prior was so taken aback that he remained for a
moment silent; then, when he Was going to entreat the
archbishop’s pardon and forgiveness, the latter interrupted
him by saying: “ Father prior, you did your duty, and
I only esteem you the more for it. I thank God for your
zeal for the observance of holy discipline. My only regret
is, that I thus lose the occasion of being treated as a
poor religious. Love me always as a brother, and believe
me that I should never have appeared before you in
any other character had God so allowed it.” The prior
made him a thousand excuses nevertheless, and was
overjoyed to have so great a saint as his guest.
He passed incognito in several other convents; partly
because the superiors were not all so strict as the one we
have just mentioned, partly because his digniﬁed presence
prevented their exacting the ordinary formalities in his
118 DOM BARTHOLOMEW or THE MARTYRS.
case. For they believed him to be at least a doctor of
theology on his way to the Council, as many passed that
way with the same object.
When he arrived at Burgos, he was received with great
consideration, although they had not an idea who he
was; and being very tired, he decided to stop here a
couple of days to rest, dining with the community, and
then spending the recreation hour in the cloister, talking
with the prior and some of. the fathers. But soon after
a great knocking was heard at the door, which the porter
having opened, a courier appeared in hot haste, desiring
to know where the Archbishop of Braga was, as he had
certainly arrived in the town, and was supposed to be
in this convent. The porter was very much surprised,
but said that they had no one in the house but two
poor Portuguese monks, who had arrived the day before.
The messenger did not ask any further questions, but
went straight into the cloister, and seeing the archbishop,
made him a low obeisance, and pulled a letter out of his
pocket, saying: “Your Grace, this is a letter from the
King, who has sent me to search diligently until I had
found your lordship, and bring him back an answer as
soon as possible.”
The prior was stupeﬁed, and the archbishop not less so.
But, taking the letter very sadly, he replied to the mes-
senger: “ My friend, how came you to hunt for the Arch-
bishop of Braga among these good humble monks?”
Then, turning to the prior, he said: “I was beginning to
enjoy life, and now this man has come and taken all my
pleasure away.”
The prior, delighted at this unexpected discovery, said,
“ He was very much indebted to the King’s messenger,
or rather to the providence of God, which had revealed to
him who was his guest, for the welfare and consolation
of the whole house. That before they had possessed a
DOM BARTHOLOMEW or THE MARTYRS. 119
treasure Without knowing it; but new they could glory
in their riches.”
The archbishop, opening the King’s letter, found that
he had Written to him regarding the Council, insisting
particularly on one point, i.e., that he should maintain
his right to take precedence of other archbishops, as
Primate of all Spain, which was a title due to the see of
Braga, and considered by the king as adding glory to
the whole of Portugal. The archbishop simply replied:
“ That the orders of his royal highness should be obeyed,”
and then resumed his conversation with the monks. But
the prior and every one in the house came to pay their
respects to him, and ask his blessing. And seeing that
he had thus lost the liberty and rest he had hoped to ﬁnd
in that house, and which his humility delighted in, he
refused to stay any longer, and declared he felt himself
nothing but a stranger, since the religious had ceased
to treat him as a brother.
Finally, having passed through several other convents
of his order, where he was received as simply as he
wished, he arrived at Trent. He Would have preferred
to live in the Dominican monastery in that town. But as
he had been told that his doing so would be a great
inconvenience to the monks, on account of the great
number they had to lodge during the Council, he changed
his mind, and sending on his suite, desired them to ﬁnd a
suitable lodging for him, while he himself came into the
town on foot, With only the father who accompanied him,
hoping thereby to keep his arrival a secret. But scarcely
had he set foot in the place when two bishops came,
whose only dispute was as to which should have the joy
and honour of receiving him under their roof. One Was
the Bishop of Modena, the other the Bishop of Verona,
and both were members of his own Order. The ﬁrst had
such a reputation for charity that he was called “,The
1.20 DOM BARTHOLOMEW on THE MARTYRS.
Father of the Poor”; and knowing the feelings of the
archbishop’ on that score, it was not possible that he
should not be attracted by one who so closely resem-
bled him. It was at his house, therefore, that he con-
sented to lodge that night; but the next day the arch-
bishop insisted on removing to the house which had been
prepared for him, and where he felt he should live more
as a poor religious, which was always the object of his
ambition.
CHAPTER IV.
DESCRIPTION OF THE TOWN OF TRENT.—THE ARCHBISHOP’S
AGREEABLE RECEPTION BY THE CARDINAL LEGATESr—HIS
HOLY AND USEFUL OCCUPATIONS.—HE CUTS OFF ALL SUPER-
FLUOUS VISITS. -
The town of Trent is situated on the frontiers of Ger-
many and Italy, and in the country of Tyrol. It is a very
ﬁne town, and would not yield to the most beautiful cities
in Germany in the splendour and comfort of its houses and
hotels. Its situation is very advantageous, and it abounds
in every kind of merchandise. The river Athesis passes
at the foot of its walls, waters part of Italy, and ﬁnally
ﬂows into the Adriatic.
The town is peculiarly healthy, although surrounded by
high mountains, called by the ancients the Trent Alps,
because the freshness of the air blowing over the snow
mountains, and the thickness of its great trees, temper the
extreme heat of the sun, which in summer seems to con-
centrate its rays in this little valley.
It was impossible to have ﬁxed upon a better site for
the Council, for it is as the centre of three kingdoms:
Germany, Italy, and France; and as it is an independent
non BARTHOLOMEW or THE MARTYRS. 121
town, subject neither to king nor any other sovereign, it
was reassuring to heretics, who had pretended to fear the
undue inﬂuence of the secular power, and hid, under this
vain pretext, the real aversion they had to appearing
before so august an assembly.
The bishop of this town is its spiritual and temporal
head, and administers both jurisdictions. But they
acknowledge some kind of suzerainty in the'Counts of
Tyrol, who are likewise archdukes of Austria.
At this time, Cardinal Louis Madruccie Alleman had
been elected Bishop of Trent; and Cardinals Hercules
Gonzagua, of the house of the Dukes of Mantua, and
Jerome Seripando, a Neapolitan, had arrived to open the
Council as legates of his Holiness. They had been very
much annoyed at the tardy response of the bishops to the
papal summons. For Italy alone had as yet sent any of
its representatives, and of these only ten had arrived ; so
that when they heard of the advent of an archbishop
from the extreme west, and of so illustrious a see, they
were very much rejoiced.
The archbishop hastened to pay them his respects the
very day after his arrival, looking upon them as holding
the place of the chief pastor of the Church, and the Vicar
of Jesus Christ. The cardinal legates received him with
every kind of affection and respect, and assured him that
his arrival was the best news they could send to the Pope,
as he was the very ﬁrst bishop that had come to the
Council from Spain. That his Holiness was displeased
at the delay in the arrival of the other prelates ; and that
they hoped that the example of the Archbishop of Braga
would induce the others to hasten their proceedings.
In fact, every one was delighted at his arrival, both at
Rome and Trent; and the _Pope wrote to express his joy
at his prompt obedience to his summons, desiring his
legates to treat him with the utmost respect and considera-
122 non BARTHOLOMEW or THE MARTYRS.
tion. The Pope likewise wrote to the princes of Christen-
dom, urging them to hasten the departure of their respec-
tive prelates for the Council, and citing the good example
given by the archbishop in the matter, so that on all
sides he found himself loaded with honour and praises.
But to such things he was entirely indifferent. And as
soon as the necessary courtesies had been exchanged he
gave his whole mind to the important subjects which were
to come under discussion.
In spite of all the efforts of the Pope, however, the
Council made little progress. No French Bishops had
yet appeared, and every one felt that many months must
elapse before the real deliberations of the Council could
commence; so the archbishop, who hated idleness, took
advantage of this interval, as of a season given him by
God, to make a species of retreat, and purge himself from
all the stains he fancied he had contracted in the continual
labours and distractions inseparable from the government
of his vast diocese. He resolved not to go out except
for purposes of devotion, and to keep silence with men
so as to hold converse continually with God. If com-
pelled to show civilities to any one, he did so as an eccle-
siastic and a bishop, following in all things the rules of
faith and charity, but keeping clear of all worldliness
and ambition in his intercourse with others. Except
on these occasions, which were very rare, he always
stayed at home, and no one saw him but at church.
In this matter he practised the excellent advice of the
Pope S. Gregory, who says: “ That a bishop should rarely
appear in society, and that he should spend most of his time
in retreat. That he ought to try and free himself from all
worldly aﬁ'airs, in order to occupy himself solely with
spiritual, and he ought to show himself in public so seldom,
that his appearance should seem to be almost a miracle.”
(Gregor. in 1 Reg., cap. 16, v. 41.)
DOM BARTHOLOMEW or THE MARTYRS. 123
This man of God looked upon the advice of these holy
doctors, not as an object of mere admiration, but as a model
which God had given him for his imitation, so that he
might follow it with ﬁdelity in his rule of life. His
favourite meditation was on the holy Scriptures. He
weighed every word with the deepest reverence, and
also studied diligently all such passages in the works of
the fathers as bore upon the matters which were to be
dealt with in the coming Council.
As we see in holy writ how Moses remained on the
mountain in fasting and prayer, that he might learn God’s
will regarding His people, so did our holy archbishop
endeavour, by the use of the same means, to obtain the
guidance of the Holy Spirit, so that he might propose
nothing to the Council which would not strengthen the
faith and contribute to the welfare of the whole Church.
His edifying life, so worthy of a bishop who was pre-
paring himself for a divine and solemn work, redoubled the
esteem and veneration of all around him. We have a proof
of this in the following extract from a letter written by
Father de Tabora, (afterwards archbishop in India,) to
a father of the Society of Jesus:
“As to his grace, the Archbishop of Braga, all I can say
is, that he seems to me to grow every day in learning
and sanctity. In spite of the vexatious delay in the
opening of the Council, I believe he has never employed
his time better; and when he returns to Portugal, which I
hope in God’ s mercy he will do, he will come back loaded
With graces and blessings for himself and all his ﬂock.
He has won for himself in this town a consideration
and a liberty to do as he wills, and to live as much alone
as he pleases, which no one else has been able to attain. I
believe if he had had his own Way, he would never willingly
have left the monastic solitude in which he ﬁnds all the
delight of his heart. His reputation for holiness here is
124, DOM BARTHOLOMEW or THE MARTYRS.
extraordinary. The bishops admire him, the poor seek
him, and to all he is just the same father and friend as
he is to those of his own diocese. I do not think you will
receive my praises of him with suspicion, because you
already esteem him as much as I do. For he has too many
witnesses of his virtue and charity in Braga, to need any
from this distant region.——Trent, November 3rd, 1561.”
CHAPTER V.
THE ARCHBISHOP WRITES FROM TRENT TO HIS VICAR-GENERAL.
--'HE DESCRIBES HIS RECEPTION.-—HE BEARS AN UNCON—
SCIOUS WITNESS TO HIS OWN CHARITY TOWARDS THE POOR,
BY DESCRIBING THAT OF THE BISHOP OF MODENA.
Although the Archbishop remained in so deep a soli-
tude, (which he had created for himself in the midst of
the turmoil of this great city,) he did not, in consequence,
forget the diocese to which God had bound him by the
strongest ties. He wrote continually to his vicar-general,
and we will insert one of his letters here, as it describes
both his journey to, and his arrival at Trent, and there-
fore forms an essential part of his biography.
LETTER FROM THE ARCHBISHOP TO HIS VICAR-GENERAL.
“ My dear father,
“I think We are noW experiencing, both of
us, the truth of that saying of S. Augustine, that the
absence of our friends gives us a keener feeling of love for
them than we should have felt in their presence. But
as God is the author of our separation, I hope He will
make it useful to us both, and that He will supplement
by His grace all the advantages which we might have
eon BARTHOLOMEW or THE MARTYRS. 125
derived from more frequent intercourse. I will not weary
you with all the details of our journey; it would be too
long a story, and I shall leave that to my secretary. We
arrived at Trent at the happiest moment possible. For
more than six weeks the cardinal legates and a few Italian
bishops had been impatiently waiting for the arrival of the
bishops from France and Spain. Therefore, having arrived
the ﬁrst of all the latter, and the report being instantly
spread that the primate of Spain had come from the most
distant point to obey without delay the papal summons,
the cardinals and all the people were ﬁlled with joy, and
augured well for the success of the Council. The legates,
in consequence, overwhelmed .me with civilities, and
joyfully wrote to announce my arrival to the Pope.
Among the Italian bishops who are arrived, are two from
our own Order, one of whom, the Bishop of Modena, is
eminent in science and holiness. We have only known
each other a few days, yet we are as intimate, and have
become as great friends as if we had lived together for
ten years.
“ Enough of my proceedings. I should now like to hear
something of yours. I do not doubt that the innumerable
anxieties inseparable from the care of so vast a diocese,
must give you some trouble. But if you will only consider
the way in which this labour has been thrown upon you, it
will ﬁll you with peace and consolation. Do not devote so
much time to exterior business as to rob yourself of the
hours you usually set apart for meditation and prayer.
For more than ever do you need light and grace from God,
so as to receive from Him what you have to render to
others. Therefore, the time you spend in these holy
exercises, so far from being taken from them, is really
expended to their greater advantage. I conjure you to
take immense care of the poor, even more than I recom-
mended to you when we parted. For the love of this
126 non BARTHOLOMEW OF THE MARTYRS.
virtue has redoubled in me since I have had before me the
example of the holy Bishop of Modena, who is a shining
light in our Order. For his revenue does not exceed a
thousand ducats, and yet he does more charity in his
diocese than I do in mine. I really cannot conceive how
he manages to live. As for me, I think God works
miracles on. behalf of generous souls, especially such as do
all for the love of our Lord Jesus Christ. He told me
himself that he had now and then been frightened at
the amount of expense he had incurred, and yet he had
never run into debt. Therefore, I conjure you again, to be
not only liberal, but magniﬁcent, and if I may say so,
holily prodigal towards the poor. Let me know how
many orphan girls you have provided for. Be sure you
do not diminish in any way the sums destined for them.
Do you fear to impoverish yourself for God, who holds
in His hands inexhaustible riches ? You know that in the.
order of our charities, those who come first are always
religious persons, and such as are consecrated to Jesus
Christ. God says, in holy Writ, ‘If I should be hungry,
I would not tell thee, for the world is. Mine, and the ful—
ness thereof.’ (Psalm {cl/tau, rverse 12.) But when He is
hungry in the persons of His spouses, who are part of‘
Himself, He does not disdain to let us know. And if
He should be humble enough to ask our help, should
we be so proud as not to make it our glory to come to
His aid? Forgive me, dear father, if I be too urgent
in pressing this recommendation upon you. I speak to
myself in speaking to you; so that, excited by the example
of this holy bishop, of whom I have just told you, I
may follow in his steps, and do more than I have hitherto
attempted. It is not the richest, but the most charitable
person who assists the poor the most. I share in all your
labours in my daily thoughts and prayers, and I hope that
God will strengthen you, and that your very zeal will
DOM BARTHOLOMEW or THE MARTYRS. 127
afford you joy and consolation. For if I dare judge of
your great heart by mine, which is so narrow, I do
not doubt but that you are on ﬁre, and well nigh consumed
by the divine ﬁre of the pastoral charge. I conclude
by beseeching you once more to give yourself entirely
to the poor, of whom God has made you, at this time,
the father and protector.”
CHAPTER VI.
THE ARCHBISHOP’S PRIMACY IS CONTESTED.—THE POPE DESIRES
HIM TO PRECEDE THE OTHER ARCHBISHOPS, AND THEN
ORDERS THAT ALL SHALE RANK ACCORDING TO THE DATE OF
THEIR PROMOTION.
Although the archbishops who had arrived at Trent
Were too few in number for the assembling of the Council,
yet they met continually in the public oﬁices of the Church,
such as High Mass, Vespers, &c. It Was therefore neces-
sary to regulate their order of precedence as regarded their
seats. The Archbishop of Braga, as primate of all Spain,
was compelled, by the King’s orders, to precede all the
other archbishops, an honour which the older prelates
would not yield to him. It was therefore necessary to
write to the Pope on the subject, who conﬁrmed the
dignity of the primate, and ordered all the archbishops
to go after him. We ﬁnd this in an extract from a letter
of the archbishop’s, Where he relates what passed, as fol-
lows : “ I write to the King what I have done to maintain
the primacy of my see, according to his express orders.
There was some dispute as to precedence, and much to be
said on both sides. But it was argued against me, that
Rome had not deﬁnitely pronounced its opinion between
the two primacies of Toledo and Braga. At last, it was
128 DOM BARTHOLOMEW or THE MARTYRS.
decided to refer the matter to the Pope himself, who
decreed that I was to take precedence of all the arch-
bishops. Dom Laurenzo Loppez di Tabora, the ambassa-
dor, was of great service in this affair. I am, therefore,
second in all church functions, such as at the solemn
Mass, which to-day was said for the dead, having only
before me the Patriarch of Jerusalem.”
But this arrangement did not suit the Spanish bishops
at all, who declared that the primacy rested, not with
the Archbishop of Braga, but with the Archbishop of
Toledo, and that by ancient and vested rights.
The legates, seeing the extreme difficulty which had
arisen in this matter, again referred the matter to the
Pope, who, by a brief drawn up the last day of December,
decreed, “ That to avoid contention, the patriarchs should
precede the archbishops, and the archbishops the bishops,
but as to the precedence of each, it should be decided by
the date of their promotion.”
This brief having been read to the assembly, the Arch-
bishop of Braga considered that a further explanation
was necessary, lest it should militate against the rights
of the primacy which he had sworn to uphold. He
therefore represented to the cardinal legates “ how im-
portant it was not to open the Council by a violation of
existing rights; that the zeal of the Pope, in convoking
the Council, made him feel sure that the preservation of
the dignity of each episcopal see was not less dear to him
than his own; and that his Holiness concurred in the
views of Pope Gregory the Great, when he said: ‘My
glory is the glory of the universal Church; my honour
consists in the preservation of the honour and rank which
are due to each bishop in that Church.’ ”
He added, that, “if it were a question of his own
person or his own interest, he would yield to the whole
world; but when it was a question of the primacy of the
DOM BARTHOLOMEW or THE MARTYRS. 129
see which had been conﬁded to him, he was obliged, by
the law of God and the canons of the Church, as well
as by the example of the saints in similar matters, to
maintain the rights of which he was only the depositor,
and to leave them intact to his successors.”
The archbishop enunciated these reasons with such
ﬁrmness, and in so Wise and modest a manner, that the
whole assembly were very much struck by his speech.
The cardinal legates were equally impressed by its sub-
stance, and replied: “That the Pope had no intention
whatever, by this brief, to prejudice any existing rights;
that he did not wish to wound any person either in his
position or dignity, and that the primate would remain,
after the Council, in precisely the same state, and in
possession of all the same privileges as heretofore.” They
added that they would give him this declaration in writing.
The archbishop was contented with this explanation, and
answered: “That having thus protected the rights of his
see, which he was not allowed to disregard or neglect,
he wished for nothing better than to contribute by every
means in his power to the peace of the Council, by pre-
venting any disputes which might arise between the
bishops.” The Pope, having been informed by his legates
of the archbishop’s wise and temperate remonstrance,
expressed himself thoroughly satisﬁed with his conduct,
and wrote himself to him, conﬁrming the declaration which
the legates had made in his name.
180 non BARTHOLOMEW or THE MARTYRS.
CHAPTER VI I‘.
IN WHAT MANNER THE COUNCIL OF TRENT WAS OPENED
UNDER PIUS IV.
Since the month of April, 1561, when the archbishop
had arrived at Trent, to the end of that year, a large
number of bishops had come from different parts of the
world; so much so, that towards the beginning of 1562
it was decided to open the Council.
The Festival of the Chair of S. Peter, which falls on
the 18th of January, was chosen for the occasion, when
the ﬁrst sitting was held in the magniﬁcent church
dedicated to our Lady, under the title of S. Mary Major.
The cardinal legates entered ﬁrst, with the majesty
beﬁtting so solemn an occasion, and a great silver cross
being borne before them, was placed in the midst of the
Council. The legates sat at the top of the church, on a
raised bench, and the cardinals on each side. In front of
them were the patriarchs, and then the archbishops and
bishops, who numbered two hundred and sixty. After
them came the abbots and generals of religious orders.
The ambassadors were placed on lower seats down the
nave of the church, the ecclesiastics being to the right,
and the seculars to the left. There were also a great
number of doctors and the most learned men in Chris-
tendom.
The cardinals and all the members of the Council ﬁrst
knelt and implored the aid of the Holy Spirit in these
words:
“That the greatness of their sins would not have per-
DOM BAR'I‘HOLOMEW or THE MARTYRS. 131
mitted them even to appear before H im, it were not in H is
name that they had met together, and to follow His
guidance in all things. They besought Him that He
would deign to come down and abide in their hearts, to
be the beginning and ultimate end of all their actions.
That He would give them His Light, to preserve them from
wandering in the wrong paths, and the purity of His
Love, to render them ﬁrm and incorruptible in the defence
of justice. That He would inspire them with the right
thoughts, and Himself form their decisions and correct
their judgments ; so that, being faithful to Him in all things,
and conforming their wills to His, they might become
His temples and organs upon earth, and receive hereafter the
crown and reward of their ﬁdelity in heaven.’ ’
This prayer, (which they repeated each day,) being
concluded, the Cardinal of Mantua, president of the
Council, addressed the fathers, and represented to them
how greatly they should praise and bless God, who had
put it into the heart of the Sovereign Pontiff to re-open
this Council, begun by Paul III., and continued by
Julius III., to destroy heresy and schism, to correct
disorders and abuses in morals, to reestablish the ancient
piety, and to afford the Church in these unhappy times an
efficacious remedy against the fearful evils and perils which
menaced her. He wound up his speech with these words :
“I conjure you, august and venerable fathers, to show in
this assembly an ardour and zeal worthy of the ministers of
Jesus Christ, and to perform so great and holy an action in
a truly holy manner. We are in the sight of the whole
world, and in the presence of our enemies. For this
reason, we must not only ﬁght for the truth of our
doctrines, but give them an example of holy and irre-
proachable lives. All episcopal virtues should shine forth
in us, and the ruling of our persons should extend to our
houses. As we are met here to try and reform the Church,
132 DOM BARTHOLOMEW or THE MARTYRS.
do not let the faithful perceive that many things are to be
reformed in ourselves. We therefore beseech the help of
God without ceasing, and by fasting, prayer, and alms-
deeds, implore the Light of His Holy Spirit, that we
may know, follow, and teach to others, the paths of truth,
virtue, and life eternal.”
Thus, after an interruption of ten years, was this solemn
Council re-opened. It was in reality the seventeenth
sitting, counting from the beginning of the Council under
Paul III.
In the following sitting, whilst graver questions were
pending, they condemned all bad books spread throughout
Christendom, whether impugning the faith, or tending
to corrupt the morals of the simple and ignorant. They
chose out a certain number of the fathers in the Council,
and those most renowned for learning and piety, in order
to examine and report upon these books; and the second
person selected for this oiﬁce was our Archbishop. We
will continue in the next chapter our account of his
manner of dealing with the subjects under discussion, or
that were about to be brought before the Council.
CHAPTER VII I.
THE ARCHBISHOP INDUCES THE FATHERS IN COUNCIL TO TREAT
FIRST THE QUESTION OF THE REFORM OF THE CLERGY,
BEGINNING BY THE CARDINALS.—-HIS GENEROSITY IS REVERED
BY EVERY ONE.
When it came to the question of which subject should be
ﬁrst discussed in the Council, the Archbishop of Braga
held a different opinion from most of his colleagues. For
they proposed to deliberate on several minor matters,
DOM BARTHOLOMEW OF THE MARTYRS.
against which the archbishop, burning with episcopal
and apostolic zeal, remonstrated in the following terms:
“ We cannot better maintain the dignity of the Council
than by continuing in the way it was begun. And the
principal end proposed by the originators of the Council
was the puriﬁcation of the morals of the clergy. For that
purpose their deliberations turned towards the reformation
of the Church, before deﬁning questions of faith; and for
this reason, that the heresies which they sought to destroy
arose mainly from the disorders and abuses which had
crept into the clergy. And these disorders had reached to
such a height, that the King of Portugal, Dom John III.,
sent a letter to Pope Paul III., which was publicly read in
the Council, setting forth: ‘ That the ancient discipline of
the Church had been so relaxed, that even there were
no heresies to fight against, it would have been necessary to
convoke a general council, to correct the disorders and
abuses which were patent to all. For it was this very
corruption of morals which had given rise to heresy, and
if they were reformed, the heresies themselves would be
destroyed.’ (Acta. Cone. Trid. Lovanii, 1567.)
“ For the same reason, the illustrious Cardinal of
Mantua, when opening this Council as the legate of the
Holy See, told us in his excellent speech: ‘ That we were
not only to overcome the heretics by the truths of faith,
but still more by the eaample of a holy life, and that,
intending to labour for the reformation of others, we must be
careful that there should not be found occasion of reform
in ourselves.’
“ And this Christian and episcopal sentiment is in exact
conformity with that of the cardinal legates of Pope
Paul III. , who originally opened this Council in a speech
full of humility and charity, which is recorded at the head
of these acts, and in which, speaking in the name of the
Pope, they do not shrink from saying, that all the fathers
134 DOM BARTHOLOMEW or THE MARTYRS.
assembled in that Council ought to look upon themselves
as the cause, not only of the demoralization of the faithful,
but also of the melancholy heresies which, in this century,
have risen up against the Church. I will give you their
own words, which I beseech of you to weigh seriously :
“‘Although, by the mercy of God, it may be true that
none of us here present have ever taught error, we cannot
deny that the principle and origin of heresy rests with
ourselves. For these impious and erroneous doctrines, being
like thorns and briars in the ﬁelds of the Church, which
our Lord had given us to cultivate, we ought to feel guilty of
their springing up, and of our negligence in not rooting them
out, just as we should accuse a labourer his ﬁeld be full
of weeds; because, though he may not have sown them,
and they may have sprung up by themselves, it was his duty
to prevent their growth, and his neglect of proper cultivation
which allowed them to increase. And we are guilty of the
rise and progress of these errors, we are still more so of the
disorders and abuses which have crept into the Church.
For while we have always detested heresy in every form,
we cannot deny that the sad relaxation of discipline must
be laid to our charge, as we were bound by all the duties
of our oﬂlce, either to enforce it when we saw it menaced,
or to restore it where it had fallen away.’
“ It is in this truly apostolic spirit that the cardinal
legates who opened this Council, (both of whom have since
become popes,) addressed this holy assembly. As, there-
fore, they allow that all the disorders in the Church have
arisen from the sins and immorality of its ministers, we
must equally believe that such disorders will continue,
unless we ﬁrst set to work to extirpate the cause of all
these evils. The Holy Spirit has said: ‘ The multitude
of the wise is the welfare of the whole world.’ (Wisdom vi. ,
verse 26.) We must, then, be these spiritual doctors
or wise men, sent by God to heal the wounds of souls.
DOM BARTHOLOMEW or THE MARTYRS. 135
But if we ourselves are covered with sores, we should,
at least, have enough sense to avoid the reproach of the
Gospel: ‘Physician, heal thyself,’ and labour to cure
ourselves before attempting the healing of others. A wise
doctor, when he sees a body dangerously attacked in
various parts, strives ﬁrst to cure the most important
organs, the health of which would affect the whole system.
In the same way, God having placed us, as it were, as the
heads of the members of His body, (which is His Church,)
it is only right that we should labour ﬁrst to acquire
that soundness and health which we might afterwards
impart to the rest of the faithful. Besides, what authority
over, or what credence can we expect in the minds of men,
when we prescribe what we do not choose to follow our-
selves? S. Chrysostom has said, with great reason:
‘That nothing is colder than the speech of a man who
does not carry out his words in his deeds. That this is not
acting as a doctor of the Church, but merely imitating a
comedian, who is representing a person in a theatre. For
this reason,’ (adds the saint,) ‘the apostles said nothing
which they had not themselves done. And it was not even
necessary for them to speak ,: for their lives were a continual
sermon, and a voice which all could understand.’ ( In
Act. Apost., hom. 1.)
“This, then, should be our rule on so solemn an occa-
sion. When we, the pastors, become faithful followers
and imitators of Jesus Christ, our sheep will likewise
imitate us. When we grow like the holy bishops of old,
our ﬂocks will likewise aspire to the piety of the ﬁrst
Christians. Then shall we see fulﬁlled the prophecy of
Isaiah, which, in reality, regards the Church, though
ﬁguratively applied to the Jews: ‘I will turn My hand
to thee, and I will clean purge away thy dross, and I
will take away all thy tin. And I will restore thy judges as
they were before, and thy councillors as of old. After this
136 DOM BARTHCLOMEW or THE MARTYRS.
thou shalt be called the city of the just, a faithful city.’ ”
(Isaiah i., verse 25.)
The archbishop concluded his speech with these words,
which were full of such ardent piety that the prelates were
greatly impressed, and decided at once to treat the re-
formation of the clergy as the ﬁrst subject for discussion.
Some days after, when the Council met, the question
was mooted as to whether the cardinals should be included
in this general reform? The prelates who, by their age,
preceded the archbishop, and who were very numerous,
demurred against this proposal; and all of them, one after
the other, said, with the extreme respect and civility which
they considered due to their high dignity, “That their
illustrious eminences the cardinals did not need any re-
formation.”
But when it came to the turn of the archbishop to speak,
he said: “ The prelates who have given their opinion
before me, have all declared that the noble order of
cardinals has no need of reform, in consequence of the
respect which they bear to their dignity. But as for me,
I declare the contrary, and feel that it is this very respect
which makes me maintain that so illustrious a body need
an equally illustrious reform. lllustrissimi Cardinales in-
digent, ut mihi guidem videtur, illustrissima reformatione.
For it seems to me that the veneration which I feel
towards them would be more human than divine, and
more in appearance than in reality, if I did not wish
that their conduct and reputation should be as pure and
inviolable as their dignity is eminent. As they are foun-
tains of which others must drink, they ought to be the
more careful that nought but the purest water should
ﬂow from them: and the ﬁrst thing I should wish them
to deign to change in themselves is, the way in which they
generally treat the bishops.” He added: “ That epis-
copal ‘authority had been virtually annihilated since the
DOM BARTHOLOMEVV OF THE MARTYRS.
establishment of the order of cardinals, who were unknown
in the primitive Church; that formerly they ranked with
other priests and deacons, and that it was only since the
tenth century that they had begun to raise themselves
above their condition. But even then they did not dare
compare themselves with bishops; that they had always
recognised bishops as their superiors until the twelfth
century; but that since then they had so set themselves up
above them, that they now trampled them under their feet,
and even kept them in their palaces, holding only the
rank of servants. That there was no hope of bringing
about a real reform in the Church till the bishops were
re-established in the position and with the authority
which was their due. That in this he only regarded the
ordering of God, of whom S. Paul says that He Himself
has placed each member of the body of Jesus Christ
according to his proper rank. And ﬁnally, considering
what bishops and cardinals were before, and what they are
now, he could only say in groanings before God, and in
complaining of the Church to the Church itself: ‘ Ab im't'io
'nonfu'ét sic.’ ” (S. Mat. XiX., verse 8.)
The archbishop spoke with such ﬁrmness and episcopal
eloquence, that admiration for his zeal stiﬁed at ﬁrst in all
minds any thoughts which might have led them to con-
sider that he had taken an unwarrantable liberty.
The solidity of his virtue, and the consistency of his
conduct, made things appear praiseworthy in him which
would have been thought extraordinary in others. For
every one felt and knew that he was neither incited to
speak in such a manner by ambition nor by passion, still
less by envy or caprice. That he had no human ties nor
interest with any one in power under heaven, and that the
sole aim and end of all his actions was to glorify God,
to serve the Church, and to satisfy the dictates of his
conscience, so that the cardinals themselves, who were
138 DOM BARTHOLOMEW or THE MARTYRS.
the most interested in the matter, listened to his advice
without showing the least displeasure, and always testified
as much esteem and admiration for him to the end as
they did at the beginning.
Several of the bishops, who were more worldly-wise,
and had more regard to human respect, were amazed at his
stating so boldly what they would scarcely have dared to
think secretly. But by the result and success of this
action on his part, it became evident that a bishop who
is all for God and His Church, and “ who fears more,”
(according to S. Gregory,) “ the anger of the Sovereign
Truth, which is in heaven, than the judgment and power of
” is the more generous as he is
men, who are on earth,
the more humble, and that he will reject, as an unworthy
meanness, the cowardly advice over which human timidity
throws the cloak of moderation and prudence, while,
leaning only upon God, his sole fear is lest he should
offend Him.
__
CHAPTER 1x.
THE CARDINAL OF LORRAINE ARRIVES AT TRENT WITH THE
FRENCH BISHOPS.-—HE RELATES THE EVILS AND SACRILEGES
CAUSED BY HERESY IN FRANCE.--LETTER FROM THE ARCH-
BISHOP ON THIS SUBJECT.
Towards the end of the year 1562, that is, in the
month of November, Cardinal Charles of Lorraine arrived,
With the French bishops. He brought the letter written
by the King of France, Charles X., to the Council. It
was read before the whole assembly, and he then read a
speech which has been inserted in the acts of the‘ Council,
in which he said, among other things, “ That France was
reduced to a deplorable state. That on all sides there were
DOM BARTHOLOMEW or THE MARTYRS. ‘139
murders, divisions, troubles, and sacrileges, and everything
which could foster impiety and heresy; that a worse than
civil war was raging with the utmost fury on both sides;
that in some places one saw great ﬁres lighted, in which they
burnt the Church vestments, the works of the Fathers, the
images of the saints, and even their sacred bones and relies,
the ashes of which were afterwards thrown into the river.
In others the priests were dragged from the altar, and
massacred in the most cruel manner. And some did not fear
to carry their horrible impiety so far as to deﬁle the Holy of
Holies, and to endeavour to abolish entirely the Adorable
Sacriﬁce; thus striving to eﬁ'ace the very traces of the faith
of our fathers.” And as to the cause of these deplorable
excesses, he adds: “ The hand of God is upon us, we are justly striken for our sins. We have brought down
upon us His anger and His justice, for the morals of all
orders of men in the kingdom are corrupted, and even the
discipline of the Church has been allowed to fall into ruin.”
He then entreated the fathers of the Council to labour
for the reformation of these evils, and particularly those
who sincerely desired the welfare of the Church, assuring
them that he, and all the bishops of France, were anxious
to help them with all their might to carry out these re-
forms; which the fathers of the Council gladly agreed to.
And as the zeal of our archbishop for the discipline of
the Church was so great, he conceived a particular affection
for these French bishops, and resolved to help them by
every means in his power.
But the accounts they had given of the state of France,
especially the Cardinal of Lorraine, was a real grief to
him, and he shed many tears at the outrages offered to
God by these impious and barbarous hands, who, ac-
eording to the words of the Psalmist, had “set ﬁre to
Thy sanctuary, and deﬁled the dwelling place of Thy name
on the earth.” (Psalm lxxiii., verse 7.) And he poured
140 DOM BARTHOLOMEW or THE MARTYRS.
out all his feelings of sorrow and indignation to his Vicar-
General in the following terms :
“ My dear Father,
“ Though I wish to write to you, yet I do so this
time with sorrow, because it appears to me that this is
a season more for weeping than for words. But I write to
conjure you likewise to lift up your heart with prayers and
tears to God, that He may deal with us according to
His mercy, and not according to our sins, which are in-
ﬁnite. The Bishops of France are arrived, and with them
the Cardinal of Lorraine, who, speaking to the Council in
the name of the whole country, described the excesses
and malice of the heretics to be such as I cannot think
of without horror. Frenchmen persecute Frenchmen,
profane the holiest places, break the sacred images, throw
down the altars, and burn with ﬁre the most sacred objects
of our faith, and the more they strive to put down these
heretics, the more they seem to increase. I assure you
I am getting alarmed, lest a spark of this abominable ﬁre
should reach even to Braga. For I am persuaded, by
what I hear and see around me, that a Christian who
lives according to the maxims of this World, and forgetful
of his own salvation, is not less susceptible of this con-
tagious heresy than dry wood is of ﬁre, because it is an
open door for every species of licence and libertinage.
“ It is by this bait to the corruption of our poor human
nature that the preachers of these unhappy doctrines
tempt so many of their disciples, because they teach that
every Christian,’ no matter whether in holy orders or not,
should embrace the state of matrimony, and they exempt
every one from the laws of the Church, as regards fasting,
abstinence or confession. Therefore, there is no doubt
that if the smallest entrance be given to these false
prophets, they will speedily gain innumerable disciples;
DOM BARTHOLOMEW or THE MARTYRS. 14.1
for we know how many persons plunge themselves in
licentious lives, although they profess to believe that God
has forbidden {such things, and that we do our best to
warn them of their danger. Unhappily, much of this
mischief arises from the relaxation of discipline in the
clergy themselves. I entreat you, therefore, my father,
to arm yourself with fresh zeal, so as to nip in the bud all
disorders and vices in the Archbishopric of Braga. Tear
out these tares from the hearts of men, lest they bring
forth fruits of sensuality and heresy, and dread nothing so
much as false indulgence in such matters. Be, therefore,
both ﬁrm and vigilant. Despise the judgments of men,
and fear that of God alone. Esteem yourself happy if, by
acting in this manner, you make enemies, and sharpen the
tongues of the slanderers. For it is a sign of predestina-
tion if you are persecuted for righteousness’ sake. I
implore you to admit no one to holy orders without the
most rigorous examination, especially as regards morality;
and rather to add to my regulations on this subject than to
diminish them. It will be quite enough if you ordain
three times a year. I entreat you to order public prayers
throughout the diocese, especially for the salvation of
France, and for the destruction of this terrible heresy,
which has already wrought such evil on that country, and
which will be the cause of much more. But, above all,
labour for the reformation of morals. Vice and licence
have sown the seeds of all these errors. Stiﬂe them, and
you will destroy the source of the evil. I pray to God
to strengthen you with His might, and ﬁll you with His
Holy Spirit, which, being both the spirit of love and of
truth, will teach you so to bear and keep souls in charity
as to preserve them from the snares of the evil one.”
142 non BARTHOLOMEW ‘on THE MARTYRS.
CHAPTER X.
THE ARCHBISHOP PROPOSES THAT THE COUNCIL SHOULD TREAT
.THE QUESTION OF RESIDENCE, AND INDUCES FATHER PETER
OF SOTO TO WRITE HIS FEELINGS ON THE SUBJECT TO THE
POPE BEFORE HIS DEATH.
In the following meetings of the Council, many subjects
were treated, and principally that of residence. It had
been already discussed under Pope Paul III. , and a decree
had been framed on the matter in the sixth sitting. But
the bishops were divided on this point. Many wished
to shelve the question, because they did not wish to reside
near their churches, or for some other reason of self-
interest. But others, among whom was our archbishop,
thought it was a point of vital importance, and earnestly
demanded its re-consideration. The Cardinal of Mantua,
president of the Council, and several of the bishops, did
not wish the question re-opened. They dreaded the result,
and tried to evade it by substituting other subjects which,
they said, were of greater importance. But the arch-
bishop, with sixty-eight other bishops, the greater portion
of whom were Spaniards or French, represented so
strongly the importance of this question, that the cardinal
was obliged to consent, only saying that it would be wiser
to defer the discussion till they came to treat of the
Sacrament of Holy Orders, and as this proposal was just,
every one was satisﬁed.
But the archbishop, who feared endangering anything
which concerned the interests of God, went to an old
Dominican, Father Peter de Soto, who was theologian
to the Pope, and very old and sick, and implored him to
DOM BAETHoLoHEw or THE MAETYEs. 143
use the little strength which remained to him, to warn the
Holy Father of the obligation under which he lay to
compel prelates to reside in their dioceses. This venerable
old man was extremely clever, and looked up to both by
the Pope and by all the fathers of the Council. He
entirely concurred in the archbishop’s views, and feeling
his end drawing near, wrote to the Pope in the follow-
ing terms :
“ Most Holy Father,
“Being on the point of appearing before God,
and the zeal I feel for the honour of your holiness only
ending with my life, I have thought that it would not
be displeasing to you that in these, the last moments of
my mortal career, I should take the liberty of giving you
one word of advice concerning the vexed question of
residence. I believe, then, that it would be worthy of your
holiness’ piety and virtue, to see that not only the Council
should clearly deﬁne the duty of bishops and other minis-
ters of the Church to reside in their cures, but that when
once deﬁned, this duty should be enforced, and inviolably
observed by your holiness and all other prelates. And to
speak even more clearly, I would decree that no cardinals
should hold bishoprics unless they be resolved to reside in
their sees. These are the last wishes and the dying words
of your very humble and very faithful servant. And as I
earnestly pray that your holiness may enjoy a long and
happy life, so I believe that when it shall please God
to exchange it for a better one, it will be a consolation
to you to have done as I entreat in that last hour, in which
I ﬁnd myself at this supreme and terrible moment.”
144 non BARTHOLOMEW or THE MARTYRS.
CHAPTER XI.
THE HOLY PRELATE PERSUADES THE COUNCIL TO RECONSIDER
THE QUESTION OF RESIDENCE.—-THE DECREE ON THIS
MATTER.—THE CHARACTER OF D. GUERERO, ARCHBISHOP OF
GRENADA.
Several days passed, during which different questions
were propounded in the Council. At last, they came to
the Sacrament of Holy Orders, which caused a very
earnest discussion. But though this was the time, ac-
cording to the president, when the question of residence
was to be discussed, no one had the courage to open the
subject.
The archbishop perceived this ; and as in the affairs of
the Church he never consulted any one butGod and his
own conscience, without having regard to any human
considerations, he went to the cardinal legates in their own
palace, accompanied by the Archbishop of Grenada and the
Bishop of Segovia, and represented to them in respectful
terms that it was for the glory of God that this question of
residence should be decided, and that he was sure they
Would not disappoint the expectation of so many prelates,
who earnestly wished for the solution of this matter, which
Was, moreover, eagerly sought for by the whole Church.
The legates had nothing to oppose to his reasons; and
being convinced of the justice of his demands, they
promised that they would do what he wished at the next
sitting of the Council.
The next day, accordingly, the proposal was made. But
the diﬁiculties attending its execution were greatly ex-
DOM BARTHOLOMEW on THE MARTYR'S. 145
aggerated, and other affairs being represented as most
urgent, it was put to the vote, and the archbishop’s side
being the weakest, it was decided to postpone the question
for three months.
The archbishop saw plainly that by this postponement
they were in hopes of so wearying the patience of those
who cared about the matter, that it would ﬁnally be
allowed to drop altogether. And therefore, ﬁlled with
indignation at such tampering with an affair which re-
garded the honour of God, he spoke as follows:
“There are certainly many things to be discussed in this
Council, but none are more important than this question of
residence, which has been postponed again and again. We
are met together here in the name and for the beneﬁt of
the whole Christian Church; and We are bound to listen to
the voice of the Churches who complain that they are
deprived of the presence of their bishops, who treat them
like thieves, only passing by to take their goods, and then
departing, instead of remaining as pastors and shepherds
of the flock, to nourish, guide, and console them. This is
not only a great evil in itself, but the source of many
others. And if I may be allowed to speak my mind freely
on the subject, I would add, that I know only one greater
evil than this, and that is, that we who are assembled here,
in God’s name, to redress so great a scandal, are working,
on the contrary, to hide and veil it ; and that, instead of
removing it by our decisions, we authorise it by our
silence. The blood of souls abandoned by their pastors
cries out to heaven for vengeance! Do we dare to shut our
ears to their cries ? We are here in the sight of God, and
of all the children of the Church, and of our bitter and
heretical enemies. All that we do is seen and judged by
all. If such considerations, and respect for our own
characters do not move us, let us fear, at least, the
menaces of God, who declares that He will judge those
10
146 DOM BARTHQLOMEW or THE MARTYRS.
who are judges with the utmost severity of His justice.
Let us fear, likewise, the tears and groans of desolate and
neglected souls, mounting up to heaven, as holy writ tells
us; and let us dread also to envenom the tongues of
our enemies, by giving them an opportunity of justly
ridiculing the reformation of Christendom, which we have
published far and wide, and lest God should reproach us,
as He did the Jewish people by the voice of His pro—
phet: ‘ Propter vos nomen meum blaspheenatur in Gen-
tibus.’ ” (Isaiah lv. verse I.)
The archbishop spoke with such vigour and warmth
on this occasion, that his words made a profound impres-
sion, and ﬁftyseight of the bishops who had voted for the
postponement rescinded their opinion, so that the very
small minority which remained obstinate were compelled
to yield; and it was decided that the discussion of the
question should be commenced at once.
There Were long speeches from all the fathers in turn ;
and then it came to our archbishop, who spoke again
as follows 2
“ Many of the prelates who have preceded me have
amply shown, by the authority of past councils and fathers,
and especially of S. Thomas, that the duty of residence
is indispensable and of divine right. But if I may be
allowed to speak my mind, I should say that we ought
really to consider ourselves most unhappy to be compelled
to pronounce on this subject at all. For alas! to what
state can the Church be reduced, if it has come to be a
matter of doubt whether those to whom He has conﬁded
His ﬂock are to look after them or not? We should be
amazed and horriﬁed if a servant were to neglect the
children committed to his care by his master, or a shep-
herd his ﬁock, or a mother her nursing child. And yet we
are not shocked that when God has entrusted to us the
care of the souls He has redeemed, and of whom we are
DOM BARTHOLOMEW OF THE MARTYRS.
at once ‘pastors, fathers, and mothers,’ (according to S.
Paul in the Thessalonians,) we abandon our charge, and
think the obligation of living amongst them a hardship !
S. Ambrose says that pastors are vicars of the love of
J esus Christ, (vicar-ii amoris Christi, j and that as He has
thus made them heirs of His priesthood, so He wills that
they should also imitate Him in His perfect charity. That
is why He exacted of S. Peter, and in his person of all the
apostles, a triple pledge of love before establishing him
as pastor of His sheep.
“ Dare we, then, doubt for a moment whether we be
bound to live with them, when We are obliged to be ready
to die for them at any moment? We hesitate to allow
that our presence is necessary to them, and yet we are
forced to own that our lives are no longer our own, but
theirs. How then can any one pretend that in this matter
we are asking too much, and carrying things to excess?
On the contrary, we can only say on this subject what
S. Bernard did to Pope Eugenius: ‘Non fortia loguimur,
sed possibilia.’
“ Reverend fathers, do not let us flatter or deceive
ourselves. It is a great evil, and even, in my opinion,
a great crime, for bishops not to reside among their ﬂocks.
But even if they do, it does not thereby follow that they
are to be highly commended. We do not praise a servant
because he performs the duties he owes to his master, nor
a governor because he remains in his seat of government,
nor a doctor because he stays at the bedside of his patient.
The presence of such persons is an obvious necessity if
they are to fulﬁl the duties they have undertaken, but it is
not enough to be there. They need {many other qualities
besides, to perform their duties thoroughly and well.
When, therefore, we urge the necessity of residence as an
indispensable obligation, we do not pretend thereby to
restore the episcopal order to its pristine perfection, as
148 DOM BARTHOLOMEW or THE MARTYRS.
some have aﬂirmed, but only to do away with one of the
greatest and most shameful of its scandals. I say one
of the greatest of its disorders, because it lowers pastors
even below the position of mercenaries, that vilest and
most despised of states before God and men. Thus, one of
the fathers has said, sighing: ‘ Our Saviour condemns
mercenary pastors, but would to God the Church had now
even hirelings to guide her!’ For the hireling, as the
Gospel says, remains with his ﬂock at least till the wolf
comes. But now pastors do not wait for the arrival of the
wolf to ﬂee from and abandon their ﬂocks! They leave
them to themselves, without ever troubling their minds as
to what may become of them, or whether the enemy of
souls may ravage and tear them! And even the hireling,
as says S. Augustine, though he may ﬂy from fear, does
not hesitate to return when the danger is past. For he
ﬂies from God when he abandons the innocent through
the timidity which keeps him tongue-tied and inactive,
when he is bound to defend them. ‘ Fugisti guia tacuisti ;
tacuisti guia timuisti.’ Let us then to-day wipe away this
‘ reproach from the Church of God. Let us declare posi-
tively that residence is indispensable and of divine right.
Let us dry the tears of the children whom their fathers
have abandoned. Let us put a stop to so grave an evil,
lest, should we endeavour to hide it, God should visit us in
His wrath, and heretics should mock us with the well-
deserved reproach that the wounds of the Church are
really incurable, since we will not suffer any remedies
to be applied to them.”
The archbishop’s speech was listened to throughout with
the deepest attention; and it was decided to draw up a
decree deﬁning the duty of residence. This affair was
entrusted to a council, composed of the Cardinal of
Lorraine, Cardinal Madruccio, the Archbishops of Acquila,
Grenada, and Braga, and twelve others. But the legates
non BARTHOLOMEW or THE MARTYRS. 149
charged our archbishop with the principal responsibility in
the matter, as it was the one in Which he had taken the
principal part.
Our holy prelate consequently laboured with all his
might to draw up the decree in such terms that residence
might henceforth be considered indispensable, since he had
not been able to obtain that it should be considered of
divine right. After many verbal alterations, it was pub-
lished, as we ﬁnd it recorded to this day, in the twenty-
third sitting of the Council.
In this decree, allusion is ﬁrst made to what had passed
in the previous meetings on the subject, under Paul IIL,
when the Council had spoken in the following terms:
“ The Council, wishing seriously to re-establish the
discipline of the Church, which has fallen into great neglect,
and to correct the depravity of morals ercisting both among
clergy and people, feels that it must begin with those who
have been raised to the highest dignities in the Church. For
the integrity of those who command is the safety of those
who obey. The Council, therefore, wishes that none shall be
entrusted with the government of the Church, (a burden
dreaded even by the angels,) but such as are really worthy
of the dignity, whose lives from their childhood upwards
have been passed in the worthy fulﬁlment of ecclesiastical
functions, and who have earned public respect from their
virtue and piety. In which matter the rules and ordinances
of the Fathers of the Church should be strictly followed.
The Council lihewise exhorts all bishops to consider that
the Holy Spirit, having entrusted to them the care of God’s
Church, which Jesus Christ purchased with His own Blood,
they must be ever watchful over themselves and their ﬂocks,
and spare no labour to acquit themselves worthily of the
functions of their ministry. The Council warns them that
they will be very far from fulﬁlling this duty, if, instead of
watching over the souls committed to them, and of whom the
150 non BARTHOLOMEW on THE MARTYRS.
Sovereign Judge will hereafter demand a strict account,
they should abandon them as hirelings. For it is certain
that the pastor is entirely inexcusable if, by his absence or
other occupations, he neglects his flock, and leaves it to be
devoured by wolves.
“ And as, unhappily, in these sad days there are many
K which we say with deep sorrow ) who, forgetting their
own salvation, prefer earth to heaven, human things to
divine, and carry on intrigues at court, mixing themselves
up with all sorts of worldly aﬁairs, the Council hereby
decrees that the ancient canons against non-resident bishops,
which, by the corruption of the times have fallen into disuse,
shall be enforced in all their original vigour as renewed
by the present decree.” (Concil. Trid, Sess. 6, c. 1, de
Reform.)
So far the question of residence had been already settled
under Pope Paul III. But as it had been since considered
that this decree might be diversely interpreted, the fathers
now added other words to enforce their meaning more
clearly:
“For fear that what was holily and usefully laid down
in the decree of residence under the pontiﬁcate of Paul 111.,
of happy memory, be misunderstood, or not interpreted
according to the intention of its framers, the holy Council
hereby declares, that all bishops, patriarchs, primates,
metropolitans, even though they be cardinals, will be hence-
forth obliged io reside in person in. their dioceses; and that
they may only absent themselves for such reasons as we are
about to mention. For, as it may happen that Christian
charity, or a pressing necessity, or the duty of obedience,
or a visible utility to the Church or the state, may some-
times demand or even exact that a bishop should absent
himself for a time from his diocese, the Council ordains
that he should put down in writing the reasons which justify
his absence, so that they may be approved either by the
DOM BARTHOLOMEW OF THE MARTYRS. 1-51
Pope, or by his metropolitan, or by the oldest bishop of
his province. And let those who thus absent themselves
take the greatest care to provide in the meanwhile for the
wants and proper administration of their diocese. And as
those who are only absent for a few days are not considered
absentees, according to ancient canons, the Council declares
that on these legitimate and approved occasions the time of
the bishop’s absence should not exceed two or three months at
the most, and that even then they should take great care that
such absence should not be in any way prejudicial to the
interests of their diocese. The Council also warns them
not to absent themselves from their cathedral churches during
such seasons as Advent, Lent, or the Feasts of Christmas,
Easter, Pentecost, and Corpus Christi, such being the times
when the sheep should draw the most food and consolation
from the presence (y’ their pastors, unless the functions of
their charge should call them to another portion of their
diocese.
“If it should happen, which God avert, that any bishops
should absent themselves from their dioceses contrary to the
rules laid down in this decree, the Council declares that
they will incur the penalties awarded in the ancient canons,
and which were renewed by Paul III. That they thereby
become guilty of mortal sin,- and that, more than this,
during the time of their unlawful absence, they shall not
be entitled to any portion of their revenues, which they
cannot in conscience retain, but which must be applied either
to the repair of churches or the relief of the poor.
“ The Council also decrees that this rule shall equally
be put in force in the case of rectors, curates, and all
ecclesiastics entrusted with the care of souls. And that
when they have even a legitimate and important reason for
absenting themselves, they should obtain the permission ﬁrst,
in writing, from their bishops. That if any dare to con
travene or disobey this decree, the Council requires the
152 non BARTHOLOMEW or THE MARTYRS.
ordinary to compel them to reside, by ecclesiastical censures,
and by a withdrawal of their revenues, without any privileges,
or exemptions, or pleas of immemorial customs, all of which
are in reality only abuses and eorruptions; nor shall any
appeal, even to the court of Rome, suspend the execution
of the bishop's orders.”
Thus this grave affair of residence was brought to a
close. And it was entirely due to the perseverance, zeal,
and ﬁrmness of our holy archbishop, who ﬁrst insisted on
the matter being brought forward, and then concluded it
in the manner and on the terms which were the best he
could obtain for the good of the Church.
He was greatly aided in this affair by the Archbishop of
Grenada, Dom Peter Guerero, a man of eminent science
and zeal, and who was the intimate friend of our saint.
Among other truly generous and episcopal acts of his
during the Council, was his maintaining the divine right
of bishops, contrary to the opinion of the president, the
Cardinal of Mantua. He wrote to Rome, and the Pope
complained of his obstinacy to Philip II., King of Spain,
who, in consequence, desired his ambassador to make
known to the archbishop his displeasure at his conduct.
The ambassador sent his secretary with the king’ s letter
to the Archbishop of Grenada. The latter, without show-
ing the least surprise, answered: “That he was sure his
majesty knew well that he was not wanting in zeal for his
service, but that the matter in question was purely an
ecclesiastical one. That as in civil affairs he would await
with respect the orders of the king, in those of the Church
he could only consider his duty to God and the cause of
truth, as it was to God alone that he would have to give
account. That he was persuaded that the king was too
wise and enlightened not to despise him as unworthy of
his office, should he appear to change his opinion, and-
betray his duty by a mean and unworthy compliance.
non BARTHOLOMEW or THE MARTYRS. 153
That this Council, which had been so earnestly desired
by the whole Christian world, would be useless if it were
not entirely free. And that if they began to importune,
trouble, or intimidate the prelates, he would instantly beg
for his dismissal, and return to Spain. That the truth
be had tried to maintain in the Council was derived from
God and from holy writ, and that so far from wishing
to weaken anything that he had said, he was, on the con-
trary, prepared to give his life to maintain it.”
The secretary faithfully reported his answer to the
ambassador, who wrote to the King, that having made
known his wishes to the Archbishop of Grenada, he had
received them with every demonstration of respect; but,
that, believing himself bound in conscience to maintain
the opinions he had held before the Council, not only
would he yield nothing to the pressure put upon him,
but that he had expressed his determination not to be less
ﬁrm on other occasions. That, in fact, it was useless
to attempt to give advice to this archbishop. The king,
Philip II., who had a very great veneration for the
prelate, and had learned by his own generosity and ﬁrm-
mess to respect these qualities in another, not only was not
offended at the apostolic boldness and freedom of the
prelate, but conceived a still higher esteem for him than
before.
154 DOM BARTHOLOMEW or THE MARTYRS.
CHAPTER XII.
THE ARCHBISHOP EXHORTS THE FATHERS OF THE COUNCIL
TO WARN KINGS OF THE IMPORTANCE OF THE CHOICE OF
BISHOPS.-—THE DECREE OF THE COUNCIL ON THE SUBJECT.
The matter of residence being settled, the Archbishop
of Braga considered that the most important matter next
to be brought before the Council was the selection of
bishops whose residence would be an advantage to their
ﬂocks. That it could not be denied, nor could it be owned
without shame and sorrow, that there were many places
where it could be wished that prelates were always absent
from their dioceses. “For some,” he added, “are not
only hirelings, but Wolves ; enemies not of vice, but of
piety and innocence. They reward those they should
punish, and punish those they should reward: and thus
deserve to be ranked among those whom the great Pope
Gregory the Great stigmatised ‘ as usm'pe'rs of divine
authority, and real tyrants.’ ” (Gregory, in Reg. 1, cap. 2,
v. 30. Ibid, cap. '7, v. 19.)
“This evil is great,” he continued, “ for it brings
with it the loss of innumerable souls, and we might almost
look upon it as incurable, as we see the disease without
being able to apply the remedy. For canonical elections,
which formerly were in the hands of the clergy and people,
according to the primitive order of God and the Church,
have now been changed into elections made by kings; and
it seems useless to discuss the manner in which these
elections are conducted, as it does not rest with ourselves.
But it seems to me that the charity which we owe to
DOM BARTHOLOMEW or THE MARTYRS. 155
all Christian princes, compels us to represent to them
the extreme peril in which they place themselves each
time that they give an unworthy prelate to a diocese
as pastor of souls.
“In the book of the Acts of the Apostles, we see
that Joseph the Just and S. Matthias, having been pre-
sented to the apostles that they might choose between
them which should be promoted to the apostolate, they
did not dare make the appointment themselves, but drew
lots, committing the matter ﬁrst to God Himself, saying:
‘Thou, Lord, who lmowest the hearts of all men, show
whether of these two Thou hast chosen.’ (Acts i. , verse 24.)
“If, then, even apostles thought themselves unworthy
to choose, and if all the clergy and people gathered to-
gether, after the primitive order, did not think it possible
to decide till they had implored the light of God’s Holy
Spirit by fasting and public prayers, how can kings make
such an election without fear and trembling? Therefore,
considering how impossible it is for princes to weigh
sufficiently the spiritual importance of these elections,
and considering likewise the great trouble they have
to free themselves from the importunity of those who
surround them, and who desire such dignities for them-
selves or their relations, we think it would be very useful,
with a view to their eternal salvation, to warn them that
they commit a mortal sin, and run the risk of eternal
damnation, if they do not choose as bishops those who
are really worthy; not regarding high birth or interest,
but simply their virtue, science, and piety.
“ And we do not say this only from the freedom granted
to this august assembly, in which we are to act and speak
as judges of the whole Church, but when I return to
Portugal, where God gave me birth, I will boldly maintain
the same thing, and am sure that I shall meet with the
approbation of her most gracious majesty our queen,
156 DOM BARTHOLOMEW or THE MARTYRS.
who is regent for her son, Dom Sebastian, the king.
For her wisdom and piety have already anticipated what- .
ever the Council may decree as regards this matter, and all
Spain and Portugal know the words she spoke, and which
deserve to be engraved in the hearts of all the kings
and queens in Christendom: ‘ That she earnestly wished
that during her regency the prelates of Portugal might be
immortal, so that she should never have another bishopric
to give. That it was quite enough to have to answer for
one’s own self and the state, without being responsible for
the salvation of innumerable souls.’ ”
The fathers of the Council, having taken this matter
into deliberation, drew up a decree in the following terms:
“ That in every estate of the Church it was necessary
to use the utmost care lest anything derogatory to the honour
of God should be found in His House, it was doubly impor-
tant that no mistake should be made in the election of one
who was to be raised above all the rest. For there will be
no order in the family the good qualities expected in its
members do not reign supreme in the head. Therefore,
although the Council has already published certain ordin-
ances regarding those who are to be promoted to the episco-
pacy, yet the subject is of such vital importance, that no
precautions can be too great to ensure the selection of men
worthy of so grave a charge. Therefore it is decreed, that as
soon as a bishopric falls vacant the chapter should meet, and
public and private prayers be ordered throughout the diocese,
that they may obtain a good pastor from God. And without
interfering at present in the elect-ion of bishops, the Council
exhorts and warns all those who have the right of nomi-
nation, or who in any other manner are concerned in such
elections, to remember that they can do nothing which will
contribute more to the glory of God and the salvation of His
people, than by selecting good and holy pastors,-—men who
are really worthy of guiding the Church; and that, on the
DOM BARTHOLOMEW or THE MARTYRS. 157
other hand, they will commit mortal sin if, either directly
or indirectly, they do not promote the election of men whom,
inftheir conscience, they believe to be deserving, loohing
solely to their merit, and not to the solicitations or human
aﬁections of those who covet such dignities for themselves or
others.” (Concil. Trid., Sess. 24:, cap. 1, de Reform.)
CHAPTER XIII.
THE FEELINGS OF THE ARCHBISHOP, AND THE. DEGREE IN
COUNCIL REGARDING THE MODESTY AND EXEMPLARY LIFE
REQUIRED IN BISHOPS.
As we have before said, we do not intend here to give a
chronological history of the Council, or of the exact
order in which the different questions were discussed or
treated, but to dwell chieﬂy on those subjects in which
the object of our biography took the most leading part.
The two questions of the residence and election of
bishops having thus been decided, our holy prelate next
brought before the fathers in Council the necessity of
condemning with a charitable and holy fervour all that
could dishonour the episcopate. And one day, in a speech
of great learning and dignity, he set forth the danger
of the excessive luxury and sumptuous habits of certain
ecclesiastics, as giving scandal to the faithful, and named a
particular nation who took the lead in this matter. He
complained with apostolic zeal that they shrouded their
vanity under the false pretext of giving greater dignity
to the episcopate; and he showed that their excuse was
as criminal as their fault. He proved that the authority
and veneration acquired by bishops over the hearts of
their people by the exercise of self-denial and piety
were incomparably greater than those obtained by super-
158 DOM BARTHOLOMEW or THE MARTYRS.
ﬂuous expenditure and a pretended keeping up of dignity
of station. He proved his words by several passages
from the Fathers, and quoted again the words of the
canon, (the sixteenth of the Fourth Council of Carthage) :
“Episcopus yilem suppellectilem et pauperum victum et
mensum habeat et dignitatis suce autoritatem ﬁde et 'vz'ta
meritis guoerat.” He spoke also of other things which
disﬁgured the beauty of the episcopate, and of the best
means of reforming them. And one day, after having
spoken with unusual warmth of prelates who entered
the Church Without being called to that dignity save by
their avarice and ambition, and who employ the money
destined for the poor to satisfy their vanity, or to enrich
their relations, he added: “ I confess I cannot read With-
out a holy horror what that great Pope S. Gregory says of
such preiates, who look upon their sacred charge as on
a secular profession, which he says is preﬁgured in the
person of the two sons of Eli, both pontiffs among the
Jews, and who were both killed in the same day.
“ These two men,” writes this holy Pope, “represent
those bishops who, regardless of the obligations of their charge,
only think of enjoying the pomps and luxury of the world.
For the glory which accompanies a bishop, the respectful
deference which he receives, the greatness of his power,
the splendour of his dignity, the magniﬁcence of his equipage
and court, and the abundance of his riches, being loved
in a human and secular manner, have the greatest possible
attraction to an ambitious and worldly man. But this
very splendour is his ruin. We ought to say of such prelates
what the apostle says of certain widows: ‘For she that
liveth in pleasures is dead while she is living.’ (1 Timothy
chap. v., verse 6. ) But what is still more terrible is, that
their example encourages others to imitate them in their luxury
and extravagances, so that they fall into the same snare.
Thus they do not perish alone, for in destroying themselves,
DOM BARTHOLOMEW or THE MARTYRS. 159
they kill the souls of others; and after having drunk the
poisoned cup of vanity and luxury, they pass it on to those
who are under their authority, and thus poison all together.”
(Gregor. in 1 Reg., cap. 2.)
These are the opinions of a pontiff whom we may
call the greatest of all the successors of S. Peter, and
who inherited,__with his throne, the same spirit of humility
and charity.
S. Bernard, who drew his inspiration from the same
source, speaks in a like manner of these scandals:
“ The prince of apostles warned Christian women in
old times not to give themselves up to vanity and magni—
ﬁcence in clothes. But now we are compelled to address
the same reproach to bishops. If they blush to see them-
selves included in the same condemnation as the weaker
sezc, let them blush far more to have needed the same remedy,
by being sick of the same disease.” (Bern. de Oﬁ‘ic. Episcop.
cap. 2, num. 6.)
And he speaks even more strongly on this subject
in one of his sermons on the Canticles: “All those who
are thus permitted to draw near to the Spouse are not the
friends of the Bridegroom. There are very few who do
not look after their own interests instead of considering His.
They love earthly goods and rich gifts, and they cannot
serve Jesus Christ after they have become the slaves of
money. Look at them when they go abroad, magniﬁcently
dressed, in their sumptuous equipages. Who, on ﬁrst seeing
them, would not take them for rich spouses going to the
church, rather than friends of a poor Bridegroom? And
where, do you imagine, do they obtain those immense riches,
those superb clothes, those magniﬁcently-served tables, groan-
ing under the weight of gold and silver vases, save from
the funds of their Divine Spouse? It is this profusion
of her goods which is the cause of her remaining herself poor,
naked, and miserable, of her having lost all her ornaments,
160 DOM BARTHOLOMEW or THE MARTYRS.
and that we behold her pale and languishing, with her face
drawn and disﬁgured. Certainly it is not thus we should
declt our bride : this is not guarding, but losing her; not de-
fending, but exposing her to a thousand perils; not feeding
the sheep of Jesus Christ, but strangling and devouring them.
‘ They have eaten My people,’ says our Lord by His
prophet, ‘as they would eat a piece of bread.’ (Psalm xiii.
verse 45.) And again, ‘They have devoured Jacob, and
laid waste his dwelling-place.’ (Psalm lxxviii. verse 7.)
Where, in these days, shall we ﬁnd a prelate who does not
think more of laying up riches for himself, than of weeding
out the vices of his flock? Where shall we ﬁnd one who,
by prayer and mortiﬁcation, is striving to appease the just
anger of God, or leading souls to husband the precious
moments of mercy and grace? And yet, when we say this,
we are only dwelling upon minor faults. There are graver
crimes among them, for which God reserves His heaviest
judgments. But it is in vain that we speak of these, for they
will not listen; and if we were to write down our thoughts,
their anger would only be kindled against the writer, and not,
as would be only just, against themselves. Let us leave,
then, these persons, who neither ﬁnd nor watch over their
Spouse, as it is said in the Canticles, but who, instead, put
her up to auction. True it is that they are the inheritors
of the apostolic dignity, but not the heirs of their faith or zeal.
litany wish to pass for their successors, but few care to be
their imitators. Would to God they had as much anxiety to
guard their spouse as they have to mount the steps of the
pontiﬁcal throne! Then they would watch over their own
souls and preserve that which has been conﬁded to them. Then
would our Lord have no need to exclaim, in the words of
the prophet: ‘ My friends and llly neighbours have drawn
near, and stood against Me.’ (Psalm xxxvii, verse 12. )
This is the just complaint made by the Church, and never
was it more just than in the age in which we live. It
DOM BARTHOLOMEW or THE MARTYRS. 161
is not enough for those who should be the guardians of our
souls to neglect us; they must needs lose us altogether.
For being wrapped in profound slumber, and stricken
with lethargy, although God warns them by His word, not
even His thunders will rouse them. The crctrcmc peril in
which they lie is not enough to ﬁll them with fear. Thus, as
they are merciless towards their own souls, they are equally
so towards their people, and, perishing themselves, they drag
down their ﬂochs in the same destruction. (Bern. in Cant. ,
serm. 77, numb. 1.)
“There is nothing to add to the words and authority
of these two saints,” concluded the archbishop. “ If
S. Gregory or S. Bernard were alive to-day, which of
us would not wish to follow in their steps ? Let us follow
them, then, by carrying out what they recommended, and
reforming the scandals they detested. For, if they were
alive now, they would say the same things. And as the
Holy Spirit, who spoke by their mouth, does not die,
but is ever the same, we must believe that if we be faithful
to Him, in this solemn assembly, He will inspire us with
the same feelings, and put into our hearts the same holy
desires, which should be the spirit and rule of the Church
throughout all ages.”
This wise and important advice was gladly followed
by the fathers in Council, and after mature deliberation
the following decree was drawn up, which we give in
erctenso, containing, as it does, the most important
instruction that bishops can receive:
“ We wish much that those who have been named to
the episcopal dignity :should recognise the gravity of their
duties and their charge, and that they should fully under-
stand that they have not been called to it to satisfy their
worldly interests, to enrich themselves, or to live in luxury
and magniﬁcence, but to labour diligently with the one object
of procuring the greater glory of God. For it is indubitable
1.3
162 DOM BARTHOLOMEW on THE MARTYRS.
that the faithful would be brought far more easily to
abandon their vices, and advance in piety and virtue,
if they saw those who are set over them in the Lord, en-
grossed, not in the things of this world, but in the welfare of
their souls, and in striving after the Kingdom of heaven.
Therefore, the Council, being persuaded that the realization
of this truth is the foundation of the re-establishment of
ecclesiastical discipline, hereby exhorts all bishops to bear it
continually in mind, so that their conduct throughout their
lives, ( which is as a continual sermon to those around
them, ) may show forth to the whole world that the purity of
their actions corresponds with the eminence of their dignity.
Let them take care that their habits be so regulated that all
others may ﬁnd in them examples of frugality, modesty,
continence, and of that holy humility which makes us most
agreeable in the eyes of God. This Council, then, following
the example of the Council of Carthage, decrees that not only
shall bishops preserve modesty and frugality in their furni-
ture, dress, and table, but that nothing shall appear in their
houses or in their whole conduct which does not breathe
Christian simplicity, zeal for God, and contempt for the
vanities of the world.
“ The Council also emphatically forbids the employment of
the revenues of the Church for the enriching of their rela-
tions or friends, as the apostolical canons forbid all bishops
to bestow on others the ecclesiastical property, which be-
longs to God alone. If their relations should be poor, let
them give to them as to other poor people, but not deprive
others for the sake of enriching them. The Council exhorts
them, likewise, with all the authority committed to them,
to strip themselves entirely of this human aﬁ'ection for their
brothers, nephews, or near relations, which is the source
of such great scandals in the Church. And they declare
at the same time that what they have laid down as ‘regards
bishops, must be equally applied to all those who possess
DOM BARTHOLOMEW or THE MARTYRS. 163
ecclesiastical beneﬁces, whether seculars or regulars, each
according to his position, and especially to the Cardinals
of the Holy Roman Church. For as the Sovereign Pontiﬂ'
takes their advice in the government of the universal Church,
it would cause a still greater scandal if their lives were
not so pure or so well regulated as to draw down upon them
the esteem and approbation of the whole Christian world.”
(Concil. Trid., Sess. 25, cap. 1, de Reform.)

CHAPTER XIV.
OF THE WISE CONDUCT AND THE REPUTATION OF THE ARCH-
BISHOP AMONG ALL THE PRELATES.-—HIS FEELINGS, AND
THOSE OF THE COUNCIL, ON EPISCOPAL GENEROSITY.
It is not necessary to dwell on the great inﬂuence
acquired by the Archbishop of Braga over the minds
of the fathers of the Council, both by his actions and his
words. Those who were really anxious for the reform
of the Church found in him a mouth-piece full of
burning wisdom, zeal, and prudence, which disarmed all
adversaries, and put the matter in question in the clearest
light. Those who were more worldly-wise could not
but admire his disinterestedness and that unalterable
ﬁrmness with which he defended the cause of God, and
saw Him alone in all their discussions. He was visited
and consulted by all the pontiﬁ's who, like himself,
earnestly desired to further the interests of Jesus Christ.
Others, who were of high birth, sought his friendship
likewise; and when he saw them lukewarm in defending
the cause of the Church, or the reform of the episcopacy, he
would say: “If you had become soldiers, and been sent
to command armies, to which your high birth would have
entitled you, you would sooner have died a thousand
164, DOM BARTHOLOMEW or THE MAsTYRs.
times than do anything cowardly or unworthy of your
position. And now that in your quality of bishops you
are, as S. Chrysostom says, ‘Generals of the army of
Jesus Christ,’ you remain silent when you should speak;
that is, you ﬂy from the battle-ﬁeld when you should ﬁght.
For our words are our swords, and to hold our tongues
is to yield up our arms.” Thus he roused the indiﬁ'erent
to a sense of their duty, and yet spoke with such modesty
and humility, that he was beloved by all, so that the
prelates in Council used to say, “ That the school of the
Archbishop of Braga was the best school in the world.”
The Cardinal of Lorraine had, ever since his arrival,
testiﬁed his immense affection and veneration for this
prelate, and the other French bishops did the same.
Conformity of tastes and interests, and identical views
as to the cause of the evils which afﬂicted the Church,
strengthened these friendships on both sides.
< We will only quote a few more Words of the archbishop’s
on the duties of the episcopacy, as, if we were to detail all
he said and did during the Council, we could ﬁll a whole
volume.
In one of their meetings, the fathers had been discussing
the necessity of preventing bishops from living so much at
court, where they were often engaged in aﬁ’airs unworthy
of their sacred profession. The Archbishop of Grenada
spoke strongly on this head, and our archbishop seconded
his motion in the following terms :
“ This evil is the greater, because a bishop Who delights
in the life of a courtier must have forgotten who and what
he is. If he would consider that by the unction of his
consecration he is become a prince in the Kingdom of
Jesus Christ, as he was made a priest by his ordination, he
would think more of his real glory and honour, which
is that of Jesus Christ, and would have less esteem for that
of the world, Which, according to holy writ, is ‘but a
DOM BARTHOLOMEW or THE MARTYRS. 165
dream and an illusion.’ They expose themselves to
contempt instead of veneration by such conduct. A king
does not feel himself at home, save in his own kingdom.
Now the kingdom of a bishop is his diocese. He must
be fallen very low if he can prefer a court to his own
see; the cringing servility of a courtier to a position
in which he can dispense the favours of heaven among
the souls of men. Therefore we think it would be well if
the Council would pronounce :against this _ grave abuse,
as it is useless for us to strive to raise the episcopal
character among the faithful, if the bishops themselves,
by their actions, lower their dignity in the sight of all
men, and, by coming down from their thrones, prostitute
their sacerdotal character, and reduce themselves to the
level of ordinary worldlings.”
At the conclusion of this sitting, the Council promul-
gated the following ordinance:
“ That the Council, having learnt with great sorrow, that
some bishops, forgetting what they are, have dishonoured
the episcopal dignity, and lowered themselves in an indecent
manner before kings and princes, not only by yielding their
proper rank, but by accepting ojtces about these royal persons
unworthy of their sacerdotal character, hereby renews all
that has been said or written in the canons and apostolic
ordinances touching the behaviour of bishops,- and orders
all such in future to ﬂee from these abuses: so that, having
ever before their eyes the rank and dignity which God has
conferred upon them, they may remember always to act as
fathers and pastors of their ﬂocks. The Council likewise
orders that all royal personages and all the faithful shall
show the reverence and honour due to prelates, as to fathers
given to them by God Himself.”
166 non: BARTHOLOMEW on THE MARTYRS.
CHAPTER XV.
DEGREE OF THE COUNCIL OF TRENT, WHEREBY ALL THE
ANCIENT CANONS ARE RENEWED TOUCHING THE LIFE AND
MORALS OF THE CLERGY.
Dom Bartholomew having thus laboured so energetically
for the reform of ,the bishops of the Church, next set
to work to bring about a reformation of the clergy. He
said: _“ That in vain would bishops be found worthy of
their posts if they had no one to second their eﬁ'orts. That
if the Council had striven, by their decrees, to improve
the character of the heads of the body of Christ, which Was
His Church, they must now ﬁnd persons who would be as
hands and feet to the chief pastors. For even if a man
had all the qualities in the world to make a good bishop,
and was undoubtedly called thereunto by God, he would
be powerless to fulﬁl the duties of his charge if, instead of
ﬁnding helpers among his clergy, he found rather enemies,
ready to destroy all that he was striving to build up.
That they must therefore strive to remedy these grave
evils, by amending the scandalous lives of many of the
Church’s ministers. That he thought the best plan would
be to renew all the ancient canons on this subject, drawn
up by previous holy Popes, Fathers, and Councils; so that
if their exhortations failed in their effect, they should have
the power to act against these violators of the Church’s
rules, and arrest by penalties and punishments the career
of those whom the fear of God could not touch.”
The fathers consequently published the following decree:
“Nothing leads the faithful more strongly to the practice
of piety and virtue, than the example of those who are set
apart for the service of God, and whose daily life is like
a visible lesson to them. For, having left the world to lead
DOM BARTHOLOMEW or THE MARTYRS. 167
a higher life, all others look upon them as models whom
they are bound to imitate. Therefore it is necessary that the
clergy, who have been called to labour in the Lord’s vineyard,
should lead holy, moral, and regular lives, and that nothing
in their houses or in their manners should be found to give
rise to suspicions of any kind; that they should be grave
and modest, whether in walking, or at home, in words, looks,
or gestures, in fact, in everything about them. They should
avoid the most trifling faults, remembering that they are
serious ones in persons of their position. In a word, that
they should be looked up to and respected by all for the purity
of their acts and intentions. In order, then, that the Church
of God should take care to enforce regularity and discipline
in this matter, the Council decrees that, in future, all the
ordinances of Popes and Councils on this head shall be
strictly enforced, especially those regarding the lives, honesty,
sobriety, dress, and education of the clergy, and against
luxury, debauchery, dancing, games of chance, secular amuse—
ments, and all criminal actions into which they may fall.
Likewise regarding their abstention from worldly aﬂairs or
trading. And the Council wills that all these ordinances,
which are numerous and very useful, shall be observed, and
that under the same pains and penalties as heretofore, or even
more strictly, according to the sentences which may be imposed
by the ordinary. And no appeal shall suspend the execution
of this sentence, if it regard the correction of morals. That
if the bishops discover that any of these ordinances have fallen
into disuse, they shall enforce them anew, and that as speedily
as possible. And let them see that they are strictly observed,
notwithstanding the abuses or old customs which may have
crept in to the contrary, whatever they may be, for fear
that, by neglecting to reform the morals of those who are
subject to their rule, they should themselves be chastised by the
just vengeance of God.” (Concil. Trident, Sess. 22, de
Reform, cap. 1.)
168 DOM BAR’I‘HOLOMEW on THE MARTYRS.
CHAPTER XVI.
THE ARCHBISHOP SPEAKS STRONGLY IN THE COUNCIL ON THE
ABUSES CURRENT IN THE MATTER or cnoncn PATRONAGE.‘
--—ORDINANCE OF THE POPE, AND CONDUCT OF 8. CHARLES
ON THE SUBJECT.
While they were discussing the questions of Holy
Orders, one of the principal points on whichlthe arch-
bishop insisted was, that they should devise some means of
correcting the pernicious abuses which had crept in
regarding the nomination to beneﬁces. For those who
conferred them often did so to all kinds of persons, with-
out examining into their characters or qualiﬁcations, but
only thinking of the patronage given or received. One
day, when the subject was under discussion, the archbishop
spoke with even more vehemence than usual, as follows:
“ Of what use will it be to the Church that the Council
draw up excellent decrees if, after all, they should not
be obeyed ‘B If in these days a bishop should be as holy as
S. Martin, or as ﬁrm as S. Ambrose, of what use will
his charity and zeal be, if he be compelled to place his
sheep under the care of a robber instead of a pastor,
because a Worldly man had given him the cure, and
obtained the necessary papers from Rome? Who can hear
without grief and horror that oft-repeated saying, which
some people even venture to defend, ‘ that the Pope is tl e
lord, and not the dispenser of beneﬁces, and that he may
give them as he likes, and to whom he likes ?’
“This idea is as pernicious to souls as it is false in itself.
And who would dare maintain it, unless he were equally
DOM BARTHOLOMEW or THE MARTYRS. 169
prepared to maintain that it is of no importance Whether
souls are saved or damned? Is it not certain that if you
were to ask a man which he would choose of two doctors,
one of whom was very skilful, and the other very ignorant,
he would laugh you and your question to scorn? As
for me, I declare before God and before the whole Church,
that if they do not speedily remedy this terrible abuse,
I neither dare to, nor can govern my diocese, and that
I shall be constrained to try and ﬁnd some solitude
‘not to see my child die of thirst,’ as Hagar said of her
son Ishmael; so as not again to witness a misfortune
like that which, not many months ago, happened before
my very eyes. During the time that there was a vacancy
in the Holy See, from the death of the Pope, I had found
a worthy pastor for one of the churches in my diocese,
where there are a great number of souls. A. ravishing
wolf, (for I can call him nothing else,) scented out the fact
that the actual nomination to this beneﬁce rests, not
with me, but with the gentlemen of the conclave in Rome.
He started off instantly, and travelled post haste to the
Holy City, where he employed every possible means, and
left no stone unturned, to obtain the cure for himself.
He succeeded at last, and came back triumphant to take
possession of this poor ﬂock of Jesus Christ’s, which he
ravaged to such an extent that every day I Weep and
groan over the results.
“And let no one tell me that the glory and authority
of the court of Rome will be diminished or weakened if she
gave up her control over beneﬁces. I maintain, on the
contrary, that this same authority would be very much
strengthened, as it is certain that when every one knows
that the Pope is labouring for the salvation of souls,
and that his only anxiety is to ensure this end by the
best possible means, the honour of the Roman Court,
both spiritual and temporal, would only be thereby in—
170 Don BARTHOLOMEW on THE MARTYRS.
creased. For if the parochial churches were provided with
worthy pastors, the faithful would be strengthened in their
obedience to the Holy See, and would be far less liable
to fall into heresy and schism. Therefore, the best way to
remedy so great an evil would be, to compel the bishops,
and all those who have the right of conferring beneﬁces, to
give them only to men who have been carefully examined
and proved to be worthy, as is already observed in the
dioceses of Burgos and Placenzia.”
The archbishop’s words convinced the greater part of the
prelates. But as the affair seemed to touch the juris-
diction of the Holy See, the legates represented that the
question must be referred to the judgment of the Sove-
reign Pontiif, and await his answer. To this proposal all
were agreed; and the archbishop, who felt the full
importance of the decision, hastened that very hour to the
Portuguese ambassador, and begged of him to write to His
Holiness, and to the minister of the king, Dom Sebastian,
who was then in Rome, to make them understand how
much the welfare of the Church depended on this affair.
He wrote also himself to Rome, believing with reason that
what he had said touching this sovereign authority in
the matter of nomination, would have the more effect from
its being entirely in conformity with the advice which had
been previously given to Paul III. For this Pope, who
ﬁrst convoked the Council of Trent, having chosen, in
1538, four cardinals, among whom were Contarini and
Sadolet, two archbishops, one bishop, one rector, and the
master of the sacred palace, to know from them the best
means of reforming the crying abuses which then existed
in the Church, they drew up a paper in the following
terms, which paper was printed at Antwerp a year after:
“ There are certain theologians, whom we would rather
call ﬂatterers, who have dared to maintain that the Sove-
reign‘ .Pontiﬂ' is the lord and master over all beneﬁces ,-
DOM BARTHOLOMEW or THE MARTYRS. 171
from which it follows, as they pretend, that the Pope
may legitimately appoint whom he pleases.” And they
add: “Most Holy Father, from this source alone many
abuses have arisen, and such dangerous maladies, that
many think the Church in such a state as to render her
cure almost desperate.”
Finally, they heard from Rome soon after, that His
Holiness had ordained, “ That the nomination of the Pope
would only be available the person on whom he had
conferred a beneﬁce was approved of and found worthy
by his ordinary.”
This decree having been made public, the Council
ordered at the same time, that cures should only be con-
ferred by the concurrence of many; that is, by choosing
among a number who should present themselves, the one
who was judged most qualiﬁed for the post. This was the
more necessary then to prevent beneﬁces being given to
utterly ignorant persons, who were entirely incapable of .
the cure of souls. And we see in the life of S. Charles
how wisely he availed himself of this ordinance:
“As to what relates to beneﬁces,” says Giussano, (liv. 8,
chap. 30,) “although S. Charles followed the decree of the
Council as regards the concurrence of candidates, never-
theless, all his ecclesiastics were so submissive to his will,
that no one presented himself for examination who had
not previously received the order to do so from himself.
For, knowing both his enlightenment and his charity, they
wished in all things to depend on him, feeling that they
could conscientiously undertake a charge to which he had
called them; and that, on the contrary, the man who had
done anything to procure a beneﬁce for himself, deserved
to be despised, and to be considered devoid of the true
ecclesiastical spirit.”
172 DOM BARTHOLOMEW or THE MARTYRs.
CHAPTER XVII.
LETTER FROM THE ARCHBISHOP TO HIS VICAR-GENERAL, IN
WHICH IS SHOWN HIS LOVE FOR RELIGIOUS POVERTY, AND
THE CARE HE TOOK OF THE YOUNG CLERGY WHOM HE HAD
BROUGHT UP, AND OF THE VIRGINS CONSECRATED TO GOD.
The loving zeal of the archbishop was, as we have
shown, fully devoted to the affairs of the Council. And
yet, whenever he had a moment’s respite, his eyes turned
to the beloved diocese which God had conﬁded to him, and
which he loved with a truly paternal tenderness and
affection. Having founded a convent of his order in the
town of Viano, a short time before his departure, he wrote
several times to a Dominican Father, to whom he had
entrusted the work, to hear how it was going on. We
will give our readers one of these letters, to show his love
of holy poverty, his minute care and charity for the
virgins consecrated to God, and his indefatigable vigilance
in all matters which concerned his ministry :
“ My dear Father,
“ When I think of the peace you enjoy in Jesus
Christ, it is some consolation to me in the midst of the
multitude of alfairs and anxieties around us ,' and I feel as it were a rest to me to think of you. And as we are but
members of one and the same body, under the same head,
so you should share in our agitations as we try to share in
your peace.” (S. Aug. Ep. 81.) This feeling was expressed
by S. Augustine, writing to some religious, whose words I
DOM BARTHOLOMEW or THE MARTYRS. 178
venture to appropriate, because I feel myself in the same
dispositions as regards you. I expected you would have
forestalled me in writing; but you see it is I who write
ﬁrst, to ask for some tidings of the new monastery. I am
rejoiced that it is you who have undertaken to superintend
the building, not so much from your knowledge of archi-
tecture, but because you understand the practice of
poverty, which will not allow of your breaking the rules,
even to please the architect. For without that, I should
war, on my return, to ﬁnd what our holy father S.
Dominic did, who, having found his monks building a
magniﬁcent monastery at Bologna, exclaimed, with tears:
‘ What ! even in my lifetime you begin to build palaces !’
l‘herefore, I entreat of you, for the love of God, to build
a modest and humble building, and to take care not to
follow the advice of F. John Romero, the architect of
Gonzala, who is inclined, by his natural taste, to every
kind of splendour and magniﬁcence.
“ Worldly men may seek such things, but We must ﬂee
from them. For as their spirit is entirely contrary to
ours, they ought to hate what we love, and we to love
what they hate. If we wish to build for God, do not
let us offend Him by fancying to please Him. You must
look after this the more narrowly, as this monastery is
built with the money of the poor. The only thing which
is important is, that the building should be solid and
durable. If Brother Romero wishes to exceed the bounds
of religious simplicity in the building, do not fear to
oppose him, and to appeal to my judgment against his.
For he was brought up in the magniﬁcent convent of
Victoria, where his mind has been ﬁlled with gigantic
architectural proportions.
“After having said so much about the external building,
you may imagine that I am even more anxious for the
interior. I trust you will have special charity for the
174 non BARTHOLOMEW on THE MARTYRS.
young clergy whom we are to bring up there. Try and
win their hearts, so that they may listen to your advice
with greater readiness. Feed them with the love of God,
and train them in respect for and meditation on the Holy
Scriptures, and of some holy father, like S. Bernard or
S. Gregory the Great, which you should give them to read.
Labour to ground them thoroughly in piety, which is
far more important than learning. For the words of a
wise Pagan, as quoted by S. Augustine, are very true:
‘ That it is very easy to impart knowledge to one who only
thinks of becoming good.’ (S. Aug. Epist. 20.)
“I do not recommend our mothers and sisters of S.
Anne to your care, for they are too closely united to God
not to win the reverence of all those who serve them. I
will only entreat of you to assist and console them with
the greatest care. Be their confessor, if you can. If not,
choose a confessor for them who shall be really capable.
They would not be true spouses of Jesus Christ if they
had other interests than His; nor true daughters of the
Church if they did not feel for all ‘the Woes and anxieties
of their divine mother.
“At last we have ﬁnished the question of residence.
I should have wished that we could have done more in the
matter; but what we have decreed will be enough for
any bishop with a conscience. We are labouring now at
the reformation of the morals of the clergy, and this
matter marches very slowly. Recommend this affair to
the prayers of the sisters, and tell them that I have great
conﬁdence in them, and that I hope that our wants, and
those of the Church, will be always present to their minds.
If their charity be truly Catholic and Christian, it must be
as wide as the Holy Spirit, who hath put it into their
hearts, and who ‘ ﬁlleth the whole earth.’ We are ﬁghting
against the corruption of morals by our decrees ; and they
must ﬁght against them by their fasts and prayers, and
non BARTHOLOMEW or THE MARTYRS. 175
by the example of their holy lives. If their faith be as
humble and as ardent as it should be, I shall expect from
them great and powerful help, for God says in holy writ:
‘ That He hath regard to the prayer of the humble, and
He hath not despised their petition 3’ and again, ‘ That He
hath heard the voice of their weeping.’ (Psalm ci., verse
118; Psalm vi., verse 9.) Give the holy mother abbess
and her saintly company the blessing which I wish them,
and bestow upon them with my whole heart.”
CHAPTER XVI I I.
THE ARCHBISIIOP LEAVES TRENT TO GO TO RCME WITH THE
CARDINAL OF LORRAINE.—HOW HE BEHAVED DURING HIS
JOURNEY.
The archbishop had resolved not to return to Spain
without having previously visited Rome, to confer with
the Pope on several important matters regarding himself
and his diocese. He was very anxious to make this
journey during the sitting of the Council, so as not to
retard his return to his diocese. While he was pondering
upon this, God gave him the occasion, for there being
a suspension of the sittings of the Council for two months,
he resolved at once to proﬁt by this opportunity to go
to Rome.
It happened that, at the same time, the Cardinal of
Lorraine had decided to go and consult the holy Father,
and the great affection and esteem he had for our holy
prelate made him earnestly desire that they should travel
together. The archbishop, though greatly honoured by
the proposal, consented to it with diﬁiculty, because he
dreaded the magniﬁcence which would be sure to attend
the journey of so great a prince.
176 DOM BARTHOLOMEW or THE MARTYRs.
They left Trent on the 18th of September, 1563, with
three of the French bishops. This society was very agree-
able to the archbishop, because they chanted the psalms
and hymns of the Church as they went along. But if he
were in this way consoled, he was equallyiannoyed at the
frequent and magniﬁcent receptions given to the cardinal,
not only on account of his ecclesiastical dignity, but for
the honour of his noble house, which was then one of
the most powerful in France. For as he had insisted
that the archbishop should sit by his side in the carriage,
he naturally came in for a share of all the honours and
civilities showered on the cardinal, which were insup-
portable to his modesty, so that on every possible occasion
he tried to escape them; that is, whenever he could do
so without Wanting in respect to his illustrious companion.
They arrived in this way at Ferrara, where the grand
duke, having come to meet the cardinal, and conduct him
into the town, had taken the archbishop’s place in the
state carriage. -
The archbishop thought this was a favourable moment,
and asked them if they would allow him to go quietly
to one of the monasteries of his order, which was in that
same town. The grand duke would not hear of it; but the
archbishop renewing his entreaties, the cardinal said to the
duke, in French: “That he had better consent to let
him do as he wished,” to which the grand duke at last
reluctantly consented.
The archbishop, jumping out of the carriage, took with
him only Father Henry of Tabora, and went on foot to his
monastery at Ferrara, where they came as two simple
religious, who begged for hospitality. They went to the
father prior, and threw themselves at his feet, according to
custom, to ask for his benediction. But our holy prelate
did not remain long concealed, for a religious of the same
monastery, who had seen him at Trent, recognised him
DOM BARTHOLOMEW or THE MARTYRS. 177
at once, and revealed his name and rank to the prior,
greatly to his disgust.
The next ‘morning he started very early to visit the
convent of Bologna, which contains the relics of S.
Dominic. He had sent on his suite the night before, so as
to be unknown on the Way, and to travel with greater
peace and recollection. Having come into the church and
adored the Most Holy Sacrament, he went and prostrated
himself with the utmost humility of soul and body before
the tomb of this great saint. And one of the petitions he
uttered with many tears was, that, as he had chosen to be
“abject in the house of Gocl,” as one of his humblest‘dis-
ciples, but had nevertheless been dragged from this
position, against his will, to become a father and prince of
the Church, of which he Was utterly unworthy, he conjured
S. Dominic to use his all-powerful intercession with God,
so that he might be speedily delivered from this burden,
which he felt to be more heavy and insupportable every
day. ~
When he left the chapel, the prior and all the monks
came to pay him their respects. He tried at ﬁrst to
persuade them that they were mistaken; but it was useless,
for the Cardinal of Lorraine, who took delight in un-
masking what he called the “ stratagems of the archbishop’s
humility,” had sent one of his ofﬁcers to give notice of his
arrival to the prior, adding that he was going to surprise
them, and Would appear incognito as a poor Portuguese
religious, Which was exactly what he intended doing.
The holy prelate, having spoken to the religious and the
novices a few words full of charity and tenderness, left
them, and Went to Sienna, where great preparations
had been made for the arrival of the cardinal, who soon
after entered amidst the sound of trumpets and an
immense number of guards and men on horseback. The
archbishop saw it all without being himself discovered, and
12
178 nor: BARTHOLOMEW on THE nAR'rYRs.
told- lrim afterwards‘ that though he had a great respect for
the magniﬁcence of the Church’s ceremonies, he did not‘
like the pomp of the century, and that seeing him so
surrounded by armed men made him feel as if he were
a; prisoner of state, whom he had often seen led in that
way from town to town under the care of the archers
and the guards. The cardinal laughed; but the arch-
bishop escaped, and hid himself in a convent of his
order, where the prior received him, and made him dine in
the refectory as‘ a simple monk.
' The next morning, the Cardinal of Lorraine, who sus-
pected what had happened, came to the convent, asked for
the prior, and begged to know if no religious of his order
had been admitted the night before. The prior replied
simply, that “ no one had come save two poor monks from
Spain.” The cardinal burst out laughing, and told him
that one of these was the renowned Archbishop of Braga,
the most learned and holy prelate in the Council. He
then went away, delighted at the confusion and astonish-
ment of the poor~ prior, of which he made great fun after-
wards with the cardinals who had received him in one
of their palaces.
CHAPTER XIX.
THE ARRIVAL OF THE PRELATE AT ROME.--THE PORTUGUESE
AMBASSADOR PAYS HIM GREAT HONOUR, AND OBTAINS FROM
THE POPE AN ORDER THAT HE SHOULD LIVE IN HIS PALACE.
When our holy prelate arrived within sight of: Rome,
he persuaded the cardinal to let :him leave the carriage,
and taking only Father Henry of Tabora, he proceeded‘ on
foot, and hastened to enter before the rest, so as to'remain
unknown. Dom Alvaro de Castro, ambassador to Rome
DOM BARTHOLOMEW or THE MARTYRS. 179
from the King of Portugal, had received notice of the day
the archbishop would leave Trent, and of the extraordinary
speed with which he had performed the journey. There-
fore, having minutely calculated the distances, he fancied
he might arrive on that particular day, and wished much
to go out to meet him, and conduct him to his palace. He
sent accordingly, early in the morning, two men on horse-
back on the high-road to Sienna, and told them that when
they met the Archbishop of Braga, one was to return post
haste to let him know, and the other was to remain
with the archbishop, and try to amuse and keep him
back, so as to give the ambassador time to come and meet
him in a magniﬁcent equipage, suited to a person of his
dignity.
The two horsemen met the archbishop, but never dreamt
who he was, seeing only what appeared to be two poor
monks on foot. They passed on, therefore, and having
met some of the cardinal’s suite, inquired eagerly after the
archbishop. They replied he had gone on in front, and at
last they found out that he was one of the two religious
they had passed on their way. They galloped back as fast
as they could ; but he was already arrived in Rome, where
he went straight to S. Peter’s, on the Vatican Hill, to
revere the relics of that great apostle. He then said
his Mass, as it was yet quite early, and remained absorbed
in prayer in the side chapel where he had said it, so as
to be quiet and away from the crowd. He there waited
for the return of a messenger whom he had sent to the
prior of the Minerva Convent, begging him to prepare him
a room.
In the meantime the ambassador had received his dis-
appointed messengers, and heard from them how the
archbishop had arrived secretly in Rome, and defeated his
schemes. Not being able to hit upon any other method,
he sent all his servants into the different streets and
180 ton: BARTHOLOMEW or THE MARTYRS.
churches of the city to try to ﬁnd him. Two of them
went to S. Peter’s, and there discovered him as we have
described. They told him of the anxiety of their master
to receive him, and of all the trouble he had already
taken on his account. The archbishop was very much
provoked to ﬁnd himself thus discovered so soon; and
excused himself from accepting the ambassador’s hospi_
tality, saying that he was determined only to lodge in
a house of his order.
Finding him inexorable, they resorted .to artiﬁce, and
told him that the convent of the Minerva was very far off’;
that it was too late to wait there for the return of his
messenger; and implored him to allow them, at any rate,
to conduct him to his monastery. At last he yielded to
their importunity, and they led him by different streets
to the ambassador’s palace. When they had come to
the door, they told him that they were close to the
Minerva, and that one of them would go in and ﬁnd out if
the room had been prepared for his reception. Having
accordingly warned the ambassador of the archbishop’s
arrival, the former ran quickly into the street, embraced
the prelate, and said that he implored him to be a little
more sociable with those of his own nation, who were
specially grateful to him for the way he had maintained
their interests at the Council. That it was not generous
on his part, having done so much, to be unwilling to
receive anything in return, and implored him therefore
to accept his hospitality.
The archbishop, though much surprised, answered
courteously, and saw that‘ he was compelled to remain
at the palace, at any rate, for that day. But the ambas-
sador, judging by the trouble he had had to bring him,
that he should have still more diﬁiculty in retaining him,
sent to the Pope, imploring His Holiness to order the
archbishop to remain where he was, representing to him
DOM BARTHOLOMEW or THE M'ARTrRs. 181
that any contrary course would be a great injury to the
ambassador.
The Pope instantly sent his principal physician, and told
the archbishop “That he was rejoiced at his arrival; that
he wished to see‘ him the next day; and that he ordered
him to lodge, during his residence in Rome, either in
the sacred palace, or in the palace‘ of the‘ ambassador
of Portugal.” The archbishop‘ had nothing left for it
but to thank His Holiness, and said, pleasantly, to the
ambassador, “That he had no power any longer to resist
his civilities, as he had clothed them, as it were, with
the Pope’s authorityz” so that this affair was concluded
entirely to the ambassador’ s satisfaction.
CHAPTER XX.
THE HOLY PRELATE HAS AN AUDIENCE OF THE POPE AND OF
S. CHARLES, AND IS MOST FAVOURABLY RECEIVED BY BOTH.
That same day the Cardinal of Lorraine made his entry
into Rome, where he met with a magniﬁcent reception.
The two cardinals, S. Charles Borromeo and Altaemps,
nephews of the Pope, who had gone outside the gates
to receive him, conducted him to the sacred palace, where
his lodging had been prepared. As the cardinal had so
great an esteem for our archbishop, he did not fail to talk
of him to the Pope the very evening of his ﬁrst audience.
He told him that he had brought with him the Archbishop
of Braga, who was known to His Holiness by the great
reputation he had earned at the Council. That he was in
truth a bishop of the primitive Church. That the French
bishops were all agreed about him, for that no one had
shown such warmth for the reform of the Church. That
his zeal might be said to have gone almost beyond bounds,
182 DOM BARTI-IOLOMEW on THE MARTYRS.
for he had even ventured to speak of the reform of the
cardinals! “A design,” he added, smiling, “ of which
I might have complained to your Holiness, if I did not
fear that Monseigneur Cardinal Borromeo, who is cer-
tainly as ‘reformed’ as this good prelate would wish us
all to be, would take the opposite side against me.”
The Pope, and S. Charles, who was also present, re-
ceived this compliment with a smile, and showed great
esteem and affection for the cardinal.
The next day the archbishop was summoned to his
audience, and received by His Holiness with extraordinary
favour, and with marks of honour widely different from
those which he generally accorded to bishops. After
the ﬁrst few words, the Pope said: “ That for a long time
he had ;wished to make his acquaintance. That he was
very much pleased at his having been the ﬁrst to obey
his summons to the Council, and at the way he had con-
ducted himself there. That he could not express a wish
more in conformity with the will of God than that he
might ﬁnd many other bishops in the Church who would
resemble him. That he knew he had laboured valiantly for
the reform of the bishops and the cardinals, which he had
quite as much at heart as himself.” Then, taking the
hand of his nephew S. Charles, and putting it in the arch-
bishop’s, he said: “I place this young man in your hands;
begin with him the reformation of the Church.”
The holy prelate replied: “That if he had found the
cardinals in the state to which God had brought Cardinal
Borromeo, he would not have proposed a reform .of their
order to the Council. But that he would have brought
them forward, on the contrary, as models for the reforma-
tion of the bishops and other ministers of Jesus Christ.”
But perceiving, by the expression of S. Charles’ face,
and by his change of colour, that this compliment was
.disrleasins to his humility; he did not era are mere.-
non BARTHOLOMEW or THE MARTYRS. 183
After the Pope had questioned him on several other
points regarding the Council, he dismissed him, telling him
to come again after dinner. S. Charles left the audience-
chamber of the Pope at the same time, and carried off
the archbishop to his own rooms in the sacred palace.
As soon as they were alone together, the archbishop told
him “how delighted he was to be able to thank him in
person for his good offices during the Council. That he
had often feared that his intentions would be misinter-
preted at Rome, although his heart was full of veneration
for the Sovereign Pontiff and the Holy See ; and that
he thought he could not show this devotion more plainly
than in doing his utmost to bring about the reformation
of the discipline of the Church, as the depravity of morals
had caused the heresies which had separated entire king-
doms from the Vicar of Jesus Christ. That he felt he
owed to the good offices and wisdom of S. Charles the
favourable manner in which his endeavours had been
viewed by the Pope, as well as the kindness with which he
had just received him, and testiﬁed his approval of his
proceedings during the Council.”
S. Charles replied: “ That it was true that, having
always had a very great respect for his person and conduct,
he had been very glad to encourage the Pope in the same
sentiments. That nevertheless the archbishop did not
owe this esteem to his good ofﬁces, but to his own piety
and zeal; being well persuaded that as the archbishop only
considered the glory of God and the good of souls in his
labours, he should serve our Lord best by serving him.”
This holy cardinal, whom God destined hereafter to
be the glory of his age, and a living image of the holy
bishops who had preceded him, although he was still quite
young, and had not yet attained the height of sanctity
to which he afterwards arrived, was already determined
to trample under foot all human and worldly considera=
DOM BARTHOLOMEW OF THE MARTYRS.
tions, to belong to God alone, and to see Him in every
action he undertook.
And it was the conviction that our archbishop was ﬁlled
with the same dispositions which had given him so high an
esteem for his person, as will appear still more clearly
in the secret conferences they held together before leaving
Rome, of which more hereafter.
CHAPTER XXI.
THE CARDINALS RECEIVE THE ARCHBISHOP WITH GREAT HONOUR.
——HE SHOWS THEM HIS HORROR OF LUXURY; AND SPEAKS
HIS MIND PLAINLY TO THE POPE AS TO THE MAGNIFIOENCE
OF HIS BUILDINGS.
The Pope, who had conceived a particular affection for
the archbishop, invited him constantly to dine with him,
either alone or with the Cardinal of Lorraine. And his
Holiness desired that he and no other should bring him
his napkin before and after dinner.
One day, having gone towards evening to the castle
of S. Angelo, where he knew that the Pope had dined with
the Cardinal of Lorraine, he waited in the ante-chamber
till they had come out. N o sooner did the Pope perceive
the archbishop, than he exclaimed: “ Monseigneur of
Braga, how is it you did not dine with us to—day ?” The
archbishop replied, smiling: “Because your Holiness
did not invite me to the Wedding.” The Pope replied,
with much tenderness and affection: “ I will not accept
your excuse, for you know very well that you are always
invited to my table; and I insist henceforth that you come
every day during your stay in Rome without missing a
single one.”
The great esteem with which he was thus honoured
non BAR'I‘HOLOMEW or THE irARTYss. 185
by the Pope, induced all the cardinals to pay him the
utmost civility. Many of them organised extraordinary
fetes in his honour, although they knew that it was he
who always spoke the most strongly against their luxury,
and who was doing his utmost to make them reform it.
Cardinal Alexandrin, a religious of his order, and who
was afterwards made Pope under title of Pius V., con-
ceived the greatest affection for him the ﬁrst time he saw
him. They were, in fact, the two greatest lights of the
Order of S. Dominic. This cardinal delighted in talking
to our archbishop, but as. his stay in Rome was so short,
(for he was only there seventeen days,) he could not have
him to himself, save once, when he carried him off to
dine in his own apartments in the sacred palace.
There was another cardinal who made a great fuss with
him, less to show his affection than to display his riches.
One day, accordingly, he invited him to a magniﬁcent
entertainment at his house. After dinner, he showed him
a quantity of rare objects of art, of which his palace was
full: ancient marble statues, original pictures of great
merit, and a wonderful collection of rare and curious
medals. And in showing off all these treasures, the
cardinal described their value and history, and did his best
to excite his envy and admiration.
But the holy prelate, who had been silent all the time,
at last said: “ If I were a Roman, and you ﬁrst consul
or dictator, I should say a great deal of the beautiful
and magniﬁcent things you have been good enough to
show me. But being a Christian, by the grace of God,
and you too, and moreover a cardinal, while I am a bishop,
you must forgive my saying that any praise I could utter
would be unworthy both of you and me.”
He used this holy liberty wherever he went, and had
great difficulty in repressing his indignation at the secular
magniﬁcence of the bishops and cardinals in Rome at
.186 non BARTHOLOMEW on THE MARTYRS.
that time. And when some ‘tried to justify it by saying
that gold and silver vessels cost, after all, less than others,
for it was an expense only once incurred, and that after
their deaths, they would serve to pay their servants or
their debts, which were generally very heavy in such
houses, he would reply, that he saw no excuse for such
extravagance when the whole town was ﬁlled with the
poor and miserable; and that, instead of spending so much
money in selﬁsh pomp, they had better put it out to
interest by giving it to the poor, so as to send it before
them to heaven,
But his zeal did not stop here. He even ventured to
say something of the same kind to the Pope, though in
a more veiled and cautious manner, beﬁtting the profound
reverence he felt towards the Holy See.
‘ One day, the Sovereign Pontiﬁ' sent for him to consult
him in a matter of grave importance. And after having
passed the morning together, he insisted on his dining
with him. instead of putting the archbishop at a
little table at the side, as was the custom, his Holiness
made him sit by him at his own table, that he might be
able to talk to him with greater ease and freedom. Their
conversation turned on the government of the Church, and
the Pope was delighted with all he said. Then the man of
God, looking up and seeing all the magniﬁcent plate on
the sideboard, resolved to take advantage of the Pope’s
favourable humour to say something on the subject. So,
taking up a beautiful silver gilt vase on the table, he said
to the Pope: “ Your Holiness must allow me to tell you
that we have in Portugal vases not less beautiful than this
one, though far less costly. They are made of porcelain,
and come from India and China. As they are new, I
believe ‘they would be more admired than even gold and
silver, The aristocracy, and even the princes and the
king himself, have introduced them into their palaces in
5-‘
non BAR'I‘HOLOMEW or THE MARTYRS. 18']
Portugal, and use them even at their ﬁnest ‘entertain-
ments.”
The Pope, with a smile, replied: “I understand you
very well, Monseigneur of Braga. You mean that the
china would do for me, and these gold vases for the poor,
But to enable me to compare the two, remember, when you
return to Portugal, to ask the Cardinal Infanta, your
friend, from me, to send me some. For if it be as beautiful
as you represent, I shall be very glad to make use of it.”
The archbishop reported these words to the Portuguese
ambassador, who hastened to communicate them to the
Cardinal Dom Henry. And very soon after, the cardinal
sent the most beautiful porcelain possible to the Pope,
every one being enchanted to make an offering of this sort
to the Holy Father. The Pope was delighted with it;
used the vases constantly at his table, and made presents
of the rest to the cardinals and princes of the Roman ‘court.
The next day, the Pope having sent for the archbishop,
took him with him to see that beautiful garden of the
Sovereign Pontiffs, named the Belvedere, and showing him
the works he was having executed, said, laughing; “ Why
don’t you build a palace and garden like this at Braga I?”
The archbishop replied : “ That he was not in ,a position
to build palaces. And even if he were, he should not like
to build them out of other people’s goods, still less of the
goods of the poor.”
The Pope, not being at all surprised at this answer,
which he expected, added: “But still, what do you think
of the new buildings I have put up it”
“Most Holy Father,” replied the archbishop, “as your
Holiness has deigned to show them to me, it is for me
to see and admire their beauty, but not to give an opinion
upon them.”
“N o, no,” replied the Pope, “ I wish for your advice in
188 non BARTHOLOMEW or THE MARTYRS.
the matter; and I assure you I shall not be displeased
at anything you may say to me about them.”
“ If your Holiness commands me to speak,” answered
the archbishop, “ I must say that it would be impossible
for me to erect ﬁne buildings, which time consumes, and
which the Son of God will burn in the day of judgment.
This palace is worthy of the architects who have planned
it, and who have omitted nothing to enhance its beauty.
But it is not worthy of your Holiness, who, in the exalted
position in which God has placed him, is destined to offer
Him living tabernacles, which will survivethe conﬂagra-
tion of the world. And as for paintings, I own that I
only care for those which recall to men’s minds the images
of our Lord and of His saints. Those, most Holy Father,
are the treasures which I pray may possess your heart
and mind.”
The Pope listened with his accustomed gentleness, and
then said: “But what would you have me do? Would
you wish me to leave all these beautiful buildings un-
ﬁnished? It is not I who began them, and I do not like
incurring unnecessary expenses. But I am very glad to
ﬁnish what was begun before my time.”
The archbishop answered, smiling: “ It is quite true,
holy Father, that things which are good in themselves are
better when they are completed. But the only diﬂiculty
is, to know if God will reckon these buildings among
the good Works you have done, when you come to die.”
The Pope replied: “ I see very well that you are of the
same mind as Cardinal di Borromeo. He has found in
you a man after his own heart. For he is just as in-
diﬂ'erent about beautiful things as you are. And I am
quite sure that the palaces he will build at Milan will
be just like those you intend to erect at Braga.”
non BARTHOLOMEW or THE MARTYRS. 189
CHAPTER XXII.
THE ARCHBISHOP, HAVING SEEN WITH GREAT REGRET THAT
THE BISHOPS IN ROME REMAINED STANDING AND BARE-
HEAD’ED, WHILE THE CARDINALS WERE SEA-TED, PERSUADES
THE POPE TO CHANGE THIS CUSTOM.
When the Cardinal of Lorraine and the archbishop
left Trent, several matters were committed to them, on
which they were requested to consult his Holiness. The
Pope gave them an audience for this purpose, and after-
wards ﬁxed a day on which these points should be dis-
cussed in an assembly of cardinals and bishops.
The cardinals accordingly came into the Pope’s council
chamber, where each took his place. The bishops re-
mained standing and bare-headed, according to custom.
The archbishop having been specially summoned to the
meeting, and desired to give his opinion, spoke with his
usual ﬁrmness and wisdom.
But he was extremely indignant to see so many bishops,
whose great age and ability entitled them to the utmost
respect, standing there for hours, while the cardinals sat at
their ease, which appeared to him a kind of profanation of
the episcopate. He was the more astonished, as this was
the ﬁrst meeting of the kind which he had attended in
Rome. .
The meeting being over, he took the Cardinal of
Lorraine aside, and spoke to him on the matter. The
cardinal had been as much shocked as himself, and the
French bishops whom he had brought with him were
furious. The archbishop therefore implored the cardinal
‘190 Don BA-nTHoLoMEw on THE MARTYRS.
to speak to the Pope about it. But to his surprise, he
found it impossible to persuade him to do so. The car-
dinal did not like to compromise his interest with the
Pope in a matter which he thought might be disagreeable
to him, and in which he felt sure he should not succeed.
The archbishop, not being able to press him any further,
went out sad and dissatisﬁed. After some further reﬂec-
tion, he sent Word to the Cardinal of Lorraine, that he
begged he would say nothing whatever on the subject,
as he hoped to have an opportunity of speaking to the
Pope himself.
A He thought, however, he should ﬁrst like to have the
Q'pinion of his friend, Cardinal Alexandrin. But he
received still less encouragement from him than from the
Cardinal of Lorraine. For all he did was to try and
dissuade him from making the attempt, assuring him that
it would be in vain, as it was an old-established custom,
Which the Pope would not change. And‘ when the arch-
bishop replied that he was determined to speak to His
Holiness about it, he replied: “ Speak as much as you will,
you will gain nothing by it.” “ Dices sed nihil proﬁcies.”
' Some days after, a fresh meeting of cardinals and
bishops being called by the Pope, the archbishop received
a similar summons to appear. He felt that this was the
moment to put his plan into execution; and so, going very
early to the Vatican, the doors of which were always open
to him, he was admitted at once into the Pope’s presence,
and spoke to him on several important points touching the
Council, especially upon the best manner of bringing it to a
close, a subject on which the Pope was very anxious. The
archbishop’s advice was so agreeable to His Holiness,
that he begged him to put it down in writing, promising
him that all that he had suggested should be carried out
as soon" as possible. And wishing still further to show his
esteem for his person, the Pope‘ added: “That he must
non BARTHOLOMEW or THE MARTYRS. I911
positively promise him to return_ to‘ Rome after the Council
was over, and before he went back to his diocese.” The
archbishop made no answer, but continued talking upon
several points of reform, praising His Holiness for the
zeal he had shown in redressing many grievances in the
Church; and then added: “But, most Holy Father, this
your work is not yet completed. For if your Holiness
be so anxious to do away with scandals in the Church, how
can you suffer your bishops to stand bare-headed in coun-
cils, held in your presence, for four or ﬁve hours at a time,
while the cardinals are covered and comfortably seated?
If it be. true that bishops, as bishops, are superior to
cardinals, as simple cardinals, for so it has been asserted
and maintained in the Council, how can it be right or just
that the cardinals, whose dignity is only a human insti—
tution, should receive such honour in the presence of your
Holiness, while bishops, who have been instituted by
Divine authority, even by Jesus Christ Himself, and who
are the legitimate successors of the apostles, are dis-
honoured and trampled under foot? Most Holy Father,
bishops, as bishops, are brothers of your Holiness, so that
the‘ honour of your Holiness itself demands that they
shouldbe treated with respect.”
The? Pope‘ listei'aedf to‘ the‘ archbishop‘ with his usual‘
attention, and then» said: “ That this was an ancient
custom, and that‘ it had not been introduced by him.
That the popes, his predecessors, had practised it before
him, and that the bishops had not taken offence at it.
How can I undertake,” he added, “ to change a thing
which has been so long established?”
The; archbishop quietly replied: “ As your Holiness has
been good enough to allow me tox speak frankly in all
matters, I think that He whom you represent upon earth"
commands me-in this instance to ‘do so with more than my‘
usual freedom, because: the; cause: for which I plead is
192 DOM BARTHOLOMEW or THE MARTYR-S.
His alone; and if I were to be silent, I think He would
hold me guilty. I repeat then, most Holy Father, with all
the profound respect I owe to your Holiness, and with the
zeal which I feel for the honour of ‘the Holy See, that
in this matter you should fear lest it be truly, ‘ Dominari
in clero,’ which the apostle S. Peter, of Whom you are
the successor, so strongly reprehends and condemns.
Banish, I entreat of you, most Holy Father,——banish far
from the court of Rome those customs which may be called
‘ancient,’ but which are in reality abuses, for they are
contrary to the laws of the Church. Your Holiness must
permit me to ask, if he had presided in person at the
Council, how he would have treated the bishops? and
if they would not have been allowed to sit down ? There-
fore, if it be certain that they must have been seated
in that august assembly, in the sight of the whole world, is
it not more reasonable and more just that they should like-
wise be treated with respect in a private assembly, which
is held in presence of your Holiness?”
The Pope, considering the zeal and ardour with which
the archbishop spoke, and the good reasons he had set
before him, was touched by his words, and said, good-
humouredly: “ That he could not make out how it was
that he always yielded to him; that he did not believe any
one else had such inﬂuence over him; but that he must
come to the meeting, and then he would see how he would
treat the bishops.”
The archbishop hoped that his cause was gained, and
with heartfelt thanks withdrew. The Cardinal of Lorraine
followed him into the Pope’s room, and there His Holiness
began telling him What the archbishop had been saying,
adding: “ That he had spoken in such a manner in favour
of the bishops, that he felt he could not resist him, and
that he had resolved to change the old custom, and treat
them henceforth with greater respect.”
non BARTHOLOMEW or THE MARTYBS. 198
He asked the cardinal for his opinion, who backed up
the archbishop’s advice, and praised His Holiness for his
courage and resolution ; being all the time much surprised
that an affair of which he had thought the success im-
possible, and which he had not himself dared to attempt,
should have been so easily and happily managed by the
archbishop.
After dinner, the assembly was held before His Holi-
ness, and the cardinals and bishops having arrived, the
Pope spoke to them as follows 2
“Pope Adrian IV. was accustomed to say that if an
emperor had formerly complained that princes were very
unhappy, because they only see through the eyes and
hear through the ears of other people, the Sovereign
Pontiifs were not less so, because they are often mis-
informed, and things are hidden from them which they
ought to knhw. For those who approach them do not
often consider the truth or justice of their words, but
only what will please and promote their interests. And
they do not tell them that which it would be useful for
them to hear, but what they fancy they would like to hear.
“I speak in this manner, because I have this morning
received a very important piece of advice regarding the
manner in which we have hitherto treated bishops in these
assemblies. It is the Archbishop of Braga who has
spoken to me on this subject, and I am very much pleased
with him, because he was not hindered from speaking the
truth by human respect, but consulted only justice and his
own conscience. He has represented to me that this
custom is an abuse, and I thought so before myself.
But having been long established, I hesitated to alter it.
Nevertheless, I have now been convinced, by his solid
reasoning on the subject, that the same zeal which should
lead us to maintain good things ought equally to inspire
us to destroy bad ones. Therefore we have resolved
13
194 DOM BARTHOLOMEW on THE MARTYRS.
henceforth to abolish this abuse, which has passed into
a custom, and henceforth to make all bishops sit covered
in our assemblies.”
Having thus spoken, he made a sign to all the bishops
present to sit and be covered. And thus this custom, so
injurious to episcopal dignity, was abolished by the
wisdom and goodness of the Pope, and the generous free-
dom of our holy prelate.
The meeting being over, the bishops waited for the
Archbishop of Braga in the hall, and being all enchanted
at the change, rushed to embrace him, and testify their
gratitude. Cardinal Alexandrin having joined them, ex-
claimed oyfully: “ Who will dare now gainsay this Arch-
bishop of Braga, who is so all—powerful? and who will
refuse to canonise him after his death, when he has worked
such miracles in his lifetime 1?”
CHAPTER XXI I I.
ST. CHARLES CONSULTS OUR PRELATE ON THE WISH HE HAD TO
RETIRE INTO A MONASTERY._THE ARCHBISHOP DISSUADES
HIM} BUT HE ADVISES HIM TO REPAIR TO HIS DIOCESE AS
SOON AS THE AFFAIRS OF THE CHURCH WILL ALLOW HIM.
St. Charles, who had greatly esteemed the archbishop
before seeing him, had conceived a still warmer regard
for him since he had made his acquaintance, and observed
his solid piety, and the wisdom of his words and opinions
on all subjects. Some days after his arrival in Rome,
therefore, he asked him to come again to his rooms, as he
wanted to consult him on a matter of grave importance.
On the archbishop’s arrival, he carefully shut the door
of his study, and then spoke to him as follows :
“ N 0 one is here but God and ourselves, and I speak as
non BARTHOLOMEW on THE MARTYRS. 195
in His presence. For a long time I have besought Him,
with prayers and tears, to enlighten me in the difficult
position in which I ﬁnd myself. I know that He often
enlightens those who are specially His, and of whom
He makes His temples. Therefore, believing that it is His
will that I should open my mind to you, I am going to
reveal to you the secrets of my heart.” The archbishop,
hearing him speak in this manner, wished to excuse
himself, saying that he was incapable of rendering him the
service he required. But St. Charles did not give him
the time to reply, and interrupted him, saying: “ Do not
resist that which God demands of you. N o sooner had
I seen you than I loved you, and felt that it was through
you that God would clear up my doubts. You see my
position here. You know what it is to be the Pope’s
nephew, and particularly loved by him. You now know
also what the court and life of Rome are. The dangers
which surround me are manifold. I see many of them,
and I believe there are many more which I have not yet
discovered. What then ought I to do? I, being young
and without experience, and having no merit but in the
desire to become virtuous? Here I have plenty of
ﬁatterers, who pretend that I am necessary for the in-
terests of the Church, through my inﬂuence with the
Sovereign Pontiff. But how do I know that this is the
service which God requires of me‘? and whether He does
not wish it done by some one else? What will it proﬁt
me to gain the whole world, if I thereby lose my own
soul? God has given me of late a fresh love for morti-
ﬁcation and penance, and He has bestowed upon me like-
wise the grace to wish for His fear and love, and my
own salvation, above everything else. I am thinking,
therefore, of breaking through all these ties, and retiring
into a monastery, so as to live as if there were only God
and me in the world.”
196 DOM BARTHOLOMEW or THE MARTYRS.
St. Charles having spoken in this way, the archbishop
remained for some time without answering. He admired
in so young a man this great contempt for everything
which was most attractive, magniﬁcent, and specious in
the world, and so pure and enlightened a spirit amidst all
the temptations and corruptions by which he was sur-
rounded. And the more generous his proposal, the more
difﬁcult he found it to refute it. So that, after a few
minutes, he told St. Charles that he wished for a little
time to recommend this affair to God. But St. Charles
rejoined, “That he should soon be deprived of his presence
by his departure from Rome; that this was the only
opportunity he might have of speaking to him freely;
and conjured him not to defer his answer, but tell him
his real opinion on the matter.”
The archbishop then answered: “ I cannot but praise
your design, for I have myself experienced the advantages
and security‘ of the religious life. You desire to leave the
world as I did. But whereas I left nothing in doing this,
you, on the other hand, would leave all, and I will add,
that this very thought would lead me to encourage your
idea. For the higher your birth, your rank, and your
dignity, the greater also the perils which threaten you.
But if these general reasons would favour your design, -
others, drawn from the times, the state of the Church, and
above all, the glory of God, which is the most important
of all considerations, seem to me to demand of you a
different course. If you liked the world and all that
it possesses; if you felt yourself enamoured of its wealth,
its honours, and its pleasures, I would advise you to leave
it. For then the Gospel rule, which you have already
quoted, should be followed: that we must not lose our own
souls in wishing to save others. But as, by the mercy of
God, your dispositions are quite the reverse, I should
say that what would be dangerous and even mortal to
DOM BARTHOLOMEW OF THE MARTYRS.
another man, would not be so to you. You wish to
choose, in your doubts, the safest way ; but the important
thing is, to ascertain whether it be the path which God has
marked out for you. And I think that the gifts and graces
He has showered down upon you until this hour, prove
just the contrary. Every prelate in the Council, (at least
all those who know anything of the secret working of
things,) is persuaded that it is owing to you that its
sittings were resumed after so. many years; that you have
always encouraged His Holiness to favour those bishops
who have a single eye to God alone in their counsels,
and that it is again you who are labouring at this moment
to bring that holy assembly to a satisfactory conclusion.
I praise God while praising His gifts and His works in
you; and I would invite you equally to praise Him, and
to humble yourself before Him, that He has deigned to
make use of you as His instrument for the accomplishment
of the greatest good that could be done in this world.
Therefore, considering all these circumstances, and the
individual qualities belonging to your person, to say
nothing of the peril in which the Church would be placed
if you were to abandon her when you are so necessary
to her reformation, it seems to me that one can trace
in you clearly the ﬁnger of God, and see evident signs
of His will concerning you. And as He has already made
use of your ﬁrmness and zeal for the manifest advantage of
the Church, and that He has promoted you to the care
of an important archbishopric, I think you should listen to
His voice when He tells you to ‘ go up higher,’ while
you choose for yourself to ‘sit clown in the lowest place.’
(S. Luke xiv. verse 10.) And that you may conﬁdently
trust in His goodness and mercy, that He will ﬁll you
so abundantly with His grace and Holy Spirit, that all
your future life will correspond with its happy and holy
commencement.”
198 non BARTHOLOMEW on THE MARTYRS.
St. Charles was touched at the archbishop’s words,
yet made one or two other objections, which were, how-
ever, answered by our prelate. And as he had, in reality,
so great an esteem for his enlightenment in divine matters,
he ﬁnally told him that he would give up the idea of going
out of the state where God had placed him, as the arch-
bishop had convinced him that it was not what God
demanded of him.
The biographers of St. Charles all allude to this critical
moment in his life, and Ripamont speaks of it in the
following terms: “ This holy cardinal, towards the close
of the Council of Trent, began to lead a truly apostolic life ,-
and then, being attracted by the sweetness of a contemplative
and religious life, he made up his mind to renounce all
things and to retire from the world. But the Archbishop of
Braga dissuaded him; and St. Charles, having opened
his whole heart to him, the archbishop showed him the power-
ful reasons which existed against his design, and proved
to him that he could not carry it out without exposing
the Church to very great dangers.” (Ripam, lib. 2, de
Vita S. Carl, p. iii.)
Giussano bears witness to the same thing in his Life of
St. Charles: “ He thought of leaving the world, and getting
rid of all his cares. But not to act according to his own
judgment in a matter of such importance, he took the advice
of the Archbishop of Braga, a venerable prelate of a most
holy life, and an admirable example, for whom St. Charles
had a particular esteem and veneration. And this arch-
bishop strongly dissuaded him from the idea.” (Giusa,
livr. 1, chap. 8.)
' St. Charles next said to the archbishop: “That although
he had determined to follow his advice and remain in
the world, he thought himself obliged to quit the court of
Rome, to go and reside in his own diocese of Milan.
That it was true that the Pope was particularly fond of
non BARTHOLOMEW or THE MARTYRS. 199
him, and wished to keep him always about his person.
That it might also be true that the part he had taken in
the government of affairs had been useful to the Church.
But that, being an archbishop, it was necessary he should
reside near his cathedral, and that he felt he no longer
belonged to himself, but to his people.”
The archbishop replied: “That what he had just said'
was entirely in conformity with what he had himself main—
tained in the Council regarding the residence of bishops.
But that he thought St. Charles should do nothing hastily
in this matter. That he ought to consider that his uncle,
the Pope, was a very old man. That if he were to retire
from the management of affairs, another might take his
place who might abuse the authority with which the Pope
would entrust him. Therefore, he advised him to suspend
this resolution for the present, though he might arrange
everything to carry it into execution as soon as God gave
him the opportunity, and likewise the means to prevent
any bad consequences resulting from it.” (Ripamont, ibid.,
page 112. )
St. Charles having warmly thanked the archbishop, rose,
and said, while embracing him: “ You fancied you had
come to Home about your own affairs and those of the
Council, but in truth it was for me that God sent you.
He has delivered me, through you, from the heavy weight
which lay on my heart, and has given me the grace of
discerning clearly the path in which He wishes me
to walk.”
200 DOM BARTHOLOMEW or THE MARTYRS.
CHAPTER XXIV.
OF THE HOLY PRELATE’S AVERSION FOR HUMAN AND SECULAR
THINGS.—-OF THE INFLUENCE HE HAD WITH THE POPE,
' AND THE LIBERTY WITH WHICH HE SPOKE TO HIM.
‘ Our saint had only been ten or twelve days in Rome.
He had come there for very important affairs, many of
which had been already concluded. But nevertheless he
was very sick of the whole thing, and made as much haste
as he could to wind up all his business, having his heart
in the Council only, and in his diocese.
For all that others come from so far to admire and see
in Rome the magniﬁcence of the churches and palaces,
the beauty of the buildings and villas, the rare curiosities
in statues and architecture, and the originals of the most
famous pictures, which men’s tastes have placed beyond
price,-—all these things appeared to him, as St. Chrysos-
tom said, as “ an illusion and a dream.”
The sight of those glorious buildings and luxurious
interiors only made the condition of the poor and of the
working classes more deplorable to him. And he used
to be surprised that the remains of ancient Rome, and the
wrecks of her vast empire, instead of acting as a warning
to Christians of the vanity and fragility of all earthly
things, only served to excite their curiosity and pleasure,
and made them strive to rival the Pagans in pomp and
luxury.
He watched the continual ﬂux and reﬂux of persons, with
their different businesses and disputes, by whom the Pope
was hourly besieged, and often talked of it with St. Charles,
hon BARTHOLOMEW or THE MARTYRS. 201
who was as much bored with it as himself, and said:
“ That he saw with his own eyes with how much reason St.
Bernard one day exclaimed to Pope Eugenius: ‘ Wake up,
most Holy Father! understand the miserable slavery
into whice you are plunged by this multitude of ajairs,
and shake of with all your might the insupportable yohe
imposed upon you. Do you think you are not a slave,
because other men are subject to you? You are under
subjection to as many masters as there are men who have
recourse to you. You are for ever in the midst of noise
and tumult, and wherever you go, you feel the weight of
the burden which overwhelms you.’ ” (De Cousiel, lib. 1,
cap. 3.) -
The Pope, however, treated the archbishop with the most
marked consideration, and did everything to make him
enjoy and prolong his stay in Rome. He treated him
with extraordinary honour, and showed him a conﬁdence
which was remarked by everybody. And as the Pope
was very clever himself, he saw very well that the con-
sideration with which he treated the archbishop raised him
in the opinion of all people whose judgment was worth
having; while our holy prelate only made use of his
influence to relieve the poor, protect the innocent, re—
compense virtue, and do justice to all the world.
One day, while he was with the Pope, two persons came
and threw themselves at his feet, asking permission to act
a certain play they had written, in the theatre of the town.
The Pope had already refused this, as he considered
the piece proposed was contrary to modesty and chastity.
However, that day the Pope received them more kindly,
and said, smiling: “That he would refer them to the
Archbishop of Braga, and that if he gave them leave,
he would at once conﬁrm the permission.”
quite in good spirits, to their homes: but their joy was of
short duration. For on inquiring at the ambassador’s
They returned,
202 non BARTHOLOMEW on THE MARTYRS.
palace what sort of man this Archbishop of Braga was,
they gave them such a description of him, that the play-
writers never had the courage to speak to him on the
subject, being very sure that it would be a certain way
to ruin the whole affair.
The Cardinal of Lorraine, and the archbishop, having
on another occasion dined together with the Pope, His
Holiness asked the cardinal to go down with him and
see the works he was building at the Belvedere.
The cardinal was loud in his expressions of admiration
at all he saw, and did not know how to praise everything
enough; while the archbishop stood by, silent and melan-
choly, and looking down on the ground. Then the Pope,
turning to the cardinal, said: “ Now just look at this
inexorable man, on whose mind I can make no sort of
impression. I grant everything he asks, and yet he
will not yield to me in the smallest particular. He looks
upon all these beautiful buildings with a severe and
jaundiced eye; and I do believe, if he could, he would
change them to-morrow into a hospital !”
The archbishop replied, smiling: “Most Holy Father,
even if I did not venture to express such a wish, it is
very certain that the poor would do so ; and your Holiness
must forgive me if I add, that I would sooner have their
prayers and blessings, than the exaggerated praises of
the Cardinal of Lorraine.”
non BARTHOLOMEW or THE MARTYRS. 203
CHAPTER XXV.
THE ARCHBISHOP IMPLORES THE POPE WITH GREAT EARNESTNESS
TO CONSENT THAT HE SHOULD RESIGN HIS ARCHBISHOPRIC.—~
THE POPE EEFUSES HILL—THE CONVERSATION BETWEEN ST.
CHARLES AND THE ARCHBISHOP ON THIS SUBJECT.
The time ﬁxed by the holy prelate for returning to
the Council was at hand, and yet he had not yet pro-
pounded to the Pope one thing which he had more at
heart than any other. So, one morning he went earlier to
the Vatican than usual, and entering the Pope’s room,
said: “ Until now, most holy Father, you have over-
whelmed me with honours and kindness. I feel, as I
ought to do, the extreme obligation under which your
Holiness has laid me, by granting so many of my requests,
though hitherto it is for others that I have implored
your favours. Now, however, I am going boldly to ask
you for something for myself, which is the height of my
ambition. It was mainly with the hope that your Holiness
might favourably receive my petition that I came from
Portugal to Trent, and from Trent to Rome. I beseech
your Holiness, therefore, to listen to my humble supplica-
tion. For though it be of the deepest importance to
me, it is a very easy thing for your Holiness to grant,
and depends absolutely on yourself.”
The Pope listened with great attention and much sur-
prise, not being able to imagine what would follow this
preamble. The archbishop continued: “Most Holy
Father, God gave me the grace to leave the world when
I was very young. I passed upwards of twenty years
in religion, loving above all things a quiet and retired life,
204 DOM BARTHOLOMEW or THE MARTYRS.
and only wishing to die to the world, as the world was
dead to me. But, I know not for what hidden judgment,
God permitted me to be dragged from my cell to bring me
into the light of day, in the quality of archbishop. _ This
election seems to me so unjust, and so unreasonable in
every way, that every time I think of it, I pity those who
made it, and still more myself, who was forced to accept it.
It is quite true that I resisted it as long as I could,
and that it was only the fear of breaking my vow of
obedience, and threats of excommunication, which induced
me to dolviolence to my own common sense, and to blind
myself voluntarily, as it were, not to see the strange
disproportion which existed between what I was and what
I ought to have been, if I were worthily to undertake this
charge. It is certain that the ﬁrst time I was dressed
in my pontiﬁcal robes, and that the mitre was placed
on my head, I felt myself overwhelmed with such a
burden, that it was as if a mountain had fallen upon
me. And the feeling I had on that day has lasted ever
since, and increased rather than diminished. For the‘
continual experience I have of my want of enlightenment
and virtue, of my ignorance in all worldly affairs, and
of the little fruit I reap in my diocese or elsewhere, from
my poor gattempts at teaching or preaching, renews this
thought and this sorrow in me day by day. Therefore,
I conjure your Holiness, by the bowels of mercy of Jesus
Christ, and by the paternal tenderness with Which you
have ever honoured me, to choose some one who will
worthily ﬁll the Archbishopric of Braga, and who may
repair, by his zeal and ability, the faults I have committed.
I implore you to render this signal service to the Church,
and at the same time to grant me this grace and justice.
St. Peter, the ﬁrst of Popes, was delivered from prison
by an angel, who broke his chains. You, whom God
has appointed his successor, do not refuse to be to me
DOM BARTHOLOMEW or THE MARTYRS. 205
what the angel was to St. Peter. Be my liberator; break
my bonds; let me return to the life of quiet and retire-
ment I had chosen; and let me be able to repeat with
thanksgiving every day of my life: ‘ I know now that God
has sent His angel and delivered me," (Acts ii. verse 11,)
and give me back the liberty of the children of God.”
The Pope was extremely surprised at this demand, and
had some diﬁiculty in listening to him patiently to the
end. But the respect he had for his virtue, and the
warmth with which the archbishop had spoken, and
which appeared even more in his eyes and gestures than
in his voice, prevented his interrupting him. At last
he stopped, and his Holiness replied: “That he only
wished that all his other bishops were called in the like
manner, and had as little affection for their dignity. That
he was so far from thinking that he ought to. be allowed to
resign his diocese, that, on the contrary, if he were not
already Archbishop of Braga, now that he, (the Pope,)
knew him as well as he did, he would be the only man
he would choose for that post, and that he was very sure
that all the prelates of the Council would be of the same
opinion.” Then, seeing that the archbishop was preparing
to renew his entreaties, the Pope added, sternly: “ Mon—
seigneur of Braga, I order you to dismiss this idea of
resignation from your thoughts, and command you to
consider only, for the future, how you can best fulﬁl
the duties of your charge; and I believe in my conscience,
that in thus deciding, I am rendering a great service
to God, to the Church, and to yourself.” Saying which,
the Pope got up to close the audience, and the archbishop
was constrained to take his leave.
Soon after this interview, His Holiness sent for St.
Charles, telling him of the petition of the archbishop, and
how he had refused it. He added: “That never had an
ambitious man pleaded more eagerly for promotion, than
206 DOM BARTHOLOMEW or THE MARTYRS.
the archbishop had to be allowed to tender his resigna-
tion.” The cardinal was ﬁlled with admiration at his
great humility, and on leaving the Pope, sent for the
archbishop, and said to him: “I see you are sad, but
it appears to me I ought to be so far more than you.
I know that the Pope is the cause of it ; but if you think
you have reason to complain of His Holiness, I have much
more reason to complain of you. What! you conjure
the Pope to let you retire from the world, and at the same
time you plunge me into it, when I wish to leave it. You
think you cannot in conscience continue to be archbishop,
and yet you advised me to be one. You are advanced
in age, While I am young; you have experience and know-
ledge, and I have none. You have already had the govern-
ment of a vast diocese, and you have lately borne, as it
were, the weight of the whole Church, by labouring as you
have done at its reformation in a General Council, while
I have never yet left the court of Rome. And yet you
wish me to accept a burden which overwhelms you, and of
which you implore, at any price, to be released! What
has become of your Gospel rule, to love your neighbour as
yourself? Where is your tenderness as a father, your
affection as a brother, your sincerity as a friend?”
The archbishop replied: “ I appreciate and love your
reproaches, because springing from the aversion you have
to the world and its honours. You justify, even while you
are accusing me. If I did not know how earnestly you
wish to flee from the splendour of dignities, I would never
have engaged you to remain where you are. Your salva-
tion is not less precious to me than my own, and I make
no difference between my soul and yours. But I know
very well that God sees the difference, and that the way
He guides you is totally different from His conduct
towards me. You remember that I told you that yours
was an exceptional case, and depended on circumstances
DOM BARTHOLOMEW on THE MARTYRS. 207
peculiar to yourself. God has given you the grace to
despise the world in the midst of its greatest splendours,
He has preserved you from innumerable dangers where
thousands of others would have been lost. He has in-
spired you with the wish to be all for Him and His
Church, and has conﬁrmed you in this desire, when it
seemed as if everything should have deterred you from
His service. You must not then be surprised if one
cannot follow ordinary rules in an exceptional case,
and if the counsel given you be as extraordinary as the
ways in which God has led you. It requires a miracle,
it is true, for any one of your age to bear so important
a charge. But this miracle is not greater than those which
God has already wrought in you. And we have every
reason to hope that this extraordinary and ‘miraculous
guidance will be continued and remain with you to the
end. So that I can only pray to God to assist us both.
But I know well that there is more to fear for me than for
you, and that the dangers are not equal when the merit
is unequal.”
Then, changing the conversation, without further allud-
ing to himself, the archbishop added: “ That his only
thought now was, how soon he could get away. That
he had really only come to Rome for this aﬁ'air, and that
now it had failed he should return as quickly as he could.”
St. Charles implored him to give him some information,
before he went, touching his diocese: how he had managed
his visitation, and other matters, on which he wished
for advice before going to Milan. The archbishop told
him all he wanted. And St. Charles then saying, “ That
he should like to know from him what were the qualities
and virtues most essential in a bishop,” our holy prelate
told him that he had written a little book on the subject,
which he had called “ Stimulus Pastorum.” St. Charles
insisted that he should leave it behind him, that he might
DOM BAR'I‘HOLOMEW OF THE MARTYRS.
have a copy made of it; and he afterwards made constant
use of it in his diocese.
Thus these two men of God encouraged one another
in the ardent desire they had to serve our Lord and His
Church; and despising all that was human and striking,
even in the most holy dignities, they only thought of
consecrating their labours, their anxieties, and their very
lives, to the glory of God, the defence of the Church, and
the sanctiﬁcation of their people.
CHAPTER XXVI.
THE HOLY PRELATE LEAVES ROME, AND RETURNS TO TRENT.
'—-HE FINDS THAT CERTAIN POINTS HAD BEEN ALTERED
IN WHAT HAD BEEN RESOLVED UPON BY THE COUNCIL, AND
HAS THEM REINSTATED AS BEFORE.
There was nothing in Rome any longer to detain our
holy prelate, so that he sought a parting audience of
His Holiness to obtain his blessing. He told him that
as, instead of releasing him from his charge, he had laid it
upon him more stringently than before, he implored him
to grant him the graces which were necessary for the
fulﬁlment of his duties. And as he had drawn up a little
memorandum of his wants, the Pope told him to read
it, and was greatly touched to ﬁnd in it not a syllable
which regarded his own interests, but only matters which
tended to the good of souls, the relief of the poor, and the
liberty which was necessary to him in the government
of his diocese.
The Pope granted everything he asked for with the
greatest joy, and then, expressing the deep regret he felt
at his leaving Rome so soon, he added that he would not
say good-bye, for that he must see him again.
non BARTHOLOMEW or THE MARTYRS. 209
Having come back the next day, the Pope told him that
he thought it would be better for him to wait for his,
friend the Cardinal of Lorraine, and to return in his
company as he had come.
The archbishop, dissimulating the real reason which
made him wish to go back alone, said to the Pope, smiling,
that the cardinal had a mule which was as swift as a race-
horse, and that his own never could keep up with him.
Upon which the Pope replied: “ If the cardinal’s mule is
as fast as a race=horse, I have one like an eagle in swift=
ness, and I will make a present of him to you. Therefore
I wish you to wait for the cardinal.”
That very evening the Pope sent the archbishop the
most beautiful mule possible, being the one on which His
Holiness rode himself when he went out of Rome.
The next day again the archbishop tried to take leave of
His Holiness; but the Pope said he must return the next
day with the Cardinal of Lorraine, as he had certain secret
things to communicate to both of them. The next morning
very early, the Pope left his apartments with all his court,
and went to pay a visit to the Cardinal of Lorraine, in his
own rooms in the sacred palace, which was a special and
public honour paid by His Holiness to the cardinal. He
then sent away his court, and remained a long time with
him, the only other person present being the Archbishop
of Braga. The Pope afterwards made the archbishop dine
and spend the whole afternoon with him; after which
he gave him his blessing, and wished him good-bye.
Before ﬁnally doing so, however, he drew from his ﬁnger a
ring of great value, and putting it on the archbishop’s
hand, said: “ Wear this ring for love of me, and may
it always remind you of the affection which God has put in
my heart for you.”
The next day, which was the 16th of October, after
having said his Mass very early, he left Rome. And
14
210 DOM BARTHOLOMEW or THE MARTYRS.
having passed through several of his own monasteries on
the way, he arrived at Trent the end of the month.
He went directly to visit the cardinal legates, who
received him with great demonstrations of esteem and
respect, and with many expressions of gratitude for the
way in which he had negotiated different matters with the
Holy See, which had been pending his return to the Coun-
cil. The bishops Were equally delighted to see him, and
were never weary of thanking him for the holy liberty
with which he had spoken to the Pope in their favour, and
had obtained, as we before said, the right for them to sit
and be covered in his presence.
They let him know all that had been done in the Council
during his absence, and told him that on the following day
the different points of reformation which had been drawn
up were to be read out, in order to see if anything were to
be changed in the resolutions, either in the substance or
the language. And one of the prelates added, laughing:
“As Monseigneur of Braga has been so favoured by His
Holiness, we hope he will treat us with a little more
gentleness now, and not be so very anxious to reform us.”
To which the Bishop of Modena replied: “ We shall see
to-morrow what changes Rome has wrought in him, and
if he is come back less of a bishop than he went.”
That very night the archbishop had copies of the articles
of reform brought to him, and compared them carefully
with the original ones which he had kept. But he found
to his great displeasure that many things had been altered
and modiﬁed, and some omitted, in the new copies. The
next day, all the fathers of the Council being assembled,
he pointed out these discrepancies, and even proved that
several things had been inserted contrary 'to the sense
of the original resolutions, adding: “ If the ordinances on
which we‘ were agreed before I went to Rome were not
just and necessary, why did we approve of them ? And if
non BARTHOLOMEW or THE MARTYRS. 211
they were what they ought to be, by whose authority have
they been altered? In drawing them up, we hoped to
satisfy what we owed to God, to truth, and to the Church.
What has happened since then? Has Crod’s honour be-
come less important? or has Hi truth been diminished?
or is the peril of the Church lessened ? St. Paul remarked
that no one could accuse him of lightness or inconsistency
of conduct: ‘ The things that I purpose, do I purpose
according to the flesh, that there should be with me, It is,
and Itlis not .2’ (2 Corinth. i. verse 17.)
“If we be successors of the apostles, as we are ‘in reality,
let us likewise be their imitators in wisdom and constancy.
I do not wonder that men who conduct themselves in"
a human manner, and. who only follow the light of reason,
should be guilty of inconsistency. They are like reeds
shaken by the wind, who change their feelings and
thoughts as they will, having no rule but their own caprice
and fancy. But for us, who are acting here as priests of
the Lord, and the depositors of His truth, do not let
it appear as if the Church, which is the basis and founda-
tion of this truth, were like a house built on the sand ; but
let us show the whole world that our decisions, having
been inspired by the Spirit of God, are founded on a rock,
and are consequently immoveable.”
The archbishop’s advice was followed by the great
majority of the prelates, so that, when it came to the vote,
two hundred and six were on his side. It was therefore
ﬁnally concluded that not only should the resolutions
be published exactly as they were before he left Trent,
but that they should even add some words to make them
more stringent and more favourable to the restoration of
discipline.
"212 DOM BARTHOLOMEW or THE MAE'rYEs:
CHAPTER XXVII.
'THE WINDING UP OF THE COUNCIL OF TRENT.—DECLARATION
MADE BY THE CARDINAL OF LORRAINE IN THE NAME OF ALL
THE BISHOPS OF THE GALLICAN CHURCH.—THE HOLY PRE-
LATE TAKES LEAVE OF THE CARDINAL AND THE FRENCH
BISHOPS.
The twenty-ﬁfth sitting of the Council being over, it
‘was happily brought to a close by the care of St. Charles
Borromeo, under the pontiﬁcate of his uncle Pius IV., in
the month of December, 1563. Its chronology is as follows:
The bull of convocation was issued by Paul III. , in 1.542.
The Council met in 1545, and sat from December in that
year, till September, 1547. Then it was suspended for four
years. Re-assembled under Julius III. , it sat from the
month of May, 1551, to that of April, 1552. Then for ten
years again it Was suspended. Finally, it was once more
re-assembled by Pius IV., when our saint Went ﬁrst to
Trent, in the month of January, 1562; and it lasted till
the month of December, 1563, when it was ﬁnally closed.
Thus eighteen years had elapsed between the beginning
and the end of this important Council. But its actual
sittings only lasted ﬁve years: tWo years under Paul III. ,
when ten sittings were held; one year under Julius III.,
when they had six sittings; and two years under Pius IV. ,
when they sat nine times, which makes twenty-ﬁve sittings
in all. Between Popes Julius III. and Pins IV., there
had reigned two other Popes, Marcellus II. and Paul IV.
But the Council was not resumed during their pontiﬁcate.
The archbishop, when the Council was over, Went to the
Cardinal of Lorraine to express his joy and his gratitude
non BARTHOLOMEW on THE MARTYRS. 213
for the friendship with which he had honoured him, both
during the time they had spent at Trent and on his journey
to Rome. The cardinal had, a few days previously, made
the following declaration in the name of the whole Gallican
Church, which he had inserted in the Acts of the Council.
DECLARATION OF THE CARDINAL 0F LORRAINE, MADE IN THE
COUNCIL OF TRENT, IN THE NAME OF ALL THE FRENCH BISHOPS.
‘“ Some days ago, having to give my opinion touching
certain articles of reformation, I declared that what I
wished for most was, the re-establishment of the ancient
discipline of the Church. But nevertheless, considering the
unhappy age which we live, that, in the face of the
universal corruption of manners, it would be impossible
to employ at once all the necessary remedies, 1 was com-
polled to approve of the decrees which have been passed
in the Council on the subject of the reform. Not that 1
think they will be suﬁicient to heal the wounds of the Church
entirely, but because I trust that after having employed
milder remedies, the Church will be able to bear stronger
ones, and that then our Sovereign Pon'tilﬂ's, and particularly
our Holy Father, Pius I V. , will be led himself, by his piety
and wisdom, to supply what is wanting; and that, renewing
the ancient canons, (which have been allowed to fall into
disuse,) and principally the decisions of the ﬁrst four
(Ecumenical Councils, which we think should be observed as
minutely as possible; or, His Holiness sees ﬁt, by the
calling of General Councils, he may be able to heal the‘
wounds of the Church entirely, and to re-establish her in
all her ancient vigour and purity. These are my feelings;
and this declaration I make in the name of all the Bishops
of France: which declaration I wish inserted in the Acts
of the Council.”
r214 Eon BARTHOLOMEW or THE MARTYRS.
Some days after, the archbishop came to take leave
of the Cardinal of Lorraine and of the prelates who accom-
panied him. The cardinal gave him the warmest proofs of
his affection and esteem, and having embraced him, he
implored him to ask of God that _he ‘might become an
imitator -of his piety and virtue, so that their ‘present
friendship should become eternal, and that they should
be united in heaven as closely as they were on earth.
' The bishops parted with him with equal affection, telling
‘him how glad they were to have been honoured by his
acquaintance; that they only wished there had been more
like him in the Council; that they should never forget the
great services he had rendered in the Council to the whole
Christian world, nor what he had done for the episcopate
in Rome; and ended by assuring him that when they had
published in France what they knew of his person and his
acts, he would have as many admirers -in that great
kingdom as there were bishops and persons zealous for the
reform of the Church of God.
The archbishop replied: “That he was happy to think
that he had tried during the Council to labour for the
reformation of the Church, in which, however, he had been
ably seconded by them. That as it had pleased God to
unite them on so important an occasion, he implored them
to continue in the same kindly feelings towards him. That
although they were born in different and distant countries,
and were subject to different princes, they were, never-
theless, as Christians and bishops, the subjects of one
:great King; and that distance or space should not
exclude the perfect union of those who are one in Him,
who is in every place, and'ﬁlls the whole world.”
END or sEcoND BOOK.
THE THIRD BOOK.
CHAPTER I.
THE ARCHBISHOP RETURNING TO HIS DIOCESE FROM TRENT,
LEARNS A CURIOUS PARTICULAR REGARDING THE COUNCIL.—
HE GOES TO PAY HIS RESPECTS TO PHILIP'IL, BY WHOM HE
IS VERY WELL RECEIVED.
The Council of Trent being over, the archbishop lost
no time in setting off‘ on his return to his diocese. The
tender charity he felt towards the souls whom God had
entrusted to him had only been suspended during the
time when he thought his duty bound him to defend
the doctrines and purify the errors in the universal Church.
But having now fully satisﬁed that obligation, he only
thought of giving himself entirely to his ﬂock, with whom
he Was always in spirit and in heart.
Having started from Trent with his companions, he
arrived at Avignon, where he was magniﬁcently received
by the Vice-legate of His Holiness, and by the governor
of the town. .Being with this bishop, he heard from his
lips a curious fact, which redounded to the honour of
the Church and of the Council.
It appeared that two bishops from this province had
been seduced by the new heresy, but had resolved equally
to attend the Council, and came,——Wolves in sheep’s
clothing-in order to endeavour to defeat the designs of
216 ton BARTHOLOMEW or THE MARTYRS.
the true pastors of the Church, joining in all the con-
ferences, and listening to all the deliberations, on which
they gave their opinion like the rest.
This dissimulation went on for some time; but God
enlightened them by those very men whom they had con-
sidered blind. For having seen how the heretics behaved
themselves in their churches, and what were their prin-
ciples and designs, they were struck by the great difference
shown by the ministers of Jesus Christ, and those who
were enemies of the truth. They saw that the rule of
these men was only their own fancy; that they were
fabricators of their own dogmas ; and that their only object
was to establish their own religion on the ruins of the true
one; and that Catholics, on the other hand, had their
foundation on the rock of sacred tradition, which had
been handed down from pontiff to pontiff, since the days of
‘the apostles until now. That they Were not inventors
of any new doctrine, but only the maintainers of the rule
of the primitive Church; and that, striving to preserve
inviolably what St. Paul calls “the deposit of truth which
had been conﬁded to them,” (1 Timothy vi., verse 2,) they
wished to leave to their posterity what they had received
from their fathers.
These two bishops openly declared the effect which had _
been produced upon them by the sight of the Council, and
how touched they had been at the zeal of the bishops,
particularly those of Spain and Portugal, among whom
they named the Archbishops of Braga and Grenada,—-men
who had no other end in view than the glory of God
and the good of souls, who weighed everything in the
balance of the sanctuary, and maintained Whatever they
thought just and right with unshaken ﬁrmness. They
added that in neither of these men was there a trace
of self-seeking, or self-interest, or ambition of any kind,
but only an extreme ardour for the salvation of souls,
DOM BARTHOLOMEW OF THE MARTYRS.
for the re-establishment of discipline, and for the reform of
all the abuses of the Church.
One of these two bishops was a master of science and
eloquence,pand having been entirely converted by what
they had witnessed at the Council, they both confounded
the heretics, who did not dare to appear again before them.
The next adventure which happened to our saint on his
journey was, that having arrived at a little town in Spain,
the king, Dom Philip II., entered it at the same time.
He was accompanied by his minister, Ruy Gomes de Silva,
who was a great favourite of the king’s, which honour
he did not abuse. For as this prince was both wise and
prudent, he knew how to make use of good and able men,
and honoured them with his conﬁdence, while he remained
master of his own actions.
Ruy Gomes heard of the arrival of the archbishop,
and told the king, who instantly sent for him; and Ruy
Gomes, with a large suite, met the archbishop in the
street, and brought him into the king’s chamber. The
king received him with marked respect, and asked him
many questions concerning the Council, and especially as
to the reputation left by the prelates of his own kingdom.
The archbishop replied: “Sire, the reputation they had
was worthy of your highness’ choice; for as you have only
raised to the episcopate worthy persons, no one can see
their actions without being ﬁlled with veneration for their
virtue and piety, and with admiration for your highness’
selection. I do not doubt that you have been told of the
proceedings of the Council, and if so, that you will likewise
have heard that the Archbishop of Grenada excelled all
others; and I venture to hope that as your highness
rejoices in the wise decrees which the Council has drawn
up, so your highness will see to their execution throughout
your kingdom, and enforce them with all the weight of
your royal authority. So that, being observed in the
218 DOM BARTHOLOMEW or THE MARTYRS.
length and breadth of the land, the ancient piety and
morality of the Church may be restored.”
The king listened with much pleasure to this speech,
and after having shown the archbishop many marks of
favour, permitted him to withdraw.
Ruy Gomes having gone down-stairs to re-conduct him
to his hotel, ventured to say, “That he was surprised
to hear him address the king only as ‘his highness,’ when
he should have said, ‘ his majesty.’ ”
The archbishop replied: “ That the glory of a Christian
prince was to yield the greatest honour to God. That
in Portugal the title of ‘your majesty’ was given to
. God alone, and that of ‘highness’ only to kings.”
The king himself, who knew the Portuguese custom,
was not at all offended, and only respected the archbishop
the more.
CHAPTER II.
THE ARCHBISHOP, HEARING THAT GREAT PREPARATIONS WERE
BEING MADE FOR HIS ARRIVAL AT BRAGA, CHEATS THEM ALL
BY SUDDENLY APPEARING IN HIS CATHEDRAL CHURCH.—THE
JOY OF THE PECPLE AT HIS RETURN.
The archbishop ﬁnally arrived on the soil of Portugal
in the month of February, 1564*. He Was then ﬁfty years
old, having made his religious profession at sixteen, been
consecrated bishop at forty-ﬁve, and having spent two'and
a half years in his diocese, and two and a half at Trent.
No sooner had his return been rumoured at Braga, than
the whole town was ﬁlled with joy, and they prepared to
give him a magniﬁcent reception. But the archbishop
hearing this, was determined to prevent them, and slipping
into the town one night, he appeared the following day
non BARTHOLOMEW or THE MARTYRS. 219
quite unexpectedly in his cathedral, and mounted the
pulpit to speak to the people, this being the second
Sunday in Lent.
His sermon was full of burning zeal and charity. He
began by telling them: “That it was only his duty to the
universal Church which had torn him from his ﬂock for
so longia time; that even in his absence they had been
always in his thoughts; that he hoped God had received
the prayers he had daily offered up for them, instead of the
services he would have tried to render them 3 that the
Council having maintained the faith against all the errors
of the heretics, had made the most excellent regulations
to arrest these disorders, and re-establish discipline and
morality in the Church 5 that he trusted that as the bishops
had thus laboured, the faithful would contribute, by their
submission and obedience, to carry their decrees into
’ He added to this such expressions of affection
and interest in his people, that many could not help
praising God out loud for his happy return, and rejoicing
execution.’
with tears at seeing him once more. The poor especially
declared, that if others were glad to welcome home their
beloved pastor, ‘they had far more reason for rejoicing, as
they had in him a father who was never weary of helping
them in their need.
The service being over, the archbishop left the cathe-
dral, surrounded by an immense multitude, who, with
transports and cries of joy, escorted him to his palace.
N o sooner was he arrived, than the town council came
to pay him their respects, and spoke as follows:
“ That it was not necessary for them to dwell on the
happiness his return had produced, as it was shown on
every face. But that they must venture to make one
complaint, and that was, that he had deprived them of the
means of showing their affection by the reception they had
destined for him. That formerly, do what they Would,
220 DOM BARTHOLOMEW oE THE MARTYRS.
they could never content the Archbishop of Braga by their
display; but that as for him, they were not even at liberty
to render him the most legitimate and indispensable
honour. That in such a matter his modesty should have
yielded to his charity, so as not to deprive his own
children of the joy and satisfaction they would have had
in welcoming their father home again in the best manner
they could.”
The archbishop, who read their joy in their faces even
more than in their words, excused himself in so loving
and courteous a manner, and showed them such marks
of true pastoral affection, that his people were constrained
to forgive him, and forget their disappointment.
CHAPTER II I.
THE ARCHBISHOP FOUNDS HIS SEMINARY, ACCORDING TO ONE OF
THE ORDINANCES PASSED BY THE COUNCIL.
This holy prelate resumed his episcopal functions by
inquiring minutely of his vicar-general about everything
that had passed in his diocese during his absence. Then,
having fulﬁlled this obligation, he took several days to
implore the assistance and blessing of God, so that he
might labour with fresh vigour to carry out all that the
Council had ordained. And after mature consideration,
as to what he should begin ﬁrst, he thought he would
commence by establishing a seminary. Having resolved
upon this, he called his chapter together and all his clergy,
and represented to them the obligation under which he lay
to set the example to all the other churches in the king-
dom of obedience to the decrees of the Council. That
one of the most important was that by which they had
ordained the foundation of seminaries in every diocese,
non BARTHOLOMEW or THE MARTYRS. 221
where young men should be trained for the service of
the sanctuary under the eye of the bishop. He added
that he had received a special brief from the Pope on
the subject, and conjured them to take part with joy in
so holy and important a work, assuring them that he
would set the example, and contribute all that was in
his power towards the undertaking.
As it was a question of giving money, very few relished
this proposal of the archbishop’s, and many found great
diﬁculties in its execution. Some excused themselves
on account of the poverty of their prebendaries; others
said that the subscriptions should have been begun sooner.
A few who were better disposed, said they would do what
they could in the future, but could not resolve to pay
anything for the past, as the papal brief suggested.
The canons of the cathedral church complained more
loudly than the rest, saying that besides the contributions
they had to give from their prebendaries, which consisted
in fruits, they would be obliged now to pay hard money
from the daily offerings they received.
Great murmuring and discontent followed; but the
archbishop listened to everybody’s complaints with so
much gentleness, and managed the grumblers with such
tact and skill, that by degrees he appeased the storm
which his proposal had raised.
He consented to modify the apostolic brief in two points,
one of which was, that no arrears of payment for past
years would be required; and the next, that those who
were prebends in the cathedral church, and had no
revenues but the daily offerings, should be excused from
any contribution, if the Pope would allow it; and he
offered to write himself to Rome to implore His Holiness
to agree to his proposal. This satisﬁed everybody, for
they knew the inﬂuence he had with the Pope, so that,
by his wise moderation, the decree was carried out with
‘222 DOM BARTHOLOMEW OF THE MARTYHs.
the consent and approbation even of those who were at
ﬁrst the most offended at the idea. Having thus softened
all opposition, he had no diﬁiculty in inducing them to
levy a contribution of two per cent. on the revenues of
all the beneﬁces of the archbishopric. And being anxious
to encourage them by his example, he did not content
himself with the proposed tax, but advanced three hun-
dred ducats, so that the building might be begun at once.
And the workmen were so diligent that his seminary was
the ﬁrst built either in Spain or Portugal.
In six months he had room enough to lodge sixty
students, and having shown such anxiety about the build-
ing, he was not less keen as to those who were to ﬁll it.
He selected himself, out of all the youths in his diocese,
those who appeared to him the most likely to be good
and pious, and set over them professors whose charity and
prudence equalled their ability. And he ordered them to
watch over the habits and morals of the boys more
carefully than over their studies, saying that science and
cleverness, without piety and virtue, would be useless
for his purpose, which was to train students for the service
of God and the good of souls, and not men who looked-
upon holy orders as a means of raising themselves in
station, in order to satisfy their pride,——a detestable abuse
from which his diocese had already suffered too much.
. From this seminary came forth many learned, virtuous,
and holy men, who worthily governed many of the
churches in the archbishopric of Braga ; God thus re-
warding the zeal and charity of our holy prelate, and
letting him enjoy the fruit of his labours by witnessing
the success of his undertaking.
.1
DOM 'BARTHOLOMEW OF THE MARTYRS. 223
CHAPTER IV.
THE CHAPTER CLAIMING THE RIGHT OF VISITATION IN THE TOWN,
THE ARCHBISHOP DECLARES TO HIS COUNCIL THAT HE IS RE-
SOLVED TO DISPUTE THIS RIGHT, AND VISIT HIMSELF-
The establishment of his seminary was a great oy to the
archbishop. But another matter now claimed his atten-
tion, and one which he felt he could not dispense with,
though he foresaw it would bring down upon him the most
violent opposition.
In order to understand the subject in dispute, we must
premise that the jurisdiction, both spiritual and temporal,
of the archbishop, was shared by his chapter. This
practice gave rise to many disputes and law- suits. Finally,
it was agreed that the revenues of the see were to be
divided equally between the archbishop and the chapter;
and that as to jurisdiction, the temporal should be reserved
to the archbishop, and the spiritual divided between them.
And it was settled that the chapter should exercise this
power in all the parishes and chapelries of the town, and
in the churches of St. James and St. John, without the
archbishop’s interference; while the archbishop should
have unlimited power over the rest of the churches in
the archbishopric, without the interference of the chapter.
This arrangement at ﬁrst seemed to settle all differences ;
but fresh evils arose. The chapter, in virtue of their
power, appointed two visitors, who visited the churches
and people in the town; so that the archbishop, though
the pastor of all these souls, had his hands tied, and did
not dare interfere in or take knowledge of any scandals
224 DOM BAHTHoLoiTEw or THE MARTYRS.
which might arise among the clergy of the city, which
became the fertile source of endless and crying disorders.
For men of great wealth and infamous lives had the prin-
cipal voice in the election of these visitors, whose duty
should have been to arrest license and punish immorality;
and so they made themselves masters of the very men who
should have been their judges. The more weight they
had, from their riches and dignity, the more dangerous
was their example. For the humbler sort imitated the
richer, and were certain of impunity in their vices, seeing
that they were practised by the highest personages in
the town. Even the archbishop’s visitations in the
country were of little use, because the guilty defended
themselves by the example of those in the city, and
if they were punished, they cried out against the
manifest injustice of their sentence, and pretended that
our holy prelate was a respecter of persons.
This reversal of all order had gone on for a long while.
Many of the previous archbishops had tried to remedy it,
but being discouraged by the furious opposition which was
roused in the town, they gave it up, and contented them-
selves with the wish. Later on, brothers and sons of
the king had mounted the archepiscopal throne, and
relying on royal authority, had striven boldly to do away
with this abuse, but all in vain. Their efforts seemed only
to strengthen and conﬁrm the authority of the chapter.
The archbishop, after informing himself very carefully
of all that had passed in this matter with his predecessors,
resolved to strike a blow to emancipate himself from this
pernicious thraldom, and calling his council together,
announced to them that he was resolved, come what
might, to fulﬁl his duty as pastor of souls, and visit
himself every parish in the city.
His council were extremely surprised, and represented
to him: “That his zeal was most praiseworthy, but that
non BAR’I‘HOLOMEW or THE MARTYRS. 225
what he proposed was impossible. That any attempt
of the kind would change his warmest friends into bitter
enemies, and his present admirers into violent persecutors.
That the peace which reigned in his diocese was the fruit
of his zeal and piety, and that it would be very unwise to
trouble it of his own accord. That they implored him
to consider what it would be to irritate and rouse against
himself so large and important a chapter, who would
obstinately maintain possession of that which they con-
sidered a vested right, and which old custom had sanc-
tioned for so long. That he could not be ignorant of the
futile endeavours which his predecessors had made to
accomplish the like reform; and that if princes of the
blood, supported by all the authority of the king, had
failed to do away with this abuse, it was difﬁcult to
suppose that he could by any possibility succeed.”
The archbishop replied: “That he was touched by the
affection which prompted their advice, but that he could
not in conscience follow it. That it was true that bishops
should beware of troubling the peace of their diocese.
That to them especially were these words of St. Paul
addressed: ‘If it be possible, as much as lieth in you,
have peace with all men.’ (Romans xii. verse 18.) But
the apostle says, ‘ If it be possible.’ Now he, (the arch-
bishop,) considered that on him was laid the indispensable
duty of looking after the souls whom God had conﬁded
to him. That he felt himself more than ever obliged to do
this now, from a decree passed in the Council of Trent,
ordering all bishops, not only to make a yearly visitation
of their dioceses, but not to leave a single church un-
visited. That if the chapter would let him fulﬁl this duty
in peace, he should be delighted; but that if they attempted
to prevent him, he should be compelled to assert his
rights, and to demand his reinstatement in a power which
they had unjustly assumed, and which was inviolably
-15
226 non BARTHOLOMEW or THE MARTYRS.
attached to the episcopal dignity.” He added further:
“That God having placed him in his present position,
he could not permit that, in his own metropolitan city,
he should have only the title of archbishop, while others
usurped his functions. That it was perfectly true that peace
was to be maintained if possible, and was inﬁnitely to be
preferred to contests and disputes ; but that the saints had
declared that in some cases ‘war was worth more than
peace,’ that is, when peace could only be bought by the
sacriﬁce of justice, and by allowing impunity to crime.
That even if St. Gregory had said, ‘ It was better to allow
the birth of a scandal, than to abandon the truth,’ he would
say the same: that if any one were scandalised at his
proceedings, which they had no reason to be, it were
better that he should suffer this evil than permit pastoral
charity to be abandoned to such an extent, that it should
be forbidden him to render any service to souls whose
salvation ought to be dearer to him than his life. That he
knew’ well that he had not the merit of many of his
predecessors, nor the authority of the prelates of royal
blood, who had in vain endeavoured to bring about
this reform. But if it were for no other reason, their
example would have made him use every effort to wrest
so unjust an usurpation. That he was not troubled at
the thought of failure or success. That it was enough
for him to do what his duty demanded of him, leaving
the issue to God, Who would do what was best pleasing
to Himself.”
His council expressed their great satisfaction at his
answer. They added: “That though they foresaw, as he
did, that this business would give him great annoyance,
and raise him up a host of enemies, still they did not
doubt that those who recognised its justice and necessity,
and who appreciated the purity of his zeal and intention,
would be greatly ediﬁed 5 and that they would consider
DOM BARTHOLOMEW or THE MARTYRS. 227
his efforts to be allowed to perform with full liberty the
duties of his office as deserving of their highest praise and
consideration.”
CHAPTER V.
THE ARCHBISHOP COMMENCES HIS VISITATION OF THE TOWN,
DESPITE THE REMONSTRANCES OF THE CHAPTERr-LETTER OF
ST. CHARLES ON THE SUBJECT.——CONCLUSION OF THE AFFAIR.
This matter having thus been resolved upon, the arch-
bishop lost no time in putting it into execution. And
having established his seminary, as we have already de-
scribed, he signiﬁed to his chapter oﬂicially, that they
were to abstain from appointing visitors, because he had
determined to visit himself every member of his ﬂock.
That he felt himself bound to do so by the recent decrees
of the Council, notwithstanding the conventions of his
predecessors, for that no prelate could lawfully cede, to
the prejudice of his successors, any portion of his spiritual
authority. He also announced the day on which he was
about to begin this visitation.
The rumour of this intention of the archbishop’ s having
spread through the town, excited immense surprise and
anger. Those who previously admired his virtue, now
pretended to suspect his character, and their esteem was
changed to accusations of his person. They called his
boldness as presumptuous as it was indiscreet; and de-
manded if he thought himself holier than other prelates
who had left the chapter alone? or more powerful than
the princes who had attempted the like interference in
vain? The principal personages of the town were more
wounded even than the rest, but concealed their thoughts
and dissimulated their resentment. They were accustomed
to lead lives of unchecked licence and vice, and they
228 non BARTHOLOMEW or THE 'MAHTYHs.
had found, it the visitors of the chapter, met like-minded
to themselves, who never troubled them in their licentious
passions or pleasures. Therefore, the thought of falling
into the hands of the archbishop ﬁlled them with fear and
fury. They felt that a man whomthey had looked upon
before as a friend, would now be their judge. His dignity,
his unimpeachable virtue, and his zeal for justice, seemed
to them simply intolerable; and they ﬂed, as from an
enemy, from one who in reality loved them as a father.
The canons, whom the archbishop’s intention had irri-
tated to the last degree, were enchanted at the change
which had been wrought in the public feeling, and they
did everything they could to foster the anger against him,
as being more favourable to their interests.
The day appointed by the holy prelate having arrived,
he went early in the morning to his cathedral church,
accompanied by all the notaries and ofﬁcers of his court,
and declared his resolution in presence of all the canons‘ in'
chapter, who had brought a number of powerful person-
ages to support their cause. They ﬁrst requested him
to abstain from visiting the town, as an interference
with the jurisdiction of the chapter, and implored him-
not to trouble them in the possession of rights which had
been theirs for centuries. Then they passed to formal
protests against his proceedings, and to all such formalities
as are observed on similar occasions.
The archbishop replied in a few words with great
gentleness and moderation. But although so gentle in
his answer, he showed the utmost ﬁrmness and constancy
in adhering to the resolution he had formed. The chapter
endeavoured again to defend their rights. But the arch-
bishop would not yield in the smallest particular.
' Directly after, he commenced his visitation of the
different churches of the town, and informed himself of the
morals and. habits of all the persons in the city, whether-
.non BARTHOLOMEW on THE MARTYRS. '229
clerical or secular. And in spite of the strenuous oppo-
sition of the chapter, he continued till he had visited
every one. He answered with gentleness, and without
the least alteration of his usual sweetness, all the protests
which were renewed every day in each church against his
interference; but pursued the work of God with an im-
moveable constancy to the end.
The chapter, ﬁnding their efforts to arrest his proceed-
ings fruitless, resolved to push their cause at Rome, where
it was ﬁnally to be judged. A long time was spent in
these proceedings. For this affair having begun in 15644,
was not ended till the year 1565. We will relate the
matter in a few words, not to interrupt so important
a portion of the archbishop’s history.
The canons, many of whom were very rich, and under-
stood more about law-suits than churchjaffairs, omitted
nothing which could serve their cause with the Pope
and his principal ministers. They spoke of the arch-
bishop in outrageous terms; and to strengthen their cause
they enlisted in their complaints various monasteries,
colleges, and military orders, who, having been visited
by the archbishop in the interval, (as we shall presently
see,) were furious at his discovery of their vices.
Their hope was, that if they could not altogether dis-
credit him at Rome, their cause would be justiﬁed by
the number and importance of the complainants. For
general complaints, however unjust, have always a certain
weight, and especially against the absent, for they induce
men to believe that there must be some ground_for such
universal reprobation.
The archbishop, however, did not forget, on his side,
to defend his cause, which he considered to be more that
of God than his own. He kept His Holiness fully in-
formed of all that had passed, but wrote with the utmost
moderation. He represented to himjthat the sole origin
230 DOM BARTHOLOMEW or THE MARTYRS.
of these troubles was his determination to carry out the
decrees of the Council of Trent, and from the fact that men
could not bear to change the scandalous lives they had
so long led with impunity. He also employed the
authority of the Cardinal Infanta, Dom Henry, a very
pious prince, who was the Pope’s legate a latere in
Portugal. He kept him “an conrant” of all his actions,
asking his advice in every matter, and begging him to
keep the Pope informed of every particular of the dispute.
Pope Pius IV. still governed the Church, and as he
had known by personal experience the high character
and holy intentions of the Archbishop of Braga, he was
sensibly touched at the persecution endured by him,
having himself been an eye-witness of his holiness and
disinterestedness. So, determining to support him on so
important an occasion, he made use of his nephew, St.
Charles, to write him the strongest letters of approbation.
We will here give one of these letters, which will abun-
dantly show that all the efforts of the archbishop’s enemies
had been powerless in weakening the respect and admire.-
tion felt for him in Rome.
LETTER FROM ST. CHARLES TO THE ARCHBISHOP.
“ It would be impossible for me to do otherwise than
greatly to esteem your zeal for the observance of the
decrees of the Council of Trent by all those whom God
has placed under your pastoral authority. If any should
be found who dared to resist, instead of obeying you, I
feel sure that they will be obliged at last to yield to your
tenderness and piety, and to recognise their own injustice.
For our Holy Father is more than ever determined to
enforce that which has been decreed in so august a council,
under the guidance of the Holy Spirit, and which has
subsequently been conﬁrmed by His Holiness himself.
So far from suﬁ'ering these ordinances to be disregarded,
non BARTHOLOMEW or THE MARTYRS. 281
which he looks upon as columns of the faith and of Catholic
truth, he wills to conﬁrm them daily by new and more
stringent decrees. Therefore, if there be men in your
diocese who forget themselves so far as to resist your wise
regulations, you must, in your wisdom, employ such
measures as shall force them to be regarded, in spite of
the opposition of such persons, and use the authority
and severity which you know are prescribed to you by
the law of God. For you can do nothing which will
be more agreeable to His Holiness. And I entreat of
you to believe that never for one moment has the Pope
suspected your faith or your innocence; or that he has
ever listened to the unjust complaints of your accusers.
For there is nothing of which he is more convinced, and
of which he has more abundant proofs, than of your
integrity, your wisdom, and your constancy in all virtue
and Catholic truth. So that, even if the malice of men
had raised up a thousand slanderers against you, and as
many false witnesses, your character is too far above
suspicion to make any man in his senses believe in their
accusations, or to diminish in the smallest degree the
esteem and affection which His Holiness entertains for
your person. This is his message to you. But what shall
I say of myself to you, who are always present in my heart
and mind, and whom I have set before me as a model
whom I propose with all my might to imitate? Shall
I tell you what I think? I ﬁrmly believe that there
is nothing in the Archbishop of Braga which is not worthy
of all praise, and that he is not only Primate of the king-
dom by his dignity, but still more by his virtues, and that
in many other Christian kingdoms besides his own.
Therefore, these who have undertaken to discredit you
with the Holy See, have done nothing thereby but become
their own accusers ; as in the judgment of all persons here
whose opinion is worth having, and especially of the Holy
232 ~ DOM BARTHOLOMEW or THE MARTYRS.
Father and myself, no one can resist your advice, unless
they be determined to renounce at the same time both
piety and reason. But since these persons have thus
unwittingly borne witness to your holiness and your
prudence, I do not doubt that your wisdom will pardon
their fault, and that if they repent, you will throw a veil
of forgetfulness over this misunderstanding. And I hope
that those to whom you show this leniency will feel them-
selves bound to you by still closer links of submission,
respect, and friendship. However, should the differences
'which have arisen with your chapter be of so obstinate
a nature as not to be appeased by your wisdom, (which
-I have great difficulty. in believing,) His Holiness has
‘written, and given full power to his serene highness,
Dom Henry Infanta, cardinal and legate of the Holy See,
to take cognisance of them, and settle the matter, which
I feel that this wise and virtuous prince will do with
his accustomed equity and prudence. I have helped Peter
'Tavaris with all my interest with the Holy Father; he
loves and respects you very much. I Will only add, which
I hope you already feel, that there is nothing on earth
I would not do to render you a service. I conjure you
only to remember me in your prayers. '
“ From Rome, 3rd April, 1565.”
The Pope sent at the same time a brief to his legate,
Dom Henry, by which he desired him to bring about
a reconciliation between the archbishop and his chapter.
And if they could not agree, His Holiness appointed him
as sole arbiter and judge in the cause. We transcribe
the brief as follows:
“Pius IV., Pope, to Dom Henry, Cardinal Infanta of
Portugal, and our well-beloved son.. Grace and the
apostolic benediction. The testimony you have borne
to the merits of our _v_enerable brother, the Archbishop
non BARTHOLOMEW or THE MARTYRS. 233
of Braga, has had such weight with us, from the great faith
we have and ought to have, in your words and opinion,
that if we had entertained the smallest doubt on the
subject, it would have been instantly dispelled. But he
gave us himself in the Council such striking proofs of
probity, piety, and respect for the Holy See, that we
conceived the most favourable opinion of this prelate,
which no accusation or complaint can in any way alter.
And the esteem we had already conceived for his virtue
was very much enhanced when we heard with what zeal he
was labouring to carry into effect the decrees of the
Council. But as certain differences have arisen between
him and his chapter, we desire that there may be found
some legitimate agreement, so that he should not be
troubled in the exercise of his holy charge; and if their
differences cannot be appeased by gentle means, we give
you full power, by these our letters to you as our legate,
to take cognisance of this affair, so as to judge it, and
bring it to a conclusion with equity and justice. We
have written the same ‘thing to our venerable brother,
the Archbishop of Braga.
“Done at Rome, in the Church of St. Peter, 28th
March, 1565, being the sixth year of our pontiﬁcate.”
No sooner had Dom Henry received this brief, than
he wrote to the archbishop and to the chapter, to beg them
to think over some terms of agreement, and to confer with
him upon the subject, so that he might assist them as
a friend, and favour them with his credit with the Holy
See as papal legate. _
But the chapter, either because they suspected him
of too great an affection for the archbishop, or because
they hoped still to gain their cause, would not accept his
arbitration. And in spite of all the authority given him
by the Pope, he could never bring them to reason._ This
234.. DOM BARTHOLOMEW or THE MARTYRS.
matter dragged on for a long while, even to the pontiﬁcate
of Pius V.
At last it pleased God to put an end to so weary and
obstinate a controversy. It was ﬁnally settled between
the archbishop and the chapter, and enrolled in a solemn
and irrevocable treaty, that the Archbishop of Braga
should visit in person all the clergy of the town, and that
he should likewise nominate two of the members of the
chapter to make the visitation of the laymen, which
visitors should be obliged to account to the archbishop
for all that they found during their visitation.
Thus, without violating the pretended rights of the
chapter, the archbishop carried out his principle, ﬁnding
easily two men in the body of canons Who had the same
views as himself, and therefore being fully informed of
the moral condition of all the members of his ﬂock.
CHAPTER VI.
THE ARCHBISHOP VISITS THE CHURCHES OF THE MILITARY
KNIGHTS COMMANDERS.—WITH WHAT FIRMNESS HE RE-
PRESSES THE INSOLENCE OF COMMANDER POYAREZ, WHO
WAS CONVERTED BY HEARING HIS MASS.
Whilst this affair of the chapter was still pending, the
holy prelate undertook a still more difficult work, and that
was the visitation of the churches of the Knights Tem-
plars, who pretended to be entirely exempt from the visits
or authority of the ordinary. He spoke of it ﬁrst to his
council, who endeavoured to dissuade him, saying, “ That
he had already enough on his hands with the chapter;
that he would strengthen the designs of his enemies
by enlisting such powerful bodies as the commanders of
noM BARTHOLOMEW or THE MARTYRS. 235
the religious military orders on their side; that if he
attacked the abuses he would undoubtedly ﬁnd in their
districts, these men would elude all judicial proceedings
by sheltering themselves either on ecclesiastical rights
or royal privileges, and that they would. notdhesitate to
resort to open violence at the point of the sword, if any
one were bold enough to attack them; that they implored
him to pause before he embarked in such a fearful struggle
with bodies so powerful as these military orders, and with
the king himself, who was their leader and protector.”
The archbishop replied: “ I know that in undertaking
this reform, I shall strengthen the canons against me.
But the same reasons which forced me to contest their
unjust privileges, equally compel me to act in the way
I propose. The affairs of God cannot be guided solely
by the rules of human prudence. The duty of my charge
compels me to act as I am doing. This is enough for me.
"A wise and holy afair,’ says St. Bernard, ‘ can only have
a good issue.’ If I succeed in what I am about to attempt,
so much the better; if not, I hope God will accept my
good intention; and I shall bless Him that He has re-
lieved me of the care of a part of my diocese. I wish with
all my heart to have peace with God and men. But if
I cannot please God without displeasing men, I am very
willing that they should complain of my conduct, if only I
do the will of God.”-
His council, who were mostly holy and God-fearing men,
could not but admire his zeal, and yield to reasons which
were so purely supernatural; and the archbishop being
conﬁrmed in his resolution, resolved to execute it without
delay.
He began ﬁrst with the Churches of the Order of St.
John of Malta, and ﬁnding that they were utterly neg-
lected, and without anything necessary for the divine
service, he seized the revenues of the commanders, and
236 nor: BARTHOLOMEW or THE MARTYRS.
ordered that they should be applied to the repair of the
fabrics, and the providing of all things necessary for Holy
Mass. He announced that he had no intention thereby
to injure the Knights, but to remedy the disorders he
found in their churches, where he established several new
curates and vicars. He did the same in the churches
of the Order called of “Christ.” And having thus begun
his reforms, he did not leave a single church unvisited;
and making a note of everything wanted, insisted on their
being supplied, notwithstanding all their pretended privi-
leges.
The fury of all these men, thus detected in simony and
fraud, may be imagined. Complaints and murmurs were
heard against him in every part of the kingdom. He had
not only the knights as his enemies, but all their relations
and friends. First they had recourse to protestations and
prohibitions, which they caused to be published by the
conservators of their different orders. Then they resorted
to libellous pamphlets against his person and character;
but he remained ﬁrm and unmoved amidst the storm,
never showing the smallest anger or resentment. At last,
they went so far as to fulminate censures and excommuni-
cations against him. But he only laughed at them, know-
ing their nullity, and all the more, as, to console the
timid, he had obtained from Home a special brief from
Pius IV., absolving him from all such excommunications.
As, however, the accusations against him were so vio-
lent, he wrote to the different tribunals, to the apostolic
judges, to the king’s council, and to the king himself, to
justify his proceedings. And as he brought forward such
wise and weighty reasons for his conduct, and that what
he had done was not only justiﬁed by the ﬂagrant abuses
he had discovered, but by the authority of his person, and
the veneration which all good men felt for his zeal and
character, his words produced the most favourable im-
non BARTHOLOMEW on THE MARTYRS. 237
pression on men’s minds. We will here relate one anec-
dote during this stormy visitation, which will show more
than ever the admirable wisdom and magnanimity of our
saint.
There was a town called Poyarez, which was the head-
quarters of a great body of the Knights of St. John.
The archbishop had been warned that he would ﬁnd the
churches in this township as miserable and neglected as
in that of Baroso. He resolved therefore to go there.
And as the commander was what was called a bailiff of
the order, and one of its great dignitaries, he wrote to
Rome for special authority to deal with him. The Pope
sent him full powers to act, which brief arrived at the
most favourable moment, namely, just as he was approach-
ing the gates of Poyarez.
He entered the town, visited all the churches, and found
them all in the disgraceful state we have described. He
made a memorandum of all the things which were neces-
sary for the repairs and ornaments of each church, and,
by the authority of the papal brief, conﬁscated the revenues
of the commanders until the expenses of these repairs had
been defrayed. All this was done with the greatest calm-
ness and regularity possible. _
The next day, being at a village close to Poyarez, he had
got up very early in the morning, as was his custom, to
say his ofﬁce, when the commander struck terror into the
hearts of every one, by arriving at the village with a large
body of armed men, both horse and foot soldiers. He was
a man of a certain age, but of great vigour and deter-
mination. He had a very ﬁerce look, and his fury made
his eyes seem on ﬁre. He entered proudly into the arch-
bishop’s house, and desired him to come and speak to him.
The holy prelate, being perfectly calm, and having com-
plete command over himself, quietly replied that he must
be good enough to wait till he had ﬁnished his prayers.
238 DOM BARTHOLOMEW or THE MARTYRS.
The commander walked up and down, his anger only
increasing at the delay. After a time, he sent a second
messenger to the archbishop, to tell him he was waiting.
The archbishop made him the same answer. At last,
having ﬁnished his office, he told his servants to let the
commander come in; and seeing the fury depicted in his
face, he asked him gently what he wanted of him?
The commander replied: “That he was the bailiff
of Poyarez. That he begged to know by what authority
he had ventured to act as he had done in his township?
That if it were as Archbishop of Braga, he had known
many others besides himself, and none would have ven-
tured to take such liberties, or to treat him with such
pride and contempt.” And then, launching forth into
complaints and menaces, he added, “That if the arch-
bishop persisted in such conduct, he should know how
to take the law into his own hands, and teach him to
show some difference between a commander and the
miserable curates of his diocese.”
The archbishop replied with quiet dignity: “That
as to his authority for the visitation, he had received it
from the Council of Trent, which commanded him to visit
every church in his diocese, whether exempt or not
exempt; that besides, he held in his hands a brief from
the Pope, ordering him expressly to visit this town of
Poyarez.” He added : “ This I think is a sufficient answer
to your complaints; but as for your menaces, Mr. Com-
mander, I tell you plainly, that they do not intimidate
me in the least; and that, although you have chosen
to come with such a body of armed men to visit a solitary
and defenceless bishop, I shall continue to do here all that
it is my duty to do, and with the same freedom as if I were
in my own palace of Braga. I know very well the
distinction between persons of your position and rank,
and peasants or men of the people. But I wish you knew
DOM BARTHOLOMEW or THE MARTYRS. 239
as well the difference between a gentleman who has re-
ceived his property from his father, which he can deal
with as he pleases, and a commander of a religious order,
who has received his revenues from the Church, and who
is bound to use them according to the laws of the Church.
The property of this township is not yours, but belongs to
the poor. You are simply its dispenser, if you give them
the portion which belongs to them. But instead of that,
you dissipate their heritage, and rob them of their dues, to
satisfy your own ambition and pleasures. What! the
Church makes you the receiver of her goods, and you
enrich yourself with her spoils, and leave her temples
Without furniture, her sheep without pastors, and her
poor without help! Is it thus that you fulﬁl the vows
you have made as a religious of the Order of St. John
of Malta 1? You have sworn that you will be always ready
to spill your blood for the defence of the Church, and yet
you employ the arms she has given you to ﬁght the Turks
and her greatest enemies, to insult her priests and outrage
her bishops. Consider, I beg of you, what you are doing,
and what you ought to do. We ought all to fear death;
but you are of an age which must make you think of it
more seriously than others. God is not mocked. You
cannot attack Him with impunity. Sooner or later we
must all fall into His hands. Fear His judgments; avert
His vengeance. Put yourself in a condition to deserve
His grace, and do not shut the door on His mercy, while
His goodness invites you to be reconciled to Him.”
The holy prelate spoke with all his usual tenderness
and persuasion. But the bailiff only became more furious
than before, and threatened him in a way which showed
that his passion had got the better of his reason, till
the listeners were ﬁlled with indignation and impatience;
but the archbishop was not the least troubled, and no
change could be seen on his countenance. He quietly
240 DOM BARTHOLOMEW or THE MARTYR-S.
got up, and went to the church to say his Mass, and with
such calmness, that when his suite, who were very angry at
their master’s treatment, wanted him to punish the com~
mander on the spot, he replied : “ God forbid ! All that I
shall do will be to recommend him earnestly to God in the
Holy Sacriﬁce which I am about to offer Him, so that He
may give him the grace to repent and confess his faults.”
The bailiff, still breathing out vengeance against the
archbishop, followed him to the church, and remained
there during Mass. Meanwhile, the holy prelate recom-
mended his soul to God so fervently during the Holy
Sacriﬁce, that God heard his prayer, and opened the eyes
of the commander to the sins he had committed, in spite of
the passion which still blinded him. Finally, his heart
was so entirely changed, that when the Mass was over,
he went and threw himself at the feet of the archbishop,
confessing his sins with many tears, and imploring his
pardon. He did this in the sight of all the people, who
could hardly believe what they saw. The archbishop
raised him directly, and embraced him with as much
affection and tenderness as if they had been friends all
their lives. The bailiff confessed out loud that God had
entirely converted him during the Mass, and had opened
the eyes of his soul, so as to show him how far he had
wandered from the right way. And as a proof of his true
conversion, he announced that he was ready to provide all
that was needful in his churches, as the archbishop had
ordered, and even to adorn them with far greater magni-
ﬁcence, and he concluded by saying that he was ready
to accept any penance the archbishop might impose upon
him for his past sins.
The archbishop, recognising in this marvellous con—
version a visible intervention of the Most High, gave
him all the advice necessary for his thorough reconciliation
with God, and rescinded the order he had given ‘to con-_
hon BARTHOLOMEW or THE MARTYRS. . 241
ﬁscate his revenues. The commander went home full
of sorrow and confusion at his treatment of so fatherly
a pastor, and yet full of gratitude to God, who had shown
him such signal mercy, and opened his eyes to his previous
miserable condition. All those who accompanied him,
and whom he had summoned to be the ministers of his.
vengeance, were strangely surprised to see such a sudden
change in the temper of their master. He assured them
that God had wrought this miracle in him during the
Holy Sacriﬁce, owing to the piety and prayers of the
archbishop ; and he ever after considered him as his father,
and was never weary of proclaiming his holiness and virtue
throughout the country.
CHAPTER VII.
THE ARCHBISHOP GOES INTO THE WILDEST CORNER OF HIS
DIOCESE.-—HOW HIS SUITE ESCAPE A GREAT DANGER.-—THE
MANNER IN WHICH HE PROVIDED PASTORS FOR THESE ABAN-
DONED PEASANTS.
In the archbishopric of Braga there are a great many
villages high up in the mountains. But one of them,
named Baroso, is so inaccessible, on account of the preci-
piece and snow-covered mountains which surround it,
that it would appear to be more a home for wild beasts
than for men. Nevertheless, this district is thickly
peopled, and there were even a great many churches there.
The archbishop having determined to visit every portion
of his 'Ldiocese, decided to begin by this wild outlying
country, in spite of the remonstrances of his friends, to
whose representations as to the perils of the way, he only
replied: “ They are my sheep, therefore, wherever they
16
242 nor BARTHOLOMEW or THE MAETYas.
may be, I must seek them; and if they are sick, I must
heal them.” '
Arriving at the foot of the mountains, he found that
his friends had not exaggerated the difficulties of the
undertaking, for not only were there no roads, but the
state of the people was terrible. There were hardly any
traces left of Christianity, and the peasants seemed as
barbarous as savages.
The rumour of the archbish op’s arrival, however, spread
through the mountains, and ﬁlled these poor people with
ineffable joy. They came in troops to welcome him,
dancing and singing, with boys dressed up as girls,
and masked, chaunting the most extraordinary songs, of
which one of the choruses was: “Blessed be the Holy
Trinity, sister of our Lady,” and other similar words,
showing their utter ignorance of the commonest Christian
truths ; yet very touching to the archbishop, who saw their
wish to give him a welcome after the best fashion they
could. Those Who accompanied him could not help
laughing; but he, though smiling sweetly in order to
gain their hearts, could not help groaning internally at
the profound ignorance these poor souls displayed. He
asked one of the men, “How many commandments there
were I?” The man, stretching out his two hands, counted
ten on his ﬁngers; but what they were he had not an idea.
The archbishop, considering himself as the father of these
poor people, instantly set to work to teach them as he
would little children. They were docile and gentle, and
he never ceased instructing and praying with them, and
encouraging them in every way in his power till he had
made them understand the outlines, at least, of Christian
truth.
One day, the archbishop, being in the midst of the
mountains, wished to go from one spot called the “Caves
of Baroso,” to another point called “The Eminence,”
non BAR'I‘HOLOMEW or THE naurras. 248
on account of its extraordinary height above the sur-
rounding country. The only path was a very narrow,
steep track through the mountains, with such fearful pre-
cipices on both sides that the very sight of them made one
giddy. They went singly, one after the other, the mules
ﬁrst, who bore the luggage and provisions, (for there was
no food in that country,) and then the servants and visitors
who accompanied the prelate. He was a long way behind,
with one person only, who always accompanied him. All
of a sudden, one of the mules stumbled and fell, and roll~
ing over the side, dragged down, in his fall, one after the
other of his companions. A great cry arose, the men
invoking the names of Jesus and Mary, as all thought
their last hour was come. The archbishop heard their cry,
and told his companion to go and see what he could do to
help them, while he, throwing himself off his horse, and
lifting up his eyes to heaven, prayed earnestly and in
silence for some time. Then mounting, he said gaily to
the boy who held his horse: “ God ‘be praised, that He
has not allowed any one of us to perish.’J
In the meanwhile, those who had fallen over the preci-
pice were able to recover themselves, and by degrees even
the mules were saved, and brought back to the path again,
which was nothing less than a miracle, and so considered
by their drivers, who had given themselves up for lost
as well as their beasts; so that, having reached the top of
the mountain, they stopped, and with one accord gave
thanks to God for their wonderful deliverance. But then
they became anxious about the archbishop, Who did not
appear, and some returned down the mountain to look for
him, fearing a like accident might have befallen him. But
he soon came in sight, and before any one had spoken
to him, he exclaimed: “ My children, let us praise and
thank God, who has saved you and the mules from so
great a peril.” At these words, they looked at one
24.4 non BeETHoLonEw or THE MARTYRS.
another with astonishment, knowing very Well that the
archbishop could not have seen what had happened with
his bodily eyes, and fully recognising that they owed their
safety to his all-powerful intercession with God.
On the height of this mountain, called, as we have
said, “ The Eminence,” was a broad, ﬂat plain, well
cultivated in many parts. In spite of the elevation, fruit-
trees abounded, and the plain was thickly peopled. The
archbishop went straight to the ﬁrst church he saw, where
he met with the same reception as before. But the in-
habitants were even more amazed, for the oldest amongst
them had never seen anything but one poor priest, who
used to be sent from time to time as visitor by the
archbishops. And many years had passed since any fresh
priest had been seen at all in that wild spot.
The archbishop said his Mass, preached, and afterwards
administered the sacraments of baptism and conﬁrmation.
Many of the people cried for joy; others listened, holding
up their hands to heaven ; whilst the greater part remained
on their knees. Their astonishment was at its height
when they saw him in his pontiﬁcal vestments, with his
mitre and crozier. After the service, he visited all the
churches in the plain, the misery and neglect of which
ﬁlled him with sorrow. Many had neither doors nor
windows. In others, Mass had not been said for months,
for no priest could be found who would venture so far.
And those who would consent to live there, only did so
because they were so ignorant or bad that no one would
have them elsewhere. It was impossible to say Mass
in most of these churches, for want of the commonest
furniture. The chalices were only of lead, so that the
archbishop had them melted down, and silver ones sub-
stituted. He resolved to stay among these poor souls
as long as he could, and sitting among the rocks like
a real shepherd, he would teach these neglected sheep
non BARTHOLOMEW or THE MARTYRS. 245
with the utmost sweetness and patience, until he had
communicated to them, bit by bit, the most necessary
elements of the Christian Faith. Then, when he had thus
broken to them the Bread of Life, he would see after their
temporal wants, giving them alms and provisions, and
making a list of all the clothes they wanted. He Was
so touched at the wild and barbarous state of this portion
of his ﬂock, that he could not forgive himself for not
having come to visit them sooner. All that he could
do for the moment was, to recommend them to God in
prayer. And the Holy Spirit inspired him with an idea
which afterwards brought forth great fruit. It was, to
choose out the most intelligent of the boys, and take them
with him to Braga. There he placed them under the care
of competent masters, who brought them up in modesty
and virtue. The archbishop lodged these poor children in
his own palace, and at his expense. They had a little
refectory, where they dined together ; and ﬁnally, when
they were old enough, if he found in them suitable
dispositions, he ordained them, and having trained them
in his own seminary for the caregof souls, he sent them
home to evangelize their own people, which they did with
the happiest results.
Thus this good pastor went everywhere, seeking his lost
and strayed sheep, until every corner of his vast diocese
had been visited, examined, and reformed.
246 DOM BARTHOLOMEW or THE MARTYRS.
CHAPTER VI I I.
THE EXTRAORDINARY CONVERSIONS OF THE ARCHBISHOP; AND
WITH WHAT FORCE AND AUTHORITY HE REPRESSED VICE.’
One of the holy Fathers of the Greek Church has said,
with reason: “ That a true pastor and spiritual pilot
is one who has acquired such strength anal light, by the
infusion of‘ the Holy Spirit, anal by his own experience
in the guiclanee of souls, that he can clrag a man, not
only from the eniclst of storms anel tempests, but from: the-
yery deepest abyss of passion and rice.” This grace was
granted by God to our holy prelate,. as we shall presently
relate to our readers. ‘
One day he was told that in. a neighbouring house
lived a man of high birth and. great riches, who had
deserted his wife, and lived openly with another woman.
This man was a very demon of pride, and as he feared
neither God nor man, every one was afraid to go near him.
When the visitors came to his house, he laughed them-
to scorn. And the predecessors of the archbishop had
given him up as a hopeless case,_and a man on. whom no‘
impression could be made.
The archbishop, having recommended the affair to God ,.
resolved to go and speak to him with severity. And‘_
having found him at home, he represented to him in the
strongest terms the scandal he gave to the whole world,
the horrible nature of his crime, the shameful life he led‘,
-—-one utterly unworthy of a man of his rank ; and lastly,
the peril he was in of‘ eternal damnation. And being;
non BARTHO'LOMEW or THE MAaTYHs. 2497
ﬁlled with holy anger, he commanded him, under pain
of excommunication, to drive from his house the cause
of this scandal, and to change his way of life; declaring
that if he did not do this within a certain time, he
would not give him absolution, or admit him to any divine
oﬁice in any church in his diocese, “ so that you Will live
and die,” he added, “ like a heretic or a Moor.”
This gentleman was at ﬁrst too much surprised at
the archbishop’s boldness to answer him; but then
became furious, loaded the prelate with insults, and went
out of the room, ﬁlled with rage and vengeance, and
declaring that after such an. insult he had the right to
do what he pleased to repair it.
The archbishop made no answer, but lifting up his
eyes to heaven, besought God to touch his heart, and
save a soul for whom he had such real compassion. His
prayer was heard. Soon after, the gentleman came back,
ﬁlled with fear at the judgments of God, and throwing
himself at the archbishop’s feet, implored his pardon for
his insolence and crimes. He placed; himself entirely
in his hands, and said he would submit to anything the
archbishop would enjoin.
The prelate received him tenderly, and seeing that he
Was determined at once, not only to dismiss the woman
who had enthralled him, but to make every amends in his
power for the scandal he had given, treated him with
the greatest kindness, and ﬁnally reconciled him to God.
A very short time after he had accomplished his penance,
he was taken dangerously ill, and having received the last
sacraments With fervent devotion and many tears, he died,
giving all the marks of the most sincere contrition.
Almost the same thing happened with another rich man,
who was a member of the king’s privy council, and had
been living a most scandalous life, till, touched to the
quick by the archbishop’s representations, he entirely
248 DOM BARTHOLOMEW on THE MARTYRS.
repented, and became to the end a model of holy living,
and an example of the power of the grace of Jesus Christ.
Another time, during one of his visitations, he heard
that the Seneschal of that town was a most licentious
character, and that justice depended solely on the caprice
of a miserable woman, by whom he was, as it were,
possessed, and who had got such inﬂuence over him, that
she literally governed the whole country.
The prelate sent for him, and when he arrived in his
presence, said to him, sternly: “I hear you are a great
thief.” The Seneschal remained confused and stupeﬁed,
never having been addressed in such a fashion; but at
last said: “That he was very much surprised at the
archbishop’s treatment. That he considered it was an
affront to a minister of the king, and to a public ofﬂcer
of justice.” “Well, I mean to prove to you,” replied
' the archbishop, “that you are a thief. I know, by the
depositions and the evidence of several irreproachable
witnesses, that you keep a miserable woman, and that
all those who seek for justice at your hands, be they good
‘or bad, are obliged to treat with this infamous creature,
and that you only do what she orders. That is what I call
robbing men of justice, and being yourself a public
robber.” He gave him then a very severe reprimand,
and Warned him that his future depended on the faithful
administration of his charge; for if he would not change
his conduct, he should give notice to the king of his
scandals, which might cost him, not only his place, but
his life.” The magistrate, confounded by his Words,
implored pardon of the prelate, and promised to obey
him in everything. The archbishop ordered that that very
hour this miserable woman should be driven out of the
town, she being the great impediment to his salvation.
The Seneschal acknowledged his fault, and entirely changed
his way of life, which had the happiest effect on his
DOM BARTHOLOMEW or THE MARTYRS. 249
subordinates, who, seeing that their superior had been
compelled to yield to the archbishop, and forced to ad-
minister impartial justice, found themselves obliged to
abstain from all violent or irregular measures, if not from
the fear of God, at least from that of men.
One day, when the archbishop was visiting a district
called “beyond the mountains,” they came to tell him that
the provost of the town of Chaves had violently entered
the church of that place, and had dragged out a criminal
who had ﬂed for safety to this sanctuary. The fact
was, that the magistrate, wishing to surprise a man whom
he suspected of homicide, had come upon him as he was
about to commit the act, and the would-be murderer,
running away, took refuge in the church, and shut the
door. The provost, ﬁlled with rage at his escape, sent for
a hatchet, and seeing that none of his men dared profane
so holy a place, seized the hatchet himself, broke open
the doors, cut them in pieces, and ﬁnding the prisoner
clinging to the altar, dragged him away, loaded him with
chains, and threw him into a deep dungeon.
The archbishop, being informed of the sacrilege, went at
once to the spot, and having obtained judicial evidence
of the truth of the statement, assembled the clergy and
religious "orders of the town, and ordered a general pro-
cession, which he led himself, the crosses being covered,
and the priests chanting in a sad tone the Psalm “ Quare
fremuerunt gentes,” &c. The procession made the round of
the town, and then came into the church, when the holy
prelate went into the pulpit, and spoke to the people,
‘(who had assembled in great numbers,) on the sacrilege
which had been committed, and the reparation he had
striven to offer, ending by pronouncing a sentence of
excommunication against the provost, and publicly de-
claring him under an interdict.
The provost, ﬁlled with compunction, came and begged
250 Don BARTHOLOMEW or THE MARTYRS.
pardon of the archbishop, and released the prisoner,
assuring him ‘that it was from a zeal for justice, and from
no disrespect to so holy a place, that he had been induced.
to commit this act of irreverence. The archbishop treated?
him With great kindness, and accepted his submission.
But as the scandal had been so public a one, he exacted?
that his penance should be the same, and ordered him, the
following Sunday morning, during the divine office, to
remain bare-headed at the door of the church he had
violated, bearing on his shoulder the hatchet which had
been the instrument of his sacrilege.
CHAPTER IX.
ON THE ARCHBISHOPQS TREATMENT OF ECCLESIASTICS WHO LED
IRREGULAR LIVES, AND THEIR CONVERSION.
If the archbishop was thus zealous in the reform of the
laity, he was still more anxious to repress all scandals in
ecclesiastics, of whom St. Gregory has written: “That
as their crimes are more heinous than those of other men,
God frequently abandons them to their blindness and im-
penitence of heart, so that they become deaf to all advice.”
(Gregor., in 1 Reg, cap. 2.)
On Christmas Eve, the archbishop went into the sacristy
of his cathedral church to put on his pontiﬁcal vestments,
having the intention to offer the Holy Sacriﬁce on that
solemn night, when he perceived one of the principal
canons commencing 'klikewise to vest, in order to serve
his Mass as deacon. He went up to him, and whispered in
his ear, “That he need not trouble himself to do that,
as he could not allow him to oﬁiciate that night at the
altar.”
These words made the canon so angry, that forgetting
non 'BARTHOLOMEW on THE MARTYRS. 251
all prudence, he asked the archbishop out loud: “What
reason he had for forbidding him to do so, and thereby
making him lose the rank and privilege which was his
by right I?”
The archbishop, without being troubled, calmly replied:
“ N 0 one knows the reason better than yourself.”
Upon this, the canon began to complain even more
loudly, saying that it was a public affront, that he would
have redress, and would go to law about it immediately.
The holy prelate quietly answered: “That he might do
what he pleased, only not accompany him to the altar.”
Then the canon, striving to conceal his anger, and
moderating the tone of his voice, conjured the archbishop
to allow him to ﬁnish vesting, as he had begun. But
seeing that he was inflexible, as usual when he had decided
on a course which he considered necessary for the honour
and glory of God, the canon flew into a greater rage than
ever, and rushed out of church, declaring that he would be
avenged.
This action on the part of the archbishop was very
ill-received by the chapter, even by those Who were
his staunchest friends. But it was perfectly right and
just; for the archbishop had discovered, in his late
visitation, that this canon was living a life of public
vice and infamy. He had done everything to win him
by gentleness and kindness, to change his habits; and
out of respect to his rank and character had privately
admonished him in many Ways. But ﬁnding all his efforts
fruitless, and that the canon still kept the woman he
Was living with in his house, he felt that a stronger
remedy was needful, and that he could not suffer the
altar of God to be profaned, (especially on so solemn
an occasion,) by the sacrilegious ministry of a man so
unworthy to approach the sacraments.
This wretched canon, however, determined to carry
252 non BARTHOLOMEW or THE MARTYRS.‘
out his revenge, cited the archbishop to appear at
Lisbon, before the Seneschal of the court, to give an
account of his conduct. But the holy prelate, not wishing
to publish the infamies of this unhappy priest in court,
as he would have been compelled to do, wrote at once
to the king, telling him the whole matter, and begging
his highness to send a Seneschal to Braga, who should
drive out of the town the woman who was the cause of this
terrible scandal.
The king at once did what he wished; and the oﬂicer
he sent showed such tact and understanding in executing
his commission, that dissimulating his errand, he sur-
prised the wretched lady one morning, and conveying
her out of the town to a place a great distance off,
forbid her, by order of the king, and under the threat
of the heaviest penalties, to set foot again in Braga.
The archbishop then wrote to his agent in Lisbon to
stop the proceedings which he had been compelled to set
on foot against the canon, and even to pay the expenses
of the suit. This extraordinary generosity touched the
miserable priest so powerfully, that he was entirely
conquered. He came to implore the archbishop’s forgive-
ness, and ever after lived a life of such holiness and
penance that he hardly ever stirred from his own house.
Andhe preserved so vivid a recollection of this beneﬁt,
that when, many years after, the archbishop had retired to
Viano, he was the ﬁrst to pay him his respects, and
offer him his service and his goods, saying, with tears:
“That if he were to give him all he had in the world,
it would be nothing compared to what the archbishop
had done for him, in saving his soul from eternal death.”
This same canon soon after fell seriously ill. He
accepted this sickness as a sign of God’s mercy, who had
imposed this penance upon one who had not had the
courage to impose enough on himself. He recovered
DOM BhRTHOLOMEW or THE MARTYRS. 253
after a time, but with‘ the entire loss of his sight. In
spite of his blindness, he had himself carried in a litter
to him whom he always styled his greatest benefactor.
He used to say that his only consolation in the midst
of his darkness was to have a talk with the archbishop.
Our holy prelate encouraged and consoled him with
the extreme charity and tenderness which were natural
to him, and never ceased admiring the incomprehensible
providence of God, which thus draws souls from the brink
of a precipice, and knows how to ﬁnd a remedy for the
most incurable of maladies.
We will give another instance of the archbishop’s
extraordinary success in dealing With difficult and des-
perate cases.
There was a church on the frontiers of Portugal and
Galliciaiwhich for a long time had not been visited by
any Archbishop of Braga, although it was under their
jurisdiction. The rector of this church was a man as
powerful and rich in worldly goods as he was poor
and destitute in heavenly ones. He had always lived
a proﬁigate life, profaning in his person the priesthood
of Jesus Christ, and scandalizing the whole country.
He had had twelve sons, whom he considered as his
body guard and protectors, although they were in reality
but so many witnesses of his shame. As he was quite
determined not to change his way of life, he made use
of his power and riches to obtain exemption from any
visitation, which he dreaded above everything. He
always had spies in the neighbouring villages, and when
he heard that the visitors were coming, he hired a body
of soldiers from the frontiers of Gallicia, and fortiﬁed
himself in his church and presbytery, with his garrison
and his whole family. His sons were tall, powerful men,
and worthy of the race from which they sprang.
When the visitors consequently arrived at his house,
254; DOM BARTHOLOMEW or THE MARTYRS.
they found him entrenched in this manner, and were too
happy to be able to escape out of his hands with their
lives. For this man was not to be softened by prayers
or remonstrances, and laughed to scorn the censures and
excommunications of the Church.
The archbishop was very much touched at the loss of
this soul, and at the scandal which fell on the Church
in consequence of these proceedings. Finally, he resolved
to risk his life to try and convert this man, and having
arrived at the nearest village, he asked how far it was
to his house, and how long it would take to get there?
He was told that at the ﬁrst rumour of his intended visit
the rector had shut himself up according to his usual
custom, and Was resolved to defend his church and his
house against all visitors, and even against the archbishop
himself. Nothing daunted, however, the holy prelate rose
earlier than usual one morning, and having spent many
hours in fervent prayer, heartily commending this soul
to God, he ordered none of his suite to leave the place
where they were, until they were warned by a signal
Which he was to give them. And then, taking with him
only a monk of his own order, who always accompanied
him in his journeys, he set out on foot on the rough
and stony road which led to this man’s dwelling. As
he had become very weak from his rigorous fasting and
penances, he suffered very much from fatigue during
this long walk, but persevered, and ﬁnally reached the
house, at the door of which he knocked with a little mace
which he held in his hand. The sentinels instantly gave
the alarm. But when the rector saw that they were only
two poor religious, (as he thought,) and quite alone,
he was not in the least disturbed, being persuaded that
the archbishop would appear with a great train of men
and horses, well armed, to attack his fortiﬁcations. So
non BAR'THODOMEW or THE mam. 255
he came down himself to the door, and asked what the
monks wanted.
The archbishop, when he saw the soul for whom he
had so eagerly sought, ﬁlled with hope, exclaimed with
a gay and smiling countenance: ‘“ Do you know, my son,
why I have come here 2 I have come to frighten you with
this little mace, and to remind you. that you are a lost
sheep, whose pastor is come to seek and save you.”
So saying, he walked into the house. And the rector
was so amazed, and at the same time so confused, that
he never dreamt of resistance. But it was the hour
of God’s grace, and after a few moments, this violent
and hardened sinner was at the feet of his pastor, pouring
out his repentance amidst sobs and tears. At last he said
in a broken vcice to the archbishop: “ I have sinned
against God and against you. I entreat the pardon of God
with my whole heart for my enormous crimes, and promise
to lead a new life.” The archbishop, overjoyed, raised
him, and embraced him with paternal tenderness, and
assured him that if he persevered in these feelings, God,
who had sent him to open his eyes, would have mercy
upon him, and forgive him his sins. Then, giving the
signal to his suite, they hurried, as they thought, to his
assistance, and found the lion changed into a lamb, and
the archbishop triumphant. He stayed a long time in
this place, visiting all the people, restoring the church,
which Was in the last stage of neglect, and teaching the
peasants, (who were sunk in the lowest ignorance,)
all that was necessary for their salvation. He preached
continually, baptised, conﬁrmed, and distributed large
alms among the poor. The rector submitted himself,
with the most profound humility, to the archbishop’s
orders, and when he came to see what his past life had
been, and the horrible scandal he had caused, he was ﬁlled
with such despair as almost to disbelieve in God’s mercy;
256 nor: BARTHOLOMEW on THE MARTYRS.
so that the archbishop’s task was to try and console
him, and to quote the words of St. Augustine: “ That
the sinner should consider well the depth of his wounds,
but at the same time remember the greatness of Him who
had called him to repentance; for, however serious his
illness might be, it could not be incurable to the All-mighty
Physician who had willed to heal him.” (St. Aug., in
Psalm 1.)
The rumour of this extraordinary conversion spread
throughout Portugal, and rejoiced all good men, while
it raised still higher the esteem and reverence in which
they held their pastor, whose zeal and charity had saved
the Church from the continuance of so great a scandal.
CHAPTER x.
OF THE GREAT CHARITY OF THE ARCHBISHOP DURING THE
FAMINE, AND THE WAY HE EXHORTED THE RICH TO GIVE
ALMS AND HELP THE POOR.
In 1567, the scarcity which had already existed for
some years in the country of Portugal, increased to such
an extent that a terrible famine was the result. The
town of Braga was ﬁlled with poor. For the country
people, who depended on their crops for the maintenance
of themselves and their families, had nothing to support
them when the harvests failed. Many were reduced to
positive starvation. Others were constrained to sell
everything they possessed, bit by bit, and to kill their
cattle for food, although without their oxen the cultivation
of their ﬁelds was impossible. Finally, they were reduced
to begging their bread from door to door, and their
only consoler was the archbishop, who seemed to multiply
himself and all belonging to him, in order to feed his
DOM BARTHOLOMEW or THE MARTYRS. 257
people. He stopped all the buildings that were going
on in his monastery at Viano, and at the Jesuit College,
in order to spend the money in more extensive relief
works, and denied himself and his household all but
the actual necessaries of life, not being able to bear to
see the suffering of his flock. It seemed as if a curse
had fallen on all the crops beyond the Douro. The
fruit trees failed, like all the rest. Wheat bread was
four ducats a loaf, and many, having sold everything they
had, died of hunger by the road-side. The holy prelate,
walking or riding in the streets, saw men fall before him
in the last stage of exhaustion, and conveyed them to
a hospital he had opened for the purpose, where every
effort was made to restore them, but often in vain.. The
number of starving poor round the archbishop’s house
was upwards of three thousand, and it required all the
order and regularity for which he was so noted, to be
able to feed them at all. They used to ring a great
bell every day at the time of the archbishop’s dinner, when
the poor people ﬂocked to the gates, and were let in
at a certain door, when Father John of Leyra, and one
or two other priests, gave them bread, soup, or money,
according to their needs, or the number of their children,
of which an exact account was kept; while they received
at the same time a short instruction of a very simple
kind, so that they might learn the knowledge of God,
and bless Him even in their poverty. The archbishop
often watched the distribution himself, to see that all was
done fairly and in good order; and if from his window he
saw any poor fellow who had come too late for the daily
meal, he would call one of his servants, and insist on
something being found for him, not being able to bear
the idea of any one going away from his door empty
and starving. His charity did not limit itself to the poor;
he also sought out those of a higher class, who often,
17
258 DOM BARTHOLOMEW or THE MAaTYRs.
came in disguise at night to implore his aid, and to
whom he would give in secret all he could, to save them
and their families from death. On the ﬁrst day of the
week he would double the food given. And this went
on till the abundant harvest of 1575 restored the people
to comparative comfort.
It would have been impossible for the archbishop to
meet this tremendous expense, if he had not shown as
much wisdom as forethought in the matter. For, like
the patriarch Joseph, he had foreseen the coming famine,
and sent to all the provinces in the kingdom for supplies
of wheat and other provisions, which he stored up for
the hour of need. But as, in spite of this precaution, he
very soon entirely exhausted his revenues, he borrowed
a large sum to meet the pressing needs of his people,
trusting to God for the future. Many rich men also,
touched by the example and exhortations of their holy
pastor, came forward liberally to help him. For he
never ceased preaching against the avarice and hardness
of those who, having large stores of wheat, watched the
rise of the market, as St. Basil says, in order to make
an exorbitant proﬁt out of the sufferings of others, thus
trafficking in the public misery, and making a harvest
out of others’ loss. He told the rich “that they were
very much mistaken if they considered themselves such
complete masters of their Wealth as to be able, at such
a time, to spend it in useless frivolity; that if God
will demand of us an account of every idle word, still
more would He- exact an account of every superﬂuous
expense and extravagance in the administration of our
goods. That after having taken the share which Christian
moderation required, according to the station of each,
the rest belonged of right to the poor. That if luxury
were at all times an evil, it became criminal in a time
of famine. That if one Christian could see another faint-
DOM BARTHOLOMEW or THE MARTYR-S. 259
ing and dying for Want of food, without being touched
with pity, and helping him to the best of his power,
he could not be called a Christian, but rather, as St.
Basil says, ‘a wild beast, as ezeeeraZ/Ze as a murderer
or a homicide.’ That although God had told us to love
our brethren as ourselves, and that Jesus Christ had
said we were to look upon and love the poor as Himself,
he did not dare ask as much of the rich, but would
only implore them to treat the poor as well as they did
the beasts which ministered to their vanity; and that
as their horses were still covered with gold and silk
trappings, in spite of the public misery, they might,
at least, not leave the poor of Jesus Christ to die of
cold, hunger, and nudity.” He added: “ That those who
had large fortunes were very much mistaken if they
thought they were fulﬁlling their duty by giving a triﬂe
only. That, according to holy writ, ‘those who had
much were to give much,’ and that the measure of their
riches should be that of their alms. That they ought
to give the more liberally, as they only possessed, in
reality, that which they gave away, for that only would
save their souls, and lead to their eternal salvation. That
unless they made use of their riches in this way, they
were inﬁnitely more to be pitied than the poor, who
only suffered in this transitory life, while the miserly
rich would do so to all eternity. That it was useless
to ask what would become of the rich who gave no alms,
as Jesus Christ had made their damnation an article of
faith, and their sentence was written in His Gospel in
the most formal terms. For ‘in shutting up their bowels
of compassion to their brethren, as St. Basil says, they
equally shut up those of God’s mercy; and while treating
Jesus Christ so cruelly in the person of His poor, they
show that they would rather have Him as an avenger
and an enemy, than as a friend and protector, when He
comes in His glory to judge the world.”
260 Don BAETHoLoMEw“ or THE nAHTrss.
CHAPTER XI.
A PRIEST FROM BRAGA ACCUSES THE ARCHBISHOP TO THE
POPE.—THE SECRET ANIMOSITY FELT BY MANY AT HIS
CONDUCT.-THE CALUMNIATOR, BEING CONDEMNED, IMPLORES
FORGIVENESS OF THE PRELATE.
A few years after the archbishop’s return from Trent,
he held a provincial council in the city of Braga, to
which he summoned all his suffragan bishops, as the
fathers in council had decreed. Of the acts of this synod
we know little, except that Father Louis of Grenada
says: “ That the archbishop then drew up many wise and
useful rules for the better regulation of his diocese.”
The holy prelate drew up a copy of these, and sent
it to Rome for further conﬁrmation by His Holiness.
The agent of the King of Portugal, with several of the
chapter, objected strongly to several of the decrees of
the synod, but they Were nevertheless approved of and
conﬁrmed by Pope Pius V. , in 1571. But his enemies took
advantage of this council to‘ calumniate our saint; for
the matter we have previously referred to regarding the
visitation had roused the anger of all the licentious persons
in his diocese. Previous archbishops had, by their own
luxurious lives, rather encouraged than repressed their
worldliness and immorality. But the great virtue of their
present pastor, and his determination to enforce discipline,
while it ediﬁed the good, exasperated those who considered
licence their right, and the necessity of living according
to their priestly state an intolerable yoke. Many secretly
grumbled at the change, but did not dare openly to com-
plain, ﬁnding it impossible to bring home any accusation
DOM BARTHOLOMEW or THE MARTYRS. 261
against the archbishop, which should bear even the sem-
blance of truth. At last, the Devil inspired one man
to become the instrument of the persecution which soon
arose against our saint, and which only resulted in per‘
feet-ing his humility and patience.
There was a priest in his diocese whose life seemed
tolerably respectable, and who was therefore favourably
received by the archbishop. Later on, various suspicious
circumstances arose, proving that his virtue was only
an outward sham, and the archbishop accordingly with-
drew his favours from him. This exasperated the priest:
and ﬁnding it impossible to revenge himself at Braga,
where the character of the holy prelate was too well
known, he betook himself to Rome, and there drew up
a formal accusation against him, under different heads,
of which we will only mention two: The ﬁrst, that in
his provincial synod he had forced the bishops to consent
to his proposals by threats of violence, and had placed
a body of guards at the doors ,' the second, that he had
compelled many priests in his diocese to leave their livings
against their will.
These calumnies, although clumsily fabricated, were
at ﬁrst believed by some people in Home. For men are
naturally disposed to believe evil of each other; and this
often arises from envy, so that they are not sorry to
see doubts thrown on the virtue of those who are so
immeasurably their superiors.
But in this struggle the archbishop had one great
advantage. For not only was the present Pope a Domini-
can, but his own particular friend; so that His Holiness
hastened to send a draft of the accusations against him
to the archbishop himself, who received them with his
wonted calmness. Feeling, however, the obligation under
which he lay to clear his reputation as bishop, he instantly
sent a detailed reply in writing to these accusations, and
262 DOM BARTHOLOMEW or THE MARTYRS.
gave irrefragable proofs of the entire falsehood of the
charges made against him.
Those who, though just as much exasperated against the
holy prelate, had yet sufficient wisdom to control their
passion, did not dare take part with his accuser, knowing
how impossible it would be for him to prove the facts
he had alleged, or to impose upon the Pope. Therefore, the
whole matter having been carefully inquired into, and the
priest convicted of falsehood, and of having endeavoured
to vilify before the Holy See one of the holiest bishops of
the age, the Pope pronounced these Words: “Si delator
est in urbe, queratur et suspendatur.” But the unhappy
man, having received timely warning of the failure of his
plot, made his escape, and thus saved his neck.
His Holiness answered the archbishop’s letter by a brief
couched in the most affectionate terms, in which, after
having consoled him for the calumnies heaped upon him,
he calls him “thrice blessed to have been persecuted for
truth and justice’s sake,” and encourages him to preserve
the same zeal for holy discipline, and to continue to govern
his church as he had done before, concluding by an exhoré
tation “ to ﬁght with conﬁdence in the cause of God; for
should a thousand witnesses come to Rome to bring forward
accusations against hiqn, he would not ._give the smallest
credit to any one of their assertions.”
His accuser, '_in the meanwhile, ﬂed to Portugal, and
knowing the charity of the archbishop, hoped to receive
pardon and impunity for his crime. But the affair had
made so much noise in the kingdom, and especially at
court, that the king, Dom Sebastian, ordered him
instantly to be seized, and banished from his dominions.
It seemed as if God had permitted this to show the gentle-
ness of the archbishop; for this priest, ﬁnding himself
thus forsaken by God and men, felt that he could only
throw himself on the mercy of one whom he had so cruelly
non BARTHOLOMEW on THE MAR'rvRs. 263
injured. So that, one day, in the face of all the people, he
threw himself at the archbishop’s feet, and implored his
forgiveness. The archbishop raised him with the utmost
tenderness, embraced him, and becoming his intercessor
with the King and the Pope, obtained at last their pardon;
thus proving himself to be one of those excellent pastors of
whom St. Bernard speaks: “ Who, when they ﬁnd any
whom God has placed under their authority marmaring
against and disobeying them, and even going the length
of abusing and injuring them, do not consider themselves
as their masters, but as their fathers and physicians, and v
tahing pity on their madness, instead of wishing to punish
or be revenged on them, strive only how they may best heal
and care them.” (St. Bernard, in Cant., ser. 25, num. 2.)
But at the same time the holy prelate warned him in
private, that if he thought seriously of his eternal safety,
he ought to consider the malediction pronounced by the
Son of God, in the Gospel, against those who scandalized
their brethren. He represented to him that there is no
greater scandal than to blacken, by false accusations, the
pastor whom he knew in his heart was doing his best to
fulﬁl the duties of his charge, and thereby striving to ruin
him in the esteem and conﬁdence of his ﬂock, which would
destroy all his inﬂuence for good, both past and future:
and that God alone could sound the depths of a wound
so deep and so difﬁcult to heal. He implored him, there-
fore, to strive to assuage His wrath and avert His justice,
by bringing forth worthy fruits of penance, and such as
might be proportioned to his fault. He bid him likewise
remember that when the Church was in the full vigour
of its ancient discipline, and had great saints as bishops,
who were full of compassion for sinners, she yet decreed
in her canons: “ That those who calnmniated their brothers
should do penance all their lives, and could only receive
Holy Communion at the hour of their deaths.”
264 DOM BARTHOLOMEW or THE MARTYRS.
CHAPTER XII.
WITH WHAT MODERATION THE ARCHBISHOP BORE THE IN-
JURIES WHICH PASSIONATE PERSONS SAID OR DID PUB-
LICLY AGAINST HIM.
Vile have seen in the preceding chapter how God drew
glory to His servant from the very insults and calumnies
with which he had been assailed. But the spirit of malice
and lies, ﬁnding himself foiled in the ﬁrst attempt, re-
solved to try a second.
The archbishop, while making a visitation of his diocese,
found certain persons who were in the practice of grievous
sins. And as he always mingled sweetness with severity,
he publicly reproved these disorders, while he pointed out
to them the remedies they were to use to obtain God’s
forgiveness, and to be enabled to lead more Christian lives
in the future. But these men were of the number of those
of whom holy writ speaks as children resisting the yoke:
“who fear neither _God nor men; who are rebellious to
the light, and have sold themselves to work evil.” (Job xxiv.,
verse 23; 2 Kings xxi., verse 20.)
One amongst them, especially, was eminent for his riches
and position; and as he felt himself more wounded than
the rest, on account of the rank he held, he fostered their
angry passions by encouraging his own. Finally, they
all conspired together to revenge the injury which they
pretended the archbishop had done them.
For this purpose they waited till night-fall, and having
assembled in great numbers at the door of his lodging,
DOM BARTHOLOMEW or THE MARTYRS. 265
they ﬁrst made a great noise with different instruments,
to attract the attention of people, and make them come
to the windows, so as to have as many witnesses as possi-
ble to the insult they wished to perpetrate on him. Then
they began to abuse him in the most outrageous manner.
They vented the most furious imprecations against him,
some, in fact, which modesty forbids my relating, and used
Words worthy only of that malignant spirit who makes
the mouths of men the instruments of his hatred and fury.
It was the hour when the archbishop was occupied with
his chapter and other officers connected with the visitation,
with whom he was discussing the best means for putting a
stop to these disorders, so as to procure the greater good
of souls. He heard the cries and imprecations of these
madmen outside without appearing in the least troubled,
or showing the smallest change of expression, but went
on quietly writing, as he had begun, without so much
as lifting his eyes from the paper. Those who were with
him were extremely indignant at this scandalous proceed-
ing, and could not help admiring the imperturbable peace
of the archbishop, Who treated this shower of abuse and
ignominy as if it had been an agreeable concert of music.
But the holy prelate made them a sign to be silent; and
though their patience was sorely tried, nevertheless they
were restrained by his authority, and by their admiration
for his extraordinary moderation.
The row lasted a long time: those who were in the
street went on repeating their offensive and insulting
speeches, and the holy prelate bore them with the same
patience. At last, seeing that no notice was taken of
them, and that there was not a sound in the archbishop’s
house, where they hoped to have caused so much trouble
and disorder, they became perfectly furious, burst forth
into loud cries, and called him, in a stentorian voice,
“ H BTQt'iG,” and “ Lutheran.”
266 DOM BAR'I'HOLOMEW or THE MARTYRS.
At these words the humility of the archbishop was a
little troubled, and looking up from the paper on which he
was writing, he said: i“ As for that, no; I am neither
a heretic nor a Lutheran. May God, who gave me my
faith, be for ever blessed.”
Then turning towards his friends, he spoke calmly as
follows: “My brethren, these people are sent by God
to prove us. Though they accuse us of false crimes, there
are many real faults which we have committed, and for
which they might justly reproach us. But if they bring
charges of heresy against me, I am bound to answer them ;
for the saints teach us that silence on such a point is
forbidden to a Christian.” Then he knelt down and
prayed with great fervour for those who were insulting
him. Very soon the doors and windows of the neigh-
bouring houses were opened, and their owners having
come out into the street, and heard what was being said
against the archbishop, were very indignant, and declared
that he was not only innocent of the charges brought
against him, but that he was a great saint, and that all
those who blamed him were themselves had men, deserving
exemplary punishment.
The archbishop was no more moved by the praises
of these people than by the insults of the others. He
rose from his knees, and said, smiling: “ You see, both
our friends and enemies make a mistake. For though, by
the grace of God, I am neither a heretic nor a Lutheran,
through my own grave fault I am not good, still less a
saint.” Thus he confounded the devices of the enemy
of souls, who attacked him more dangerously by this
second temptation than by the ﬁrst; and remained as ﬁrmly
rooted in humility amidst praise as he had been patient in
bearing injuries.
The next day the news of the insult Which had been
offered to the archbishop spread like wild-ﬁre through
non BARTHOLOMEW or THE MARTYRS. 267
the town, and the people, who were full of affection for
the holy prelate, were both horriﬁed and indignant. The
magistrates directly began to collect evidence on the
subject, which they were obliged to do, not only from
the respect due to the archbishop, but from the laws of
the kingdom. The good prelate, hearing that several
people had, in consequence, been put in prison, sent to
the judge, and begged him to leave the affair alone. The
judge replied that their punishment was richly deserved,
and begged for instructions as to what should be done
with those who had been arrested.
The archbishop replied: “That in the school of Jesus
Christ he had learnt not to render evil for evil, but to love
his enemies, and do good to those that hated and calum-
niated him. That, therefore, all he wished for was, that
the prisoners should repent of the fault they had com-
mitted before God, so that they might obtain His pardon.
That as for himself, he forgave them with all his heart, and
he hoped they would treat those who had been taken
up with great gentleness, and take no further steps to ﬁnd
the remainder, hoping that God would touch their hearts
with His grace, according to his prayer for them, so that
they might seek mercy from Him, and appease His justice,
which Was often more easily satisﬁed than that of men.”
The judge, who was a good and wise man, and who
realized the full extent of these men’s iniquities, replied:
“That the archbishop’ s words were worthy of his episcopal
heart; but that, as he fulﬁlled his duty, so he implored
him leave to perform his own as judge. That the more
the archbishop showed his goodness and sweetness
towards these persons, the more justice must feel indigna-
tion at their crime, and use severity towards those who
had so cruelly outraged a prelate who felt towards them
all a father’s tenderness. That he would so far yield to his
charity as not to hunt up any more of the accomplices
268 ton BARTHOLOMEW or THE MARTYRS.
of the criminals, but that of those who were already in the
handsof justice he felt he must make an example, so as to
stop a recurrence of such insolence and scandal, whereby
the laws of God, the Church, and the kingdom were
equally outraged.” ' r
The news of this affair spread throughout the kingdom,
and the king, being informed of it, sent to the Seneschal
of the province with stringent orders to inquire into the
affair, and punish the guilty with the utmost severity.
The archbishop, seeing that the zeal of the young prince
in this matter really proceeded from his zeal for God,
and the respect he felt towards the prelacy, did not dare
directly to oppose his orders; but he worked so effectively
with the Seneschal, that in a very short time the whole
business was hushed up. For he only wished for God
as an avenger of any injuries he might receive; and he
prayed that this might be effected, not by punishing the
guilty, but by changing their bad dispositions into good
ones, and bringing about a true conversion in their souls.
CHAPTER XI I I.
THE HOLY PRELATE RETURNS TO BRAGA DURING THE PLAGUE,
IN SPITE OF THE ENTREATIES OF EVERY ONE THAT HE
SHOULD NOT EXPOSE HIMSELF TO THE DANGER OF INFEC;
TION.—-WITH WHAT CHARITY AND DEVOTION HE CARES FOR
THE DYING AND THE DEAD.—THE CARDINAL OF PORTUGAL
AND THE KING IMPLORE HIM TO LEAVE THE SCENE OF
DANGER.—-HE EXCUSES HIMSELF BY A LETTER.
God, who is pleased to exercise the virtues of His saints
in all ways, having shown forth the charity of the arch-
bishop during the famine, now ordained that it should be
still further manifested during the plague.
noM BARTHOLOMEW or THE MARTYRS. 269
' For more than forty years the town of Lisbon had been
exempt from this great calamity, when, in 1568, a malig-
nant fever broke out, accompanied with erysipelas and
other dangerous symptoms. At ﬁrst the nature of the
malady was doubtful. It was so catching, that when one
person in a house was ‘attacked, all the others took it
immediately. At last, it appeared too clearly that it was
the plague, and very soon the ravages it caused throughout
the town were fearful. Some people declared it had been
brought in some bales of merchandise from Venice; others
discovered various other ingenious reasons 3 but scarcely
any one thought of it as a judgment from God. For men
who live for their senses and with little faith, often judge
of the events of life more like pagans than Christians.
They attribute the dealings of God’s providence to chance,
instead of revering the justice which chastens them; and
they are like brute beasts, who attack the stone which
wounds them, without thinking of the hand which directs
the blow.
Our holy prelate, hearing that the plague had begun in
Lisbon, felt convinced that it would speedily spread to
the other towns in the kingdom. He felt also that the
real cause of this great calamity was that God had deter-
mined to punish the crimes of men, so that they might
recollect themselves, and return to the paths of virtue;
and that the fear of the plague, which killed their bodies,
might awaken in them a still more wholesome fear of the
judgments prepared for the godless and impenitent.
All those who could leave the towns did so, and went
into the country, where the air was purer. But in a good
many the infection had already been taken, so that by this
very exodus the evil was spread over the whole country.
The town of Viano, being a mercantile city ‘with a very
ﬂourishing trade, was attacked with the utmost violence.
People ﬂed. right and left with the utmost precipitation.
270 DOM BAR'I‘HOLOMEW or THE HARTYEs.
A certain lady of high rank left the town like the rest,
in a small boat, which landed her further down the river,
at a little town called the Pont de Lima. But before
she could reach the place, the malady seized her with such
violence that she was obliged to stop on the road at
a labourer’s cottage. This lady was a good Christian,
and her ﬁrst thought was to send for a confessor. But
the terror of the plague was such, that no one could
be found to assist her, either in body or soul. By a
strange coincidence it happened that the archbishop was
making a visitation of this very town, and was in a
spot not far from this cottage. The rumour of what had
happened came to his ears, and ﬁlled him with sorrow,
and be instantly set off to confess this poor lady. Those
who were with him were horriﬁed, and did their utmost to
stop him. They represented to him the fool-hardiness
of running such a risk, and at the same time the value
of his life, as archbishop, with the whole diocese depending
upon him.
But the more they argued, the more \determined he
was to go, and his only terror was lest he should be
too late. To all their entreaties his reply was: “I am
answerable for this soul. She needs a confessor, and
no one else Will go; therefore it is my business. Her
eternal safety is as dear to me as my own, and far more
precious than my life.” At last, one of his chaplains,
who had just heard of the matter, came running towards
him, and throwing himself at the archbishop’s feet, im-
plored his blessing, and leave to offer himself, in his stead,
to go and hear the confession of the dying lady. The
archbishop, seeing his courage, and that he was well
ﬁtted for the task, at last allowed him to go, so that
he might not lose the merit of such an action; saying
to those around him: “That he had no objection to_
her being assisted by another, but that if no one had
non BARTHOLOMEW or THE MARTYRS. 271
come forward, he should most certainly have gone himself,
as he was the pastor of all those who had no other.”
The archbishop was on his way back to Braga, when
he received information that the plague had really reached
that town. A terrible picture was given him of the
suddenness of the deaths, the terror of the survivors,
the consequent abandonment of the sick, even by their
nearest relations, and the extreme risk every one ran
who came near the place. This sad news ﬁlled him with
sorrow, although it did not surprise him, as he had ex-
pected it all along. Praying heartily to God that good
might arise to his people from this chastisement, he
hastened his steps towards the stricken city. He ﬁrst
stopped at the monastery of St. Fructuosus, near the town,
to ascertain the exact truth of the reports; but no sooner
was his arrival known, than the magistrates and principal
oﬁicers of the city met together, and determined to prevent
his entrance into the place. The archbishop, however,
stole a march upon them, and met them, walking quietly
up to the gates as if nothing had happened. They im-
plored and conjured him to turn back, saying: “ That
the air would be more dangerous for him than for those
who had been already exposed to it. That he could show
his charity quite as well by giving his orders from a
distance. That he risked all in exposing his own life;
and that if anything happened to him, it would not
only destroy the courage of all who were striving to
remedy the evil, but be the ruin of the whole diocese
and country.”
The archbishop thanked them “for their affectionate
solicitude, but added: “ That he not only owed his care to
his people, but a good example to all. That several of the
clergy had already taken ﬂight. If he were to do the
same thing, he would justify the cowardice of the weak,
and tempt the strength of the courageous. It is therefore
272 DOM BARTHOLOMEW or THE MAHTYEs.
clearly my duty,” he continued,“ to raise the former,
and encourage the latter; and by not fearing to expose
myself to danger, to become an example and a model
to all. This is the obvious duty of my position. You,
as magistrates and citizens, have the care of the temporal
necessities of the town; but on me is laid a far more.
important charge, which is that of the souls whose eternal
welfare is at stake. And therefore, as much as the soul
is raised above the body, so much greater and more
indispensable is my obligation than yours. On me, as
bishop and father of all, is laid the duty of consoling and
helping the sick, and administering to the dying, and you
cannot imagine for a moment that I should consider my
own health in comparison with the salvation of my ﬂock.
The greatest evil which this plague can do to me is,
that I should dread it more than to be wanting in my
duty to God and to my own people. My life is in His
hands, and belongs to those whom He has given to me.
If I die with them, well, then I shall die among my own
ﬂock, as a good shepherd should do. It would be the
greatest grace which God could show to a bishop. And all
I am afraid of at this moment is, lest my life should not be
worthy of so glorious a death.”
All the holy prelate’s hearers were moved with joy and
fear at this courageous answer, and yet could not help
praising God for his generous resolve. For though, on
the one hand, they feared for his life, on the other they
saw as clearly as he did, (and as was proved by the
sequel,) that his presence alone could keep men up to
their duties amidst the universal panic; that even the
courage of the most valiant might fail if the malady in-
creased in intensity, and that then the sick and dying
would be deprived of every spiritual assistance or con-
solation. The same generous feeling which animated
the archbishop was likewise put into the heart of St.
non BARTHOLOMEW OF THE MARTYRS. 278
Charles Borromeo. He acted in a similar manner, and
when dissuaded from exposing his life in a moment of
extreme danger from a like plague, replied that what
would not be obligatory on others would be so on him,
as by his episcopate he was bound to strive to arrive
at perfection; and every one admiring his charity and
zeal, felt there was nothing to answer to such arguments.
Dom Bartholomew, therefore, proceeded on his way
to his palace, and there deliberated as to the best way
of helping his stricken ﬂock.
The ﬁrst thing which he did was to prepare a large
building outside the town, in a very healthy and open
spot, called the “ New Meadow,” to receive all the plague-
stricken folk. He established in this hospital the best
surgeons and medical men he could ﬁnd, with a large
staff of assistants, and everything that was necessary
for the service of the sick. He was determined that
nothing should be wanting for their spiritual as well
as temporal comfort, and sent a certain number of priests,
to whom he specially recommended the poorest and most
neglected among the sick and dying. Having arranged
the hospital, he chose a clever and active man, to whom he
gave a number of assistants, to go through every street
of the town, and ﬁnd out who were attacked by the fever,
so as to separate them from their neighbours, and remove
them to the hospital we have already spoken of. He also
organised a body of men for the burial of the dead, which,
in the panic, had been sadly neglected. These same
people were also employed in purifying the houses of
the sick, and disinfecting their beds and furniture. He
then opened another large house for convalescents, so that
they might be separated as soon as possible from the very
sick, and hold no communication with them.
Every day of his life he visited both these hospitals,
asking every possible question of the doctors and their
18
274 DOM BARTHOLOMEW or THE MARTYRS.
assistants, as to what would be most useful for their
patients, and instantly supplying their needs. He ordered
a guard to watch the gates of the town, so as to prevent
the ingress of fresh people. And to help to purify the air,
he had large ﬁres lit in all the public squares, where in-
fected articles were burnt, besides insisting on the utmost
cleanliness being observed in all the streets of the town.
This never-ceasing vigilance, and his almost superhuman
charity, had such happy effects, that the poor suffered far
less than could be expected in so general a calamity ; the
mortality also was far less than in other towns in the
kingdomf; and though the greater part of the canons and
dignitaries of the cathedral had taken to ﬂight, not a
single parish priest abandoned his ﬂock: the divine oﬂice
Was said as usual in all the churches, and the noble
example of the archbishop inspired conﬁdence and courage
in all his fellow-worker's. The account of his holy gene-
rosity soon spread throughout the kingdom. At court the
sensation created was very great, and the king was told
that the archbishop exposed his life every day for the very
poorest of his subjects. The young king was only seven-
teen, but as his heart was truly noble, he was delighted
with all he heard of the charity of the great prelate, and
wrote to him to implore him, now that he had put every-
thing in such perfect order, to leave Braga, and take some
care of his own life, which was as precious to the king as
it was valuable and even necessary to the welfare of the
Whole kingdom.
The Cardinal Infanta Dom Henry wrote in the same
sense, expressing his deep love and venoration for the
archbishop, and conjuring him not to exhaust his strength
any further. The archbishop answered in the following
letter:
DOM BARTHOLOMEW or THE MARTYRS. 275
TO H. E. THE CARDINAL OF PORTUGAL-
“ Eminence,-
“ I have received the proofs of your royal high-
ness’ kindness and friendship with a joy mingled with
sorrow that I am unable in conscience to accede to the
request contained in your letter. But what consoles me
is the thought that, notwithstanding the kind interest
your highness takes in the preservation of my life, I am
perfectly conﬁdent that if you were here, and saw all that
passed, and the evils my absence would occasion, not only
would you approve of my conduct, but you would forbid
me to stir. At the beginning of February, a few persons
died without any one being aware of the real cause of their
decease. But soon after, Dom Laurence Viero, a physician
as Christian in his habits as he is skilful in his profession,
declared that their illness was no other than the much-
dreaded plague. It is impossible to describe the con—7
sternation and confusion which this announcement pro-
duced in the town. The very next day, two-thirds of
its inhabitants took to ﬂight, hoping thereby to escape
a death which every one considered imminent. Hardly
any people remained in the place, save the poor and the
artisans, with a small number of magistrates and the
parish priests, who all implored me not to enter the town.
If these persons, and the large number of poor who crowd
the city, saw me leave it at this moment, they would lose
all courage at once, and would strive to ﬂy like the others.
All the dignitaries of the cathedral, and the greater part
of the canons, ﬂed at the ﬁrst panic. And the priests
that remain for the services of the Church would follow
their example, if they saw me abandon my post. There-
fore I feel that your Eminence, if he saw the state of
276 non BARTHOLOMEW or THE MARTYRS.
things here, could not approve of my departure, as I
should then leave the poor without help, and the dead
and the dying without any one to administer the sacra-
ments, or care for their salvation. As I have been very
well during all this trying time, I am much more able to
bear the fatigue now that the sickness is diminishing day
by day, by God’s mercy, and through the sanitary mea-
sures we have adopted. The plague-stricken and the
convalescents are placed in two separate hospitals, where
they receive every possible care and attention. If I
were to leave them now, when they still so urgently
need my services, I think that fear and sadness alone
would cause the deaths of many, without thinking of
the bad example which my ﬂight would occasion to the
other bishops and the parish priests of the province. For
I have received letters from many amongst them, saying
that what we have done at Braga has given them courage
to suffer all that God may send, and that if the plague
reaches them, they are quite determined to follow our
example, and remain with their ﬂocks, being willing to risk
their lives for their salvation.
“I feel conﬁdent that your royal highness will there-
fore approve of my determination to remain at Braga,
and that you will make my reasons acceptable to the king
likewise, who has deigned to honour me with a letter
in the same sense, and with the same idea,---that of
withdrawing me from danger. If all his subjects are
bound by their oath of allegiance to give their lives for his
service, I am sure that his wisdom and piety will make
him easily understand that pastors, and especially bishops,
are still more bound to expose their lives for Jesus Christ,
and for the souls whom He has redeemed with His
Precious Blood.” J
non BARTHOLOMEW or THE MARTYRS. 277
The archbishop consequently remained at his post,
placing all his trust in God alone, as in Him who is the
sovereign master of health and sickness, life and death.
He adored the sovereign justice, which had sent this
scourge to strike his ﬂock, while giving thanks to His
mercy who had in so many cases afflicted the body with
the sole aim of healing the soul. He had from the ﬁrst
taken the utmost care to have public and private prayers
said in every church and convent in the diocese; and he
exhorted every one to repentance, so as to appease the
just anger of God, and draw down mercy on the guilty.
After having spent the whole day himself in tending the
sick and dying, he would employ the greater part of the
night in prayer, pleading for his people. He redoubled
his tears, prayers, fasts, and penances, and offered himself
to God as a living holocaust for his ﬂock.
The plague gradually ceased. It was evident that
God regarded the indefatigable labours and prayers of
His faithful servant, for there was far less mortality and
suffering from this pestilence in Braga than in any other
town of Portugal.
CHAPTER XIV.
THE ARCHBISHOP EXCOMMUNICATES THE PRESIDENT OF THE
COURT OF ASSIZES, WHO USURPED THE RIGHTS OF THE
CHURCH.—HE JUSTIFIES THIS ACTION ON HIS PART IN A
LETTER TO THE KING, AND FINALLY OBTAINS ALL THAT
HE WISHES.
The extraordinary charity of the holy prelate during the
plague had won him golden opinions at court and through-
out the kingdom. But now a fresh trouble arose, which
threatened to disgrace him altogether with the king,
2'78 non BAR-THOLOMEW or THE MARTYRS.
in spite of the esteem which he had hitherto entertained
for him. I
There is an ancient custom in Portugal that the king
shall send from time to time throughout the kingdom
a sort of special commission of judges, to inquire into
disorders, listen to the complaints of the poor, defend
the weak against the strong, and do justice to every one.
The king, Dom Sebastian, accordingly appointed about
this time two of these commissions of justice; one in _
the lands of Algarva, and the other in the provinces
beyond the Douro. The president of this last was Dom
Peter D’Acuyna, who was at the head of the ordnance in
Lisbon, and who had ﬁve counsellors with him, all men
of tried ability. The letters patent under the great seal
for this commission were sent out in 1570, and authorized
Dom Peter to exercise unlimited jurisdiction in all the
towns and villages of the diocese of Braga, as well as
in the town itself; although hitherto this diocese had been
exempted by special decrees. The archbishop being
warned of his arrival, inquired more particularly as to
his powers, and found that Dom Peter had already begun
to carry out the orders of the king in the hamlet of
Dornelles, which was under the archbishop’s special juris-
diction. This troubled our holy prelate a good deal, for it
was entirely contrary to the laws of the kingdom, which
had invested the Archbishops of Braga alone with these
powers, which had never before been disputed by any King
of Portugal. He felt, moreover, that Dom Peter was
acting by an express order from the young king, who,
although good and pious, was extremely jealous of his
authority, and when once irritated, would proceed to great
acts of violence.
But on the other hand, the rights of the Church were
clear and indisputable. N oprevious archbishops had ever
tolerated such an infringement of their privileges; and all
non mnrnoLonEw or THE MARTYBS. 279
previous, Kings of Portugal had authorized and conﬁrmed
this independence of the Arehbishops of Braga of all royal
jurisdiction; so that, after mature deliberation, he decided
to assert the rights of the Church, no matter what might
happen.
In order not to precipitate matters, however, he sent
a courteous message to the president, Dom Peter, calmly
stating the case, and begging him to abstain from inter-
ference in those towns and villages which were subject
to the archbishop’s sole jurisdiction, as his predecessors
had always done.
The president, taking no heed of his remonstrance,
informed the archbishop that What he was doing was
simply to act according to the orders he had received.
The prelate wrote to him again, saying that he was
sure that the king was too just to wish to usurp an
authority which had always been vested in the arch-
bishops who held that see 3 and that if he persisted in
doing violence to the Church, he should be compelled to
resort to ecclesiastical censures and excommunication.
The president disregarded these threats, and continued
in the same course, till at length the archbishop, ﬁnding
him deaf to his admonitions, pronounced against him and
those who aided and abetted him the sentence of excom-
munication.
The president, who never dreamt that the archbishop
was in earnest, was strangely surprised and offended,
and wrote a furious letter to the young king, representing
to him that the outrage perpetrated by the prelate reacted
on his royal person, and that if such insolence and audacity
were tolerated, nothing but revolt and disobedience could
be expected from the rest of his subjects.
The archbishop took it for granted that the president
would act in this way, and so sent Dr. Antony Francis to
280 DOM BARTHOLOMEW or THE MARTYRS.
court, in whom he had great conﬁdence, with the follow-
ing letter to the king.
LETTER TO DOM SEBASTIAN, KING OF PORTUGAL.
“ Sire,
“Knowing your royal highness’ goodness and
piety, I feel sure that you will allow me a favourable
hearing while I explain to your highness the causes which
have compelled me to act as I have done towards the
president of your commission. The Archbishops of Braga,
Sire, have from time immemorial possessed, not only
ecclesiastical, but civil jurisdiction over the whole diocese.
The kings, your predecessors, have always recognised that
fact, and only reserved to the royal judges an appeal in
certain criminal cases, desiring that all civil authority
should rest with the archbishop. Had these kings thus
acted from goodness alone, and to show their respect for
the primacy, your highness’ piety would naturally incline
him to preserve this privilege to the see.
“But this temporal sovereignty, Sire, was not given
as a mark of royal favour. It is a right acquired by the
Church, to which the Kings of Portugal have always con-
sented, and was obtained by the cession of large domains
and lands to the crown. Your royal highness will see this
in the formal contracts which were exchanged between the
Kings of Portugal and the Archbishops of Braga, of which
I take the liberty to send you a copy. Your highness will
see that it was Dom Alphonsus V. who, in virtue of this
exchange, conﬁrmed the Archbishops of Braga in these
rights, which all his royal successors have been scrupulous
to maintain. It is a well- known fact, that when Dom
John III. , the grandfather of your royal highness, honoured
Braga with his presence, no sooner had he arrived on the
non BARTHOLOMEW or THE MARTYRS. 281
frontiers of the diocese, than he commanded the royal
judges who accompanied him to suspend all their func-
tions, and even to divest themselves of the insignia of
their ofﬁce while they remained on the archbishop’s terri-
tory, nor would he employ any other officers but those
belonging to the diocese during his residence there.
“ It is this example, Sire, which I venture to propose to
your royal highness. I feel sure that you will be more
disposed to imitate the piety of your royal ancestors, than
to follow the advice of those who have violated the laws
which these wise princes laid down, and who yet hope to
win from your highness’ goodness impunity for their pro-
ceedings. If they complain of us to your royal highness
that We have had recourse to ecclesiastical censures, you
must allow me to say that it is we, rather, who should
accuse them, that they have compelled us, despite our
continued admonitions and remonstrances, to have recourse
to the last resource left to us by the Church. If these
gentlemen have any fresh reason to give for their pro-
ceedings, I would implore very humbly that the affair
be referred to the Archbishop of St. James in Compostella,
who was named, in the apostolic briefs which conﬁrmed
our contracts with the Kings of Portugal, as the supreme
arbiter and judge of any differences which might arise
on this subject. But if the president and officers of
justice persist in thus infringing the rights of the see,
your royal highness must excuse me if I take the only
course which remains open to me. I have never wished,
by the grace of God, and I still less wish now that I fully
know its burdens, to be a bishop; and to prove to your
royal highness that I am in earnest, I send my mitre by
Dr. Antony Francis, with full powers to give in my resig-
nation, as your highness {will doubtless ﬁnd many more
worthy of this rank than myself. But as long as I hold
this charge, which was laid upon me against my will,
282 DOM BARTHOLOMEW or THE MARTYRS.
the Church at Braga shall always maintain its ancient
privileges, and it will be easier to take away my life than
to force me to consent to see her stripped of rights which
are legitimately hers, and which I am bound to leave intact
to the archbishops who will be my successors. If your
royal highness has not been duly informed of the truth
of these things, and does not consider it his duty to put
an end to this state of violence, I hereby declare that I am
resolved to start instantly for Rome, even if I be forced
to go on foot, with only a stick in my hand, to complain of
the injury done to the see before the apostolical tribunal
and the successor of St. Peter, who will listen to the
complaints of the weak and oppressed, and will do justice
to them against the mighty and the princes who abuse
their power.”
This letter was duly brought to the king, who read
it with all the attention which it deserved. He had always
had a very high opinion of the archbishop’s charity and
pastoral vigilance, and so, having calmly considered all the
reasons he had adduced for maintaining the rights of his
church against the proceedings of the royal judges, so far
from being offended at the apostolic boldness with which
he wrote, he conceived a still stronger affection and vene-
ration for his person. He therefore replied at once that
he approved of his conduct; that he would order the judges
to leave his territory; and that he granted him with joy all
that he asked, not only in consideration of his own great
personal merits, but because he knew with what care
and vigilance justice had been administered in the town
of Braga and throughout the diocese.
The king added an order to this letter, commanding the
president and the judges to leave instantly the territory of
Braga, and to annul all their acts during their residence
there. -
DOM BARTHOLOMEW on THE MARTYRS. 288
The archbishop was full of thankfulness and praise to
God, who had thus touched the heart of the king. But
fearing that the letter might be interpreted as having been
written more from affection to his person than respect for
the rights of the see, he sent for two lawyers, and in their
presence protested, in writing, against the recent violation
of the law, annulled all that the judges had done, and
further stated that what the king had now decreed, he had
been obliged by his conscience to do, so as to prevent any.
similar infraction of the Church’s rights. In fact, during
the archbishop’s lifetime, no similar attempt was ever
made, and no judge ever entered the diocese of Braga,
except at his personal request.
- Hardly, however, had the holy prelate got out of this
diﬁiculty, than he was thrown into another, which obliged
him for the ﬁrst time to leave his diocese.
A large part of the revenue of the archbishopric con-,
sisted in a great quantity of wheat and other crops, which
had been for centuries regularly paid in to the treasury.
All of a sudden, certain persons refused to pay their share,
and having been summoned by the ecclesiastical authori-
ties, they declined to attend, saying that this was not
an ecclesiastical, but a secular matter. Censures were
unavailing, as they then referred to a crown judge ap-
pointed by the king to listen to the complaints of such
of his subjects as found fault With the ecclesiastical judges.
These men obtained a judgment in their favour; and
the obstinacy and bitterness which these repeated trials
called forth, incensed the officers of the archbishop, so as
to make them forbid to the pleaders any entrance into the
churches. At last, appeal was made to the king, who
desired the ofﬁcers to suspend all proceedings till he had
spoken to the archbishop. He then wrote a letter to the
prelate, in which he said he was quite willing to conform
to his wishes, but that he hoped he would not persist
284. non BARTHOLOMEW or THE nnETYEs.
in excommunicating those who differed from the decision
of his officers.
The archbishop saw directly by this letter that the
king’ s mind had been prejudiced against him. Therefore,
although he hated leaving his own diocese, (which he had
never done since the Council of Trent,) yet, seeing the
grave consequences whichmight arise from this business,
he determined to go and speak to the king in person,
and for that purpose started for Coimbra, where the king
was then staying.
The king showed great joy at his arrival, as he had been
for a long time anxious to know personally a man who
was so celebrated in his kingdom for his holiness and.
charity. He received him, therefore, with extraordinary
honours, listened to all he had to say on the matter which
had brought him to court, and promised to give him entire
satisfaction on that point, as on every other‘.
One day, he said he very much wished to hear him
preach, as he had heard so much of his sermons. The
holy prelate hastened to comply with his wish, and
preached in his presence before the whole court. He
took the opportunity to inveigh in a special manner
against the extravagance and extraordinary luxury which
then prevailed in Portugal. The king was very much
struck with his preaching, and it gave him the idea of
trying to stop, by edicts, the excesses which were com-
mitted by his subjects on that head, and which were daily
on the increase; so that the fear of human punishments
might stop those who were not deterred by the warnings
of the preacher, or the judgments of God.
The archbishop, after a few days at Coimbra, implored
the king to wind up his business, so that he might be free
to return to his diocese.
The king, though very sorry to lose him, respected his
holy impatience, which was quite contrary to that of
non BARTHOLOMEW or THE MARTYR-S. 285
the majority of prelates, to whom a longer residence at
court was generally most agreeable. He therefore gave
orders to his ministers to see that the wishes of the arch-
bishop should be carried out without delay. The prelate,
after expressing his humble and hearty thanks for his
kindness, took his leave of the king, and hastened to
return with renewed ardour to the functions of his charge.
CHAPTER XV.
DOM SEBASTIAN, KING OF PORTUGAL, UNDERTAKES A CRUSADE
IN AFRICA AGAINST THE MOORS.—THE ARCHBISHOP, AND ALL
HIS COUNSELLORS, OPPOSE AND DREAD THIS EXPEDITION.
We have now recorded the principal actions of this
holy prelate in the management of his diocese. His
biographers have not told us everything in detail which
he did, for that was not necessary to arrive at a just
judgment of his character. He was not one of those who
are only remarkable in great things, and neglect smaller
matters. His conduct, on the contrary, was always
regulated by the highest motives, and he was of the
number of the wise men of whom holy Scripture writes:
“That they neglect nothing, because they fear Goa’ ;” and
that “Preparing their heart before Him, they only think
of how they may best please Him.” (Eccles. vii., verse 19.)
We come now to a great event, which was the defeat
and death of Dom Sebastian, King of Portugal, to whom,
as we have seen, the archbishop was under great and
numerous obligations. For the holy prelate took an im-
portant part in this deplorable affair, which had grave con-
sequences in his future life. And we will give an account
of these events here, not to satisfy common curiosity,
but, as St. Augustine teaches us : “ That history is useful,
286 DOM. BARTHOLOMEW or THE MARTYRS.
even to theologians themselves, when they look upon all that’
has happened to peoples and kingdoms as an eject of God’s
providence, who presides over all; so that, discovering by
the eye of faith His invisible guidance, hidden, as it often
is, under visible causes, and the secret order which He
maintains amidst the disorders of the century, they may
adore His sovereign wisdom, which reigns over the just and
the unjust, and punishes or rewards them with admirable
justice. And hence arises that wonderful harmony and in-
comparable beauty in the government of the world, for which
the angels praise God without ceasing, but which is per-
ceived by a very small number of persons.” (St. Aug. de
Doct. Ch., lib. 2, cap. 28. Idem in Psalm vii.)
An Italian gentleman has described the enterprise and
defeat of this prince in his “History of the Union of the
Crowns of Portugal and Castille.” Besides the connection
which this event had with the life of Dom Bartholomew,
we shall thus see a true picture of the inconstancy and
fragility of all human things, and how fearful and in-‘
comprehensible are the judgments of God _ with ‘regard
to kings and people, When He permits the result of one
battle to decide the fate of a kingdom for ages upon ages.
Dom Sebastian I. began to reign in Portugal in 1557,
being then only four years old. And although brought
up in an atmosphere of peace and tranquillity, still, no
sooner was he of an age to act for himself, than he showed
the most warlike dispositions. Therefore, in 1574, being
twenty years of age, he resolved, against the advice of
the wisest of his council, to go into Africa, which he did
with four galleys, a few other sailing ships, and a small
band of soldiers. He could only reconnoitre the country
at that time, as he soon found he was too weak to ﬁght.
‘ But he showed then his noble heart, and a courage
which went to the verge of temerity, in engaging himself
personally in every skirmish with the Moors. When
non ‘BARTHOLOMEW or THE MARTYRS. 287
compelled to return to Lisbon, his only dream was how
he could get together a powerful army, in order to go
back to Africa and redeem the Christians there. While
his mind was full of these thoughts, an event occurred
which gave him a favourable opportunity for carrying out
his project.
Muley Mahomet, of the race of the Cherifs, having
succeeded his father, Abdullah, and reigned for some years
in the kingdom of Morocco, his paternal uncle laid claim
to the crown, in virtue of a law that the brothers of de-
ceased sovereigns should succeed to the throne before
sons or nephews. Therefore, in spite of the small number
of his followers, he resolved to conquer the kingdom, or
perish in the attempt. And having in vain asked the help
of Philip 11., King of Spain, he entered Morocco with
three thousand troops only, granted him by the Turks.
Several persons joined his standard, and having attacked
the king, his nephew, he gained three successive battles
against him, in the last of which he defeated an army
of sixty thousand cavalry and ten thousand infantry.
Thus Muley Mahomet lost the kingdom of Morocco,
and Moluc, his uncle, remained in possession, having
acquired an extraordinary reputation both among Chris-
tians and barbarians. The vanquished king took refuge
in Portugal, where he represented to Dom Sebastian that
the Moors were divided among themselves; that a strong
party still remained faithful to him 5 and that if he would
only land in Africa with a good army, he would speedily
become king, and could then make his own conditions.
This idea was most agreeable to Dom Sebastian, corres-
pending, as it did, so exactly with his own views and
wishes. And being full of exultation at the prospect of
- success thus held out to him, he convened his council,
and proposed at once to assemble his army, and sail for
Africa. The wisest of his counsellors did all they could to
288 non: BARTHOLOMEW or THE MARTYRS.
dissuade him, and represented to him the danger which
might arise from this expedition, not only to his person
but to his kingdom. But their opposition was fruitless.
He was resolved on the enterprise, and only waited for
means to accomplish it.
He ﬁrst called out bodies of the tradesmen and middle
class in Lisbon, whom he had drilled as volunteers, sharing
in their ‘fatigues, and living himself as a common soldier.
When he went hunting he would ﬁght with the most
ferocious wild beasts to test his courage; and if he were
going to sea, he would always choose a time of storm and
tempest, as if it were fainthearted to wait for a calm. His
great anxiety was next to see Philip II., King of Spain,
and get his aid in the war. The two kings met, and
Philip, who was his uncle, showed him great affection,
but tried with all his might to dissuade him from this
undertaking, and especially from going in person, repre-
senting to him the impossibility under which he lay of
assisting him. But seeing that he could not make him
change his design, he told him that the Duke of Alva had
assured him that no such war could be undertaken without
fourteen or ﬁfteen thousand foreign troops, not Portu-
guese, but Spaniards, Italians, and Germans; and that he
would promise to try and raise ﬁve thousand if his affairs
in Italy would enable him to spare them. Sebastian then
asked for the hand of his daughter in marriage, which
Philip promised him.
The King of Portugal came back from the meeting in
great spirits, but was as much determined as ever to
hasten his voyage to Africa. In order to meet the pre-
liminary expenses of the war he put heavy taxes on
both clergy and people, which caused great murmuring
and discontent throughout the kingdom. After a long
period of negotiation Philip II. informed him that, Flan-
ders being threatened, he could not send him the help he
DOM BARTHOLOMEW on THE MAETYRs. 289
had promised: and once more he. didhis utmost to dis-
suade Dom Sebastian from his expedition, foreseeing all
the dangers to which he might be exposed. He not only
Wrote repeatedly in this sense himself, but he made the
Duke of Alva do the same, who was the great captain of
the age. As a last resource he sent the Duke of Medina
Coeli to implore him to desist. But it was all in vain; and
ﬁnally he determined to sail without the Spanish contin-
gent.
The holy archbishop, and all those who were with him,
were extremely grieved at the young king’s resolution,
and did their utmost to dissuade him. They foresaw all
the present and future evils of the enterprise. But ﬁnding
all counsels unavailing, they could only lift their hands to
heaven, and implore our Lord to enlighten and guide one
who was thus precipitating himself into unknown perils,
without any regard for the consequences.
The king being thus immoveable in his resolve, he came
one morning with all his troops to the cathedral in Lisbon,
where, having had his standard blessed with great pomp,
he gave it to his principal aide-de-camp. And instead of
returning to his palace, as was expected, he went straight
on board his galley, announcing his intention of submit-
ting to no further delay. He was compelled, however, to
wait for eight days in the harbour, for the embarkation of
the troops and the rest of the crew.
As the young prince was very religious, and looked
upon this expedition against the inﬁdels as a holy war,
and a real crusade, he took with him many pious and holy
persons. Arias de Silva, Bishop of Oporto, and Emanuel
de Meneses, Bishop of Coimbra, accompanied him, ‘to--
gether with a large body of ecclesiastics and religious.
At last, on the 17th of June,'1578, the whole ﬁeetset
sail, the wind being favourable; and thus began this
voyage, which was to have such fatal consequences. The
19
290 DOM BAETHoLoHEw: or THE MARTYRS.
king started full of joy and conﬁdence, fancying that
nothing but victories awaited him in Africa, but leaving
his kingdom exhausted of men and money, and exposed
to all the dangers which were the deplorable consequences
of so ill-contrived and ill-conceived an expedition.
CHAPTER XVI.
DOM SEBASTIAN, IN SPITE on THE ADVICE or HIS OFFICERS,
OFFERS BATTLE To THE KING or noRocco.——-THE ARCH-‘r
BISHOP oErEEs UP CONTINUAL PRAYERS FOR HIM THROUGH-7
OUT His oIocEsE.-—His DEFEAT AN'D EEATH.—AEMIRAELE
PIETY or THOMAS or JESUS, on THE AUGUSTINIAN ORDER,’
TAKEN PRISONER IN THIs BATTLE. /
When the ﬂeet arrived on they coast of Africa, he com-
inanded his troops to disembark at Arzilla, which was a
small town in the possession of the Portuguese, Where‘
he landed his whole army. It was composed of eight
‘thousand Portuguese, three thousand Germans, two thou?
sand Castillians,and six hundred Italians; in fact, about
thirteen thousand men in all,'and ﬁfteen hundred horses.’
Moluc, King of Morocco, of whom we have before spoken,"
having heard of his arrival, ﬁrst began to treat of peace.‘
For having both wisdom and experience, he did not wish'
to waste the lives of his subjects, though he ‘felt he was
much the strongest. He offered to give Sebastian the
ﬁelds which surrounded the fortresses he had in Africa,:
to cultivate and to hold. But Sebastian replied, that‘
having made all his preparations for war, he could not-
make peace without receiving three places in Africa, ‘of,
which Alarache ‘was one. The barbarian replied, that
he should wait to consider this proposal, till the Portu-’
'guese— had laid siege to the town of Morocco; that he‘
non BARTHOLOMEW or THE MARTYRS. 291
had won the kingdom by gaining three battles 5 and that
he should defend it in the same manner.
He then began in earnest his preparations for war.
He was ill of a mortal disease, of which he died shortly
after 5 but nevertheless he gave orders for everything him-
self. Fearing lest some of his troops should desert to his
nephew, Muley Mahomet, whose crown he had usurped,
he openly declared that those who would not ﬁght volun-
tarily for him should stop at home or join his nephew’s -
standard, and then sent a skirmishing party of three
thousand cavalry to reconnoitre the Christian camp, and
harass their ﬂanks. He did this also in order to test
his men, and separate the traitors from the rest, lest
they should turn against him on the day of battle. And
the Moors, seeing the generosity of the king, took this
order as a proof of his conﬁdence in their honour, and
determined to justify it by their inviolable ﬁdelity.
From the very ﬁrst, the Portuguese showed their Want
of courage and experience. For six hundred of the Moor-
ish cavalry having come near to reconnoitre them, they,
never having before seen the enemy close at hand, ﬂed
back to their ships in great disorder. Sebastian was not
disconcerted, however, at this cowardice on the part of his
men, and seeing that the Moors had not taken advantage
of the panic, began to despise them, and resolved to leave
the fortress and lodge in the camp, to be ready to repulse
the ﬁrst attack.
The very next day, two thousand Moorish cavalry
having appeared, the king attacked them with six hundred
men, and the Moors, having no orders to ﬁght, retired.
The king pursued them more than three leagues, with far
more courage than prudence. For he acted more as a
private soldier than a general, and did not consider that in
exposing his own person to such ‘risks, he exposed the
safetyof his whole army.
292 non BARTHOLOMEW on THE MARTYRS.
Mahomet, the exiled king, who had persuaded Sebastian
to come to Africa, was afraid at ﬁrst that he would take
possession of the country himself, instead of helping him
to regain his kingdom. But having seen the utter want of
discipline of his troops, he despaired of success against the
reigning King of Morocco. He therefore advised Sebastian
not to dream of a pitched battle, but to go coasting with
his ships, and take the town of Alarache, which would
be easily surprised. He added, that Dom Sebastian could
then return gloriously to Portugal, leaving a garrison in
the conquered towns, who would subsequently be able
to induce the Moors to revolt, should anything happen to
their king,
Sebastian brought this matter before his council, who
strongly advised him to follow the advice given, repre-
senting to him the great advantage the enemy would have
over him on land from their intimate knowledge of the
country; that provisions would fail him in the interior,
as he had no means of conveying supplies; that even if
the Christians were inﬁnitely braver than the Moors,
they might easily be overpowered by superior numbers;
that it was only a matter of prudence to moderate his
ardour, to save not only his own life, but those of his
troops; that the siege of Alarache was easily managed
by sea; that its success could be ensured, and that such
a plan would get him out of all his diﬂiculties.
But the prince, who was bent on a pitched battle, would
not even listen with patience to these counsels. Then
some among his evil counsellors pretended to yield to his
reasons, ﬂattered his ambition, and endeavoured to pique
him, by saying it was well he should show the King of
Spain that Portugal could conquer the Moors without
his assistance.
Thus all contributed to ensure the ruin of this poor
prince, and many among his oﬂicers thought more of their
DOM BARTHOLOMEW or THE MARTYRS. 293
own interest than that of their master’s, and spoke to
him, not according to their own judgment, but to ﬂatter
his wishes.
The king therefore gave orders that the whole army
should leave the shore and take the ﬁeld against the
enemy. The King of Morocco, being warned of the march
of the Portuguese, was delighted to see them advancing
into the interior; for, knowing that his own troops were
more numerous and in far better discipline, he had no
apprehension as to the result of a battle. But being very
prudent, his plan at ﬁrst was to draw them on, and then
cut off their retreat towards the sea, so as to compel them
to yield, or perish for want of provisions, without losing
a single man on his side. But he could not carry out
his plan as completely as he wished, because he was so ill
that he felt he had only a few days to live.
Therefore, he determined to ﬁght, and appointing his
brother general-in-chief of his troops, he ordered him
to place his army in battle array, and to conquer or die;
and that if he did the least thing unworthy of his position
he would strangle him with his own hands. Then he
had himself carried in a litter from rank to rank, en-
couraging his troops, and giving orders, as if he were
in perfect health. Soon after, his scouts brought him
word that the Portuguese army was drawing near, and
he therefore sent a squadron of cavalry to reconnoitre.
These arrived at a moment when the Portuguese were
re-crossing a little river, as the king thought the stream
would be a good line of division between the two armies.
The Moors imagined the Christians were retreating, and
wanted to follow them, but the King of Morocco, as
prudent as'he was brave, forbade them to stir.
The night passed without alarm, and the two armies
being drawn up opposite each other, Dom Sebastian called
his council, which included all his principal officers, and
294.! Don BARTHOLOMEW or THE MARTYRS.
asked their‘ advice. Some of them still urged a retreat
towards the sea; others thought it was too late, and
that they could not retreat in the very face of the enemy. '
Mahomet, however, knowing the courage and strength
of the Moorish army, earnestly entreated the king to give.
up the idea of a pitched battle. But Dom Sebastian
was bent on ﬁghting, and believing that one Christian
was Worth ﬁve or six Moors, he insisted on going forward.
He divided his army into three corps; in the ﬁrst he
placed the Castillians, Germans, and Italians, each com-
manded by their own officers; while the Portuguese
formed the other two. The cavalry was placed at the two
wings; the Duke of Avero commanded the right corps,
where Mahomet and his Moors also fought; the king
commanded the left, together with the Duke of Barcellos,
the eldest son of the Duke of Braganza.
The King of Morocco also put his army in battle array.
He had~ ten thousand infantry and forty thousand cavalry,
twenty-ﬁve thousand of whom were picked troops, either
Turks or renegade Christians. He placed his infantry
in the shape of a crescent, with two squadrons of cavalry
guarding each ﬂank. The rest of his cavalry formed the-
rear guard, with orders to extend by degrees, until they
had completely surrounded the little Portuguese army,
so as to attack them on all sides at once. During these
preparations, however, his malady made such fearful
progress, that he felt himself dying, and feared he could
not live through the day, for which .reason he ordered
his cavalry at once to encircle the Portuguese camp, so
that the Christian army found itself completely surrounded '
and hemmed in on all sides.
The Portuguese, seized with an uncontrollable panic
at this unexpected movement, threw themselves on the
ground to avoid the ﬁre of the enemy; so that Sebastian,
fearing a total ,rout, gave the-“signal for battle. ~ {Elisei
non BARTHOLOMEW or THE MARTYRS. 295
advanced guard made so bold a stand against the Moorish
infantry, that they fell back and were put to ﬂight, with
the loss of their standard 5 while the Duke of Avero with
his right wing charged the cavalry, and completed their
defeat. The dying Moorish King, forgetting his physical
state, in his rage at this unexpected result, sprang from
his litter in spite of the entreaty of his followers, and-
jumping on his horse, raised his sword to rally his ﬂying
soldiery. But the effort was too much for him, and he
fell fainting in the arms of one of his men, who laid him
back in the litter, where he instantly expired. But,-
according to his orders, his death was kept a profound
secret, the officers pretending to come to him for orders
at every moment, and so this misfortune did not hinder
the ultimate success of the Moors. For the Duke of
Avero, after the ﬁrst brush of success, was attacked by
a great squadron of cavalry, who pressed so hardly on
his ranks, that he was compelled to retire, and in so doing,
put all the infantry in confusion. And the same thing
happened to the left wing, where the king commanded,
so that the disorder of the army increased every moment.
The Spaniards and Germans, however, fought with the
utmost bravery, and upwards of two thousand Moors
bit the dust. But they were ﬁnally overpowered by
superior numbers, and were compelled to fall back. Fran-
cis of Tavora, who commanded the rear guard, bore up for
a long while against the Moorish charge, but being killed
by a musket shot, his soldiers were seized with a panic,
and only thought of surrendering to the enemy, in spite
of the presence of the king, who had galloped up to their
support.
The Duke of Avero was the next victim; and all the
officers being either killed or wounded, the Christians
ignominiously took to ﬂight, and the Moors with their
scimitars hacked them to pieces right-and left. The young
296 non BARTHOLOMEW or THE MARTYRS.
king performed prodigies of valour, giving every order
himself, and exposing his person almost recklessly where—
ever the danger was the most imminent and the ﬁght
the hottest. But his standard-bearer and his equerries
being all killed, he found himself at last almost alone, and
in this Way was surrounded and killed by the Moors,
who were disputing as to which was the leader of the
Christians. His body was identiﬁed by the Portuguese
prisoners among a heap of ‘slain, and was carried on a
horse into the inﬁdel camp, stripped and naked like
the rest.
Such was the deplorable end of this gallant young
prince. He may be said to have been grand, both in his
faults and in his virtues. He had great zeal for religion;
loved and protected all persons of virtue and merit;
had truly royal generosity and liberality; a heart capable
of the most noble undertakings, and a magnanimity which
equalled, if it did not surpass, that of his ancestors in
the most illustrious of past ages. But one defect marred
all these noble qualities, which was his pride of spirit,
which made him inﬂexible in his determinations, and
incapable of yielding to the counsels or opinions of any
one but himself. He was only twenty-four years of age
when he died, so that his fault was perhaps the more
excusable, in spite of the deplorable results to his people
and kingdom. ,
Mahomet, seeing the utter rout of the Christian army,
and fearing to fall into the hands of his uncle, of whose
death he was unaware, ﬂed towards the coast. But in
so doing he had to pass a river by a ford, so as to
reach Arzilla, the Portuguese fortress, and the water being
deeper than he expected, he was drowned.
Thus this sanguinary and ill-timed battle caused the
deaths of all three kings, though in such different ways;
the King of Morocco by illness, the King of Portugal
ton BARTHOLOMEW or THE MARTYRS. 297
in battle, after ﬁghting for six hours with unparalelled
bravery, and Mahomet by drowning, during his igno-
minious ﬂight.
The Bishops of Oporto and Coimbra were likewise
killed; and most of the priests and religious in the
Christian army were made prisoners, and suffered much
at the hands of these barbarians. There was one of
these, Thomas of Jesus, of the Augustinian Order, who
gave such a noble example of constancy and piety, and
bore all his sufferings in so heroic and Christian a man-
ner, that we think a short notice of his captivity is
here due to the glory of God.
He was of the illustrious house of Andrada, and had
been master of the novices in his order, besides prior
and visitor. The king, Dom Sebastian, had been very
anxious for his company on this ill-fated expedition,
having great faith in his piety and prayers. Having
been taken prisoner by the Moors, he suffered such tor-
tures at their hands, as only those can imagine who have
realized them. For, besides the natural hatred of these
barbarians against all Christians, they redoubled their
cruelty against one whom they knew to be eminent for
his piety, so that they might compel him, by their tyranny,
to renounce Jesus Christ.
This holy confessor, ﬁnding himself reduced to this
extremity, redoubled his faith and conﬁdence in God,
so that not only did he remain immoveable in his zeal,
but became the support and consoler of his brethren.
He represented to them continually that, suffering as they
did for the cause of Jesus Christ, Jesus Himself suffered
with them, and would sustain their weakness by His
all-powerful hand. He instructed and consoled them
by his words and example; and one of them, Peter of
Navarre, having been induced to renounce his faith, he
converted. and strengthened him so powerfully that he
298 .DOM BARTHOLOMEW or THE MARTYRS.
afterwards endured a horrible martyrdom for Jesus Christ,
not only with courage, but with joy. The Moors, who
hated him all the more when they saw he was as the
head and master of the rest of the Christian captives,
threw him into an awful and loathsome dungeon, where
he had no light but what could come in through the cracks
of the door, and left him almost to perish from hunger
and thirst. In this horrible position he composed a book,
entitled “Labores Jesu,” (the Travails of J esus,) consoling
himself in all his sufferings by meditation on those of
his Saviour. His sister, the Countess of Linarez, and
his other relations, who were all persons of high rank,
having heard of the fearful state in which he was, sent
a special ambassador to Morocco to pay his ransom and
rescue him. But to their despair he replied, that though
he was most grateful to them for their care of him, he
would rather be a slave in the dungeons of Morocco, than
free in Portugal, as he did not consider himself the prisoner
of the Moors, but the captive of Jesus Christ. He begged
that his ransom might be employed in liberating others
who were more in danger of losing their faith through
ill-usage and torture. Thus he passed the rest of his
life, praising and blessing God for his sufferings without
ceasing, and rendering every kind of service to the other
captives, for the love of whom he had preferred slavery
to freedom. After so long and terrible a trial of his
charity and constancy, he died on the 17th April, 1582,
after four years of this horrible captivity; and having thus
been the voluntary sharer in the sufferings of Jesus Christ,
he went to rejoin Him in glory.
Thus God made use of this unfortunate enterprise to
sanctify the soul of His servant, and to save many others
by his means, having given so admirable an example
of charity and patience, both to his fellow-prisoners and
to all succeeding ages.
non BARTHOLOMEW or THE MARTYRS. 299'
CHAPTER XVI I.
DOM HENRY, CARDINAL, REIGNS IN PORTUGAL AFTER DOM
SEBASTIAN.-—HIS AFFECTION FOR OUR HOLY PRELATE.-—HIS
CONDUCT AND DEATH.--ALL THE KINGDOM OF PORTUGAL
BEING IN CONFUSION, THE AROHBISHOP FINDS HIMSELF
OBLIGED TO RETIRE FOR A TIME FROM BRAGA.
The news of the defeat and death of the king ﬁlled
all Lisbon and Portugal with profound grief. There was
not a family who had not a special share in the common
sorrow. Women wept for their husbands, sisters their
brothers, children their fathers, fathers their children,
while many noble houses were extinguished that day by
the death of those who were the sole representatives of
their families.
The holy archbishop, whose charity felt all public
calamities so keenly, had a particular reason for grieving
on this occasion, for he had always had a great personal
affection for the young king, who, on his side, had taken
every opportunity to show his esteem and veneration
for him. He took care to recommend him specially to God
by Masses and prayers, and to give him all the aid which
the dead can receive from the piety of the living. But
as his faith was as enlightened as his charity, he could
not look upon this great calamity from a purely human
point of view, but adored the hand of God in His secret
dispensations, looking upon them as the accomplishment
of the eternal designs of His sovereign will.
Sebastian I. was succeeded by the Cardinal Dom Henry,
300 DOM BARTHOLOMEW OF THE MARTYRS.
his uncle, brother of Dom John III., who was then in
his sixty-seventh year.
Great hopes were entertained of his goodness and piety,
as his well known sweetness and gentleness of character
would, it was thought, ensure moderation in his counsels,
and contribute to the happiness of his people. But his
ﬁrst acts caused universal disappointment; for having
been rather badly treated by the ministers of the late
king, who would allow him no share whatever in the
government, he took the earliest opportunity of dismiss-
ing them all, and depriving them of their posts. Upon
which an Italian author says, “ That he did not imitate
Louis XII. of France, who, on being urged to avenge
himself on those who had ill-treated him as Duke of
Orleans, replied: ‘ We will let the Duke of Orleans revenge
the injuries of the Duke of Orleans.’ ‘”
Dom Henry was overwhelmed with anxiety during
his reign as to who should be his successor, and showed
his irresolution even in his will; so that royalty, which
seems to most men the height of human felicity, only
tended to destroy his peace of mind, to shorten his life,
and to diminish the esteem which had been previously
entertained for his person. It had been hoped that he
would choose prudent and disinterested men as his minis-
ters, and remain himself always master of the government.
But, on the contrary, he let himself be governed by his
servants and by unworthy persons, who, seeing his age
and weakness, only thought of aggrandising themselves,
and acting according to their own interests. Thus it
might be said of him what was said of a certain emperor:
“ That whilst he was in a private position he appeared too
great, but that his reputation diminished with his dignity;
and that he would have been found worthy of the kingdom
if he had never been king.”
-One thing must be said in his favour, and that was, that
non BARTHOLOMEW or THE MARTYRS. 80
he never changed in his affection or esteem for the Arch-
bishop of Braga, who had always been his personal friend,
and to whom he extended the like affection when he
became king. Dom Bartholomew, therefore, obtained
without difﬁculty everything he wished for during his
reign. But, unhappily, it lasted only a year and a half,
as he died at the beginning of the year 1580. The arch-
bishop felt his death keenly, both as his king and as
his friend. He performed the funeral obsequies with
all the honour which was due to the last of the race of
the kings, in the male line, who had reigned in Portugal
for four hundred and eighty-six years. And he also
organized public prayers and processions, to implore the
help of God, and to avert the revolution which he feared
was impending. He preached frequently, exhorting every
one to be earnest in prayer that God would choose a
virtuous and pious king, who should give peace to his
people, and preserve the country from the evils which
threatened it of civil war. In fact, the kingdom of Por-
tugal was ﬁlled with confusion and trouble by the death of
the king. The King of Spain, the Duke of Braganza,
the Prince of Parma, Dom Antonio, the illegitimate son of
Louis Infanta of Portugal, the Duke of Savoy, the Queen
of France, Catherine de Medicis, Widow of Henry II.,
all laid claim to the vacant throne. By some, the Pope
even was supposed to have some pretensions to the crown;
while the people of Portugal maintained that the race
of kings in the male line being extinct, the election of
his successor rested with themselves.
Thus the kingdom was divided against itself, and it was
evident that the strongest would win the day. The town
of Santaren declared for Dom Antonio, and several other
places followed this example. But the archbishop, al-
though he had been his tutor, as he was intended for the
Church, and he had therefore everything to hope from
302 DOM BARTHOLOMEW or THE MARTYRS.
his election, refused to take any part whatever in a matter
which he considered purely human and secular, and there-
fore could not be persuaded to induce the town of Braga
to declare in his favour. But seeing that it was impos-
sible to persuade his ﬂock to keep the peace, and that
he was appealed to on all sides, he resolved, though with
great sorrow, to leave his diocese for a time, and retire
to the town of Tuy, a little place in Gallicia. His grief
at leaving his ﬂock, and at the grave dangers which
threatened his country, brought on a violent ﬁt of illness,
and the fever increased to such a degree that he prepared
himself for death. But his course was not yet run,
and God raised him up again to merit still further in this
world before receiving his crown. The bishop of the place
was unwearied in his care of him, and when he began
to recover a little strength, he had the joy of hearing
that peace was restored to his country by the election
of Philip II., King of Spain. He returned as soon as he
could to Braga, where he was received with all the more
joy by his people, as his absence had been the more felt,
and his dangerous illness had made them apprehend that
there might be a fear that they would lose him for ever.
CHAPTER XVI II.
PHILIP II. TAKES POSSESSION OF THE KINGDOM OF PORTUGAL,
AND SELECTS THE ARCHBISHOP OF BRAGA TO RECEIVE HIS
OATHS.
Towards the beginning of the year 1581, the archbishop
received a letter from the king, Dom Philip II., saying
that he had resolved to convoke the estates of the king-
.dom in the town of Thomar, to deliberate upon the best
non BARTHOLOMEW or THE MARTYRS. 803
form of government, and that he wished him to be pre-
sent, together with the other Portuguese Bishops.
The archbishop at ﬁrst excused himself on the ground
of his health. But his real reason was his dislike to
leaving his ﬂock, and the aversion his humility felt for
the pomp and state which it would be necessary for him to
assume on such an occasion.
The king then wrote a second time, and renewed his
request in terms more urgent and honourable than before.
He requested his presence as that of the most honourable
of the estates of the kingdom, and ﬁnally said he would
not pronounce his oath as king except before him.
The archbishop replied, that under these circumstances
he had no alternative but to obey. But that he hoped
he would forgive him for suggesting that his presence
might give rise to some dilﬁculties, for that the Church
of Braga was in possession of the primacy of Spain; so
that he was compelled, as archbishop of that see, and
conservator of its rights, to have the primatial cross carried
before the assembly. That he foresaw this might cause
disturbance, and that the Archbishops of Lisbon and
Evora might oppose it, so that he felt it would be better if
he were not to be present, lest he should thus trouble the
public joy on so solemn an occasion. The king replied,
that the rights of his see would be respected, and that
he need not fear that any one would interfere to prevent
his doing his duty.
Accordingly, the holy prelate came to Thomar on the
2nd April, 1581. The king had arrived some days before,
and was lodged in a magniﬁcent house belonging to the
Knights of the Order of Christ. The archbishop entered
the town, having his primatial cross carried before him,
and had a memorandum taken of the fact by the apostolic
notary; and the next day he went to present himself to
the king. On the 16th of the same month, which is
304. nor: BARTHOLOMEW on THE MARTYRS.
the day when the Church of Braga celebrates the Feast
of St. Fructuosa, the chambers were opened in due form.
They chose for this purpose the spacious vestibule in
front of the palace of the Knights of Christ, and after
having hung it with rich draperies, a magniﬁcent throne
was erected, and on it the arm-chair of the king, above
which was a very handsome dais. On the steps below
the throne were seated the prelates and grandees of Spain,
and the officers of the crown; and the rest of the vestibule
was ﬁlled with seats for the deputies from all the different
towns of the kingdom.
The archbishop having arrived at the assembly, was
conducted to the steps of the throne, his primate’s cross
being carried before him. As he expected, the Arch-
bishops of Lisbon and Evora protested loudly against
this act, saying that he had no right to have it carried
before him out of his own diocese, and that the question .
of the primacy between him and the Archbishop of Toledo
had not yet been settled.
The archbishop, nevertheless, took the ﬁrst place, and
answered them in a few words: “That his see was in
possession of the primacy, and that he was bound to
preserve its rights.”
Philip II. entered soon after, having the royal sceptre
in his hand, and the crown on his head. The Bishop of
Leyra opened the proceedings, after which the Archbishop
of Braga, having on either side of him the Archbishops
of Lisbon and Evora, ascended the steps of the throne
where the king was sitting, to whom he presented a
missal, with a cross beautifully encrusted with precious
stones. The king having knelt down, took the customary
oath in the hands of the holy archbishop, swearing to
maintain inviolate the laws, liberties, and privileges of
the kingdom. And all the estates of the realm afterwards
tendered to him the oath of ﬁdelity. The ceremony was
non BARTHOLOMEW or THE MARTYRS. 805
concluded by a solemn “ Te Denm,” which was chanted as
an act of thanksgiving. The Archbishop of Braga said the
prayers, and gave the apostolic benediction. And the
king then entering the sacristy, deposited at the foot
of the cruciﬁx his crown and sceptre, quoting the words
of David: “Domino non est ezcaltatum cor meam, neqne
elati sant ocult met.” (Psalm cxxx.)
CHAPTER XIX.
THE ARCHBISIIOP OBTAINS LEAVE FROM GREGORY XIII. TO BE-
SIGN IIIS ARCHBISHOPRIC, AND RETIRE TO VIANO.
We have already seen how often our holy archbishop
had laboured to obtain leave to resign his charge, and
. how he had asked it in vain of Pope Pius IV. When
Pius V. was raised to the pontiﬁcate, he wrote to him:
“That he hoped he would imitate Him of whom he
was the vicar on earth, and who said in His Gospel:
‘ Come to Me all you that labour and are burdened, and
I will refresh yon.’ (Matt. xi. verse 28.) That he had
always been overwhelmed with the weight of his charge,
and that he expected to obtain his relief from him.”
The Pope replied: “ That they were both members of
the same religious order; that he had no more dreamt
of becoming pope than Dom Bartholomew of becoming
archbishop; and that if, in spite of his weakness and
exhaustion, he was compelled to bear the whole burden
of the Church, still more ought the archbishop to be
consoled in his minor charge; and that both must wait
with patience till it pleased God to release them from
their labours.”
The archbishop often renewed his petition, but in vain.
Pius V. had far too high an opinion of his sanctity and
20
806 Don BARTHOLOMEW or THE MARTYRS.
zeal to release him. Then Pius V. died, and the arch-
bishop made the same request to Gregory XIII, but with
the same result. At last, seeing the favourable dis-
positions of the new king towards him, and hoping that
he would have greater weight with the Pope, he opened
his heart to Philip II., representing to him that having
laboured for twenty-three years in the diocese of Braga,
he felt that his advanced age, and the weakness conse-
quent on his late severe illness, incapacitated him from
supporting so heavy a burden any longer; that he had
always been utterly unworthy of such a charge; and
he ended by entreating him to write to the Pope in his
favour, so that His Holiness might consent to his resig~
nation, and that he might appoint at the same time to
that great church a person whose piety, vigilance, and
charity should cover and repair the many faults he had
committed during the years of his administration.
The king was very much touched at his request, and
seeing that he asked for it with so much ardour, he
promised him to write to the Pope, which he accordingly
did. The archbishop at the same time renewed his en-=
treaties to His Holiness, to obtain that grace.
These despatches having arrived at Rome, were pre-
sented to His Holiness, and read at the consistory, with
the letter of the King of Spain, who, at the end of his
epistle, conjured the Pope to give this consolation to a
prelate who asked for it with such eagerness. A good
many of the cardinals opposed the proposal, and one
of them told the Pope that the whole world knew that
the archbishop was the father of the poor, and the de-
fender of the rights of the Church. That as for him,
he did not speak from hearsay, but from his own personal
knowledge; that he had been with him at the Council
of Trent, where he appeared as a perfect model of sanctity,
and an example to all prelates; that if his age and weak—-
non BARTHOLOMEW or THE MARTYHS. 307
ness did not enable him to perform his arduous duties
as heretofore, he could easily have a coadjutor; but
that it would be terrible to deprive the ecclesiastical
order of so great and noble a model. Other members
of the council spoke in the same strain. Nevertheless,
the Pope, remembering the many importunities of the
archbishop on this subject, said at last that he would,
though very unwillingly, accept his resignation.
The question then arose as to his pension. When
the archbishop himself was referred to on the subject,
by the king, he said that ﬁfty ducats annually would
suffice him; and he would have accepted nothing, if he
had not feared to be a burden on the monastery of Viano,
where he was about to retire, on account of his age
and many inﬁrmities. But the Pope insisted on his
accepting a pension of two thousand ﬁve hundred pounds,
without which he positively refused to send the bulls
for his successor, who was Dom John Alphonso, of Vas-
concelos.
It is easy to imagine the despair of the people of Braga,
when they heard that their beloved archbishop’s resig-
nation had actually been accepted. They saw themselves
on the point of losing a pastor who, for twenty-three
years, had been indefatigable in the duties of his charge;
who had eschewed its pomp and state, and only delighted
in its onerous duties; who had nourished them with
the word of God, and was ﬁlled with extraordinary
lights and wisdom; who considered the Wants of the
poor as his own, and looked upon the revenues of the
Church as belonging to them instead of himself; Who,
during the famine, had saved the lives of thousands by
his self-denying charity, and in the plague had exposed
himself to almost certain death for the safety of his ﬂock.
Thus all wept at his loss, as their protector, consoler,
father, and friend. A large number of persons went
308 non BARTHOLOMEW or THE MARTYRS.
to implore him to reconsider his decision, saying how
indispensable he was, not only to their happiness, but
to their eternal salvation, and conjuring him not to
abandon his ﬂock. The archbishop spoke to them with
great tenderness, and even wept with them, saying:
“ That he had always been persuaded that this dignity
was very disproportioned to his insufficiency; that it
was high time he should leave a charge for which he
had always been unﬁt; that after having given twenty—
three years to these duties to his neighbour, he felt he
must be permitted to spend the few remaining years
that were left to him in retreat, self-examination, and
expiation of his faults; that if, when he was younger
and stronger, he could, by hard work and application,
supply in some way his want of capacity, it was different
now, when old age and sickness rendered him incapable
of fulfilling his functions; that he implored them to believe
that he should never be separatedeither from his ﬂock
or his church; that he should bear both over in his heart;
that they would be the objects of his love, of his prayers,
and of his tears; and ‘that he hoped, by offering them
incessantly to God, and himself with them, he would
really be of greater service to them than he could have
been by the imperfect performance of the functions of his
ministry.”
All who listened to him burst into tears, and were
inconsolable at their loss, although they felt they had
no right‘ to grudge him the holy repose which God had
prepared for him. His whole ﬂock accompanied him
to the Monastery of the Holy Cross at Viano, which
the archbishop himself had! founded, and which he had
chosen for his resting-place. As soon as he had arrived,
he went to adore the Blessed Sacrament in the church.
And the prior and all the monks having come forward
to meet him and to kiss his hand, the holy prelate throw
non BARTIIOLOMEW or THE MARTYRS. 309
himself into the arms of the prior, and then at his feet,
asking for his blessing. Then, embracing the monks,
one after the other, he said to them: “My dear brethren,
I have always had an extreme desire to live amongst you.
I was torn from you by force, and I return to you with
joy. I ask of your charity that you would suffer me in
your holy company, and that you should give me, as alms,
the smallest cell in your monastery, where I may retire
and die in peace. But I conjure you not to be scandalizped
if you see me with a very small amount of recollection
and of attention to the rules. For I come here with
the resolution to repair, by the grace of God, and by
your good example, all that I have lost in the World of the
good education I formerly received in this holy order.”
After having spoken thus, he turned to those who
had accompanied him, and whose grief seemed only to
redouble as the moment of their separation from him drew
near. He particularly conjured the ecclesiastics among
them to remember that what ‘they had hitherto done
was not for a poor, weak mortal like himself, but for God,
who worked in them,~and would reward them for their
labours. That therefore he implored them to continue
the holy works they had begun, while he assured them
and all the priests of his diocese, that if God deigned to
regard his weakness, and did not refuse to receive his
prayers, he would try, in his retreat, to imitate Moses
on the mountain, and lifting continually his hands to
heaven to implore the help of God, while they, like
Joshua, led the army of the Lord, and fought against the
enemies of His people in the plains. _
310 DOM BARTHOLOMEW or THE nAi-rrvus.
CHAPTER XX.
OCCUPATIONS OF DOM BARTHOLOMEW AFTER HIS RETREAT IN
THE MONASTERY.—HIS LOVE OF PRAYER AND MEDITATION
ON HOLY SCRIPTURE.-'HIS EXTREME CHARITY TOWARDS THE
POOR.
The new archbishop lived a very short time after his
elevation to the see; and the fresh choice of the Pope
fell on Dom Augustus of Jesus, a religious of the Order
of St. Augustine, a wise and holy man, who had a special
veneration for Dom Bartholomew, and chose him as a
model and a guide.
Dom Bartholomew, seeing himself at last released from
his onerous duties, thought of nothing but of purifying
his soul in his peaceful retreat, and striving so to die
to all things in this world as to live but for God. His
only object was to be the least and most abject person in
the house, and he was only remarked among the monks
from his extraordinary modesty and humility. He obeyed
the superior as if he were the youngest novice, declaring
that all should forget he had been archbishop, as he had
forgotten it himself. And to prove that he had not
chosen this sort of retreat from idleness, or a disinclination
to labour, he would go on foot, as long as he was able,
to the villages near the monastery, to teach the catechism
to the poorest of the ‘country people. He never seemed to
think this work in any way beneath him, and wonderful
were the fruits of his charity and zeal. But after three
years his state of health compelled him to desist from
DOM BARTHOLOMEW OF THE MARTYRS.
the fatigue. He devoted himself then more than ever
to prayer and contemplation, keeping his mind ﬁxed
on God, and living continually in His presence, so that
be attained to that holy peace of Which St. Gregory of
Nazianzum speaks, when he writes: “Nothing seems to me
comparable to the happiness of a man who, shutting his
senses to all earthly things, lives as if he were independent
of the world and thejlcsh ; who tahcs no part in any worldly
concern, unless constrained to do so by some inevitable
necessity 5 whose conversation is in heaven ,' who withdraws
h is mind from all visible things, and ﬁxes it on the divine
mysteries ; who becomes day by day as a stainless mirror of
divine perfection ; who tastes already, by a lively hope, the
delights of his future inheritance; and who, although he
may remain still among men, yet, by the power of the Holy
Spirit, lives with God and His angels.” (Ora-t. 1, post.
imit.)
Besides his continual prayer, Dom Bartholomew was
always recalling with profound humility the many mercies
and blessings he had received from God. He considered
himself as a man who had come back from a perilous
voyage, during which he had been a hundred times in
danger, either from pirates, or from rocks, or from tem-
pests; and being ﬁlled with gratitude at the numberless
graces and favours which had been showered upon him,
he would exclaim with David: “ What shall I render
to the Lord for all the things He hath rendered to me ?”
and again: “ Come and hear, all ye that fear God, and
I will tell you what great things He hath done for my soul.”
(Psalm cxv. verse 12, and Psalm lxv. verse 16.)
But his principal occupation in his retreat was the
devout study of Holy Scripture. He knew that the word
of God is as a divine. treasure, containing all spiritual
riches, more precious than gold and diamonds; a source
of living water, springing up into life everlasting; a
812 non BARTHOLOMEW or THE MAETYEs.
celestial armour, whereby we may be able to “ extinguish
the darts of the'wicked one,” and as David says, “ a lamp
to lighten our paths,” and guide our feet into the way
of peace. So that this sacred reading was, as St. Augus-
tine exclaims, “ the delight of his heart,” and his whole
day was as a continual intercourse with God, either by
prayer or the study of His word.
The care of the poor and administering to their wants
was the only pleasure he allowed himself. For as, by
the decree of Pope Gregory XIII., and the injunction
of the king, Philip II., he was compelled to vaccept the
pension of his archbishopric, he distributed it among the
sick and suffering with a tenderness and Wisdom which
doubled the value of his gifts. He would deprive himself
of real necessaries in order not to refuse any who asked his
assistance; of which we will give one notable example.
One day, returning from church to his monastery, having
been preaching in a neighbouring village, he found a great
number of poor people waiting for him on the road. He
distributed amongst them all he had, until a poor woman
came and implored his help, to whom he replied that he
was grieved to say he had not a farthing left. But she
went on importuning him, saying that she was a widow
with an orphan girl, and had not even a bed on which
to lie. The holy man was terribly distressed at her story,
and thought Within himself how he could help her, seeing
that he had given away all his money, and did not expect
any more for a long time. At last, not wishing to lose
this occasion of helping a widow and an orphan whom God
had thrown in his way, he told her to come at dusk to the
window of ‘his cell, for the monastery had no enclosure,
and described to her exactly how it was situated, that
she might not make 'a mistake. And so, when evening
came, he shut himself up. inhis cell after compline, made
a packet of his bed, only keeping the bedstead, "arid then
DOM BARTHOLOMEW or THE MARTYRS. 313
looked out of the window to see if the poor widow was
near. To his great joy he found she was waiting, and so
threw out his bedding to her, which she carried off with
great delight. The holy prelate had therefore nothing
left to sleep on but the bare boards; but he found rest in
the thought that God had thus given him the grace and
opportunity to help others. He was determined to try
and preserve as long as he could this poverty of Jesus
Christ, who “ had not where to lay His head,” so that
he kept himself constantly in his cell, and when any
one came to see him he would go out into the passage,
shutting the door behind him, so that no one should
discover his loss.
But at last it pleased God to reveal the charity of His
servant in an action so calculated to inﬂame the zeal of
the other religious, and to confound the pride and hardness
of the rich. The poor woman talked of her wonderful gift
from the holy archbishop all over the town, and after
several days it came to the ears of the prior and the
monks. They could hardly believe it for some time, and
then understood why it was he had let no one come
into his cell of late. The prior, determining to see for
himself if it were true, surprised him the next morning
in his cell, and found, as he had been told, nothing but
the trestles of his bedstead, without a palliasse or a
mattress, or even a blanket or a counterpane. He asked
him gravely, as if he had heard nothing, “ What had
become of his bed I?” The archbishop colouring, replied :
“ My father, some one is using it who wants it more than
I do. But I assure you I make myself very comfortable
without it.” The prior would not say any more for fear
of vexing him; but he took care to send him a good
bed that night, with an order to use it. And as the
archbishop had made a vowof obedience to him, he was
314 non BAR'I‘HOLOMEW or THE MARTYRS.
obliged to accept it, however contrary to his inclination,
and also promised not to give it away in future.
We may judge by this action how his charity and self-
denial increased instead of diminishing as he advanced
in years, according to the words of Holy Scripture, which
compares the old age of the saints to that of the eagle,
because, as the natural man gets Weaker, havingain him
the seeds of corruption and death, so the spiritual man
becomes stronger, because the Holy Spirit which is in him
is eternal.
CHAPTER XXI.
THE HOLY PRELATE FALLS ILL OF A MALADY WHICH ENDS IN
HIS DEATII.-—IIIS EXTREME PATIENCE IN SUFFERING—DOM
AUGUSTINE, IIIS SUCCESSOR IN THE ARCHBISHOPRIC OF
BRAGA, COMES TO VISIT HIM.
It was nearly eight years since the holy prelate had
retired to the Monastery of the Holy Cross at Viano.
But the last four years were very trying to him, from
the state of suffering to which he was reduced. At the
end of the year 1590, he began to feel a great deal of pain,
, which reduced him to a state of extreme weakness. He
hid it for a long time, either because he did not know
the serious nature of his illness, or because he wished to
suffer in silence. The monks only remarked that he got
up later and went to bed earlier, that he was extremely
weak, and that he looked dreadfully ill.
At last, towards the beginning of July, feeling his pains
increase, he knew that his hour was at hand, and that
concealment much longer was impossible. He made a
supreme effort to say Mass, and visited for the last time
all the holy altars. He did his best to console the poor,
non BARTHOLOMEW or THE MARTYRS. 815
who never failed to come to his Mass. He then went
to his cell, and passing by that of Father Andrew of the
Cross, who was his particular friend, said to him with
a transport of joy: “ My dear father, I come to announce
to you my happiness. I think God is about to grant to
me what I have asked of Him for some time. Do not
forget to recommend me to Him very specially at this
moment, because I urgently need His assistance.” He
then went on to his cell, and took to his bed. The
doctors were sent for, and found that his illness arose from
kidney disease; that he sulfered from retention of urine,
Which his modesty had made him unwilling to reveal, and
that his patience and silence under the agony had greatly
aggravated the evil. They did everything they could
to relieve him, but with little or no success; for his
sufferings hourly increased, as did likewise his courage.
He had become so completely master of himself, that
in his agony he never uttered a word of complaint, and
what he suffered was only found out by his fainting away
continually from the pain. His soul was always recol-
lected in God, and he never ceased praising and blessing
Him for all His mercies.
The dangerous illness of the archbishop having been
made known in Viano, the people were ﬁlled with sorrow,
and the bad news quickly spread through all the towns
and villages of the diocese. The reigning archbishop was
at Braga, and no sooner did he hear of it, than he started
off on foot, and walked all night till he reached Viano.
He was accompanied by a great number of the ecclesi-
astics and nobles of Braga. He would not wait for the
customary reception, but asked directly he arrived at
the monastery, “Which was the archbishop’s cell 1?” and
hastened to it at once. As soon as he came in, he went
up to the bedside of the dying saint, and could not conceal
his emotion at his extreme sufferings. He took his hands
316 DOM BARTHOLOMEW or THE MARTYRS.
in his, and strove to console him by every possible ex-
pression of affection, as well as by words of piety. He
spoke to him less as an archbishop to an archbishop than
as a son to a much-loved father. He told him that he
had come to assist him to the utmost of his power, and
that he should consider himself too happy to be able
to render him the smallest service. These words were
followed by deeds, for he insisted upon doing everything
for the sick man himself, and that with a tenderness
and a devotion which brought tears to the eyes of the
assistants. The dying archbishop was in such a state
extreme of weakness and exhaustion, that he could not
express his gratitude for his loving services, save by
the expression of his face and of his eyes.
All day long a succession of magistrates and people
of every class arrived at the gates of the monastery to
ask for tidings of their beloved father in God, till at
last the people of Viano became alarmed, and conceived
the idea that the Archbishop of Braga and his followers
intended to carry off the body of their beloved prelate
as soon as he was dead. They came, therefore, in a body
to Dom Augustine, to conjure him in the name of God
not to go against the desire of the dying saint, who had
expressly said that he wished to be buried in the monas-
tcry of Viano. Dom Augustine received the deputation
with great kindness, and spoke to them in general terms,
though with much sweetness and charity. They then
went to their dying father in God, and implored his bene-
diction for themselves and the whole town of Viano.
The holy prelate strove to raise himself, and give it to
them as well as he could, and they received it with sobs
and tears, which none could control. No sooner had
they left the monastery than they armed the inhabitants,
and in a moment sentinels were placed all round the
monastery and its neighbourhood, who kept guard day
DOM EAETHoLonEw" or THE MARTYRS. 317
and night, till the holy man was buried. And the zeal
and affection for him was so great, that the noblest
amongst the people of the town took a pride in sharing
the watch. They lit thousands of torches likewise during
the night, for fear of a surprise. In fact, they were
willing to risk or do anything rather than allow any
one to steal from them the precious remains of one whom
they already revered as a saint, and whom they considered
as the most precious treasure their city could possess.
CHAPTER XXII.
HAPPY DEATH OF DOM BARTIIOLOMEW.-—THE TOWN OF BRAGA
PLEADS FOR HIS BODY.—-THE INIIABITANTS OF VIANO TAKE
UP ARMS TO KEEP IT.—HE IS FINALLY BURIED IN THE
MONASTERY.
Dom Bartholomew had received the Holy Viaticum as
soon as he was declared to be in danger, and had the
happiness of communicating very often during his illness.
The physicians seeing that his end was approaching,
warned Dom Augustine to delay no longer to give him
Extreme Unction. The archbishop consequently ad-
ministered this sacrament with great fervour, and in the
midst of a large number of people.
The devotion and peace with which the dying saint
received it were wonderful. His weakness seemed to have
left him for a time, and his mind was perfectly clear
and free. Ho implored all the assistants, with touching
humility, to ‘help him with their prayers, so that the
holy unction might produce in him the effects which Jesus
Christ intended by its institution.
When they repeated the seven Penitential Psalms, he
said himself the alternate verses, without making a single
318 non BARTHOLOMEW or THE MARTYRS.
mistake, and the canons and the monks repeated the
others. But as their tears and sorrow sometimes choked
their utterance, the holy prelate frequently said their
verses as well as his own, with all the calmness of a man
in perfect health.
At last, having fallen again into a state of extreme
exhaustion, which the very eﬂ’ort he had lately made
probably augmented, and being actually on the point
of expiring, Dom Augustine, who had never left him
day or night, began the prayers for the recommendation
of a soul. They were frequently interrupted by his tears
and those of the assistants. About a quarter of an hour
after, Dom Bartholomew lifted his eyes and hands to
heaven, and without any movement or convulsion gave
up his holy soul to God, on the 16th July, in the year
1590, between seven and eight o’clock in the evening,
at the age of seventy-six years and two months.
The death of the holy prelate was no sooner announced
by the mournful telling of the bells, than the grief of
the people burst forth without restraint. Every one felt
as if they had lost what was dearest to them in the World,
and as for the poor, they were inconsolable.
Dom Augustine gave orders as to the funeral, which
he determined to take upon himself. And the next
morning the body of the holy prelate was dressed in his
pontiﬁcal vestments, and exposed in his cell to the vene-
ration of the faithful. The people came in crowds to
kiss his dress, and touch his body with their rosaries
and other objects of devotion, and all wept for him as
for a real father.
When they were preparing to carry him down to the
church of the monastery, a great deputation of canons,
nobles, and magistrates of Braga came to claim his body
as that of their own archbishop, offering to give him a
magniﬁcent funeral, and to erect a lovely monument
non BARTHOLOMEW or THE MARTYRS. 319
and chapel in his honour. On the other hand, the
magistrates and nobles of Viano threw themselves at
the feet of Dom Augustine, declaring that he had chosen
the monastery of Viano as his last resting-place, and
that there was not a man in Viano who would not ﬁght
to prevent their losing so precious a deposit. At last,
Dom Augustine yielded to their representations, and
delivered over the body to the prior, to be interred with
the other religious of the monastery. It was then taken
to the church, and no sooner did it appear in the street,
than a tremendous cry arose from the crowd, some weep-
ins‘,
In vain the officers tried to keep some sort of order in
the funeral procession. The people broke through the
ranks so as to get nearer the beloved body, and it was
with the utmost difficulty that the convoy reached the
church. Thousands of wax lights and torches illuminated
the building, and two priests incensed the body day and
night whilst it was exposed. Dom Augustine officiated
some praising, and some invoking him as a saint.
pontiﬁcally, and the ceremonies were so prolonged that
it was four o’clock in the evening before the Mass was
over. The body was ﬁnally deposited at the foot of
the altar, and subsequently a magniﬁcent tomb was erected
over it.
So great was the veneration of the people of Viano
for their holy prelate, that they were not satisﬁed even
when the body had been deposited in their church. They
therefore resolved to station a guard of thirty soldiers,
who should watch the tomb night and day, lest the
people of Braga should come surreptitiously and carry
the body away. But at last the prior and the monks
persuaded them to give it up, not thinking it reasonable
that the peace of the monastery should be thus troubled
by a fear without any foundation.
820 DOM BAR'I‘HOLOMEW or THE MARTYRS.
CHAPTER XXI I 1.
OF THE MIRACLES WROUGHT BY THE SERVANT OF GOD DURING
HIS LIFE AND AFTER HIS DEATH.
Although the perfection of the saints does not depend
upon their working miracles,——for the great Precursor,
who was praised by our Lord Jesus Christ as the greatest
of men, never performed any, as mentioned in the Gospel,
-—still it is well to record some of the Wonderful things
which happened during the life and after the death of
Dom Bartholomew, that God may be gloriﬁed by the
evidence of the graces which it pleased Him to shower
on His faithful servant. Among other things, his bio-
graphers state that at his birth a mark was perceived
on his hand which very much puzzled his mother and
those about him. It was a cross with four ﬂoeur dc Zg/s
distinctly imprinted on it, and which remained all his
life, and was seen after his death. This happened to be
the arms of the Order of St. Dominic, by which it appears
that God had destined him from the ﬁrst to be one of the
lights of that order.
On one occasion, when he was archbishop, and in the
midst of one of his visitations, he came to a desert place
where there was nothing whatever to be had. The people
Who were with him began to complain bitterly at ﬁnding
nothing to eat or to drink. He calmly reproved them
for their want of faith, and kneeling down, began to
pray. Almost immediately appeared a number of persons
from the neighbouring villages bringing with them every
DOM BARTHOLOMEW OF THE MARTYRS. 321
species of provisions; which was looked upon by those
around him as a direct answer from God, and a reward
of his faith.
After he had resigned his bishopric, and retired to
the monastery of Viano, it was remarked several times
that the wheat which he gave out of a sack to the poor
visibly multiplied, and money in a like manner; and once
a large sum was found in his place in the choir, which
no one could account for unless by supernatural means.
Although these who recorded these miracles were men
worthy of belief, still, such things are only mentioned
with a certain reserve: for we may not speak of saints but
in a manner worthy of them. Therefore, the only extra-
ordinary things we will here mention are those recorded
by Father Louis of Grenada, the same father who refused
for himself the archbishopric which he advised the Queen
to confer on Dom Bartholomew, and whose authority
on all spiritual matters has been always unquestioned. Of
the miracles which occurred after Dom Bartholomew’s
death Father Louis knew nothing, as he died in 1588,
that is, a year and a half before the holy prelate.
In the town of Viano, a lady who was eight months
gone with child, was seized with such violent pains that
she lost the power of speech. The doctors who were
attending her feared it would be impossible to save both
herself and her child, and after seeing her for ﬁve days
in this agony, which they could not relieve, they began
to despair. As this lady had the greatest veneration
for the archbishop, they ran to the monastery, and asking
for Father John of the Cross, implored him to give them
something that had been worn by the holy prelate. He
did so, and no sooner had his clothes touched the lady,
than she spoke, and said that her pains had ceased,
and she felt quite well. The cure was complete, and
at the end of nine months she was conﬁned of a ﬁne boy
21
322 DOM BARTHOLOMEW or THE MARTYRS:
without any dilﬁculty. The news of this cure having been
spread through the town, a poor woman who had been
three days in labour, had recourse to the same remedy,
and with a like happy result. A man had a very bad
attack of quinsey throat, which threatened to choke him.
His parents asked for a girdle which the prelate generally
used, and had no sooner put it round his throat, than
the quinsey burst, and he was seen quite well.
A little child in Lisbon had his face completely eaten
away by a cancer. His mother took him to the archbishop
to get his blessing, and ask for his prayers. And the
third time she did so, the'child was perfectly cured.
A gentleman of Viano being in danger of losing his
sight, went to ﬁnd the holy prelate after Mass, and
implored him to read the Gospel over him. He did this
for nine days in succession, and each time he felt the
sight improving. On the ninth day he recovered his
eyesight completely.
A ship laden with wheat was coming into port, when
a furious tempest arose, and the vessel was on the point
of being driven on some rocks on which two other ships
had lately been wrecked. Every one rushed to the shore,
striving in vain to help, and crying out that she must
inevitably go to pieces. Dom Bartholomew was told of it,
and throwing himself on his knees, prayed with the
greatest fervour for a few moments, when, to the amaze-
ment of the lockers-on, the tempest suddenly ceased, and
the vessel rode into the harbour in safety.
When the holy archbishop took to his bed in his last
illness, several little children from the town came up to
kiss his hand, sent by their mothers to get his blessing.
One of these children had a nasty ulcer in his arm, which
caused him great pain. One day, this boy having kissed
the prelate’s hand, asked him if he would touch his bad
arm. The moment he did so, the child felt such relief
non BARTHOLOMEW or THE MARTYRS. 323
that he ran home joyfully to his mother, saying he was
cured. The mother turned up the sleeve of his shirt
to look at the wound, and found it entirely healed, and
what was still more extraordinary, without any mark of
where the ulcer had been.
Since the death of Dom Bartholomew, a Religious of
the Monastery of St. Anne of Viano, of the Order of
St. Benedict, called Mary of Nazareth, was paralysed on
one side, and her arm was, as it were, quite dead. One
day the mitre of the holy prelate was brought to the
convent for a sick person who had asked for it. The poor
paralysed nun felt all of a sudden a strong inspiration
that if she could touch this mitre she too should be cured.
She entreated her superior to let her try: the mitre was
brought and laid upon her paralysed arm, when a sort
of electric shock seemed to pass through her, and she
felt that a divine virtue had gone out of it. Her paralysed
arm became directly soft and ﬂexible, so that she could
bend and stretch it out, and she was, in fact, completely
cured from that hour.
Dr. Manuel Pinto de Rocha, Seneschal of the town of
Viano, was seized with cholera, and suffered such agonies
that death was thought imminent. He sent in all haste
to the monastery for a confessor, and also begged for the
archbishop’s mitre. No sooner had they placed it on the
part affected, than the violent pain he had been suffering
from entirely ceased, and, to the amazement of the medical
men, he was seen quite well.
Those who have compiled biographies of Dom Bar-
tholomew, have recorded that during his retreat at Viano
he received constant entreaties to pray for persons and
ships in great peril, and that in all cases they had been
saved; and that almost every day the sick came, or were
carried up to the church of the monastery, to hear his Mass
and get his blessing, after which they almost invariably
324, DOM BARTHOLOMEW or THE MAR'rYns.
found themselves cured of their diseases. But what we
have already mentioned, from the authority of Father
Louis of Grenada and other persons, is sufficient to show
us how God manifested the holiness of His servant by
extraordinary instances of His power and mercy, and how
precious in His sight is the death of His saints.
CHAPTER XXIV.
HOW THE BODY OF THE VENERABLE PRELATE WAS TAKEN UP
NINETEEN YEARS AFTER HIS DEATH, AND PUT IN A RICH
TOMB.
About nineteen years after the death of the venerable
archbishop, it pleased our Lord still further to honour
his memory by the translation of his holy body.
The spot where it had been deposited was extremely
damp, not only from its natural situation, but because
it was not raised enough above ground; so that many
complained that sufficient honour had not been done
to their beloved and saint-like prelate. All the priors
who had succeeded one another in the monastery wished
very much to effect this removal, seeing the wonders
which God Wrought day by day through the merits of
the holy prelate, and the great crowd of persons who
came to recommend themselves to his prayers. But the
monastery was too poor to undertake the expense.
At last, Father Bartholomew of Pinto resolved to carry
out the plan in which his predecessors had failed to suc-
ceed. He spoke to Dom Augustine, the reigning Arch-
bishop of Braga, who warmly encouraged him in the
idea, and promised him one hundred ducats towards
the expenses. Dom Christopher di Mora, who had been
viceroy in Portugal, and the particular friend of Philip IL,
non BARTHOLOMEW or THE MARTYRS. 325
obtained from Philip III. permission to erect this monu-
ment, and also a grant of one hundred ducats towards
the outlay. A great number of bishops and pious per-
sons likewise hastened to contribute to so pious a work.
The monument was at last completed, and having been
brought from Lisbon to Viano, notice was given that
the translation of the body would be made the ﬁrst Sunday
in October, in the year 1607. But several accidents
having occurred, it had to be postponed to the 24th of
May, 1609, which happened to be the day of the Trans-
lation of the relics of St. Dominic. The Bishop of Fez
officiated on this occasion, instead of the Archbishop of
Braga, who, to his great mortiﬁcation, was unable to
attend from serious illness. All the chapter and the
dignitaries of Braga assisted, with an inﬁnity of other
persons and ecclesiastics of every rank.
When the solemn opening of the sepulchre was made,
the body of the saint was found entire. The head was
thinner, but all the other parts of the ﬂesh were as solid
and fresh as if he had been embalmed, or had only died
the day before. And although nineteen years had elapsed
since he had been buried in this damp place, not only
was there no disagreeable smell, but a sort of aromatic
perfume arose from the body, which was patent to every
one. The head especially exhaled this delicious and ex-
traordinary odour.
The body having been laid in the choir, and the veil
lifted from the face, the prior of the convent said in a
loud voice: “That he swore, as before God, that the
body before them was that of the illustrious Archbishop
of Braga, Dom Bartholomew of the Martyrs.” The
Bishop of Fez made a profound bow, and embraced the
body with much reverence, as did the prior and all those
who were present.
The church had been closed all this time, but now the
826 nor BARTHOLOMEW or THE MARTYRS.
crowd besieged the doors, which were no sooner opened
than an incredible number of people entered, and that
with such eagerness, that the soldiers who were on guard,
and the monks themselves, were unable to prevent their
crowding round the body, and touching it with their
rosaries, &c. The delicious odour it exhaled, and the
freshness of its appearance, were considered equally
miraculous by all.
After_ the ceremonies were concluded, the holy body
of the saint was deposited in the new and beautiful tomb
prepared for its reception, by the provincial and the prior
of the convent. And all the principal people of Viano
considered it an honour to assist in placing the great
stone which closed the tomb, and which they sealed in
various places with the seals and the armorial bearings
of the town.
END OF THE THIRD BOOK.
327
FOURTH BOOK.
_
CHAPTER I.
THE INTENTION OF THIS BOOK IS TO POURTRAY THE FEELINGS
OF DOM BARTHOLOMEW BY HIS OWN W’ORDS, AND TO MAKE
REFLECTIONS ON HIS LIFE.——THAT THE INSTRUCTIONS IT CON-
TAINS WILL BE USEFUL TO ALL THE FAITHFUL.
Having in the preceding pages described the admir-
able actions of this holy prelate, we might naturally
think there was nothing left to add to the history of
his life. But as the writings of the holy Fathers are
not considered less important than their biographies, as
they speak “out of the abundance of their‘ heart,” the
same thing may be said of the book of this great bishop,
wherein he teaches those doctrines which are, as it were,
the source of his actions, and communicates them to others
after his death.
He compiled this book in Latin, at the beginning of
his episcopate. It treats of the duties and virtues of
priests, and is entitled “ Stimulus Pastor/um.” He did
not intend the manuscript to see the light, as he composed
it for his own use. But he took it with him to the Council
of Trent, where, as we have said, St. Charles Borromeo
opened his heart to him, and according to his advice,
decided to reside henceforth at the seat of his archbishopric,
which was at Milan. This holy cardinal, wishing to know
828 non BARTHOLOMEW or THE MARTYRS.
how Dom Bartholomew conducted himself in his diocese
on different occasions, the archbishop lent him this book,
written by his own hand, so that he might see the holy
rules which he followed, and his feelings on the duties
of the episcopate.
St. Charles had the greatest veneration for this book,
and had it printed in Italian, after which he sent a copy
to Father Louis of Grenada, begging him to have it
printed likewise in Lisbon.
This book consists of two parts. In the ﬁrst, the
archbishop expresses the sentiments of the Fathers on
the episcopate, and gives long extracts from their works.
St. Gregory the Great, St. Bernard, St. Augustine, St.
Gregory of Nazianzum, and St. Chrysostom, were his
principal authorities, but especially the holy Pope _St.
Gregory.
In the second part he speaks himself of the duties of
the pastoral charge, and of the virtues required of those
to whom they are entrusted.
We will add to this summary of his Writings, the
opinions of St. Charles, he being so closely united to
Dom Bartholomew in mutual affection, and in their love
of God: and conclude by some :other actions in his life
which had been omitted in his history, so as to give
additional interest to his instructions.
Some of these relate solely to the pastoral charge. But
many are useful to all the faithful, for the faith, hope,
and charity which formed the basis of his teaching are
equally binding upon all. Thus St. Augustine writes:
“If a man chooses to act as the head of his family in
a truly Christian spirit, he fulﬁls, as it were, the duties
ofa bishop.” (Aug. de Sanct., Ser. 51.)
Thus, if there be a close connection, according to this
holy doctor, between the duties of persons living in the
world and those of the pastors of the Church, it is easy
non BARTHOLOMEW or THE MARTYRS. 329
to see that what is written for one applies to the other.
We have, however, conﬁned ourselves to such reﬂections
as regard charity, love of the poor, prayer, conﬁdence in
God, and similar virtues; so that the reading of this book
should edify persons of all classes.
CHAPTER II.
DOM BARTHOLOMEW PROPOSES ST. GREGORY’S PASTORAL AS A
RULE FOR ALL PRELATES.——THE QUALITIES WHICH THAT
GREAT POPE REQUIRED FOR THE EPISCOPATE ARE SPECIALLY
FOUND IN OUR HOLY AROHBISHOP.
Dom Bartholomew began his meditations on the duties
of bishops by the words of St. Gregory the Great, who
considered ‘that we should judge of the virtues required
of a bishop by the importance of his ministry. “ To be
raised to a bishopric,” writes this holy Pope, “ is to be
chosen to become the chief and guide of the people of God ,-
to be an example of all virtue, and a perfect model of
evangelical perfection, according to the words of St. Paul:
‘That it behooeth a bishop to be blameless.’ ” (1 Tim. iii.
verse 2.) (St. Greg. Past., pag. 1, cap. 7 and 8.)
And the same saint continues, in the beginning of
his pastoral} “ There is no human art which a man attempts
to teach, if he have not ﬁrst applied himself with care
and study to learn it thoroughly himself. What then can
be said of the presumption and temerity of those who dare
to embark in the pastoral charge without any knowledge
of its duties, since the art of guiding souls is the art of
arts, and the most important of all sciences? Who does
not know that it is inﬁnitely easier to cure the wounds
of the body than those of the soul .9 Yet, while a man would
never dare practice as a doctor without a knowledge of
330 non BARTHOLOMEW or THE MARTYRS.
medicine, people are found who are not afraid of under-
taking the oﬂice of physician of souls, without the smallest
knowledge of the rules or remedies required in this divine
science.” (Greg. Past., pag. 1, cap. 1.) And he then
quotes the words of the prophet against those who thus
force themselves unworthily into pastoral functions, and
of whom God complains: “ They have reigned, but not
by Me; they have been princes, and I knew them not.”
(Osee viii. verse 44.)
The ﬁrst of those whom this holy Pope considers as
unworthy of the episcopate are those who, as he writes:
“Become masters in the Church more through their own
intrigues than by the call of Him who is its Chief and
its Spouse; who have none of the virtues incumbent on
their position; and not having any real vocation, but
prompted by their own ambition, usurp and steal this
supreme dignity rather than receive it, and raise themselves
by pride to this ministry of humility.” (Greg. Past. , cap. 1.)
Secondly, the Pope teaches us that God rejects as His
ministers those who may be gifted and clever, but who
are not really virtuous, nor grounded in humility. “ For
this reason,” he says, “ that when God sent the prophet
Samuel to choose among the children of Isai the man who
was to be king of Israel, (which was a type of the future
elect-ion of bishops, ) He rejected the eldest son, whom Samuel
fancied from his height and noble presence, He would have
selected. And God fsaid to him: ‘Look not on his coun-
tenance, nor on the height of his stature, because I have
rejected him; nor do I judge according to the look of man,
for man seeth those things that appear, but the Lord be-
holdeth the heart.’ (1 Kings xvi. verse 7.) This eldest
son,” continues St. Gregory, “is the type of those learned
men who are eaten up with pride. His great height denotes
their vast knowledge; his noble presence, the charm of their
eaterior actions and manner. When, therefore, God rejects
non BARTHOLOMEW or THE MARTYRS. 331-
him, as we have read, it is as He said: ‘Men are
prone to estimate highly those who eacel in learning and
eazterior advantages, but I think little either of science or
works, unless there be ﬁrst _a real foundation of piety and
humility.’ ”
In the third place, St. Gregory objects to the appoint-
ment to the episcopate of those who are only distinguished
by human and secular learning. “ Holy Church,” he
writes, “does not choose as a guide oflsouls a man who,
instead of devoting himself to heavenly studies, labours to
prove himself clever and intelligent in worldly aﬁairs; but
selects rather one who is beloved of God from his interior
and spiritual life. For a true pastor does not care to feed
his flock with perishable and terrestrial goods, but with
such as are heavenly and eternal.” (Idem., v. 8.)
Fourthly, the Pope teaches us that he does not mean
that those are to be promoted to the government of the
Church who have no knowledge, “ but those whose humility
is enlightened by the gift of wisdom; who can do what
God commands, because they are humble; and who can
command others, because they are wise.” (Ibid., v. 9.)
If we think over the life and character of Dom Bar-
tholomew when he was chosen bishop, we shall see in
him all the qualities which that great Pope requires of
those who are to be raised to this supreme dignity. For,
nearly thirty years before, he had left everything on earth
to embrace the religious life; he had devoted himself,
not only to prayer, but to the study of the Holy Scriptures
and of the Fathers of the Church, and had thus learnt that
wisdom which God impresses on the heart, by the light
of His word, and the unction of His Holy Spirit; while
he was thoroughly grounded in humility, that great
foundation of all virtue.
It is remarkable also that those who determined to raise
him to that dignity, for the ediﬁcation of the whole Church,
382 DOM BARTHOLOMEW or THE MARTYRS.
followed exactly St. Gregory’s rules in their selection.
For the holy Pope, speaking again of the consecration of
David, by the prophet Samuel, to be king over Israel,
(which kingdom was a type of the royal priesthood of
Jesus Christ,) and of the words of the Lord, “Thou
shalt anoint him whom I shall show to thee,” says: “ This
proves that although men may consecrate bishops, it is God
who elects them; and that when, through respect of the
world and the flesh, people are selected who are devoid of
virtue and merit, the choice falls upon those who are not
pointed out by God. Therefore, God says to His prophet:
‘Thou fshalt anoint him whom I shall show to thee ;’ so
that no one shall be anointed bishop in the Church unless
he be found worthy of so great an honour by the testimony
of the word of God. For thus our Lord speaks to us still.
It is in the Holy Scriptures that we learn how holy and
perfect those should be who aspire to be pastors of the flock
of Christ. And thus we choose one whom God has pointed
out when we select a bishop who in all things comes up to
the character of a bishop as pourtrayed in the Bible.”
We see how the Queen of Portugal acted in this manner
in the election of Dom Bartholomew, having no regard
to ﬂesh and blood, or to human respect, but acting
exactly according to the rules of the holy Pope, in her
choice of a bishop, so that she veriﬁed in her person
the words of Pope Leo: “That he who has an upright
heart, tending sincerely to God, ﬁnds in his own conscience
the rule of conduct which is prescribed to us by the authority
of the apostles and the ordinances of the holy canons.”
(S. Leo, Epist. 92.)
non BARTHOLOMEW or THE MARTYRS. 333
CHAPTER III.
THAT THE REPUGNANCE FELT BY DOM BARTHOLOMEW TO HIS
ELECTION AS BISHOP, ARISING FROM HIS EXTREME‘HUMILITY,
WAS EXACTLY IN ACCORDANCE WITH THE RULES LAID DOWN
BY ST. GREGORY.
We will now recall what were the dispositions of Dom
Bartholomew himself at this grave moment of his life,
and shall ﬁnd that they are exactly conformable to the
feelings of the ‘holiest doctors of the ;Church. For he
followed the two rules which St. Gregory prescribed
in his pastoral: one, to ﬂy from all dignities, in imita-
tion of Jesus Christ, who ﬂed when they wished to make
Him a king; and the second, to yield when that dignity
was forced upon him by obedience, as Moses accepted
at last the charge laid upon him by God, although he
had resisted and refused it at ﬁrst. The holy pontiff’
Writes: “Let him whose 'virtue is too weak to bear the
pastoral dignity, beware lest he accept it, for fear that,
wishing to raise himself above others, he should lead his
flock over the precipice. It is recorded in the Gospel that
Jesus made His escape when they wanted to make Him a
king, and yet, who could have reigned more justly than He,
who was the Sovereign Master and Creator of all men?
But He made Himself man, not only to redeem us by His
suﬁerings, but also to instruct us by every action of His life ;
and therefore He would not be made hing, and He would
be cruciﬁed. He rejected the supreme honour that was
oﬁ'ered to Him, and gave Himself up to a shameful death,
334 DOM BARTHOLOMEW or THE MARTYRS.
so that those who were to be His members and His imitators
should learn by so glorious an example to fly from honours
and dignities, and love humiliations and abasement.” (St.
Greg. Past. , pag. 1, cap. 3.)
“ And yet,” continues this great Pope, “ a man must not
be obstinate in his refusal, when it seems clear that the call
is from God. This is shown us in the conduct of Moses, who
at ﬁrst refused the leadership of the people of Israel, and
then accepted it from a spirit of obedience. For as he would
have shown pride had he embarked without hesitation in so
diﬁicult a task, it would have been equal presumption on his
part to refuse when God called upon him to obey. So that
he showed humility and submission, both by his refusal and
his acceptance. Let those, therefore, who are so rash as not
only not to fear, but even to wish to command others, con-
sider how great a risk they run, as even the greatest saints
trembled at being chosen to lead the people of God, even when
directly commanded to do so by Him. Yet, to-day, the
weakest und least virtuous amongst us sigh after such a
charge! They are, in reality, sinking under the weight
of their own sins, and yet are enchanted the burdens of
others are laid upon them. They cannot answer for their
own souls, and they choose to make themselves responsible
for those of a whole people I”
But our holy prelate did 'not merely resemble Moses
by the manner in which he ﬁrst refused, and then accepted
this important pastoral charge. He was also like him
in the way in which he left a life of retirement and
obscurity, to become the light of the whole Church; so
that, amidst the grandeur and high functions to which
his dignity called him, he always maintained, like the
great prophet, that profound humility and humble opinion
of himself which had led to his ﬁrst refusal. Passing from
a cell to a palace, from poverty to riches, from solitude
to all the bustle of the great world, he yet remained
DOM Baiirrfotonuw or THE Mame. 335
unchanged in himself, and his virtue ‘not only was un-
impaired by the dangers which surrounded him, but shone
the more brightly from the courage with which he sur-
mounted them. That is what the authors of Dom Bar-
tholomew’s life remark very judiciously, that it‘ is easy
to judge what he was as a monk, by considering What he
was as archbishop; wherein he formed a notable contrast
to some who appear models of virtue in their monastery,
and then, when promoted to be bishops, give themselves
up to vanity and worldly pleasures, and are intoxicated
by the honours and riches of the world. So St. Chry-
sostom remarks: “Supposing a man had lived a very holy
life in religion, still I would not elect him as bishop unless
I were persuaded that he possessed likewise extraordinary
prudence and the spirit of perseverance; because I have
known many who had passed all their lives in the practice
of fasting and mortiﬁcation, who had always served God
with zeal, and had shown every example "of virtue as long
as they were solitaries or religious, when :they were brought
forward in a public position, and had to guide and correct
others, have proved themselves incapable of the charge, and
by giving up their habits of austerity, have been losers them-
selves without beneﬁtting any one else.” (St. Chrysostom
de Sacerd., lib. 3, cap. 7.)
St. Augustine teaches us the same thing when he shows
the merit of bishops and priests who keep themselves pure
in the midst of the world, while compelled to guide those
who are entangled in the occupations and engagements
of the age. “I know many bishops, priests, and other
administrators of the divine mysteries, who are most holy
men, and whose virtue seems to me the more admirable,
because it is so duﬁcult to preserve it amidst constant inter-
course with men, and amid the troubles and distractions
of common life. For they have not merely the guidance
of holy souls, but of sick souls which must be healed. They
336 non BARTHOLOMEW or THE MARTYRS.
must bear patiently with the sins of their people, and tolerate
evil, so as to be able to cure it. On such occasions it is
very diﬁicult to remain ﬁrmly in a holy life, and to preserve
peace and calmness of spirit. For there is this great dif-
ference between religious and ecclesiastics : that the former
are amidst those who are all striving after perfection;
whereas ecclesiastics are amongst those who must be taught
how to live aright.” (August. de Mor. Eccle., cap. 32.)
Dom Bartholomew was fully convinced of these truths,
and hence, as we have seen, his fright at being made
bishop, dreading lest he should lose his own soul Without
saving those of others. And although he felt himself
exempt from worldly ambition and self-interest, and only
desired to serve God, yet he always feared lest there might
be in the depths of his soul a secret self-complacency which
might lead him to take pleasure in the dignity thrust upon
him. Therefore, being extremely humble, he applied
to himself those words of St. Gregory in his pastoral:
“ Those who desire dignities in the Church generally fancy
they do so with the view of serving God. And although
ambition may have prompted them, they only think of the
good works they will accomplish, and the great good they
fancy they will do. And thus hiding from themselves their
secret motives and intentions, they dwell on their pretended
wish to do good, which is only on the surface. For the
spirit of a man often seduces him, and disguises him from
himself. He pretends to love souls, while he is really in-
diﬁ‘erent to them; and to despise the glories of this world,
which in reality he loves. Whilst passionately desiring
this dignity, he is timid in seeking it, and only brave when
he has obtained it, for the fear of not getting it makes him
timid; while, when he has obtained it, he considers it is
due to his merit. And when, in this purely human manner,
he begins to carry out the duties of his charge, he easily
forgets all his ﬁne plans for good, which he before fancied
DOM BARTHOLOMEW or THE MARTYRS. 337
were his sole motive in desiring it. Lest, therefore, we
should fall into such an illusion of mind, let us look back
on the way in which we have previously lived. Let each
consider what he did as a private person, and he will soon
out he is capable of doing the good which he proposes
to himself in the guidance of others. He who was proud
in a low and humble state cannot become humble when he
finds himself raised above all others. He who has loved
praise when he could not obtain it, is not likely to despise
it when it is tendered to him. He who has not been able
to bear poverty when he was in an inferior position, will
ﬁnd it hard to conquer avarice when he becomes the depositor
of wealth, which he is to employ for the relief of many. Let
each one judge, by‘ the actions of his past life, what he will
be ﬁt for in the future, for fear that, in the eager wish to
possess some great position, he should deceive himself with
false views, and delude himself with imaginary good resolu-
tions.” (St. Greg. Past., pag. 1, cap. 9.)
Dom Bartholomew quoted these words when they
Wished to ‘drag him from his cell, to prove that the
imperfections of his past life rendered him incapable of
being made a bishop. For thus the humble apply to
themselves what is written for the proud, While the proud
never take home what is written for them; because the
humble do not see their own merits, while the proud
fancy they have virtues Which do not exist.) And the
pure and holy life which Dom BartholomeW had led in
his monastery was the best pledge of the great things
which he was to accomplish iii his episcopate.
22
338 DOM BARTHOLOMEW or THE MARTYRs.
CHAPTER IV.
DOM BARTHOLOMEW SHOWS, BY THE TEACHING OF THE FATHERS,
HOW PASTORS SHOULD DEVOTE THEMSELVES TO PRAYER
AND TO MEDITATION ON HOLY THINGS.—THAT THIS ADVICE
IS USEFUL TO ALL THE FAIT'HFUL, AND HOW THEY ARE TO
.PRAC'I‘ISE IT.
'To show What the archbishop was during his episcopate,
"we Will quote the character of a perfect bishop, from the
words of St. Gregory, which Dom Bartholomew gave as
a model “for all prelates; and we shall thereby see hoW
the life of this holy man was in accordance with the picture-
drawn of a true pontiff of Jesus Christ.
“ There should be,” writes St. Gregory, “ as much diﬁ‘er?
ence between the virtue of a bishop and that of his people,
as there is between a shepherd, who is a man, and his sheep,
who are unreasoning animals. Therefore, let him who has
the care of souls consider well to what purity and what
perfection he must attain, and to which his ministerial charge
obliges him, inasmuch as his people must be looked upon
in the same light as a shepherd does his sheep. When, then,
there is a question of choosing a prelate whose holy life must
be the rule and example of his flock, he must be a man who,
being dead to all the passions of the ﬂesh, lives a divine and
supernatural life ,- who tramples under foot the goods of this
world,- who fears no temporal evil, and only desires celestial
riches; who, far from coveting what he has not got, is always
ready to give what he has; who is ever inclined to pardon
and indulgence, because he has bowels of compassion and
DOM BARTHOLOMEW OF THE MARTYRS. 339
tenderness, and yet who is not weakly indulgent, but inflexible
in matters ofjustice and equity; who does not fall into sin,
but deplores the sins of others, as he himself had committed
them ,- who sympathises with the inﬁrmities of the weah,
and rejoices over the advancement 0 his brethren, as if it
were his own ; whose actions are a model of imitation to
all those who are under "his authority; who is never guilty
of any action which could cause scandal or shame; who,
while striving after personal holiness, does not neglect the
instruction of others; who waters the dry ground of their
souls by the stream of celestial doctrines; who is so given
to prayer that he knows by experience that he shall obtain
from God all that he asks, being one of those to whom
the word of God to the prophet is addressed: ‘ Thou shalt
no sooner open thy mouth in prayer than I will say, IIere
I am.’ For if some one came to ask us to intercede for
him with some mighty person whom he had oﬂended, but
who was unknown to us, we should'reply at once, that not
having access to this personage, we could not plead for him.
If, ‘then, a man would blush to present himself before another
mortal when he does not think he is in suﬁicient favour with
him to venture to intercede for one who has oﬁended him,
how can a man who knows, by the actions of his past life,
that he has not deserved that God should extend His friend-
ship and divine familiarity towards him, dare to take upon
himself the oﬁice of mediator and intercessor for souls?
How should he have the courage to plead for mercy for his
brethren, when he does not know if he has received it himself?
Forit is to be feared that he whom we employ to appease
the just indignation of God towards the guilty would irritate
H'im, still more by his own sins; as it would happen with
regard to a powerful person whom we wished to appease,
when he who speaks to him in favour of the oﬁender is
himself disagreeable to him.” (St. Grew‘. Past, page 2,
cap. 1., and page 1, cap. 10, 11.)
DOM BARTHOLOMEW OF THE MARTYRS.
We Will pause a moment to consider one of the charac~
teristics of a good pastor, on which St. Gregory lays the
greatest stress, namely, that a bishop should be a man
of prayer; one who, by the progress he has already made
in the spiritual life, is in a position to obtain from God
what he asks of Him for the salvation of his people. On
this subject Dom Bartholomew writes: “ Woe to you!
O pontiff of God! if the source of piety and devotion
be dried up in you. For sincere and interior piety is
really that fountain of living water which sanctiﬁes all
our actions, and without which we remain dry and barren
branches. This is the celestial wine which ﬁlls our hearts
with divine joy 3 this is the balm which heals the Wounds
of our souls. ‘ It is the language in which we speak to
God,’ writes St. Bernard, ‘and without which our souls
remain dumb.’ (In Cant. serm. 415, num. '7.) It is this spirit
of prayer which brings down upon us the manna from
heaven, and which, sustaining our hearts with celestial
food, enables us to work in the Lord’s vineyard, and to
bear the burden and heat of the day, amidst the continual
anxieties, cares, and toils of the pastoral charge.”
For this reason St. Gregory wills: “ That while the
pastor lowers himself towards his inferiors with the tenderest
compassion, he must at the same time be raised above them
by the sublimity of his prayers, lest his wish to live in con-
stant communion with God should make him fail in care
of, and compassion towards, the weak ones of h/isjloch; or
that, being absorbed by the tenderness of his charity towards
them, he should cease to raise his heart continually to God by
holy aspirations.” (St. Greg. Pastor. , part 2, cap. 5.)
Dom Bartholomew shows still more clearly that unless
exterior occupations, however holy, are not sustained
and, as it were, “seasoned by prayer,” according to the
words of St. Basil, they easily make us lose the .taste
DOM BARTHOLOMEW or THE MARTYRS. 8411
Which the soul may have previously conceived for speak-
ing with God. -
To prove this, he again quotes the Words of St. Gre-
gory: “ Very often, when a man is engaged in the pastoral
charge, his heart becomes agitated, and torn in pieces, as it
were, by the multitude of occupations and cares which over-
whelm him on all sides, and he becomes the less capable
of doing any one thing really well, because his mind is so
troubled and confused by the multiplicity of (mfairs which
are brought before him at the same time. ‘lily son,’ says
the Wise man, ‘meddle not with many matters ,-’ for it is
not easy to be recollected in spirit, and to apply oneself
diligently to any particular business, while one’s mind is
distracted amongst so many. A soul which in that way
pours itself out in exterior matters, easily loses the interior
fear of God, which is its only real strength. Continual
exterior distractions make a man forget what is within him,
and he thinks of everything except his own- soul. lie is
so engrossed by the toils of the way that he forgets the
final oly'ect towards which he should tend. Thus, ceasing to
seek only for God, K which was the end he had ﬁrst proposed
to himselﬂj he has no time for reflection, and is heedless
of the graces he loses or the faults he commits. In this
way Ezechias did not think he was sinning when he showed
all his treasures and peifumed chambers to the King of
Babylon. (Isaiah XXXiX. verse 2.) And yet God made him
see, by the slavery to which He condemned his children, that
an action he had thought allowable was, in reality, a very
grave fault.” (Greg. Pastor, p. 1, cap. 4!.)
This holy Pope, having thus shown how dangerous is
this spirit of distraction, proposes the following remedies,
quoted by Dom Bartholomew in his book: “ To enable
a pastor to fulfil all his various functions without hurting
his own soul, he must, being filled with the fear and love
of God, apply himself every day to meditation on the Holy
3-12 DOM BARTHOLOMEW or THE MARTYRS. »
Scriptures, and strive to ﬁnd, by the salutary warnings
of God’s word, a renewal of holy desires, interior vigilance,
andthat wise circumspection which must regulate our whole
lives. For it is not believable how quickly our minds become
dissipated by constant intercourse with men. Therefore,
as we are thus continually weighted and drawn downwards
by these exterior occupations, we must labour continually
to raise ourselves by the study and meditation of holy things.”
(Stim. Past., cap. 4. Greg. Past., part 2, cap. 11.)
St. Augustine teaches us the same thing in a celebrated
passage, which we will here give in its entirety, because
Dom Bartholomew wished all pastors to weigh it well,
as it shows us clearly that, whether in solitude or amidst
the arduous duties of the pastoral charge, we must apply
ourselves to meditation on the word of God by a spirit
of piety and prayer. This great saint writes:
“ There are three modes of life among Christians: those
who are at rest; those who are in action; and the third,
which is a mixture of the two. l'Ve must not live so quiet
and retired a life as to prevent our thinking of serving
our neighbour, nor give ourselves up so entirely to active
duties as to omit to nourish ourselves with the word of God.
All wish to know the truth, the contemplation of which is
the portion of those who lead a tranquil life. But one
cannot wish to be raised to an important charge in the
Church, although such charges are necessary for the guid-
ance of the people of God; and even when one may guide
them aright, it is not a thing to be desired. Thus, the
love we have for the truth would lead us to seek a holy
repose, but the necessity laid upon us by charity obliges
vs sometimes to receive such a charge. If such a burden
be not laid upon us, we should occupy ourselves entirely
with searching for truth; but if it be laid upon us, we should
bear it as a necessary obligation imposed upon us by charity.
But even then we must beware lest we deprive ourselves
DOM BARTHOLOMEW or THE MARTYRS. 343
altogether of the sweetness which we experience by meditation
on the word of God, for fear that, not being sustained by
this celestial food, we should sinh under the weight of our
labours.” (St. August. de Civ. Dei, lib. 19, cap. 19.)
“ We ought continually to raise our hearts to God,”
adds Dom Bartholomew, “ and expose them to the rays
of His light, so that our prayer should kindle a ﬁre in
our souls, from whence a heat may come forth which will
spread over all our actions. We must strive to procure
this peace by every possible effort, and ask it of God with
many sighs, so that amidst this croWd of affairs and con-
tinual distractions, our minds may remain always quiet
and calm, and preserve their liberty and vigour. That
is why St. Paul in the Acts, exhorting bishops, says,
‘Attendite vobis et universo gregi’ (Acts xx. verse 28) ;
that is, ﬁrst watch over yourselves, and then you will
be able to watch over the whole ﬂock. Woe to you, O
pastor of the Church, if, leaving of? prayer by degrees,
and then the knowledge of yourself and of your duties,
you begin to be indifferent to your faults, and to have
less and less scruple about certain things, which in reality
you ought to have. Instead of this, you should continue
ally be asking pardon of God for your negligences, and
imploring His light to avoid them in future. Perhaps
the cause of David’s fall was that he had relaxed, little
by little, in self-examination and the practices of piety.”
(Stimul. Pastor., cap. 4*.)
St. Bernard was so afraid that Pope Eugenius, being
overwhelmed with exterior business, should forget the
care of his own soul, that he wrote to him as follows:
“It is not long ago that you enjoyed with God the delights
of His Holy Spirit. You cannot so soon have forgotten them,
and I feel sure that you still feel their loss. A recent wound
always gives pain. I should fear nothing so much for you
as that kind of indiﬁerence and false peace which sometimes
34A! non BAR’I‘HOLOMEW or THE MARTYRS.
arises after a deprivation of some great good. When a
wound has been neglected, it often becomes incurable, and
therefore insensible, for great pain cannot last. It must
necessarily diminish, either by being cured, or because by
long habit one ceases to feel it. The dissipation and dis-
tractions of your present position were at first insupportable
to you. But, little by little, you get accustomed to them;
the yolee becomes less heavy; then it feels light; very soon
it does Tnot weigh upon you at all; till at last you begin
to like and ﬁnd pleasure in it. Thus, by an insensible
progress, one falls into hardness of heart, and from that
abyss to a feeling of disgust for, and aversion to holy things.
Therefore, I have always feared, and I still fear for you,
that, postponing to find a remedy for these distractions, and
no longer feeling them to be a burden, you should be plunged
into an indiﬁ‘ercnce from which it may be impossible to draw
you out. I repeat what I have said : I very much fear that
amidst this crowd of worldly occupations, which are, as I
lsnow, forced upon you, and as you see no way out of them,
your soul may become accustomed to the turmoil, and so
hardened to it that you may lose, little by little, the feeling of
wholesome fear and sorrow. It would, of course, be more
prudent of you to withdraw yourself from it all for a time,
rather than suﬁ‘er yourself to be dragged into a state which
is the very last you would desire to be in. You ash me, in
what state? I reply, that of hardness of heart. Do not
go on asking me what that hardness means. For the
very thought of it does not ﬁll you with fear, you are already
arrived at that state. It is only a hardened heart which
has no horror of itself, because it is dead to all feeling. A
man thus hardened is never saved, unless God, by a miracle
of mercy, does to him what the prophet speales of in Eeechiel
ai. verse 9: ‘I will take away the stony heart out of
their ﬂesh, and will give the-m a heart of flesh.’ What,
then, is this stony heart? It is a heart which is never
non BARTHOLOMEW or THE MARTYRS. 845
touched by compunction; which is never softened by feelings
of piety ; which is never moved by prayers; which will not
yield to threats; which will not correct itself; but, on the
contrari , is all the more hardened under the rod of chastise-
ment. He is ungrateful towards God for all the beneﬁts he
has received; disobedient to all the counsels given ; and deaf
to all reprimancls or judgments. He is without shame in
dishonest things; without fear in danger. He is inhuman
in human things, and rash in divine ones. He forgets the
past, neglects the present, and does not foresee the future.
He only remembers in the past the injuries he has received;
he thinks of the present time only to lose it ; he only looks to
the future to avenge himself. And to sum up, in one word,
all that can be said of so terrible a misfortune, a hardened
heart is one that fears neither God nor men. This is the
abyss into which your unhappy occupations will drag you
at last, if you continue as you have begun, to give yourself
up entirely to them, neglect-ing those safeguards which are
necessary to the salvation of your own soul.” (St. Bernard
de Consid, lib. 1, cap. 412.)
St. Bernard goes on to eXhort the Pope to apply himself
diligently to prayer, and to meditation on the word of God.
He reminds him: “ That he must work hard to know him-
self. That he must consider before God what he is according
to nature, according to the ezealted rank he held in the
Church, and according to his way of life; so as to draw
down upon his soul the grace of God, and to make his
piety as remarkable _as his dignity.” (Bernard de Gon-
sidera., lib. 2, 0. iv.)
It is easy to see that these instructions, though applied
by the holy fathers to ecclesiastics and pastors, are equally
valuable to all the faithful.. For if pastors are to dread
“hardness of heart,” even in the midst of the holiest
functions, how much greater must be the danger of ordi-
nary people amidst the distractions of secular business,
346 Don BARTHOLOMEW or THE nAirrYss.
unless they guard themselves by prayer, exercises of piety,
and meditation on the Word of God, as far as their occupa-
tions and worldly engagements will permit? If there be
no affairs so urgent as to prevent their taking daily What
is necessary for the support of their bodies, how much
stronger a reason is there to obtain from God what is
equally needful for the life of their souls? And this can
easily be done, not by interrupting their occupations, if
they be good and Christian, but by sanctifying them. For
if they are careful to offer‘ them to God, remembering
His presence, with the intention of pleasing Him, and
offering up their hearts to Him by short ejaculatory
prayers, (thus following the advice of St. Paul: “ I'Vhether
you eat or drink, or whatsoever else you do, do all to the
glory of God,” 1 Cor. X. verse 31,) all their exterior
occupations not only will not turn them away from God,
but will help them to hold converse with Him, and so
far from hindering their petitions, their whole lives will
become one prayer.
Thus St. Augustine taught his ﬂock: “My brethren,”
he says, “David assures us in the Psalms that he praised
God all the day long. But you will say, How can we do
this? And I answer, That you can you will. Whatever
you do, do it well, and you will thus always praise God.
When you chant the Psalms in the church, you praise God;
not because His praises are in your mouth, but because
they are in your heart. l/Vhen you have legit the church,
if you go to your meals, be temperate, and then you will still
be praising God. If you go to your usual business, each one
according to his state of life, deceive no one, and you will
praise God. If you have ﬁelds or grounds, do no wrong,
and have no lawsuits with any one, and so again will you
praise God. Thus, by acting in a just and Christian man-
ner throughout the day, you will praise God during the
whole day.” (St. Augustine, in Psalm XXXIV., in ﬁne.)
Don BARTHOLOMEW or THE MARTYRS. 347
We have remarked in the life of our holy archbishop
with how much exactitude and zeal he gave himself to
prayer and to meditation on the word of God, according
to the advice of these great saints. And as he felt that
this spiritual and interior life as bishop and pastor was
the source of all his strength, we will now see what he
taught about the manner of instructing his people.
CHAPTER V.
OF THE OBLIGATION LAID UPON PASTORS TO INSTRUCT THEIR
PEOPLE, AND PREACII TO THEM THE WORD OF GOD.
St. Gregory the Great, describing a perfect bishop, says,
not only that he should be raised above all others, by his
love of meditation and his spirit of prayer, but also that
he should devote himself specially to the instruction of
his people. According to this holy Pope, prayer and
the preaching of the word are inseparable: one brings
down light from heaven, while the other communicates
it. For the pastor can only give what he has himself
received, and he ought to receive abundantly, so that
out of the plenitude of his graces he may be able to enrich
others without impoverishing himself. Thus Dom Bar-
tholomew says: “ It is needful that a bishop, according
to the word of St. Chrysostom, should be entirely ﬁlled
with the ﬁre which Jesus Christ came to kindle in the
earth, and which the Holy Spirit has brought from heaven.
He must be as the light and the sun of his diocese, which
illumines all and warms all. He must be occupied in-
cessantly in gaining souls for God, preaching continually
both by word and example. Thus the Apostle teaches
us in his Epistle to Timothy: ‘Attend unto reading, to
avhortation, and to doctrine;J and again: ‘Tahe heed to
848 DOM BARTHOLOMEW or THE MARTYRS.
thyself and to doctrine; be earnest in them. For in doing
this thou shalt both save thyself and them that hear thee.’
(1 Tim. iv. verses 18 and 16.) We see also that it is
written in the Psalms: ‘I am appointed hing by Him over
Sion, His holy mountain, preaching His commandment.’
(Psalm ii. verse 6.)
“ What do you say to this, cowardly and idle pastors,
who have shown so much zeal in raising yourselves to the
dignity of preachers of the Gospel, and yet so much luke-
warmness and negligence in fulﬁlling this duty? Jesus
Christ said that He had come to preach, and you say
that you cannot fulﬁl the other duties of your position
and prepare sermons. Yet the holy doctors, who are
our spiritual fathers,——St. Gregory (Pope), St. Ambrose,
St. Augustine, and the rest,—found no difficulty in com-
bining both duties. They governed their dioceses, and
yet found time to instruct their people. Moreover, they
managed to enrich the whole Church with their marvellous
writings. If you really be too much occupied to attend to
everything, give up part of your business to others, but
reserve to yourself the preaching to and instructing of
your people. For so you are ordered to do by the Fourth
Council of Carthage, where St. Augustine himself was
present, when it is said: ‘ That the bishop should not take
care himself of the widows, and orphans, and strangers, but
give them in charge to his archdeacon or deacon; and that
he should not occupy himself with his temporal alfairs, but
give all his time to prayer and preaching the word of God.’
(Concil. Carthag. 4, cap. 17, canon. 20.) The Fathers of
the Council here teach us a great truth, which they had
themselves learned from the apostles, when they say in
the Acts, regarding the distribution of the alms of the
Church: ‘It is not reason that we should leave the word
of God and serve tables. Wherefore, looh ye out among you
seven men of good reputation, full of the Holy Ghost and
DOM BAR'I‘HOLOMEW or THE MARTYRS. 8419
wisdom, whom we may appoint over the business. But we
will give ourselves continually to prayer and to the ministry
of the word.’ (Acts vi., verses 2, 3, 4.) Therefore, if
the apostles preferred prayer and preaching to the care
of the poor, the widows, and orphans, how much more
would they have preferred them to lawsuits and worldly
occupations? What is more unworthy of a bishop,
than to be absorbed in secular business, and to be
unable to give any time to prayer or _meditation on
the word of God, so as to enable himself to instruct his
people? ‘ But,’ they say, ‘we give them preachers,
who do this duty far better than we could.’ , That is not
the opinion of the Fathers, who showed clearly how much
they preferred a bishop’s preaching to that of a simple
priest, when they say, in the Second Council of Seville,
held in 1692, ‘It is not allowable for a priest to teach or
exhort the people in presence of his bishop.’ (Council Hispal.
2, can. 7.) And even if it should happen that a bishop
should have less knowledge and science, and more difficulty
in expressing himself, it is still an undoubted fact that
the word of a chief pastor has a force and a power ‘(of con-
viction which no other can have; just as a mother’s milk
is better for her child than that of a nurse, although it
may be less good ‘in quality.” (Stim. Pastor.)
It appears by these words of Dom Bartholomew that
when he uses the term “preaching,” he does not mean
merely set sermons, but all the instructions he may give
to his people, whether in the pulpit, or in a more familiar,
short, and simple way, which is often more useful and
more proportioned to the intelligence of the lower orders.
Therefore he considered that no bishops could be excused
from this duty owing to any natural defect, such as want
of voice, memory, or strength of body, because they can
imitate St. Leo, or St. Peter Chrysologus, or St. Bernard,
and many others of the Fathers, Whose exhortations often
350 DOM-BARTHOLOMEW or THE MARTY-RS.
did not last a quarter of an hour, or even less ; and call
to mind that St. Gregory the Great, when very old and
inﬁrm, still did not think himself dispensed from instruct-
ing his people: while St. Augustine in his old age, after
having spoken for about ten minutes, concluded with these
words: “ Be faithful, my children, in practising the few
duties I have mentioned to you. For an old man should
preserve not only gravity but brevity in his discourses.’J
(Aug. Dom. 1, post. Oct. Epiph, serm 1.) The Council
of Trent likewise orders pastors “ to instruct their flocks
briefly and clearly.” Cum brevitate et facilitate. (Concil.
Trid., Sess. 5, cap. 2, de reform.)
Therefore the archbishop considered, (according to his
own practice,) that a bishop ought to perform no principal
functions of his charge without some little exhortation,
however short and simple it might be. For a few words
from a bishop who loves his flock, and who speaks out
of the abundance of his heart, being strengthened by his
dignity and his example, would unquestionably have more
effect than a long sermon preached by any one else.
Thus it was said of Dom Bartholomew himself, that
his words were words of ﬁre, that they penetrated the
very hearts of his hearers, and that when he had dis-
covered the reigning faults or abuses of any particular
place or congregation, he showed such an insight into the
evil and its remedy, and so diversiﬁed his instructions
according to the characters and qualities of his hearers,
that each one believed that the prelate could see What
was passing at the bottom of his heart, and fancied that
the archbishop was preaching only for him; thus verifying
the words of St. Chrysostom, that the only way to guide
souls is by preaching, which is the real remedy for all
evils. He writes: “ Those who treat the human body have
many and various remedies : they have many diﬁ'erent in-'
str-uments; they have a kind offood on purpose for invalids ,-
non BARTHOLOMEW or THE MARTYRS. 351
while often change of air alone will restore a man to health ;
and sometimes a wholesome sleep will remove all diﬁiculty
from the case. But this variety of remedies does not exist
with us. After the etvample given by our actions, the art
of treating and curing souls consists but in one point, and
that is, to know how to apply instruction by the word.
This powerful weapon takes the place of medicines and all
other remedies. It is thus that we can raise the soul of
one who is depressed; that we can confound the proud;
that we can retrench what is superfluous; that we can
supply what is wanting; and that we can touch upon all
the other points which contribute to the cure of the soul.”
(Stim. Past., p. 93. St. Ohrys. de Sacerd., lib. 44, c. 3.)
For this same reason St. Gregory compares “ a church
without a bishop to a barren field which, having no one to
water it, remains dry and sterile.” (Greg, lib. 4, epistle
37.) “ But,” he adds, “when a bishop has been appointed,
it'is like a stream which, spreading on all sides, gives fertility
to the ground, and brings forth fruits and flowers in human,
souls, through the celestial source from which ﬂows the preach-
ing of the wore .”
“You will perhaps say,” (writes our holy prelate,)
“ that you have been diligent in instructing your ﬂock,
but that you see little or no result. St. Bernard will
answer your objection, as he did Pope Eugenius: ‘You
think that you cannot be useful to your people, but yet they
are your charge, and you cannot hide their wounds. You
think it is labour lost, and are persuaded that they are in-
curable. But do not be discouraged; God requires you to
treat this sick man, but He does not say that you will cure
him. ‘Take care of him,’ says the Gospel. St. Paul also
says, ‘I have laboured more abundantly than all’ (1 Cor. xv.
verse 10); but he does not say, ‘I have brought forth more
fruit,’——only ‘I have laboured more.’ And the same apostle
tells us that we shall be .ewarded, not according to our
352 DOM BARTHOLOMEW on THE MARTYRS.
success, but to our work: ‘And every man shall receive his
own reward, according to his own labour.’ (1 Corinth. iii.
verse 8.) Think only of doing your best, and what depends
upon you, anddo not trouble about the rest. God will be
very well able to do without you what depends on Him alone.
Take care to plant, to water, to cultivate, to watch, and you
will have fulﬁlled your duty. As for giving the increase, that
is God’s aﬁair, and not yours, and He will give it when it
pleaseth Him. So that if He does not vouchsafe it, you will
lose nothing thereby. Your reward is assured, for it is
written in Holy Scripture, that God ‘renders to the just the
wages of their labours.’ (Wisdom x. verse 17.) Dispense,
then, the bread of heaven without negligence. Recollect that
you will only have to give account for the one talent which
has been entrusted to you. If you have received much, give
freely ,- if you have received little, give of that little. For he
who is not faithful in little things, will not be so in great ones.
Give all you have, because it will be required of you, even
to the uttermost farthing. Believe me, that your duty and
peace of conscience depend on the fidelity with which you
have fulfilled these two obligations: to dispense the word of
God, and to give a good example. Nevertheless, if you are
wise, you will add a third, which is, love of prayer. These
three things are necessary to a pastor—preaching, action, and
prayer,- but the greatest of all is prayer. For, as action
bears out the word, so prayer draws down the grace which
forms and animates both.” (St. Bern., epistle 201.)
St. Gregory again speaks of the advantage of the
bishop’s preaching, in these words: “The tongue of the
bishop is the remedy which cures the good, and the dart which
pierces the wicked. It should reprove the proud, appease
those who are angry, excite the negligent, kindle fresh love
in the lukewarm, strengthen the weak, soften those whose
souls are ﬁlled with bitterness, and console all who are dis-
posed to give way to distrust and discouragement.”
DOM BARTHOLOMEW OF THE MARTYRS.
This same truth, which Dom Bartholomew so earnestly
recommended, was equally insisted upon and diligently
practised by St. Charles. They had both learnt it, not
only from the Fathers and from tradition, but also from
the Council of Trent, which expressly says, in two different
places, that “preaching is the principal function of a bishop.”
It is remarked in the life of St. Charles, that when
very young, and employed by his uncle, the Pope, in the
government of the whole Church, he always practised
preaching, though he had a slight diﬂiculty in speaking,
and continually tried to induce all the cardinals who were
bishops to do the same. And it is mentioned, that having
gone to take possession of his cathedral at Milan, during
the life-time of Pius IV., and having preached in the middle
of Mass, the Pope expressed great joy at his having done
so, and said before every one: “ That he was himself
obliged to preach in his quality of Sovereign Pontifﬂ and
that all the cardinals and bishops who had the care of souls
were compelled to nourish them with the word of God.”
CHAPTER VI.
HOW DOM BARTHOLOMEW LABOURED TO SHOW THE NECESSITY
OF BISHOPS RESIDING IN THEIR DIOCESES.—-THAT HIS
OPINIONS WERE IN EXACT CONFORMITY WITH THOSE OF
ST. CHARLES.
Although preaching the word of God is one of the prin-
cipal functions of a bishop, its utility depends on several
other things, and specially on the fact that a bishop
should reside in his diocese. We have seen how Dom
Bartholomew laboured to bring about a decision to this
effect at the Council of Trent, and how he succeeded, in
spite of the most strenuous opposition on the part of the
23
854 DOM BARTHOLOMEW or THE MARTYRS.
non-residents. He was, in fact, so convinced of the
necessity of this principle, that, in writing his book,
he presupposes that the bishop shall be resident in his
diocese, unless he were obliged to leave it for a time for
the beneﬁt of the whole Church, or some other urgent
reason. Therefore, among the shortcomings of bishops
he does not allude to such as are absentees from their
dioceses, and who, abandoning the ﬂocks entrusted to
them by God, take pleasure in worldly business or amuse-
ments, because he considered it was not worth while to
represent the duties of the episcopacy to men who, as
he said, “seem to have forgotten that they are bishops at all.”
(Stim. Past., p. 15.)
But here again we must draw our reader’s attention
to the great conformity which exists between his feelings
on the subject and those of St. Charles. For he left
the government of the whole Church, in which he had
been employed by his uncle the Pope, in order to go
and reside in his diocese. And it is recorded in the
cardinal’s life, that having once in his absence sent his
vicar-general, Ormanetto, to Milan, that wise and ex-
perienced priest wrote him word: “ That what he had
given him to do eaceeded his strength, and that it seemed
to him impossible that a church should be well governed
without the presence of its proper pastor, for this grace was
reserved to the bishop ;” which gave St. Charles a still
greater zeal for residence.
He showed the same admirable sentiments when Pope
Pius V., at the commencement of his pontiﬁcate, wanted
to insist on his remaining with him to help him in the
government of the Church. For St. Charles publicly
declared: “ That if the Pope forced him to remain in Rome,
he should renounce his cardinalate, as he considered that the
salvation of souls was inﬁnitely preferable to all the honours
and dignities of this world.” (Giussano, lib. 2, chap. 2.)
non BARTHOLOMEW or THE MARTYRS. 350
p
In the same way, whenever he met any bishops who
were habitually absent from their sees, he wrote to the
Pope to compel them to reside; and one day, when he
was exhorting a cardinal, who was a bishop, to return
to his church, and this cardinal replying, “That his
bishopric was a very small one, and easily administered
by his vicar-general, St. Charles answered: “ That there
were but one soul in his diocese, that soul needed the presence
of its pastor.” (Giussano, lib. 8, chap. 13.)
CHAPTER VII.
HOW PASTORS SHOULD SET A GOOD EXAMPLE BY THE REGULA-
TION OF THEIR HOUSEHOLD AND SERVANTS.—OPINIONS OF
DOM BARTHOLOMEW AS TO THE VISITATION OF BISHOPS.
The ﬁrst thing incumbent on a bishop who ﬁnds himself
called by God to the government of His Church is, accord-
ing to Dom Bartholomew, to regulate his person, his
household, and all that surrounds him, so that his house
should be a model of virtue, and that people should see
in his actions what he preaches in his words. Our arch-
bishop copied his rules from St. Gregory, who speaks in
these terms: “A bishop should excel all others in the prac-
tice of virtue, so that his holy life should be as a living voice,
teaching men how they should love and serve God, and that
his flock should be led as much by his personal character as
by his words. As he is bound to show to men the most perfect
way, so must he equally be to them a model of evangelical
perfection. For words have far more weight when they are
borne out by deeds, and it is far easier to obey when men see
you practise yourself what you preach.” (Greg. Past.,
pag. 2, cap. 3.) But as the interior life of a bishop is
better known to God than to men, he ought to show his
356 DOM BARTHOLOMEW or THE MARTYRS.
mind by the regulation of his household, and of all those
who are connected with him.
Dom Bartholomew lays great stress upon this, and
quotes the important advice given by St. Bernard to Pope
Eugenius, in the following words: “ You must not have
any one about your person whose habits and morals are on-
known to you, lest you should be the last to hear of the scan-
dals going on in your house, which I have known to happen to
many good people. You must leave to others particular ojices
and employments, but you are bound to watch yourself over
the discipline of your house, and not leave it to others, or
trust to any one but yourself. If you observe any insolence in
word or deed among your servants, correct it at once, for
impunity is the mother of boldness in wrong-doing, and leads
to every kind of excess. The ornaments of a bishop’s house
should be holiness, modesty, and honesty. The discipline
established in it is the guardian of those virtues. I f the priests
who are ranked among your upper servants are not more wise,
recollected, and holy than the rest, they will become the laugh-
ing-stock of the whole world. Do not suﬁer for a moment
that anything in the countenance, manner, or dress of those
about you should shoe/t modesty or respectability. Being
a bishop as you are, teach the other bishops not to have in
their court those smart little pages of noble birth, all frizeed
and dressed up, because it is not ﬁtting to see such marks of
worldly vanity in persons who are about the pontiﬂ‘s of Jesus
Christ.” (Bern. de Consider. lilo. 4.‘, c. 4'.)
But with the necessary care which a bishop should take
of his house and servants, a grave defect sometimes arises,
Which makes this virtue degenerate into a vice. For
some, under the pretext of having an eye to everything
in their households, instead of choosing a man of con-
ﬁdence, to whom they can entrust all minor matters, are
always interfering themselves, and thus, being absorbed
DOM BARTHOLOMEW or THE MARTYRS. 357
in a multitude of petty details, have no time for really
serious duties.
Dom Bartholomew in this matter also follows the advice
of St. Bernard to Pope Eugenius: “ Appoint a man in your‘
household who shall order everything, and let every one be
accountable to him alone. Choose him with care and dis-
cretion, and then trust in his ﬁdelity, and give yourself en-
tirely to the care of your own soul and of the Church of God.
If you have some trouble in ﬁnding a man who is at once
clever and faithful, give the preference to the one who is faith-
ful. Even you cannot ﬁnd a very able man, I should advise
you to bear with him rather than embark in this labyrinth of
secular bothers. Recollect, our Lord had Judas for His
procurator. lVhat is more disgraceful in a bishop than to see
him anxious about his furniture and all the little details of his
house, spying into everything, suspicious of every one, and
who is angry and put out the least thing should be broken or
missing? I know of some, /to their sham-e be it spoken,)
who every day of their lives go into the smallest expense in-
curred in their household, and register everything, and insist
upon all accounts being laid before them, down to the smallest
ﬁl’l'bll’bllg. It was not thus that the Egyptian Pharao be-
haved, when he left the whole care of his house to Joseph, not
even knowing what he had. Let' a- Christian blush not to
trust a Christian. Here is a pagan who trusted implicitly in
the honesty of his slave, and although he was a stranger, he
entrusted all his goods to him. It is a strange thing that
bishops think they have only too many people ﬁt to be entrusted
with the care of souls, and yet that they can ﬁnd no one to
whom they like to conﬁde their temporal goods. Verily, they
show discernment and wisdom in this, that they esteem little
things so much, and great ones so little. And this shows us
clearly that we care for our own losses far more than for those
of Jesus Christ. We give ourselves no end of trouble to weigh
each day’s expenses, and are indiﬁerent to the evils which
358 DOM BARTHOLOMEW or THE MARTYRS.
aﬁlict the ﬂock of Jesus Christ. We dispute and reason with
our steward on the number of leaves which he has bought, and
the price of meat; and we have rarely any time left to speak
to our priests about the disorders and sins of the people. If
our horse falls, we raise him instantly ,- but when a soul falls,
no one gives himself the trouble to pick him up. I am not
surprised that we take so little care of others, as we do not
take any heed of our own falls, although they are continual.
About all these wretched little questions of household expen-
diture we are troubled and worried, and cannot help showing
how they aﬁect us. But would it not be more reasonable to
be anxious about the loss of our souls? lV/iy do you not
rather safer yourself to be defrauded, as St. Paul says I
conjure you, therig”ore,——you who are to teach others,———to
instruct yourself, and to learn, if you have not already done
so, to esteem more what you are than what you possess. Let
all these transitory matters, which you cannot retain if you
would, pass outside. The stream by its constant ﬂow makes
a deep hollow in the earth; in the same way the worry of
temporal business undermines the soul which is absorbed by
it. Therefore I advise you to wash your hands altogether
of these sort of worries. Blake up your mind to ignore
many things, to dissimulate others, and to forget a good
many.” (St. Bern. de Consid., lib. 4;, cap. 6.)
If we compare this passage with the one we have before
quoted, we shall see that the saint knew how to steer
between these two extremes: one of which would be, if
a bishop gave up the care of his house and all that he
had to his servants, without troubling Whether they were
good or bad, and without watching over their morals
and conduct, which would be a great fault; and the other,
if he occupied himself so much with all those petty cares
as to neglect his own soul and the souls of others, which
would be a still more serious evil.
Dom Bartholomew steered clear of both these vices; for,
DOM BARTHOLOMEW OF THE MARTYRS.
as we have seen, he appointed Father John of Leyra, a
religions of his own order, whose wisdom and virtue he
had long known, to be the steward of his household and
the administrator of all his worldly affairs, so that he freed
himself of all that sort of business. But at the same time
he Watched over his servants, striving that they should be
irreproachable in conduct, and that his household might
be a model and an example to all others. So that one of
the authors of his life says: “ That he visited ﬁrst his own
house, then his own city, and then the whole diocese.”
Having dwelt on the obligation laid upon bishops to
regulate their own households, the holy prelate next in-
sists on the necessity of a regular visitation of their dio-
ceses. This is the way in which he speaks: “ Among the
duties of a bishop, there is none greater than that of visi-
tation. It is like the soul of his episcopal character, for by
it the bishop communicates his presence and his charity to
all the body of his diocese, and pours out the graces and
blessings of heaven on all those who form its members.
As the sun in its course ﬁlls the earth with a light and
heat which vivify every living thing, so a bishop in his
visitation enlightens and animates all by his exhortations,
his tenderness, and his remonstrances. He thus ﬁnds out
for himself the real character and conduct of his priests;
he strengthens the good; rouses the negligent; corrects
the bad ; perfects what is praiseworthy; stops disorders
and scandals; appeases divisions; consoles the afflicted;
relieves the poor; and in fact, in a thousand different ways
comes to the assistance of the Church, which is his spouse,
and that with a tenderness, a vigilance, and an authority,
‘which no other visitor whom he might delegate could
possibly have, and which can only emanate from a person
of his character and position.” (Stim. Past. , cap. 1.)
It was in these earnest terms that Dom Bartholomew
recommended to all prelates this important episcopal func-
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tion. His own conduct in this respect has been fully re-
ported in this biography: and everywhere we see his
invincible courage ,' the zeal and devotion with which he
entered into every circumstance connected with each mis-
sion ; his prudence in dealing with diﬁicult cases, and in
selecting worthy pastors for the most neglected districts;
above all, the admirable mixture in him of ﬁrmness and
decision, with that sweetness and wisdom which are the
most powerful auxiliaries in the task of winning souls.
CHAPTER VIII.
THE HOLY PRELATE PROVES HOW PASTORS SHOULD FOLLOW
THE RULES OF JESUS CHRIST, AND OF THE APOSTLES AND
SAINTS, WITHOUT LISTENING TO THE JUBGMENTS OR LAX
SPIRIT OF THE AGE.
St. Gregory of Nazianzum said that he had drawn down
great evils and ‘great persecutions upon himself “ because
in all things he had thought of God alone.” This dispo-
sition, which is not merely a merit, but the source of all
virtue, was strikingly exempliﬁed in the life of the holy
bishop of whom we are writing. He adopted himself, and
gave to others, the rule of following God according to the
example of Jesus Christ and His saints, and not to trouble
oneself with the opinions and judgments of men. This is
how he speaks on that subject in his book: “ St. Bernard
teaches us that the purity of intention of a pastor consists
in seeking only the glory of God and the salvation of his
people. It is a small matter if we are considered good in
the judgment of men, especially in such miserable times as
these; but what we must seek after is to be holy in the
sight of God. Remember this true saying, that what is
true and just is ordinarily approved of by very few people,
non BARTHOLOMEW or THE MARTYRS. 361
while the greater number praise what is bad and false.
All the Jews cried out, ‘lvot this .Man, but Barabbas;’ that
is, Barabbas was worth more than Jesus Christ. The holy
Precursor at the same time said of the Saviour, ‘Behold
the Lamb of God.’ In whom, then, are we to believe ? In
one man, or in the many? Therefore, let us not follow
the opinions of the majority of mankind, but rather those
who differ from them entirely, and who often appear eccen-
tric or paradoxes. We must judge of things as they are in
themselves, and not according to the abuses and the false
maxims of the age in which we live. That is what made
St. Thomas say: ‘That we listen to what men say,
we shall never do anything good. The lVise man says:
‘He that observeth the wind shall not sow; and he that
considereth the clouds shall never reap.’ (Eccles. xi.
verse 4:. St. Thom., super Matt. xi.) The only model
which can keep us from corruption must be Himself
incorruptible, namely, Jesus Christ. Therefore, in the
actions which belong specially to a bishop who Wishes
to live according to the Gospel, he must consult no
one. Super actionibus guoe manifeste pertinent ad Evan-
gelic-u-m Episeopum, non oportes considers guemguam. If any
one advises you to the contrary, believe that he has lost
his wits. Insanire puta, si guis aliud consulerit. Those
who do not see this truth are infatuated by intercourse
with, and love of the world. God has honoured you,” he
continues, “with the episcopal dignity, so that you might
ﬁght manfully against the immorality, the depravity, and
the bad habits which the age has sanctioned and tries to
make lawful, but which David calls, ‘ Vanities and lying
follies.’ (Psalm xxxix. verse 5.) You cannot exterminate
these follies from the earth except by maintaining strongly
the examples and instructions of the apostles. You ought
to be very glad to pass as extravagant in the eyes of men,
so as to be able to say with St. Paul, ‘ We are fools for
362 non BAR'I'HOLOMEW or THE MARTYRS.
Christ’s sake, but you are wise in Christ.’ (1 Corinth. iv.
verse 10.) The Church has ordered, in the Fourth Council
of Carthage, that bishops ought to have nothing at their
table which speaks of the magniﬁcence and luxury of the
age, and that the same rule should apply to their furniture,
and their whole house. But now-a-days, bishops declare,
on the contrary, that all this outward pomp and show are
necessary, in order that they may have that authority over
the people which is needful to the performance of their
charge. So that the ministers of Jesus Christ wish to
be wiser and more prudent than Jesus Christ Himself.
The Saviour sent men ﬁlled with His Spirit, but who were
poor and humble like Him, to conquer the world; and yet
now people fancy they should use the magniﬁcence of the
world, and conform themselves to its spirit, in order to
triumph over it. But as David did not need Saul’s armour
to conquer Goliath, so, if we are true disciples of Jesus
Christ, we shall not need worldly arms to overcome the
world.” (Stun. Pastor., cap. 5 and 6. )
Dom Bartholomew goes on to answer another objection:
“ Some people say, ‘Beware of going to extremes: it is
safer to walk in the common road.’ Certainly, if the
saints and those great bishops of antiquity had not done
things which savoured of excess, and if their zeal had not
led them into some extremes and apostolic singularities,
they would never have been saints, nor would their names
be in such honour, nor their memory in benediction
throughout the whole Church. Far from us, then, be all
customs and practices which are not conformable with the
spirit and doctrine of the Gospel, and with the examples of
the saints, for the words of Jesus Christ are immutable:
‘ Every plant which My Heavenly Father hath not planted
shall be rooted up.’ (Matt. xv. verse 13.) If some bishops
who live in this manner appear singular and eccentric
when compared with other bishops in this century, their
DOM BARTHOLOMEW or THE MARTYRS. 363
conduct nevertheless should not be condemned either as
singular or presumptuous. But those, on the contrary,
who are bold enough to go against the maxims and exam-
ples of the saints, fall themselves into a criminal singu-
larity, and into grave sins of pride. And what is more
insupportable is, that they dare to say, that ‘ one must
accommodate oneself to the age ,-’ as if the spirit of Jesus
Christ and the rules of the Gospel were to change with the
times, and be subservient to the feelings and follies of men.
\Vhereas, we ought to labour, on the contrary, to make all
times conformable to the ordinances of the Church, and to
reform all that may be defective in them by the immutable
laws of the Holy Spirit. For it is ﬂesh and blood, and not
the Spirit of God, that has made our age incapable of the
pure and holy virtue of the ancient Fathers. It is the
human‘will, which is always striving to satisfy its desires,
and thus ﬁnds a thousand defenders, and endless apparently
good reasons to cloak and excuse itself. But the word of
God and the rules of the saints remain ﬁrm and inviolable.
They have not been established to change with the times,
but to be immutable throughout all ages, and to submit
and subject all things to them.” (Slim. Past., p. 26.)
Dom Bartholomew here quotes the words of St. Gregory
on the same subject: “ The high priest had twelve precious
stones in his breast-plate, on which the names of the twelve
patriarchs were inscribed. lVhat is this a symbol of, but that
the names of the saints should be always, as it were, written
in our hearts, so that we may go over and over again in our
memories their holy words and actions .2 For a prelate would
be irreproachable in his conduct he continually bore in
mind the examples of the Fathers who have preceded him,
striving always to follow in their steps, and to walk in the
traces of those great saints.” (Greg. Pastor., p. 2, cap. 2.)
Our archbishop was faithful in practising the rules laid
down by this holy Pope. For no sooner had he entered
36% non BARTHOLOMEW or THE MARTYRS.
his archepiscopal palace, than he called to remembrance
the many holy bishops who had governed the church be-
fore him, and invoked their aid, imploring them to cast
their eyes on him, and to obtain for him the grace to
revive in his own person their holy conduct in the Church,
that he might become the successor of their piety as well
as of their see.
Father Louis of Grenada, speaking of this, writes:
“ Knowing the exact account which God would demand of
him for the government of his diocese, he only thought of
how he could best fulﬁl this arduous charge. Therefore,
shutting his eyes to the abuses of the age, he looked back
to the example of those holy bishops who had preceded
him, and whose apostolic zeal shone in their lives, and by
their miracles after their death. From these great lights
he drew up the rules for his own conduct. He made the
most minute researches in the libraries of Braga, to dis-
cover all the manuscripts which treated of the lives of his
holy predecessors. And he composed a book, with long
extracts drawn from St. Gregory, St. Bernard, and other
Fathers of the Church,-touching the virtues and duties of
bishops, which he called ‘ Stimulus Pastorum.’ ”
This disposition was equally engraved in the heart of
his friend, the great St. Charles, who had no sooner
arrived at Milan, than he took the great St. Ambrose, his
predecessor, as his model. “And having laboured at the
election of Gregory XIII. to the Chair of St. Peter, as
being the most worthy of that dignity, the new Pope de-
sired to have his advice respecting his administration; and
St. Charles gave him at once St. Gregory’s Pastoral and
St. Bernard’s Letters to Pope Eugenius, so that he might
follow their teaching and example in the government of
the whole Church. Later on, the plague broke out in
Milan, and as he found that the priests were doubting
whether or not to expose their lives to help the sick, St.
DOM BARTHOLOMEW or THE MARTYRS. 365
Charles collected all the extracts he could ﬁnd from the
Fathers of the Church on this subject, and among the rest,
the Epistle of St. Denis of Alexandria, as reported by
Eusebius; two letters of St. Cyprian, (one on the plague,
and one on alms ;) two homilies of St. Gregory of N yssa ;
and the admirable Epistle of St. Augustine to Honoratus,
on the ‘ Obligation of Pastors not to abandon their ﬂocks ;’
and having had all these translated in the vulgar tongue,
and afterwards printed, he placed them in the hands of
every one, so that all might study those lessons of charity
which each should have for his brethren, according to the
old rules of the Church and of her greatest saints.” (Gius-
sano, liv. 2, chap. 30.)
Dom Bartholomew being ﬁlled with the same spirit,
used to say that “if one could not imitate the saints in
everything, it was, at any rate, most useful to set them
before us continually as examples, either to excite us to
doing more than we usually do, or to humble us by making
us feel how immeasurably we fall short of their standard,
even when men praise us as doing more than many others.
St. Gregory writes: “ Bad prelates, insteadrof following the
example of true pastors, in comparison of whom they would
feel their own nothingness, turn their eyes, on the contrary,
towards those who are worse than themselves, and so they
imagine they are something good after all.” “But as for
you,” continues Dom Bartholomew, “do not cease striving
to grow daily in virtue, until you become like unto St.
Martin, St. Ambrose, and the other holy bishops of the
Church of God.” (Stimul. Past., cap. 5. J
This truth was so engraved in his heart and mind that
even in his holiest actions he always thought he did much
less than he ought, and was persuaded that on a similar
occasion those great saints would have acted quite differ-
ently. Therefore, when some one complained that during
the famine he retrenched the expenses of his household too
866 nor: BARTHOLOMEW or THE MARTYRS.
much, so as to relieve a greater number of poor, he replied:
“ God forbid that I should be so blind as not to be con-
vinced that if St. Martin, or St. Ambrose, or any of those
holy bishops of old times, were to see-my table to-day,
whilst my people were dying of hunger, they would judge
that I was doing far less than I ought.” This was the
judgment of this humble imitator of the saints on himself.
But others held a widely different opinion. Father Louis
of Grenada mentions that Dom Fernando Martinez, am-
bassador of the King of Portugal at the Council of Trent,
used to say: “I do not know What St. Augustine, St. John
Chrysostom, and other great bishops did in old times, but
it seems to me impossible that their virtue should be more
exemplary and christian than that of the Archbishop of
, 2:
Braga.
CHAPTER IX.
OF THE ZEAL WHICH PASTORS SHOULD SHOW IN OPPOSING THE
SCANDALS AND DISORDERS OF THE AGE, AND IN LABOURING
FOR THE CONVERSION OF SINNERS.
The spiritual zeal which inflames the hearts of God’s true
ministers makes them undertake the most difficult tasks,
and remain ﬁrm and unshaken amidst all human opposi-
tion, when it is a question of rendering what is due to our
Lord, and satisfying the obligations of duty.
Dom Bartholomew quoted the words of St. Gregory on
this point: “There are some pastors, not guided by the spirit
of prudence, who, fearing to lose the good will of men, hesitate
about speaking the truth. In that way they do not guard
their ﬂocks like shepherds, ( as Jesus Christ teaches them, )
but as mercenaries who, when they see the wolf coming, hide
themselves and remain silent. When God complained of the
DOM BARTHOLOMEW or THE MARTYRS. 367
scandals of His people by the mouth of the prophet Jeremiah,
He said: ‘ Thy prophets have seen false and foolish things for
thee, and they have not laid open thy iniquity to excite thee to
penance.’ (Lamentations ii. verse 14-.) The pastors of the
Jhurch are frequently called prophets in holy writ, because
they teach us that all present things are fleeting and tran-
sitory, and promise and prophesy to us future good. And
God accuses them of false visions when they do not make
sinners feel a horror of their lives, and when, by flattering
instead of reproving them, they lure them into a false peace.”
(Greg. Past., p. 2, cap. 45.) Dom Bartholomew speaks
strongly in the same sense: “ It is necessary that he who
wishes to save sinners should speak to them frankly words
of truth and wisdom. Therefore, at the consecration of a
bishop, when giving him the crozier, the Church says:
‘Receive the pastoral staﬁ, that you may employ it in cor-
recting vices with charitable severity.’ And speaking of the
duties of bishops, she adds: ‘ We order expressly all bishops
to apply themselves to correcting the disorders of those who
are subject to them, and particularly clerks, and to watch
with care and prudence over the reformation of their habits,
for fear that they should be accountable for the blood of souls ;
so that they may be able to say with St. Paul: ‘ That tlay
are clear from the blood of all men.’ (Acts xx. verse 26.)
St. Augustine writes: ‘ The gentleness which overlooks and
fosters sin, not daring to reprove it, for fear of saddening
those who commit it, is like the weakness of one who will not
take a knife away from a child for fear he should cry, with-
out considering that he may wound or kill himself with it.
We rouse the lethargic by waking them, and exasperate mad-
men by binding them, and yet we love both. We only torment
them because we care for them, and by giving them pain eﬁ’ect
a cure.’ (Aug. in Psal. xxxiv. verse 23.) Ask then of God,
O pastors of souls,” continues Dom Bartholomew, “to
give you the grace, so that it may be said of you what
368 non BARTHOLOMEW or THE MARTYRS.
the prophet Micheas said of himself: ‘1 am ﬁlled with the
strength of the Spirit of the Lord, with judgment and power,
to declare unto Jacob his wickedness, and to Israel his sin.’
(Mich. iii. verse 8.) This was the disposition of St. Chry-
sostom, as recorded in his life, who, having lifted up his
voice with episcopal courage against the scandals which
existed among his clergy, condemning them by his own
example, reproving them by his words, and striving to
stop them in their downward course by just and legitimate
punishments, drew down upon himself their hatred and
aversion 3 and being overcome by persecution, after having
suffered extreme cruelties, he actually lost his life in an
exile brought upon him by his zeal for the reformation of
the Church. It is of pastors such as these that the Son of
God speaks: ‘ You shall be hated of all men for ll/[y name’s
sahe.’ ” (Matt. x. verse 22.)
Those who have written Dom Bartholomew’s life relate
that “ when it was a question of reproving public or scan-
dalous vices, he had no respect of persons. The great and
the little were alike to him on this point. He looked upon
them all as children of the Church, and considered that the
same remedies should be applied to the same wounds, in
the same way as doctors make no difference in their treat-
ment of patients suffering from the same disease, whether
they be princes or subjects. Even he was often heard to
say that it was principally against the great people in
this world that, according to the laws of God and the
Church, the vigour of episcopal authority should make
itself felt.” And so that confessors should be ﬁlled with
the same spirit, he wrote: “ We order and exhort all
confessors to act with perfect disinterestedness and an
incorruptible liberty as regards their penitents: let them
beware lest they spare them out of regard to their posi-
tion or to any human consideration, and let them seek
for nothing but their eternal salvation. They are as
DOM BARTHOLOMEW or THE MARTYRS. 369
private preachers, who dispense to each the divine word,
and who may gain many souls to God if they think only
of their real spiritual Welfare, and know how to acquit
themselves worthily of their important ministry. We
never ought,” he continues, “ to act with over-indulgence
towards sinners, as St. Ambrose recommends to us in his
commentary on those words of the Psalm: ‘Have mercy
on me according to Thy word’ (Psalm cxviii. verse 58) :
‘ Though it be very necessary in the Church to have bowels
of merci , we must nevertheless be very careful to observe the
laws of justice, lest those who by their sins have been de-
prived of the participation in the divine mysteries, should
obtain, through the easy-going character of the priest, by a
few tears, or a passing contrition, a communion wl ich they
should ask and labour for for a long time before it be granted
to them. For when you treat an unworthy person with too
great indulgence, you become an occasion of fall and ruin to
many. For too great facility in the reconciliation of sinners
becomes an occasion of fresh sin.’ ”
"CHAPTER x.
DOM BARTHOLOMEW SHOWS, BY THE EXAMPLE OF ST. GREGORY,
WITH WHAT FIRMNESS BISHOPS SHOULD DEFEND THE CHURCH,
AND MAINTAIN TRUTH AND JUSTICE.
One of the most important functions of the episcopate is
the ﬁrmness with which prelates should maintain justice
and truth as before God, without being carried away by
promises, or allowing themselves to be intimidated by the
threats of men. On this subject the holy prelate spoke in
these terms: “Bishops often abandon the duties of their
charge from weakness and indecision, and seeing that their
relations and friends complain that they expose themselves
24,
370 DOM BARTHOLOMLW or THE MARTYRS.
to the displeasure of the great in this world, they yield to
base and interested motives. But as for you, ask of God a
brave and constant heart, and one which will be immutably
ﬁxed on all that He will require of you. Do not believe
those who try to persuade you of the contrary. Despise
their solicitations, however urgent they may be. You
have nothing either to lose or to hope for in this life; and
when it is a question of doing your duty, there is no man
on this earth of whom you should be afraid. For this
reason be ﬁrm and courageous, and at the same time wise
and circumspect, and think only of how you can best please
God and Him alone. For, as the prophet says : ‘ God hath
scattered the bones of those that please men.’ (Psalm lii.
verse 6.) St. Gregory the Great speaks also in these
terms: ‘God reproaches pastors for their timidity by the
voice of His prophets, when He says : ‘ They are dumb dogs,
not able to bark ’ (Isaiah lvi. verse 10) ; and again : ‘ You
have not gone up to face the enemy, nor have you set up a
wall for the house of Israel, to stand in battle in the day of
the Lord.’ (Ezechiel xiii. verse 5.) That is, you have not
resisted the powers of this world, or spoken up for the defence
of the Church. Going before the enemies of the Lord is, to
oppose the eﬁ‘orts of the wicked by zeal and the love of jus-
tice.’ (Greg. Past. 2, cap. 4.) ‘ The Holy Spirit teaches us
by the mouth of David : ‘ They have trembled for fear when
there was no fear.’ (Psalm xiii. verse 5.) For you will
often see a man who will make up his mind at ﬁrst to defend
the truth courageously: but then, when he comes to think it
over, he recollects that he will thus irritate some person in
‘power ; and so, shrinking from the anger of a man, he for-
gets that he will thus fall under the wrath of God Himself,
who is the Sovereign Truth.’ (Greg. Moral., lib. '7, cap. 11.)
‘It sometimes happens,’ continues that great Pope, ‘ that a
man will mistake his fear for humility, and that when fear-
ing some temporal evil, he does not dare speak in defence of
DOM BAR'I‘HOLOMEW or THE MARTYRS. 371
charity, and remains silent, he flutters himself that he is only
following God’s ordinance, by remaining subject to those who
are above him.’ (Greg. Moral., lib. 32, cap. 17.) For this
reason St. Thomas remarks: ‘That between the two ex-
tremes Cf timidity and boldness, it is more necessary to over-
come the first than the second. For it is more diﬁicult to
repress timidity than to moderate boldness, because the dan-
gers which result from the latter are suﬁicient to prevent
its excess, whereas they only feed timidity by the thought of
the serious evils which threaten it.’ ” (St. Thomas 2, qu.
123, art. 6.) Dom Bartholomew excites bishops to arm
themselves with courage and fortitude, by these words of
the Wise man: “ Seek not to be made a judge,” (that is, a
head over the people of God,) “unless thou have strength
enough to extirpate iniguities ; lest thou fear the person of
the powerful, and lay a stumbling-block for thy integrity.”
(Ecele. vii. verse 6.)
Thus it was recorded of our holy prelate, that when cer-
tain great personages pressed him to grant them something
which was contrary to right and justice, or what he con-
sidered his duty to God, he treated them always very
civilly, but was inﬂexible in his refusal to do what they
Wished. And speaking of the ﬁrmness with which he was
compelled to act in such matters, he said: “He who does
not listen to the words of truth and justice, which comefrom
God, does not deserve to be listened to himself.” St. Gre-
gory exclaims: “ The just is bold as a lion, and remains as
courageous and firm. The lion does not fear any other beast
that may attack him, for he knows he is the strongest. In
the same way, when the just sees himself attacked by men, he
looks into his own heart, and remains ﬁrm in his own con-
science, feeling sure to conquer in the end, for he only loves
Him PVhom no one can take from him, and in Whom alone
is his conﬁdence and strength. To despise all that is tran-
sitory, and to desire eternal goods alone, is the foundation of
372 DOM BARTHOLOMEW or THE MARTYRS.
all true generosity. Thus the soul, which is lifted up above
the earth, and whose treasure is in heaven, is, as it were,
inaccessible and out of the reach of her enemies.” (Greg.
Moral., lib. 31, cap. 14.) The Pope continues: “Some-
times we are left in peace we do not give ourselves the
trouble to oppose the injustice and violence of the bad. But
if our souls are touched by a sincere wish of eternal good, we look to the true light, we burn with the flames of divine
love, we ought, as far as our rank in the Church will permit,
and the business in question demand, go before those who
commit injustice, even when they do not seek us, to oppose
their excesses and neutralise their eﬂorts. For when they
unjustly oppress those whom we love, they wound us our-
selves, whatever veneration and respect they may show us.”
(St. Greg. Moral. lib. 31, cap. 14!.)
We have seen in this history how this generosity of soul
was manifested in our holy archbishop, not only during the
council and his journey to Rome, but in the whole admin-
istration of his diocese, so that it was true of him what St.
Gregory of Nazianzum said: “ That the true servant of God
feared one thing only, and that was lest he should fear any-
thing more than God.” (St. Gregor. Nazianz., orat. 12.)
Especially was this virtue shown in his struggle with the
young king, Dom Sebastian, regarding the rights and
liberty of his Church, in which he conquered by his cou-
rage and ﬁrmness. So true is it that nothing is more
powerful in the minds of princes than a wise magnanimity
in a great bishop; so that it was well said on another
Occasion: “That when bishops were Ambroses, kings would
become like Theodosius.” For a prince will easily bear
the opposition of a bishop in defence of his church, when
his wisdom and consistency show that he is only actuated
in his resistance by pure and disinterested zeal for God,
with the sole fear of being found wanting in the obliga-
tions laid upon him by his pastoral charge. Another proof
DOM BARTHOLOMEW OF THE MAuTru-s. 373
of this was given by his friend, St. Charles Borromeo.
Some years after the death of this saint, Pope Clement
VIII. having given the archbishopric of Milan to Cardinal
Frederick Borromeo, his relation, the ministers of King
Philip II. advised him to oppose the nomination, saying,
that as the cardinal had been brought up in the school of
St. Charles, he might in the same way interfere with the
royal prerogatives in Milan. But that wise prince replied:
“Let him only be as holy as St. Charles, and I shall entirely
approve of his maintaining as much as he wills the rights
of his church.”
CHAPTER XI.
OF THE ZEAL WHICH BISHOPS SHOULD HAVE IN ADMITTING TO
HOLY ORDERS, AND TO BENEFICES IN THE CHURCH, THOSE
ONLY WHO WERE WORTHY OF SERVING HER.
If Dom Bartholomew was ﬁrm and inflexible in main-
taining the rights of his church, he was not less so to
procure worthy ministers for her service, and to drive away
those whose only calls to the sanctuary were ambition and
self-interest. St. Chrysostom teaches us that zeal for the
beauty of God’s house, and the banishing of those who can
only dishonour and shame His service, are among the chief
episcopal duties. “If a bishop,” he writes, “prefers
pleas-ing certain persons, ( b y admitting into the clerical body
men who do not deserve it,) to saving his own soul, he will
have God for an enemy instead of men, which would be the
greatest of all misfortunes. But what is more, when once
these men become priests, they cause endless scandals in the
Church, and nothing but disorders and shipwrecks are the
result. As then a bishop must bear the brunt of so much
opposition, and do such unpopular acts for the publiegooil,
374 DOM BARTHOLOMEW or THE MARTYRS.
what ought to be the qualities of his soul.-9 He must be
grave, without being proud; he must be feared, and yet be
moderate; he ought to have the authority of a man who com-
mands, and yet be civil and amenable; he must be humble,
and yet not weak ,- he must be strong and vigorous, and yet
gentle. He ought to have all these virtues, so that he may
remain master in the strife, and especially that he may with
perfect liberty, and in spite of all opposition, only admit
among the clergy worthy persons, and reject all those whom
he considers unﬁt, even the whole world were to conspire to
constrain him to receive them. In a word, he must have for
his only end and aim the glory of God and the edification of
the Church, and act in all such matters neither by likes nor
dislikes, neither by interest nor by favour.” (Chrysostom
de Sacerd, lib. 3, c. '7.)
Those who have written the life of our holy archbishop
have mentioned a curious incident connected withdzthis
subject. There were several persons of rank in his diocese
who had church patronage. They used to name the
curates, and present them to the archbishop, who was
bound to receive them if they were found capable. But
very often the last thing these patrons thought of in their
choice was virtue or merit. They made use of their in-
terest to reward those who were in their service, by giving
these cures to some of their relations. They insisted that
their nomination should suﬁice, and that the bishop must
accept any one they presented. This abuse had gone on for
many years, because their high rank gave them boldness,
and that previous bishops were too timid to oppose their
wishes. But no sooner was Dom Bartholomew promoted
to the archbishopric, than the whole face of things was
changed. He began by refusing every man who had been
nominated, as he found they were entirely incapable and
unworthy. He represented to these patrons that “ as they
had altogether mistaken the character of the men required,
DOM BARTHOLOMEW or THE man'ryns. 375
it was his duty to reform their choice. That their eternal
welfare and nothing less was at stake. That there was no
greater crime than to introduce a mercenary into the ﬂock
of Jesus Christ, and a murderer of souls in the place of a
true pastor. That if in this matter they acted according
to the maxims of this world, without regarding the judg-
ments of God, it was his duty to behave as a bishop, and
to fear the terrible account which would be required of
him at the last day.” At ﬁrst this proceeding on his part
was considered intolerable. The patrons were furious, and
accused him of refusing to give the livings to their pro-
tégés that he might bestow them on his own. But after a
time, seeing that when they presented really worthy sub-
jects to him, he received them with joy, they became con-
vinced that his ﬁrmness in this matter arose neither from
bad temper nor self-interest, but solely from the sincerity
of his zeal. And so their anger and unjust complaints
were changed by degrees into respect and admiration for
his virtue.
Here is what he wrote in his book on this subject: “The
ﬁrst duty of a bishop is to give good pastors to his church.
He ought to have continually before him these words of the
apostle: ‘Impose not hands lightly 'apon any man ; neither
be partaher of other men’s sins.’ (1 Tim. V. Verse 22.)
Therefore, when a cure falls vacant, say to God with the
apostles: ‘ Thou, Lord, who hnowest the hearts of all men,
show whether of those two Thou hast chosen.’ Thou
knowest, O my God, that in this election I wish to have
no respect for ﬂesh and blood, but that my only wish is to
choose a priest who shall be faithful to Thee, and a phy-
sician who may heal the souls whom Thou hast purchased
with Thy Blood. Remember what is written in the Gos-
pel, that our Lord passed all the night in prayer before
He chose His twelve apostles. 0, how deplorable is the
negligence of the pontiffs of Jesus Christ, if, when they see
376 DOM BARTHOLOMEW or THE MARTYRS.
whole flocks in their diocese abandoned to the wolves, that
is, to carnal and ignorant pastors, more ﬁt to destroy souls
than to heal them, they do not weep and sigh at so grave
a scandal, even if they cannot remedy it. Should we not
do our very utmost to prevent so great an evil? But
alas! ‘ how great is our blindness and insensibility,’ as St.
Augustine exclaims, ‘that we are only shocked at what we
consider eatruordinary things ; and that for common and
ordinary abuses, not only we feel no horror for them, but we
often give them up, though in so doing we commit grave
crimes.’ (Aug. in Epist. ad Gal. , cap. 4. verse 11.) Thus,
we often see beneﬁces given to men who are utterly un-
worthy of them, for no other reason but because it is the
custom, and We have the habit of seeing it done. And yet
is it not true that the pastor is for the Church, and not the
Church for the pastor? For no one should give a living to
a man to enrich him, but the cure should be given to one
who can be of service to his flock. Just as when one
chooses a doctor for the sick, one has their cure at heart,
-—not the advantage of the medical man. This is the
source of endless evils and scandals, and especially where
the distribution of beneﬁces falls into many hands. St.
Gregory the Great shows us in his letters with what care
he sought for worthy pastors to ﬁll up vacant churches.
For having heard that there was at Syracuse a pastor of
singular holiness, he wrote at once to the bishop to know
‘if he were really what he was reported to be? and if so,
if‘ he would send him at once to Rome, so that he might
appoint him bishop.’” (Greg, lib. 2, epist. 26, 29, 30.)
Dom Bartholomew was so careful in this matter that, as
we have seen in his visitations, he made a note of all the
priests, and added a memorandum of the good or bad
qualities of each, so that he might choose which amongst
them were the most worthy to ﬁll up the vacant churches.
DOM BAR’I‘HOLOMEW or THE MARTYRS. 377 ,
CHAPTER XII.
THAT A BISHOP SHOULD CONDUCT HIMSELF IN A SPIRIT OF
GENTLENESS, WITHOUT USING HIS AUTHORITY IN AN IMPE-
RIOUS MANNER.-—-OF THE TENDERNESB AND CHARITY SHOWN
BY DOM BARTHOLOMEW TO WIN SOULS.
It is a greatgthing for a bishop to have zeal against
sin, courage in danger, and a disinterested Vigilance never
to admit an unworthy subject into the ranks of the clergy.
But these qualities must be tempered by two others,
namely, compassion and sweetness, without which they
would degenerate into an excessive and immoderate
severity. Dom Bartholomew shows this by again quoting
the words of St. Gregory, who compares the soul of a
bishop to the ark of alliance: “ The heart of a bishop,” he
writes, “ is like the ark of the new alliance; and as formerly
there was contained in the ark the tables of the law, the rod
of Moses, and the pot of manna, so the bishop should bear in
his heart the intelligence of the law, and the uprightness of
justice, with the manna of sweetness, tenderness, and cha-
rity.” (St. Greg. Past., part 2, cap. 6.)
Our archbishop further shows, by the same holy Pope,
how this sweetness and gentleness are founded on the
authority of the Word of God, and on the example of the
apostles themselves: “ There is naturally,” he says, “ an
equality among men. But as rice or virtue makes them
unequal, sin is the cause why the one should be subject to
the other. And the providence of God, making use of this
dzjﬁerence between them, has ordained that, not being able to
DOM BARTHOLOMEW OF THE MARTYRS.
guide themselves, one should cnnmand, and the other ob"?!-
TILJSC, then, whi are appointed to govern, should not consider
the superiority of their charge so much as their common human
nature, and ought to ‘rejoice, not that they are superiors, but
that their government may be if use to others. We read in
the Scriptures that God told Noah after the deluge that he
was to make himself feared by all animals. He did not say
that one man was to make himself/‘e ered by another, but only
by animals, because it would be a pride contrary to nature if
we wish to make ourselves formidable to one who is our equal.
It is, however, necessary that those who command should be,
to a cei tain degree, feared by those who obey; but this is only
when they do not fear God, so that those who are not turned
away from sin by fear of the judgments if God should be
deterred at least by that of men. And when those who are in
authority are thus feared by the bad, one may say that they do
not imp we fear on men so much as on animals, as they are
only dreaded by those who, by their scandalous lives, have
passed, as it were, from the nature of men to that of beasts.
But man easily becomes proud, even there should be
nothing in him to boast of, how much more easily will he
become so when he sees himself in a position of authority and
honour ? To enable him, therefore, to use this power as he
ought, he must, while exercising the duties of his charge, ﬁght
at the same time against this pride which his position inspires,
so that, while considering all men as his equals, he should only
raise himself above them by greater zeal against sin and the
vices of the age.’ ” (Stim. Past., page 10. St. Greg. Past.,
part 2, cap. 6.) He then shows us an admirable example
of the sweetness with which souls should be governed, in
the conduct of the ﬁrst apostles, St. Peter and St. Paul,
“ This union of gentleness and strength is admirably shown in
the conduct of the ﬁrst pastors. For St. Peter, to whom God
had given the supremacy over the whole Church, seeing [ as
we read in the Acts), that Cornelius was a good man, and
DOM BARTHOLOMEW or THE MARTYRS. - 379
!
one who feared God, when he threw himself humbly at his
feet, refused this mark of excessive respect, and said, lifting
him up: ‘ Arise, I myself also (Hit a man.’ (Acts X. verse
20.) But when Ananias and Saphira fell into sin, he
showed at once how his charge raised him above the rest.
For having seen into the bottom of their hearts by the light of
the Holy Spirit, he killed them by one or two words. Thus
he showed that he possessed supreme authority in the Church,
when it was necessary to avenge crime; although he con-
sidered himself one with his brethren who. were good, and
refused the honour they wished to pay hint. In the same way,
St. Paul, speaking to those who feared God, seemed to ignore
that he was set over them, when he says : ‘ Not because we
exercise dominion over your faith, but we are helpers of your
joy, for in faith you stand.’ (2 Corinth. i. verse 23.) As he had said: ‘ We do not exercise dominion over your faith,
for that is ﬁrm, and in that point we are alike.’ He even
seems to ignore that he was raised above his brethren, when he
says to them: ‘We became little ones in the midst of you.’
(1 Thess. ii. verse 7.) And again : ‘ We are ourselves your
servants, through Jesus Christ.’ (2 Cor. iv. verse 5.) But
when he ﬁnds a scandal to be redressed, he remembers that he
is one in authority, and shows it by saying: ‘ What will you .63
Shall I come to you with a rod? or in charity and in the
spirit of meekness?’ (1 Cor. iv. verse 21.) Thus a man
conducts himself wisely in a position of authority, when he
governs in such a manner that his dominion is over vices
rather than over his brethren. Even when he is compelled to
resort to chastisement against the sinner, he should always
temper it with charity, and his conduct should be so wise and
moderate that the severity of a father should be mingled with
the tenderness of a mother. He ought to make himself so
loving and accessible to those under him, that they should not
blush to disclose to him their most secret faults, so that when
they are tempted, and ﬁnd themselves agitated and troubled,
380 DOM BARTHOLOMEW or THE nAa'rYas.
they may have recourse to their pastor as a little child would
throw himself on the bosom of his mother.” (Greg. Past. , ibid.)
Dom Bartholomew further wrote: “That he wished all
pastors would imitate St. Bernard’s charity, ‘ Who, having
reproved some one for a grave sin, and seeing that he did not
amend, was overcome with sorrow and grief. And do not tell
me,’ continues the holy doctor, ‘that I ought to console
myself because I have done all I could for that soul. It is
just that which so greatly grieves me,- because I see my son
dead before my eyes, without having had it in my power to
help him. For I did not think of saving my own soul by
fulﬁlling my duty in this particular, but of saving his by
bringing him. baclc to God. And where is the mother who,
seeing her son die after having done her utmost to save his
life, thinks she ought to stop her tears because she could do no
more to save him ? If, then, a mother be inconsolable at the
loss of one who has only passed through a temporal death,
how can I console myself at seeing one whom I love as a son
incurring voluntarily an eternal death, although I have striven
so hard to procure eternal riches for him. .P’ ” (St. Bernard,
in Cantic., serm. 4, number 5.)
Those who have written the life of our holy prelate
speak continually of the marvellous instances of his ten-
derness and charity towards sinners. On one occasion,
ﬁnding himself in the house of a person who, he found,
was leading a scandalous life, and who seemed quite hard-
ened in his sin, he not only threw himself at his feet, but
with his face bathed in tears, he took before him a severe
discipline, to show him that he would bear the punishment
of his sins upon himself, as if they Were his own, and do
penance for them: which proceeding touched this man so
much that he threw himself in his turn at the archbishop’s
feet, saying he would submit to anything he ordered him
to do, having realized the inﬁnite obligation he was under
to Jesus Christ who died for him, by the conduct of His
DOM BARTHOLOMEW or THE MARTYRS. 381
faithful servant who, in imitation of his Lord, took upon
' himself voluntarily the suffering which his crimes had
deserved.
Dom Bartholomew likewise thought that this gentleness
and tenderness ought to lead pastors to take pleasure in
explaining the reasons of their actions to those under them,
either when they order them to do something, or when
they think their conduct might give scruples to the weak.
St. Gregory, whom he quotes again on this head, says:
“ We are all brothers, and we have all the same King, who
created us by His power, and has redeemed us by His Blood.
'1’herefore we ought never to despise our brethren, however
poor and humble they may be. St. Peter had received the
keys of the kingdom (if heaven, by which all that he bound or
loosed was to be bound or loosed in heaven. I‘Ie had walked
on the sea; his shadow cured the sick; a word from him
could kill sinners,- his prayers brought the dead to life : and
yet, when by a special revelation of the Holy Ghost, he went
to Cornelius, the Gentile, and the faith ful afterwards inquired
(f him why he had gone into a Gentile house, why he had
eaten with them, and why he had baptized them, we see that
this great saint, although he was ﬁrst among the apostles, so
full of grace, and so renowned by miracles, did not answer the
faithful by alleging his power and right to do what he pleased,
but goes carefully into all his reasons for so acting. He tells
them all that happened to him: how he saw the mysterious
sheet let down from heaven; how the Holy Spirit had com-
manded him to go with these Gentiles; and how the Paraclete
had Himself descended upon them, even before he had baptized
them; and thus he explained the whole matter to them. Now
if, when his proceedings were called in question by the faith-
ful, he had only considered his rank, and position, and autho-
rity in the Church, he might have answered them in such a
way that his flock would not have dared to question him any
more. But then certainly he would not hare been a master of
382 DOM BARTHOLOMEW or THE MARTYRS.
gentleness and humility. As it was, he satisﬁed them com-
pletely by his meek conduct; and to defend himself from their
reproaches, he even cited witnesses of his acts, saying: ‘ And
these 8503 brethren went with me also.’ (Acts Xi. verse 12.)
If, then, the prince of the apostles did not disdain to give an
account of all he had done to the faithful, lest they should be
troubled with doubts or scruples, how much more should we,
miserable sinners, when we ﬁnd ourselves found fault with for
something, labour to appease those who have misunderstood
us by explanations full (if sweetness and humility.” (Greg,
lib. 9, Epist. 39.)
Dom Bartholomew was so impressed With this apostolic
moderation, that it was said of him that he rather did
things beneath his dignity. And although he was very
learned in all episcopal matters, he frequently consulted
the members of his council. He gave them the reasons
for what he was about to do, and never hesitated to follow
their advice instead of his own ideas, if he were convinced
that they had more justice and reason on their side. And
not only was he not offended when they appealed against
his udgment to a superior tribunal, but he even exhorted
them to do it, and to use perfect liberty in this respect,
saying that he was always glad to proﬁt by the integrity
and superior Wisdom of other judges in the reformation of
his own errors, and the discharge of his conscience. On
this point of episcopal charity he would quote the following
words from St. Bernard: “Charity is patient and gentle.
She is patient when she dissimulates, tolerates, and waits for
the sinner. She is gentle when she attracts, draws, and per-
suades him to turn from his evil way. Charity is gentle and
sweet, because she loves, and loves warmly, those she tolerates;
she weeps sometimes, but from the wish to serve God and
souls ; she weeps with those who weep, not because she is sad,
but because she loves. O! motherly bowels of charity.’ for
whether she bears the weak, or helps the more advanced; '
non BARTHOLOMEW or THE MARTYRS. 383
whether she reproves those who have gone astrai , adapting to
each different malady a separate treatment, she still loves all
as her own children. She is sweet when she reproves, simple
when she caresses, tender and sympathising when she is
touched, humble and patient even in her anger. When she is
oﬁ'ended, she only complains that it may be acknowledged;
when she is despised or estranged, she tries to recall those who
fly from her. True pastors,” (he adds,) “do not think of their
dignity, but of fulﬁlling their duties. And when a soul, by a
movement of frenzy, rises up against them, and even goes to
the length of reproaches and injuries, they are still meek and
gentle, considering that they are not the dominators over,
but the physicians of men, and so do not trouble themselves to
avenge themselves, but to heal them.” (Stim. Past., cap. 2.
Bern. Serm. fer. 4, Hebd. Sanct, et in Cant., serm. 25,
n. 2.) And again: “Let prelates understand this, those who
think little of saving souls, and whose only idea is to make
themselves feared. Learn your duty, you who are appointed
as judges of the earth. Learn that you should be as mothers
of men, and not their masters, with dominion over their souls.
Labour rather to make yourselves loved than feared. And if
on rare occasions,'severity be necessary, let it be the severity of
a uther, and not of a tyrant. Show that you are mothers of
souls by consoling and loriug them, and fathers when forced
to reprore. Cease to be proud, and cruel, and hard, and
become gentle and kind. Leave aside the rod and punish-
ments. Tender your breasts to your children. Have an
abundance of sweetness and milk for them, and not hard pride
and luxury. lVhy do you make your yoke insupportable to
those whom you ought, on the contrary, to relieve by bearing
their burdens.p Why does the weak soul, which has been
bitten by a serpent, fly before her pastor, and dread lest he
should know it; when, instead, she should run into his arms
as to the bosom of a mother? If you be really spiritual, as
the apostle says, ‘ instruct such a one in~ the spirit of meekness,
384 non BARTHOLOMEW or THE MARTYRS.
considering thyself lest thou also be tempted.’ (Gal. vi. verse
1.) Otherwise, as the prophet says, ‘ The wicked man shall
die in his iniquity : but I will require his blood at thy hands,
saith the Lord.’” (Ezechiel iii. verse 18. Bern. in Cant. ,
serm. 23, numb. 3.)
It seems that Dom Bartholomew had taken this idea, not
only from St. Gregory and St. Bernard, but also from St.
Augustine, who, in one of his letters, written when a simple
priest, to Aurelius, Archbishop of Carthage, speaks as
follows: “ One does not cure evils, as far as I can judge, by
harsh and severe conduct, or by treating men in a rough or
imperious manner: but it should be done by instructing, and
not ordering ,- by exhorting, and not threatening. And when
we have to deal with guilty souls, we should do so with grief,
representing to them the vengeance with which holy writ
threatens the impenitent, so that it may not be ourselves who
are dreaded from our power, but God, who makes Himself
feared by His word.” (St. Aug. , epist. 64.)
CHAPTER XI I I.
013‘ THE PRUDENCE NECESSARY TO A BISHOP.-THAT ACCORDING
TO ST. GREGORY IT SHOULD BE SHOWN PRINCIPALLY IN NOT
ANTICIPATING JUDGMENT, AND BY USING GREAT RESERVE IN
ECCLESIASTICAL DECISIONS.
The holy prelate having dwelt at great length on the
charity and moderation of bishops, next gives us extracts
from the Fathers to show the urgent necessity of prudence
and circumspection in all their actions. He establishes
this truth likewise by the Fourth Council of Carthage,
held in the year 398, which, after describing the qualities
incumbent on those who are destined for the episcopate,
orders: “ That a careful examination should be made before-
non BARTHOLOMEW or THE MARTYRS. 885
hand, as to whether he is naturally prudent, moderate, humble,
gentle and aﬁable, tender and compassionate.”
Dom Bartholomew next shows, by the words of St. Ber—
nard, that this virtue has an extensive signiﬁcation, and is
connected with all others. “ Prudence and discretion,”
writes that saint, “is not so much a special virtue as the
directress of all virtues, the moderator of all aﬁections, the
rule and the mistress of the whole life. lVithout it, virtue
degenerates into vice, and natural aﬁections change themselves
into passions which destroy nature itself.” (In Cant., serm.
49.) This same saint likewise proves that if virtues are
vain without charity, so even charity is lost without pru-
dence and discretion. “ The order and regulation of cha-
rity,” he writes, “ are absolutely necessary. For zeal without
knowledge is insupportable. And thus, the more zealous a
man is, the more he will need discretion to order and temper
his charity. For unwise seal is not only less useful, but
becomes often pernicious, as is proved by experience. The
more ardent the seal, therefore, the more prompt the spirit,
the more active the charity, the more discretion is needful to
temper the seal, moderate the spirit, and regulate and guide
the charity.” (Cant., serm. 23, number 10.) St. Bernard
further shows the necessity of the alliance of these virtues.
“Discretion languishes if not animated by the ﬁre of charity,
and charity becomes imprudent and hasty if not tempered by
discretion. He who is really praiseworthy unites in himself
both virtues, and as his prudence is kindled by charity, so his
charity is guided by prudence.” '
“Among all the vices opposed to this episcopal pru-
dence,” remarks Dom Bartholomew in the eleventh chapter
of his St-imul. Pastor., “there are none which are more
contrary to it than the facility to believe the evil said of
others on false reports. For this reason St. Bernard gives
this advice to Pope Eugenius in the most express terms:
“ There is one defect, Most Holy Father, of which, you feel
25
386 DOM BARTHOLOMEW or THE MARTYRS.
yourself guiltless, you will be the only person I know deserving
of that praise among all those who are now seated on the
thrones of the Church. This fault is a too great credulity,
which is so subtle and dangerous an evil, that I have never
met any among the great in my day who are vigilant and cir-
cumspect enough to be free from it. Hence arises the fact
that they very often fly into passions for nothing ; that they
abandon the cause of the innocent; and that they are preju-
diced and set against those who, being absent, cannot justify
themselves.” (Bern. de Consid., lib. 2, cap. 141.) For this
reason a Pope spoke this important word, which has been
inserted in the canonical rules: “ We must not believe the
evil which is said of persons until we have been given positive
proofs of the truth of what is alleged.” “Nos mala contra
aliquem dicta, nolumus priiis credere, quam probare.” St.
Gregory writes in the same sense: “ The prophet says to the
chiefs of the Jewish synagogue : ‘ Seek judgment, relieve the
oppressed.’ (Isaiah i. verse 17.) And the blessed Job, speak-
ing of the life he had led before his aﬁlictions, says of him-
self: ‘I was the father of the poor, and the cause which I knew
not I searched out most diligently.’ (Job xxix. verse 16.)
We ought to learn by these words not to be precipitate in our
judgments; not to judge rashly in matters which have not yet
been thoroughly examined; not to let ourselves be surprised
the moment we hear something bad said of our neighbour;
and not to be always ready to believe accusations against
others which are not proved. And lest we should not fear
enough falling into this fault, we have only to consider what is
said in holy writ of the conduct of God Himself. For
although to Him all“ things are open, and that nothing is so
dark and hidden as to be unseen by the light of His eyes,
nevertheless, in order to deter men from hasty judgments, He
would not content Himself with what He had heard, before
punishing the men of Sodom for their abominable crimes, but
said, before pronouncing judgment: ‘ The cry of Sodom and
non BARTHOLOMEW or THE MARTYRS. 387
Gomorrha is multiplied, and their sin is become exceedingly
grievous. I will go down, and see whether they have done
according to the cry that is come to ﬁle, or whether it be not
so, that I may know.’ (Gen. Xviii. verse 20.) Why did
God, who knows all, and can do everything, represent Himself
as if He doubted of a thing until its truth was clearly demon-
strated, except to withdraw us, by His great example, from
our indiscreet and hasty judgments, and to teach us never to
believe evil of our neighbour unless we have certain proofs of
its truth?” (Gregor. Moral., lib. 9, cap. 14.) Again, St.
Gregory, writing to a bishop, says: “I warn you, as I have
often done before, to take great care never to do things hastily
when it is a question of ecclesiastical censures. Therefore, I
order you to remit the sentence you have pronounced against
that priest, and to treat him with as much gentleness as you
have previously done with severity.” “ When an aﬁair is so
serious that it can only be settled by an ecclesiastical judg-
ment, you must reflect and weigh well everything with the
utmost care and exactness, so that, having no regard for any
power, the matter should be decided by equity and justice.”
(Stim. Past., cap. 11.)
We have seen how carefully these instructions were
followed by our holy prelate, and in his book he quotes
the words of St. Augustine to a nobleman of his day on
the same point: “It is an inclination common to human
nature, and against which few people are suﬁicientlygon their
guard, that when certain appearances make a thing likely, we
choose to take our suspicious and our conjectures for certain-
ties, without considering that very often the falsest things
seem probable, and true ones improbable.” (Aug. Maced.,
epist. 54.)
Dom Bartholomew’s biographer writes on this subject:
“ As he had such great love of souls, he felt an extreme
repugnance to fulminate excommunications, unless in ex-
traordinary cases. For this reason he would not even
388 DOM BARTHOLOMEW or THE MARTYRS.
make use of them against those to whom he had been
compelled to forbid, for a time, their entrance into the
churches, on account of their crimes, until their lives were
changed. He used to say that it seemed to him too hard
to cut off from the ﬂock of Jesus Christ, without an ex-
treme and visible necessity, sheep whom He had redeemed
with His own Blood, and for whom a true pastor should
even give his. That as they were exposed to extreme
danger when thus out off from the holy flock, a bishop
ought to make superhuman efforts to keep them in it, just
as he is obliged, when they voluntarily leave it, to attempt
everything to make them come back. So, to avoid this
melancholy necessity, he employed all the ingenuity of his
charity to try and gain sinners, and make them leave
the error of their ways.” Our archbishop had not only
learned this duty from St. Gregory, but also, (as we have
seen,) from St. Augustine. And he quotes another letter
which this great saint wrote to a young bishop, severely
remonstrating with him, “because he had pronounced a
sentence of exoommunication against a whole family without
having properly examined if they had deserved so horrible a
punishment. Do not fancy, I beg of you,” (he continues,)
“that because we are bishops we are incapable of falling into
any ung'ust animosity. But remember, on the contrary, that
being surrounded on all sides by the snares of the tempter, we
are always here below in extreme danger as men.” (Aug.
epist. 75.)
In this matter Dom Bartholomew conducted himself
according to the decree of the Second Council of Seville,
where we read the following important instruction to pre-
lates, which should be of the greater weight, because St.
Isidore himself presided at this council: “ We reinstate
Fragitanus, priest of the Church of Cordova, who has been
unjustly deposed by his bishop, and condemned to exile,
although innocent. And what is more, we order, against this
DOM BARTHOLOMEW or THE MARTYRS. 389
presumption recently introduced into the Church, that no
bishop in future should be so bold as to depose a priest or
deacon of any sort, without having previously examined his
aﬁair in a council. For there are many who, without proper
information or knowledge of the facts, condemn persons, not
by the authority of the holy canons, but by a tyrannical exer-
cise of power. Just as they promote men without reason,
because it pleases them to favour them, so they degrade others
without reason, from motives of hatred and envy, without
taking the trouble to prove the things of which they are
accused. A bishop may consecrate priests and deacons alone,
but he cannot alone take away from them the dignity he has
conferred on them. Therefore we ordain, for the future, that
priests and deacons cannot be condemned or deprived of the
advantages attached to their ministry by the judgment of a
single bishop, but that they shall be brought before the bishops
assembled in council, so that they may be judged according to
the canons.” (Concil. Hispal. 2, canon. 6, anno 619.)
Although councils are not generally held in these days,
as they were formerly, and that this rule cannot therefore
be practised in the same way, nevertheless Dom Bar-
tholomew considered that the Church should retain the
same spirit, and would not allow a bishop to depose a
priest without appealing to several other persons’ judg-
ment as well as his own. And he believed that the reasons
for this conduct were founded on the obligation which was
laid on all pastors to obey Jesus Christ, who orders them
in the Gospel, “ to be faithful and prudent, and to do justice
to every one ;” “ which rules,” writes St. Bernard, “always
subsist, and are as immutable as God Himself.” (Bern. de
Precept. Disp., cap. 3.)
This moderation and equity were prescribed by several
of the canons of the Church to all ecclesiastical judges, and
we see in the general councils how they were practised by
the bishops; for when they had to defend the faith of the
390 DOM BARTHOLOMEW or THE MARTYRS.
Church against the most obstinate heretics, they still in-
vitedsthem to give all their reasons in their defence, and
weighed and examined each with perfect equity, as the
Fathers in the Council of Nice did with regard to the
Arians. And when they found them so conﬁrmed in their
errors as to be utterly incurable, and that they were, in
consequence, compelled to pronounce against them the
sentence of excommunication, they did so “with eatreme
’ as is expressly stated in the
grief and shedding tears,’
Council of Ephesus, when the Fathers pronounced sentence
against Nestorius: “Lacrymis perfusi ad lugubrem hanc
contra eum sententiam necessario venimus.” (Ooncil. Ephes.
part 1, act. 1.) And again, the same thing is related in
the second act of the Council of Ohalcedon, when the
bishops condemned Diosoorus. For being both judges and
fathers, though the punishment of these heresiarchs was
very just, and that they had previously tried in vain every
means to bring them to a sense of their error by con-
descension and gentleness, they could not make up their
minds to this ﬁnal step without profound sorrow. And
they felt it as a man would do who is forced to submit to
cutting off a member of his body to save the rest, and who
was compelled to cut off his left hand with his right.
CHAPTER XIV.
HOW PASTORS SHOULD LOVE AND HELP THE POOR} AND HOW
DOM BARTHOLOMEW EXCELLED IN THAT VIRTUE.
Love of the poor is a virtue inseparable from charity,
and necessary to all the faithful. But as a bishop is raised
by his dignity above his flock, so he ought to possess this
quality in an eminent degree. We will here quote the
Words of Dom Bartholomew on this subject: “ The hand
non BARTHOLOMEW or THE MARTYRS. 391
of the bishop should be always open to the poor. He
should be the refuge and helper of all who suffer. He
ought to consider the poverty of his neighbour as his own.
And if he has not these feelings, it is in vain he bears the
name of bishop. St. Gregory, writing one day to a priest,
who had not reminded him to send him what he was ac-
customed to do every year for the maintenance of a monas-
tery, (he having refrained from doing so from a feeling of
modesty,) says: ‘ That the friendship he had for him ought
not to have allowed him to be so scrupulous ,- that he ought to
consider that the alms he was bound to send him were not his
own, but the property of the poor; and therefore,’ (he added,)
‘I have great cause to complain of your delicacy in this
matter, which made you abstain from asking for your poor, of
one that loves you, the alms which in reality belong to them,
and of which I am only the dispenser.’ Think over these
words,” (continues Dom Bartholomew,) “ O pastors of
men. You do not give what is your own, but what
belongs to the poor. Who then will be surprised to see
the poor daily at the door of the bishop’s palace, as it is
the house of him who is the dispenser of the wealth which
God has reserved for them ?” (Stimul. Pastor., cap. 3.)
He goes on to prove that St. Ambrose taught the same
lesson when he was blamed for an excess of charity, having
on one occasion melted down the church plate to relieve
the captives and the poor. “ It is better,” he writes, “ to
have to defend the merciful actions one has performed, and
to bear reproach for so doing, than to show hardness towards
the poor. We have ourselves been blamed by some because
we melted the sacred vessels to redeem captives. As it was
not without reason that we did this, we explained it to the
people. We confessed it openly, and proved to them that it
was more useful to preserve souls for God than gold. For
He sent the apostles without gold into the world, and with-
out money assembled all the ‘Church in one Body. The
392 DOM BARTHOLOMEW or THE MARTYRS.
Church does not keep treasures to accumulate, but to employ
them in relieving the necessities of the poor. Of what
benefit is it to keep useless gold? Will not our Lord say
to us: ‘How is it you have allowed so many poor to die
with hunger? Had you no money with which you could
relieve them .9 How could you bear to see so many captives
dying under the hands of their enemies, when you could have
redeemed them when they were exposed for sale?’ One
could not answer such a reproach from Jesus Christ. For
what could we say? ‘I was afraid that the gold vessels
would be wanted to adorn the temple.’ Would He not
reply : ‘ The divine mysteries and sacraments do not need
gold. As they are not bought with gold, they are not reve-
renced the less on account of the want of it.’ The redemption
of captives is the real ornament of the mysteries; and the
vessels with which we can redeem souls from death are what
are really precious. That is the real treasure of the Lord
which does what He has done with His own Blood. I never
realize so strongly that the chalice is meant to contain the
Blood of the Saviour, as when I see that same chalice serve
for the redemption of men, and when a vessel redeems from
the power of the infidels the men whom that precious Blood
has redeemed from the slavery of sin. What is more
beautiful, what is happier, than to be able to say, when
one sees a group of captives redeemed by the Church,
‘ These men are redeemed by Jesus Christ?’ That is truly
making a good use of gold—the gold of our Lord which
delivers from death; which redeems modesty; which pro-
serves chastity. I have preferred to free all these poor
people than to keep the gold and silver. This was the trea-
sure which the martyr, St. Lawrence, reserved for God, when
the judge asked him where were the treasures of the Church .?
And he promised to show them to him. And having a day
or two later brought a great body of poor, he presented them
to the judge, saying: ‘ These are the Church’s treasures.’
DOM BARTHOLOMEW or THE MARTYRS. 393
And this was true, for Jesus Christ was there, and the faith
in Jesus Christ. Who are the treasures of Jesus Christ but
those of whom He said: ‘ I was hungry and you gave Me to
eat ,-...as long as you did it to one of these llIy least brethren
you did it to Me’? (Matt. xxv., verses 85-40.) No one
ever said to St. Lawrence, ‘ You ought not to have distributed
these treasures of the Church among the poor, or sold the
vessels which served for the administration of the sacra-
ments.’ But this distribution must be made with an earnest
faith, and with a clear and circumspect wisdom. For it
would be a sin for priests or bishops to apply the vessels of
the Church to their own use or proﬁt. But it is a work of
mercy to distribute their value for the relief of the poor and
the redemption of captives. Who can say : Why is it neces-
sary that this poor man should live? Who can complain
that the captives are set free? Who can reproach you if you
have built a church for the worship of God .9 or bought a site
to increase the Christian cemetery ? It is allowable on those
occasions to melt and sell even consecrated vessels. It is
better ﬁrst to use those which have never served for the divine
mysteries, there be any such. But if there are none I think
the others may be legitimately and holily converted into money
for these uses.” (St. Ambrose, 2 ofﬁe, cap. 22.)
Dom Bartholomew was so persuaded, like St. Gregory,
that he was only the dispenser of the Church’s revenues,
that he often said: “That he considered himself as a
stranger in his episcopal palace, and that he looked upon
the poor as its masters and lords.” The following passages
were extracted by him on this subject from the life of St.
Gregory: “ This holy Pope‘ was careful to distribute to the
poor, the ﬁrst days of each month, the same things he himself
received from his ecclesiastical property. Thus, according to
the seasons of the year, he gave them wheat, wine, poultry,
ﬁsh and oil, etc.” Dom Bartholomew followed precisely
the same rule. (Joan. diac., lib. 2, num. 26.)
394- DOM BARTHOLOMEW OF THE MARTYRS.
“St. Gregory sent persons every day through the streets of
Rome, carrying soup and meat to the sick and inﬁrm, or to
those who from any accident were lame and unable to earn
their bread.” (Joan. diac., lib. 2.)
Dom Bartholomew not only did that, but appointed a
doctor, whose sole business was to attend the poor, and
report to him on their state.
“ St. Gregory, having blessed the food before dinner, sent a
portion of each dish at table to such poor of a better class as
were too timid and well born to ask an alms.” (Ibid.)
Dom Bartholomew had so great a respect for this holy
custom, that he did the same all his life. N o sooner had
he sat down at table, than he cut off a portion of what was
set before him, to feed the shame-faced poor. He used to
do this with such pleasure that he never would eat any-
thing until he had fulﬁlled that duty. One day, having
been invited to a magniﬁcent feast at a friend’s house, it
was observed that he seemed pre-occupied, and remained
without touching anything. At last he said to the host:
“ You are my friend, and I am the friend of the poor. If
you are troubled because I do not eat, how much more
unhappy should I be when I think that everything is
wanting to the friends and brethren of Jesus Christ?
Allow me then to begin as Ialways do at home, by sending
them something, so that their share may sanctify ours.
For however excellent may be your dishes, I oWn I do not
ﬁnd them good unless seasoned by charity.”
It is recorded of St. Gregory: “That one day a poor
man having been found dead, he was so grieved because he
thought he had died for want of help, that he abstained for
several days from oﬁering the Holy Sacriﬁce of the Mass,
feeling as if he were guilty of his death.” (Ibid. num. 29.)
We have seen in the life of Dom Bartholomew how
entirely he entered into the holy Pope’s feelings in this
matter, and how, during the famine and the plague, he
multiplied himself to supply ‘the needs of all. .
non BARTHOLOMEW or THE MARTYRS. 395
In the same way he considered hospitality as one of the
great duties of bishops. He practised perfectly the advice
of St. Jerome, which the Council of Aix la Chapelle, in
the year 816, adopted as one of its ordinances: “ The
bishop’s house should be a common home where hospitality
is exercised towards every one. If a layman receives two or
three people in his house he performs all the duty required Qf
him. But if a bishop does not keep open house, he is hard
and inhuman.” (Concil. Aquis. Gran., lib. 1, cap. 10.)
Dom Bartholomew conducted himself in this matter in
the prudent way which was praised in St. Chrysostom, who
would not open his house continually to rich noblemen
and courtiers, as other Archbishops of Constantinople had
done; but he exercised hospitality principally towards
ecclesiastics and religious. His palace at Braga was always
open to them, and as we have seen, he had a set of rooms
nicely furnished for them, where the priests in his diocese
came and were Welcomed, and almost compelled to remain
during all the time that their affairs obliged them to stop
in the town.
CHAPTER XV.
WITH WHAT CARE DOM BARTHOLOMEW EXHORTED HIS PEOPLE
TO GIVE ALMS, FOLLOWING IN THIS MATTER THE SPIRIT OF
THE FATHERS OF THE CHURCH.
As Dom Bartholomew considered love of the poor one
of the chief duties of pastors, so he was equally anxious
to impress this duty on laymen, and on all the faithful.
We will here give, under separate heads, the points most
insisted upon by this holy prelate, who was justly called
“ the father of the poor,” and which he supported by
copious extracts from the works of the Fathers of the
Church.
396 DOM BARTHOLOMEW or THE MARTYRS.
FIRST POINT.
OF THE STRICT OBLIGATION UNDER WHICH ALL CHRISTIANS
LIE TO GIVE ALMS.
“It is not enough,” says St. Gregory, “not to take away
other people’s goods ,- we must give of that which is our own.
All men spring from the dust of the earth: the earth, then,
is our common mother, and ought to produce what is neces-
sary to feed all. In vain, then,’ do those consider them-
selves innocent who appropriate to themselves alone the goods
which God has made common. For by not giving to others
what they have received they become murderers and homi-
cides; because, by keeping to themselves the wealth which
would have supported the poor, who were perishing in their
misery, one may say that they kill every day as many as
they might have kept alive. When, then, we give the means
of subsistence to those who are in want, we do not give what
is our own, but what is really theirs. It is not then so
much a work of mercy which we perform, as a debt which
we pay. For that reason, when Jesus Christ wishes to
teach us the way in which we should give alms, He says:
‘ Take heed that you do not your justice before men, to be
seen by them.’ (St. Matt. vi. verse 1.) He calls the mercy
we show to the poor ‘justice’; and David speaks in the
same sense when he writes: ‘He hath distributed, He hath
given to the poor, and his justice remaineth for ever and ever.’
(Psalm cxi. verse 9.) He preferred calling alms justice to
mercy, because it is only just that those who have received
what they possess from Him who is the Father and Lord of
all, should employ it for the good of all. These persons say
sometimes: ‘We only use what God has given us; we do
not wish for other people’s goods, and we do not do many
good works deserving reward, at least we do not do bad ones.’
non BARTHOLOMEW or THE MARTYRS. 397
These are their thoughts, but they would not dare think so if
they were not deaf to the word of God. For it is not said Qf
the rich man in the Gospel, ‘who was clothed in purple and
ﬁne linen, and feasted sumptuonsly every day,’ that he had
taken other people’s goods, but simply that he had not used his
own in good works. And he was cast into hell after his
death, not for having committed any dishonest or illicit act,
but because he had given himself up to the enjoyment of the
goods things of this life, which were permitted to him, without
sharing them with others, or using that moderation in their
use which God commands. Therefore, you must represent to
people, who are thus attached to their possessions, this terrible
word of St. John: ‘ Every tree that doth not yield good fruit
shall be cut down and cast into the ﬁre.’ (Matt. iii. verse 10.)
Do not, therefore, let them fancy themselves innocent because
they do not bear bad fruit, because, by neglecting to bring
forth good fruit by the practice of good works, they will be cut
down as trees without foliage, and which are dry even to the
roots.” (Greg. Past., part 3, admon. 22.)
St. Augustine likewise teaches us that in our character
of Christians and faithful, the obligation of alms-giving is
necessarily included. These are his words: “ The apostle
St. John says to us: ‘He that hath the substance of this
world, and shall see his brother in need, and shall shut up
his bowels from him, how doth the charity of God abide in
him 1? My little children, let us not love in word, nor in
tongue, but in deed and in truth.’ (1 St. John iii. verses
17, 18.) Your brother has nothing to eat ; he is in the utmost
misery, and perhaps overwhelmed with debts, and driven to
the last extremity by his creditors ,- he has nothing left, and
you have. He is your brother. You have been bought by
the same price, and Jesus Christ has shed His Blood for him
as much as for you. Reflect the-n a little, and see if you have
any charity towards him. You will say perhaps: ‘ Why am
I to trouble myself about this man.2 Why am I to go and
398 non BARTHOLOMEW or THE MARTYRS.
give my money to prevent his suﬁ‘ering some evil .9 If this
thought be in your heart, the love of the Father is not in you.
You are not born anew in God. hVhy then do you glory in
the name of Christian .9 You bear the name, but you do not
do the works. If you had the works as well as the name, when
any one took you for a pagan, you would show by your deeds
that you were a Christian. But you do not act as a
Christian should, of what use is it that all the world calls you
a Christian, or that you bear the name, when you are not one
in spirit or in truth?” (St. Aug., in epist. 1.)
Dom Bartholomew often said that we ought the more
gladly to be induced to give alms when we considered it as
a positive gain and a lucrative trafﬁc, because the poor are
like rich bankers, who transmit to heaven what we give
them here below. St. Augustine says on this point : “ God
forbids our lending money to men at usurious interest, but He
orders as to lend this interest to Himself. ‘IIe that hath
mercy on the poor, lendeth to the Lord, and He will repay
him.’ (Proverbs xix. verse 17.) God does not need your
money, but the poor does. You give it to the poor, and God
receives it. The poor would gladly return what you lend
him, but he has nothing to give. He can only show you his
gratitude by praying for you; and when he does this, it is as
if he said to God: ‘Lord, I have been lent this money, be
responsible for me.’ God says to you in holy writ: ‘ Give to
this man who has nothing,—-give freely. It is I who will be
responsible for him.’ ” (St. Aug, serm. 146, de temp.)
Again, the same saint writes: “ You are rich, you say; you
have plenty of gold and silver. 0! would to God you could
realize how poor you are 1 Look at this beggar who is asking
bread of you. What he is should teach you what you are.
For whatever goods you may possess, however rich you may
be, you are still a beggar before God. If you doubt this,
consider what you do in prayer. You ask. How then can
you say you are not poor, when you beg as the poor do? I
nou BARTHOLOMEW or THE MARTYRS'. 399
say more: you beg for bread. For do you not say to God,
‘Give me this day my daily bread .9’ Is it not true, then,
that you are poor, as you are reduced each day to asking for
bread? And yet God honours you by saying: ‘ Give to Me
a portion of that which I have given to you. What did you
bring into this world when you came into it .9 I created you,
and you have only found in it the other things which 1
created. You brought nothing into the world, and it is
certain you will carry nothing out. All that you have is
Mine. Why then do you not give Me some of it? You have
too much, and the poor has nothing at all. Give him of your
abundance. I ask of you for him what is in reality llIine.
Give it to him, and I will repay you. I am your creditor.
I wish to be you-r debtor. I wish you to be My creditor, and
that you should lend to Me at interest. Give Me a little,
and I will repay you doubly. Give Me a portion of your
perishable and terrestrial goods, and I will repay you with
celestial and eternal ones.’ ” (August., serm. 41, de Verb.
Dom.)
SECOND POINT.
THAT CHARITY SHOULD ONLY BE GIVEN OUT OF PROPERTY
LEGITIMATELY ACQUIRED.
St. Gregory writes: “ There are some men who are ready
to give in charity what they have acquired by violence. But
there is a wide diﬂerence between redeeming sins by alms,
and committing sins in order afterwards to do good works.
The bitter root of violence and rapine cannot produce the
sweet fruits of charity. Thus our Lord, speaking by the
mouth of His prophet, says : ‘ For I am the Lord that loves
judgment, and hates robbery in a holocaust.’ (Isaiah lxi.
verse 8.) And again: ‘The sacrifices of the wicked are
abominable, because they are olfered of wickedness.’ (Pro-
400 non BARTHOLOMEW or THE MARTYRS.
verbs xxi. verse 27.) Sometimes these persons rob the poor
to oﬁier something to God. But in holy writ it is said that
He rejects such gifts with horror: ‘He that oﬁ'ereth sacriﬁces
of the goods of the poor is as one that sacriﬁceth the son in
the presence of his father.’ (Eccle. xxxiv. verse 24.) What
more horrible for a father than to see with his own eyes the
death of his son .2 And yet it is with this eye of indignation
and anger that God beholds the sacriﬁces ojfered Him of the
blood of the poor. But these persons deceive themselves, for
they think so much of what they give, that they hide from
themselves what they have taken. They turn away their eyes
from their injustice and sin, and even ﬂatter themselves that
they shall obtain the reward of the just.” (St. Greg. Past.,
part 3, admon. 22.) And again: “ On the judgment day
Jesus Christ will condemn to eternal flames those who are not
accused of rapine or violence, but who have only abstained
from giving Him to eat and drink in the person of His poor.
How much more guilty therefore would those be who rob
others of their goods, when it is so great a crime not to give
of one’s own substance to the poor? l/Vhat will become of the
violent and unjust, we be condemned for a simple want of
charity .?”
St. Gregory does not mean that persons of this sort are
not to give alms, but he wishes to show us that they
ought to do like Zacheus, who thought ﬁrst of making
restitution of all that he had unjustly acquired, and then
gave the poor what remained. And we do not think this
holy Pope would think it wrong for a person who might
not be able to restore everything he had taken to give
alms to the poor, so as to acquit his obligation towards
God. But he teaches us by these words that he would
not have such persons turn away their eyes “from their
past iniquities,” but consider their alms as a restitution,
for which they should blush before God, however much
they might be praised by men.
non BARTHOLOMEW or THE MARTYR-S. 401
THIRD POINT.
THAT IN GIVING ALMS WE SHOULD STRIVE TO ATONE FOR
AND FREE OURSELVES FROM SIN.
Dom Bartholomew, in his extreme charity for the souls
which had been committed to him, taught them to look
upon the alms-giving to which he so frequently exhorted
them “ as a means whereby they should obtain from God the
sancti/ication and conversion of their own souls.” (Stim.
Past., cap. 11.) “ Let those,” writes St. Gregory, “ who
already give largely to the poor remember that while striving
to redeem their sins by alms, they must be very careful not to
commit fresh ones. Otherwise it would be treating God as His justice was for sale, and as if, by giving money after
having ojfended Him, they could buy impunity for their
crimes. He who gives food and clothes to the poor, and at
the same time soils his own body and soul by sin, cruelly
abuses that which is without comparison the most precious
thing he has. For while he sacriﬁces his property to God, he
sacriﬁces himself to the Devil. Sua Deo dedit et se Diabolo.”
(Greg. Past., part 3, admon. 21.)
The holy Pope further teaches us that while we are
helping the poor we should ask of God not to disdain to
receive our offerings, although we know ourselves to be
utterly unworthy to present them. Holy writ says:
“Shut up alms in the heart of the poor, and it shall obtain
help for thee against all evil.” (Eccles. xxix. verse 15.)
And the poor will pray for us, so that God may soften the
hardness of our hearts, and break the chains which bind us
to our sins. For sometimes persons will obtain the grace
of perfect conversion after giving large alms, and especially
when they had not sufficient strength of mind to break
26
402 DOM BARTHOLOMEW or THE MARTYRS.
through the violence of their passions, although they
wished to do so beforehand. God veriﬁes in these souls
the words of the angel Raphael to Tobias: “For alms
delivereth from death, and the same is that which purgeth
away sins, and maketh to find mercy and life everlasting.”
(Tobias xii. verse 9.) '
St. Chrysostom represents as strongly the advantages
held out to us by redeeming our sins with alms: “ Think,”
he writes, “ how a man would wish to be able to redeem his
sins after baptism if God had not granted him alms to wash
them out. How many would exclaim: ‘ IVould to God we
might by our alms save ourselves from evil to come.’ And
now, when they can do so, they are cold and insensible. Weep
for your sins,” he continues ; “ do penance in this world, lest
you should weep for your torments in hell. Try and soften
your Judge before appearing before Him. Those who desire
the favour of an earthly judge do not wait to try and obtain it
until they appear before him. They do it beforehand, through
friends or counsel pleading for them. We must do the same
towards God. We must try and soften Him before He
ascends His tribunal. Eor when once He is seated there as
our Judge, I—Iis justice is inexorable. One may gain Him by
money, but it must pass through the hands of the poor. Re-
pentance without alms-giving is dead. It has no wings; it
cannot rise on high. It served as wings to the centurion.
‘ Your alms and your prayers,’ said the angel to Cornelius,
‘have gone up as a memorial before God.’” (St. Chrysostom,
hom. 78 and 55, tom. 1.)
DOM BARTHOLOMEW or THE MARTYRS. 403
FOURTH POINT.
THAT WE SHOULD GIVE LIBERALLY, AND IN PROPORTION TO
OUR l/VEALTH.
The archbishop showed his people, by his actions even
more than by his words, with what liberality we should
bestow our alms, for he imitated the ardent zeal of the ﬁrst
Christians, of whom St. Paul said that they assisted their
- brethren “ according to their power, and f I bear them wit-
ness) beyond their power.” (2 Cor. viii. verse 3.) So that
his instructions had great weight, when he quoted the
words of Tobias: “According to thy ability be merciful. If
thou have much, give abundantly; thou have little, take
care even so to bestow willingly a little.” (Tobias iv. verses
8 and 9.) St. Gregory’s rule on this point was: “ That
one must not content oneself with giving a little, when one
ought to give a good deal.” And St. Augustine says:
“Jesus Christ has declared, ‘that unless your justice abound
more than that of the Scribes and Pharisees, you shall not
enter into the kingdom of heaven.’ (St. Matt. v. verse 20.)
And yet the charity of Christians in the present day is much
less than that of the Pharisees, for they gave the tenth of all
they possessed. You who glorify yourselves with the name of
Christians, think to do a great deal you give a hundredth
part of your goods. You think of what others do, not of what
God expects of you. You think yourself good because you are
better than the bad, instead of feeling you are to blame for not
obeying Him who is inﬁnite goodness. It does not follow that
you do much because you do more than the man who does
nothing. You are so barren of good works that the least thing
seems to you magniﬁcent. You deceive yourselves, and lean
with a false conﬁdence on those little grains of alms which you
404 non BARTHOLOMEW or THE MARTYRS.
ga‘her up with great care, while you forget the huge heap of
sins 'It‘hiclt you have amassed. You have perhaps given some
litle thing which another could not or would not give. Why
do you look back to see what this one has or has not done,
instead of only looking at what is expected of you by God?
This is not the way you go on with earthly matters in these
days. You are not content with having a good deal more than
many others. You want to be as rich as the richest around
you. Your eyes rest on those who precede you, without think-
ing of the numberless poor who are behind you. You put no
limit to your passion for riches; but when it is a question of
giving alms, you draw in at once. You say to yourself at
once : ‘ How many there are who give less than I do.’ And
you do not say at the same time : ‘ How many there are who
are not as rich as I am.’ Why do you not follow the example
of Zacheus, who gave the half of his goods to the poor .9 And
why do you constrain us to wish that you cannot imitate
that good man, you would at least follow the example of the
Pharisee, who gave the tenth of all he possessed?” (St.
August. de decem. chordis, cap. 12.)
St. Chrysostom likewise teaches us that it is not enough
to give alms, if we do not give as much as we possibly can.
“Let us labour,” he says, “for generosity; let us retrench
all superfluities, and only think of distributing all we can
to the poor. But you will say, ‘ I have given to them now
and then.’ That is not giving alms. If you do not give
in proportion to your means, you have not done your duty.
The foolish virgins had lamps and oil, only they had not
enough. If you had created your own wealth even, you ought
not to be so careful of it. But as all you have comes from.
God, and He has only made you its dispenser, why are you
so stingy in your distribution of it to the poor? Do you wish
me to tell you the cause of this inhumanity? It is because
those who are misers in heaping up wealth are cold and
indilferent when it is a question of giving alms. Those who
DOM BARTHOLOMEVV OF THE MARTYRS.
think only of making money, do not know how to spend it.
Listen to this precept of Scripture: ‘Let not mercy and truth
leave thee.’ (Proverbs iii. verse 3.) It does not say, ‘ Give
alms once or twice ,-’ but ‘never give it up.’ Whereby it
proves that it is we who need it, and not charity which needs
us; so that we should do all we could to preserve and en-
courage it.” (St. Chrysostom, born. 76.)
Following this principle, it was remarked of Dom Bar-
tholomew that he never would look over his household
accounts, saying that he had conﬁded that duty to trust-
worthy and faithful people; but he insisted on seeing all
that had been spent on alms, for he feared that his ser-
vants, having less conﬁdence than himself in the provi-
dence of God, and dreading lest he should be straitened in
his own house, should diminish the excessive expenditure
which he indulged in in charity, and cut off any of the
money which he had ordered should always be employed
for the relief of the poor.
But some men make use of a specious pretext to escape
giving alms, by saying, “I have children, and I must
make money and save it for them.” St. Augustine answers
this argument as follows: “ You will say, ‘Is it not one of
the ﬁrst duties of charity for a man to labour to amass a
6,
fortunefor his own children J And I answer you, ‘ [s it not
great folly to labour so hard to heap up wealth for those who
must die like himself?’ Have you two children?” (he con-
tinues,) “then take Jesus Christ as the third. Place Hint
among your children. Let our Lord enter into your family.
What more glorious than to adopt one who represents Jesus
Christ, and be a father to him, and for your children t) be
his brothers?” (St. Aug., serm. 413, de divers, cap. 11.)
The same saint adds: “I have said that I would not refuse
legacies and olferings for the Church, provi led they were just.
But should I accept a succession which a father has left me on
his ueath-bed, simply because he was in a rage with his son,
DOM BARTHOLOMEW OF THE MARTYRSi
and so altered his will when he was dying ? If he were still
alive, would it not be my duty to soften the father, and recon-
cile him to his son, so that he might not lose his inheritance?
But if a man, having one son, took Jesus for his second son;
or if, having ten, he put our Lord in the place of the eleventh,
and gave Him in that way His share of his substance by
leaving it to the Church, I should accept it.” (Idem., serm.
4.49 do divers, cap. 3.) St. Basil teaches this still more
distinctly: “ You say, ‘ I want this property for my children.’
This is a very plausible excuse. You cover your avarice
under the plea of your children, and thus satisfy the secret
inclinations of your heart. I do not accuse your son, who is
innocent. But tell me, when you asked God to allow you to be
a father, did you say to Him, ‘Lord, give me children, so
that I may not obey the precepts of Your Gospel? Give me
children, so that I may not enter into the kingdom of heaven .6?’
M' ore than this, who can answer for their minds and conduct?
and who will assure you that they will spend the money you
leave them rightly ? How many are there to whom. riches are
the ﬁrst step in their downfall? The Wise man says :
‘ There is also another grievous evil which I have seen under
the sun : riches kept to the hurt of the owner.’ (Ecclesiastes v.
verse 12.) And again: ‘I hated all my application wherewith
I had earnestly laboured under the sun, being like to have an
heir after me, whom I know not whether he will be a wise man
or a fool.’ (Ecclesiastes ii. verses 18 and 19.) Take care,
therefore, lest after having amassed riches with great toil and
trouble, you only leave to your children a heritage of sin and
scandal, and lest you should yourself be doubly punished, both
for the good you have left undone, and because of the sins of
your children, of which you have been, in one sense, the author.
Your own soul, is it not nearer to you than even your chil-
dren .9 It is to save your own soul that you should reserve a
portion of your goods, and after thattyou should distribute
‘the remainder to your children. For it often happens that
non BARTHOLOMEW or THE MARTYRS. 407
when children do not succeed to the whole of their father’s
inheritance, they exert themselves to found a fresh establish-
ment by their own labour. But if you neglect and abandon
your own soul, who will have compassion upon her?” (St.
Basil, homil. in divites.)
FIFTH POINT.
THAT WE MUST GIVE WITH DISCRETION, ACCORDING TO THE
DIVERSITY or TIMES, SEASONS, AND PERSONS.
Dom Bartholomew recommends with great care in his
book that prudence should accompany alms-giving. For
this reason the Christians of old days generally placed in
the hands of their pastors the money they destined for the
poor, because, being assured of their charity and prudence,
and knowing that they were better acquainted than them-
selves with the condition of the poor, they thought their
charity would be more acceptable to God if given according
to rule and order. _
St. Basil teaches us this in the following words: “ We
see in the Acts, that when the early Christians had sold
their possessions, they put the price at the feet of the apos-
tles, who distributed it afterwards according as each one
had need. For it needs great discernment and experience
to ﬁnd out those who are really poor from those who make
a trade and an art of begging. He who relieves the really
poor and aﬂticted gives to God, and will be rewarded by
God ; but he who gives to professional mend-icants and vaga—
bonds only helps to foster idleness and imposture. It is best
to give very little to such persons in order to get rid of them,
and to avert their maledictions and murmurs. But, on the
other hand, charity should be bestowed with real liberality
on those who are truly sulferers, and who have learned to
408 DOM BARTHOLOMEW or THE MARTYRS.
bear with patience and equanim-ity the misery and want
which surround them.”
Dom Bartholomew, sharing in these feelings, used the
greatest discernment in the distribution of his alms. He
specially devoted himself to helping those who were
anxious to work but could not ﬁnd any employment, and
who would rather die than be reduced to asking for alms.
He encouraged rich people, in times of public distress, to
set about relief works, whereby hundreds were honestly
employed ; and often contrived to anticipate the wages due
to these labourers, so as to relieve them more quickly.
Whilst doing his utmost to relieve the poverty of the poor,
he was very careful not to encourage them in idleness,
according to St. Augustine’s rule: “Ad supplendam neces-
sitatem non ad pascendum pigritiam.” So strongly did
Dom Bartholomew dread idleness and its consequences,
that he even did his utmost to persuade his younger clergy
to learn a trade, as recommended in the ancient canons, so
as never to have recourse to the charity of others for actual
subsistence. (Concil. Carthage 4, can. 51, 52, and 58.)
There is another important thing, and that is, the choice
to be made of the persons entrusted with the distribution
of alms, and of the kind of persons'jmost worthy to receive
them. We have seen that our holy archbishop always
assisted with peculiar zeal those who had consecrated
themselves to God’s service in His Church, following in
this matter the rule of St. Augustine, who would not wait
till such persons asked for help, which they often would
not do, but who went before them and anticipated their
wants. “ You ought to seek out,” he writes, “ and see if
these servants of God do not need your help. Do not say:
‘I will give if they ask me.’ You wait till a minister of
Jesus Christ pleads with you; would you treat Him as you
would the passing beggar? If the priests of Jesus Christ
are reduced to the condition of being obliged to ask an
non BARTHOLOMEW or THE MARTYRS. 4.09
alms of you, beware lest they judge you beforehand. ‘How
am I to find out about them ?’ you will ask. Inquire as
much as you please as to the means of each one; no one will
blame you for this. Do you fancy that all the ministers of
the Church are rich ? I know many who have not even
daily bread. Scripture says: ‘Blessed is he that under-
standeth concerning the needy and poor.’ (Psalm xl. verse
2.) There are, then, poor people whom one must know and
discern for ourselves without waiting till they ask us. It is
written of ordinary poor: ‘Give to all that ask of you.’
But it is said of those who do not ask : ‘ Sudet eleemosyna
tua in manu tud, donec inven-ias justu-m cui des illam.’ Let
others beg of you as much as they will, but anticipate the
wants of those who do not ask. Give to the beggar; but
give rather to the servant of God. The one asks, and in his
voice you can detect at once what he is. But the other is
silent, and for that very reason you should watch and antici—
pate his needs. For very probably he will ask you nothing,
however great may be his distress; and his suﬁering will one
day be your condemnation. Be then charitably curious, as
I have said, and you will ﬁnd out the misery of many of
God’s servants. Be sincere and earnest in your search, and
you will discover how great is their need. But because you
are very glad to make ignorance your excuse, you do not ﬁnd
it out. This, my brethren, is what I had to say to you on
this subject. You know us well enough, as the apostle says
to the faithful, not to fancy that we exhort you thus to come
forward in aid of the servants of Jesus Christ from any
secret views of our own.” (St. Aug. on Psalm ciii. verse
14, and cxlvi. verse 8.)
We must also consider, in giving alms, the circumstances
and time of more or less distress. For it is certain that in
a famine, for instance, one must give more. “ You are
)
poor,’ exclaims St. Basil, “but there are many far poorer
than yourself. You have enough wheat for ten days; and
410 DOM BARTHOLOMEW on THE MARTYRS.
he has only enough for to-day. If you are really charitable
share equally what you have left with him who has nothing.
Do not shrink from giving because you have little, lest you
should prefer your own interest to the common danger of
many. Forif you had but one loaf, and a poor man were
to ask you for a bit of it, do not refuse it to him.” (St-
Basil, hom. in divites.)
SIXTH POINT.
THAT WE MUsT AVOID VANITY IN GIVING ALMS, AND Accom-
PANY THEM WITH HUMILITY.
One of the conditions laid down by Dom Bartholomew,
(according to the advice of St. Gregory,) was, that alms-
giving should be done with humility, that is, to be careful
when doing it to free ourselves from that subtle poison of
vanity, which spoils our best actions. He quoted on this
point a letter from that great Pope to a certain bishop,
whom he praised for his love of the poor, but added: “ That
he had learnt with lsorrow that he had spoken himself to
several persons of the great alms he had given, ‘ from which
it appears,’ he adds, ‘ that you care for the praise of men
more than that of God.’ And he exhorts him to watch over
himself with great circumspection, lest the worm of vanity
should glide into his heart, and should spoil and corrupt all
the fruit of his good works.” (Greg, lib. 2, epistl. 4s.)
The same saint teaches us that in order not to seek for
vain praises in our charitable actions, we should continu-
ally bear in mind this word of our Lord: “ When thou dost
alms, let not thy left hand know what thy right hand doth,
that thine alms may be in secret; and thy Father, who
seeth in secret, will repay thee.” (Matt. vi. verses 8 and 9.)
St. Augustine comments on this passage as follows:
“ Let not your left hand know what your right doth. The
DOM BARTHOLOMEW or THE MARTYRS. 411
left hand signiﬁes the pleasure we take in the praises of
men; and the right, the pure intention to do everything
which God commends. If this longing for praise glides into
the heart of him who gives alms, and mixes itself up in his
actions, the left hand knows very well what the right does.
Therefore, Jesus Christ, in saying these words, meant:
‘ When you try to obey the command of God by giving alms,
do not let the thought of human praise mizc itself up with
your good work, so that your alms may be done in secret,
that is, remain at the bottom of your heart which is hidden
from the sight of men. Some do this by good will alone,
when they have nothing they can give to the poor. Others,
on the contrary, do it to appear charitable, or to acquire
some temporal advantage. The right hand alone acts in the
ﬁrst case, and the left only in the second. Others take, as
it were, a middle course, because they give alms with the real .
intention of pleasing God; but yet, in their good will, a
secret desire of praise slips in, or of some other temporal
advantage, and so purity of intention is spoiled.” (Aug,
serm. Dom. in monte, lib. 2, cap. 2.)
Although the holy prelate’s position in the Church
compelled him in many cases to give alms publicly, and
especially as the example of his charity induced many to
imitate him, nevertheless, he did as much as he could
besides, privately, and especially towards those who
blushed to make their wants known. He often exhorted
his people to ﬂy from vain-glory in these matters, and
disapproved of the custom, when anything was given to
God for the ornament of the temple, that the arms or
names of the donors should be painted up, or engraved on
their gifts, which custom sometimes extended even to the
altar and the vessels used in the holy mysteries. He used
to praise the humility and zeal of St. Charles in this
matter, who, though of such noble birth, and Cardinal-
Archbishop of Milan, yet insisted on eii'acing the arms of
DOM BARTHULOMEW OF THE MARTYRS.
his house, which had been painted both on his cathedral
and other places, desiring that the magniﬁcent offerings he
had given to God should be only written in heaven and in
the book of life. Nevertheless, Dom Bartholomew remarks
that though We are not to do our good works to be seen of
men, still we must not refrain from doing them because
men see and praise them. These are his words: “When
the Son of Man said, ‘ Take care not to do your good works
before men,’ He adds directly, ‘ to be seen of them," that
is, we must not seek our reward in the praise of men, or
feed our vanity by human approval. But when He adds:
‘ Let your light shine before men,’ He teaches us that we
may well let men see our good works, not for our own
sakes, but to glorify our Heavenly Father, who has given
us the grace to do them for Him, and has converted us
from our sins. In this way our light will shine before
men, because charity alone shines in our actions, without
any form of vanity being mixed up with it. He who acts
thus does not wish to be seen by men, but he wishes that
God should be gloriﬁed as the sole author of all the good
which is in man. So that he who admires the good done
by another may imitate it, and by praise become himself
praiseworthy. St. Augustine teaches us this likewise.
“lily brethren, look to God in everything. Examine year
conscience to know with what intention you act. If year
heart does notaccuse you of doing a good work from motives
of vanity, remain in peace. Do not be afraid of being seen
by any one when you give an alms. Fear to give it with a
view to human praise : but do not fear lest another should see
it and therefrom praise God. If you hide it altogether from
the eyes of men, you hide from them also what they ought to
imitate. In such an occasion there are two aims to give, and
two poor to help. One hangers for material bread and the
otherfor justice, as the Son of God has said: ‘Blessed are
they that hanger and thirst after justice.’ (Matt. v. verse 6.) I
DOM BARTHOLOME'W OF THE MARTYRS.
He who gires alms Qften ﬁnds himself between the two. If,
then, he has true charity, he will have compassion on both,
and try to relieve both. One seeks what he can eat, and the
other what he can imitate. You give bread to the one and
good example to the other. Both receive an alms, and both
are greatly indebted to you. One has found what will appease
his hunger, and the other what will excite his charity.”
(Aug, epist. Joan, tract. 8.)
Dom Bartholomew was not only anxious to guard his
ﬂock against vanity in alms-giving, but also to ground
them in humility. He quotes St. Gregory again on this
head: “ There are some people,” (he Writes,) “who, before
relieving a poor person, will say harsh things to him, and treat
him with little or no respect. They do not seem to consider
that charity and humility are inseparable, and that as charity
gives us tenderness to ﬁnd out the wants of our brother who is
in need, humility should teach us to respect him. Although
the poor may not be as rich as ourselves, are they not men and
Christians as we are ? When a man dares to show such pride
to the poor, he renders himself more worthy of punishment by
d spising him, than of rewardfor assisting him. He becomes
himsclfmore naked inwardly than the poor is outwardly, for
it is an inﬁnitely greater misery to be without humilitythan
without clothes. To avoid so great an evil, then, when u e see
the poor, pale and disﬁgured, corered with wounds, and
with nothing but rags to clothe them, we ought to re-
member that their bt-‘(llt’S are images of our souls, and
that with greater truth, as our sores are inward and
hidden. '1'liertfore, when we give alms, we should always
bear in mind those words of our Lord: ‘llfalce unto you
friends of the mammon of iniquity, that when you shall fail,
they may reccire you into everlasting dwellings.’ (St.
Luke Xvi. Verse 9.) For we learn by this saying, that those
who now seem so poor and miserable, will some day be in-
ﬁnitely rich: as, on the contrary, some who now seem rich, and
45141 DOM BARTHOLOMEW OF THE MARTYRS.
who do not employ their wealth in charity, will hereafter
be inﬁnitely poor. As then Jesus Christ advises us to make
friends of the poor, so that when they become kings in heaven,
they may help us to procure an eternal dwelling-place, we
must not consider what we give them now as alms, but as
presents which we oyfer to our benefactors and the patrons of '
our souls. I f we were fully convinced of this truth, we should
never dare set ourselves above them. We ought to keep in
mind continually that the day will come when they will give us
inﬁnitely more than they have received from us, and that they
are truly the rich, and we the real poor.” (Greg. Moral, lib.
21. cap. 14.)
SEVENTH POINT.
THAT WE SHOULD GIVE WITH JOY, AND HAVE THE UTMOST
TENDERNESS AND COMPASSION TOWARDS THE POOR.
Our archbishop loved the poor too well not to have
immense pleasure in assisting them. He loved to see the
courtyard of his palace quite full of them; and his joy
knew no bounds when by his charity he was able to save
so many people during the famine. He always taught
others what he himself practised, that if men wish you to
give willingly, God exacts it still more. “In every gift
show a cheerful countenance,” writes the Wise man, “and
sanctify thy tithes with joy.” (Ecclesiasticus xxxv. verse
11.) And again, St. Paul tells us to give “Every one as
he hath determined in his heart, not with sadness or of neces-
sity, for God loveth a cheerful giver.” (2 Corinth. ix.
verse 7.) St. Chrysostom shows us also with what joy we
should give alms, in the following words : "films—giving is
only a virtue when you give willingly, gaily, liberally, and
abundantly ; when you are persuaded that in giving it is not
you who give, but who receive, as instead of losing anything by
non BARTHOLOMEW or ‘THE MARTYRS. 415
this gift, you receive a great grace and an eternal gain. Ife
who relieves the needs of another, ought to be gay and happy,
and not sad and morose. Would you not shock reason and
good taste if, when you were relieving the aﬁliction of another,
you were yourself miserable and cast down? It would be
much better that you should not give at all than give with this
spirit. But why are you depressed .9 Do you fear that your
income will be diminished? If you have that idea in your
mind, you had better give nothing at all. If you have not
contdence that your money will be multiplied in heaven, do
not give it. But perhaps you were wishing to receive the
interest here below .9 How can you think this i’ Let alms be
alms, and charity charity, and not a commercial and terres-
trial traﬁic. I do not say that it has not sometimes happened
that people receive their reward in this life. But that is not
because they are more advanced in virtue and merit than
others who do not gather the fruits of their charity in this
world. On the contrary, God often treats in this way those
who are weak and little inclined to give alms merely through
the expectation of spiritual blessings in a future life.” (Chry-
sostom hom. in 2nd Epist. ad Corinth, chap. 8.)
St. Augustine writes in the same sense: “When you
fast,” he says, “ give alms to the poor, and be very thanlful
that, by abstaining from your dinner, you can relieve the
hunger of your brother. For if you give your bread to the
poor with a good will, God will accomplish in your favour
what He says in holy writ: ‘ Then thou shalt call and the
Lord shall hear ,- thou shalt cry, and IIe shall say, Here I
am.’ (Isaiah lviii. verse 9.) There are some persons who
murmur at giving charity, and only do so to rid them-
selves of the importunity of the petitioners, not because they
have a real wish to relieve their misery. But, as the apostle
says, God loves those ‘ who show mercy with cheerfulness.’
If you give bread unwillingly to the poor, you lose both your
416 non BARTHOLOMEW or THE MARTYRS.
bread and your merit.” (St. Aug. in Psal. 412 in ﬁne. Rom.
xii. verse 8.)
This joysprings from its only true source, which is love.
A mother feels for the sufferings of her son, and in her
grief she rejoices to be able to assist him, because she loves
him. This loving tenderness of character was so remark-
able in our archbishop, that Father Louis of Grenada re-
marks: “He was as much grieved at the misery of his
people during the famine as if he suffered it himself. He
never looked upon the poor as poor, but as the images of
Jesus Christ, whom they represented. Therefore he was
sensibly touched at their troubles, and never thought their
demands ill-timed or importunate. Some persons of high
rank having arrived one day to dine with the archbishop
during the famine, nothing was served at table but a simple
piece of beef and mutton. And seeing that they were sur-
prised and rather discomposed, he said to them, smiling
frankly: ‘ Those who are good enough to do me the
honour of dining with me just now, must make up their
minds to put up with a very poor repast. For I wish that
my table should bear the marks of the suffering and priva-
tions of my ﬂock. I do not blush at this economy, because
I consider it a duty. And it seems to me that a bishop
who thinks himself justiﬁed in living sumptuously When
his people are dying of hunger, has forgotten that the
misery of his ﬂock should be his own, and that his wealth
is the property of the poor.’ ”
He had followed in this matter likewise the example of
St. Gregory who, preaching on the words of Job: “I wept
over him that was allilicted, and my soul was tender and
compassionate towards the poor,” spoke as follows:
“ iVhen we give of ourproperty, we give what is outside of us,
but when we bestow our sympathy and our tears, we give
a part of our hearts, and that which is most precious in us.
Thea-(fore, the compassion which accompanies alms-giving is a
non BAR'I‘HOLOMEW or THE MARTYRS. 417
greater gift than the alms itself, because he who has that
tenderness of heart will never fail to give his neighbour all he
can, and will think nothing of everything that he does for
him.” The same saint, representing Magdalene as a ﬁgure
of the whole Church, says: “ That she not only wiped the
Saviour’s feet, but kissed and watered them with her tears.
From which we learn that it is not enough to assist the poor,
who are as the feet of Jesus Christ, by giving them of our
superﬁuity, but that we must besides show them real love and
compassion.” (Gregor. Homil. 33 in Evang.) And St.
Augustine adds: “ That the poor are frequently merciful and
charitable by the sympathy and compassion they have for one
another; so that if the poor have this compassion, and the rich
little or none of it, the poor, before God, are more charitable,
although they may have scarcely anything to give, (like the
widow’s mite in the Gospel,) than the rich who give much.”
(Aug. in Psalm lxxxv.)
There was another branch of charity in which our saint
excelled, and on which we must lightly touch, and that
was his great consideration and kindness towards all those
who were under him in the civil order, such as farmers and
tenants on the episcopal property. He had the love of a
father for them all 3 and no sooner had he taken possession
of his see, than he gave the most stringent orders to his
agents never to use any vexatious or rigorous'proceedings
towards them to exact what they owed him, and to remit
their rents wholly or in part should any unforeseen loss or
misfortune occur to them. For the same reason he would
never raise the rents of the archepiscopal farms or lands, in
spite of his great wish to have more money for his alms-
giving, lest by practising greater charity on the one hand,
he should wound it on the other. And he detested the
conduct of those who, under pretence of claiming their
rights, showed extreme harshness towards persons who
were dependent on them, and treated them with a severity
27 '
418 non BARTHOLOMEW or THE MARTYRS.
which dishonoured piety, and caused grave scandals. He
spoke strongly in his book, (Stim. Past., cap. 11,) against
those who are thus inexorable when anything of their own
is concerned, and who will not yield a farthing of anything
which belongs to them. And he would not allow their
excuse, “ That they were not to blame, because they only
defended their rights, and demanded What was just,” say-
ing, “That they did not consider that in that very way
they wounded Christian and evangelical justice, by not
choosing to yield their rights, and prefering their private
interest to the exercise of charity, to the relief of poor and
neglected persons, and to the ediﬁcation which they might
give to the whole Church.”
CHAPTER XVI.
WITH WHAT CARE BISHOPS SHOULD ABSTAIN FROM LUXURY,
AND EMPLOY CONSCIENTIOUSLY THE PROPERTY OF THE
CHURCH.--OF HOW THIS RULE SHOULD BE APPLIED TO THEIR
RELATIONS.
To abstain from the luxury and display of seculars has
been recommended to all bishops by the ancient councils,
and especially by the Council of Trent. Dom Bartholomew
spoke strongly on this point in the sixth chapter of his
book, saying: “That this virtue was inseparable from the
love of the poor, as it was impossible to love and assist
them as he ought, and to spend in vain luxuries the
Church’s revenues, which have been called by the saints,
‘the vows of the faithful,’ the ‘goods of the poor,’ and the
‘patrimony of Jesus Christ.’ ” Dom Bartholomew quoted
the words of St. Bernard on this subject: “Listen, 0
pastors of the Church, to what famine and extreme misery
drive the poor to say of you. ‘ PV hat object have you,’ (they
DOM BARTHOLOMEW or THE MARTYRS. 419
say, ) ‘in making use of the property of the Church to feed
your ambition .2 lVhat you waste on luxuries is ours, and you
rob us cruelly when you spend it in vanities. We are, like
you, God's creatures; like you we have been bought by the
blood of Jesus Christ. If then we are your brethren, with what-
possible justice can you take that which ought to feed us, to ex-
cite the curiosity of men by the sight of your magniﬁcence, and
to employ in superﬂuous luxuries that which is a necessity to
us poor? You rob our intligence of all that you spend on your
luxury, so that your vanity and love of display create two
great evils, for they lose you by possessing you, and they hill
us by stripping us of our due. You cover your horses and
your mules with gold and silk trappings, and you leave your
brothers in hunger and nakedness. And what is the more
deplorable is, that the goods you thus waste are not yours.
You have not earned them by your toil, although you may say
in your hearts : ‘ Let us possess the sanctuary of God for an
inheritance.’ ’ (Psalm lxxxii. verse 18.) These,’ ’ (adds the
saint,) “ are the thoughts of the poor, and what they are saying
before God, who understands the language of the heart. For
they do not dare complain of you in public, as they are obliged
to implore your help in order to keep the life in their bodies.
But there will come a day when they will rise with terrible
strength against those who have aﬁlicted and abandened them
in this life, for they will have for their protector and avenger
one who is called in Scripture, ‘the Father of the orphans
and the Judge of the widows ;’ and then He will say to those
who have failed to help them: ‘Amen, I say to you, as long
as you did it not to one of these least, neither did you do it to
1V[e.”’ (Matt. xxv. verse 45. Bern. de Moribus, et oﬂic.
Epis., cap. 2.) *
We remember, in Dom Bartholomew’ s life, how strongly
he expressed himself in this sense to Father Louis of
Grenada, and lest it should be imagined that he held these
.views merely because he was a religious, he took great
420 nor BARTHOLOMEW or THE MARTYRS.
pains to explain that it was not as a monk, but because he
was a bishop, that he had taken such care to banish all
pomp and luxury from his house, following in this matter
the example of the saints and the orders of the Councils.
We saw with what zeal, at the Council of Trent and in
Rome, our holy prelate spoke against the luxury of the
cardinals, and how the high esteem in which he was held
by Pius IV. made that Pope accept his advice when he
told him how much more worthy it was of a Sovereign
Pontiff to build hospitals rather than palaces, and to give
to the poor What belonged to them, instead of employing
it in erecting sumptuous ediﬁces which must one day
perish.
St. Charles followed the same rule as Dom Bartholomew,
for though the dignity and high birth of this saint might
have led him to adopt the magniﬁcence which was common
to cardinals in those days, he began by retrenching, as
Dom Bartholomew had done, all the useless gentlemen
and seculars of his palace. He only retained one or two
for lower offices which would be unﬁt for priests, and the
rest of his household was composed entirely of ecclesias-
tics. He insisted upon their maintaining in everything a
modesty and simplicity which should serve as an example
to worldlings: and he forbid their wearing silk, which he
also refused to wear himself. And though he was com-
pelled by his dignity to appear in public in decent clothes,
yet when he was alone he had such a love of humility and
poverty, that he would wear such shabby attire as even
the poor would have been ashamed to do. So much so,
that it is related in his life that one day one of his servants
gave a poor man a dressing-gown he had just left off, and
the beggar thought it so disgraceful a garment, that he
fancied it was given him as an insult, and came himself to
St. Charles to show it, and complain of the way he had
been mocked, which astonished the saint so much, that
DOM BARTHOLOMEW or THE MARTYRS. 421
though he tried to keep a grave countenance, he could not
help laughing. For the same reason he would not allow
himself to be called Cardinal “Borromeo,” after his noble
house, but Cardinal of St. Praxedius, which was his title as
cardinal. And instead of engraving his own arms on his
seal, he had the ﬁgures of St. Ambrose and of the martyrs
SS. Gervasius and Protasius engraved instead, as the pro-
teeters of the Church of Milan, with the words, “Tales
a mbio defens'rres.”
In the same way St. Charles believed, like Dom Bar-
tholomew, that bishops were only dispensers and not
proprietors of the Church’s revenues. And God had so
impressed this truth upon his heart, that when he was
only ﬁfteen or sixteen, having an abbey given him which
had been resigned by his uncle, he told his father that the
revenues of this ecclesiastical property could not be used
for the house, as it was the patrimony of Jesus Christ, of
which he was only the administrator. And after he had
been made Cardinal and Archbishop of Milan, he Went one
day to another archbishop’s house, who received him with
great magniﬁcence, and had him waited upon at table by
men of high rank. But St. Charles, wishing to show how
much he hated all this luxury and magniﬁcence, deter-
mined to leave directly after dinner, although it was
pouring with rain. And on his host entreating him to
remain, he still insisted on departing, after having said
these words: “If I were to stay here to supper, you would
give me another grand feast, as you have done at dinner, and
the poor would be the losers; for the property of a bishop,
when he has taken what is necessary for his house, belongs
entirely to them.” (Giussano, liv. 7 and 8, chap. 2 and 5.)
In the same way, when a bishop was speakingto him one
day of the magniﬁcence of the Farnese palace, he replied
in the same way as our archbishop did to the Pope at
Rome: “That it was only necessary to build eternal man-
422 DOM BARTHOLOMEW or THE MARTYRS.
eions.” Another cardinal having pointed out to him the
beauties of his garden, St. Charles remained silent with a
displeased look, and at last said: “You would have done
better you had spent all the money that you have lavished
here in building a monastery of religious.” And when some
one said to him that he ought to have a garden attached to
his archepiscopal palace, as other bishops had, in order to
rest himself and take a little fresh air, he replied: “A
bishop’s garden is the Holy Bible.” (Giussano, lib. 8, chap.
27.)
When Dom Bartholomew ﬁrst came into his diocese, he
was told that the Archbishops of Braga were accustomed
to send every year to the Queen a certain ﬁsh which was
very delicate and rare. He inquired what it cost; and
ﬁnding it was very dear, he gave that amount to the poor,
and wrote to the Queen as follows: “That if the property
of the archbishopric had been his own, he would have been
too happy to make this present to her highness. But that
as it belonged to the poor, he thought he had fulﬁlled her
intention by giving to them what it had been the custom
to give to her, as he felt it was more worthy of her
grandeur and of her truly royal charity to give to Jesus
Christ Himself, in the person of His poor, than to rob them
of the least of their goods.”
This action may appear little in the sight of men, but it
was great in its principles and its results, as St. Augustine
said on a similar occasion: “ Quad minimum est, minimum
est ; seol in minimo ﬁdelem esse magnum est.” (Aug, de
Doct. Christ, lib. 4. cap. 18.)
On another occasion a great friend of our holy prelate’s,
and a man of high rank, but who still could not resist that
natural inclination of people in his positionfor beautiful
things, tried to persuade him to make some improvements
in his palace, as his predecessors had done. The arch-
bishop made his usual answer: “That the revenues of the
non BARTHOLOMEW or. THE MARTYRS. 423
Church belonged to the poor ;” but ﬁnding that he in-
sisted, he added: “ You will forgive me if I say that what
you want to induce me to do is worse than what the Devil
proposed to Jesus Christ. For he counselled Him to change
the stones into bread, which might have fed the poor; whereas
you are trying to tempt me to change the bread of the poor
into stones.”
One of the greatest temptations which besets bishops
and all those who enjoy great ecclesiastical properties, is
their unregulated affection for their relations, which makes
them bestow on them preferment which would be more
worthily given to others. Dom Bartholomew spoke
strongly against this abuse, especially in a letter which
he Wrote at the Council of Trent to Father John of Leyra,
his vicar-general: “ Act always with fear and trembling,”
he wrote, “as regards your relations. Self-love is a
seducer who is always spreading snares for us. It tries to
persuade us that we are doing for God what we are only
doing for ourselves. Remember those words of St.
Thomas: ‘ That the more a man has good natural quali-
ties, and is inclined to mercy, the more he should watch over
himself ; for fear that by not acting with suﬁicient light
and discernment, he should wound charity under the pretence
of practising it.’ ”
In this matter Father Louis of Grenada writes of our
holy archbishop: “All those who needed help were re-
ceived with great affection in his palace: and he used to
say that he was the only stranger in the house, the poor
being the masters, and that all he had was theirs. He
looked upon them as his only relations, saving a sister he
had in the Monastery of the Rosary at Lisbon, to whom
he gave simply every year what was necessary for her own
maintenance, so that she might not be a burden to her
community, who were poor. Some one having exclaimed
against What they called his excessive hardness and strict=
424 DOM BARTHOLOMEW or THE MARTYRS.
ness in this matter, he replied : “ If my relations complain
that I am stingy with regard to them, let them remember
that they were born poor. I think I do enough if I main-
tain them as I do the poor of my ﬂock, and to whom I owe
more as their pastor and bishop than I do to my own
relations and friends. But as for enriching them, and
advancing them at the expense of the Church, that will I
never do as long as God gives me grace. I must be devoid
of sense and faith if I were to wish to buy a temporary
advantage for my relations at the cost of their damnation
and mine. I may dispose as I like of the heritage of my
father, and divide it among my relations; but I know no
theology which would advise or permit me to enrich my
parents with money which has been consecrated to God
and given to the Church for the relief of the poor.” He
proposed to himself the example of Pope Clement IV.
who, being a native of France, and having married and
been a minister of the king, St. Louis, became eventually
bishop and cardinal, and was elected Pope in 1264. He is
praised by all writers of his life as a man of eminent vir-
tue, given to prayer, fasting, and good works. Cne of
his sayings was, “A pope has no relations.” Having had
two daughters by his marriage, and one of them having
become a nun, he gave her only thirty ducats, although he
was naturally very liberal; and the other having married
a man of some position, he only gave her three hundred
ducats. And seeing that she was extravagant, and run-
ning into extraordinary expenses, he declared to her that
she must make up her mind that she would never receive
anything more from him as long as he lived. The follow-
ing is a letter from that holy Pope on this subject, as
reported by the authors of his life.
DOM BARTHOLOMEW or THE MARTYRS. 4125
LETTER OF POPE CLEMENT IV. TO ONE OF HIS NEAREST
RELATIONS.
“Many are rejoiced at our promotion, but as for me, I
only feel the weight which overwhelms me. What rejoices
others ﬁlls me with sadness and fear. And you wish to
know how you ought to behave when this news reaches you,
we declare to you that you must only be more humble in
future. For what humbles us ought not to be a subject of
ezcaltation to those nearest to us, for the honour of this world
passes in a moment. We do not wish you or any of our
relations to come to see us unless you are expressly sent for.
If any one of you were to arrive with the intention of obtain-
ing something from us, that person will have to return with
shame. If my sister marries, do not strive to choose for her
a person of higher rank than her own on my account. For you do so, you will only oﬁ'end me, and you must remember
that you must expect nothing from me. If you marry her
simply, and give her to that soldier’s son, I will give you
three hundred pounds for her dowry. But you seek a
great alliance for her, you must not expect a penny from me.
For I declare solemnly that I will not allow any of my
relations to proﬁt in any way by the dignity to which it has
pleased God to raise: me: and that I wish my nearest rela-
tions should marry the same persons they would have done
I had remained a humble priest. Warn them not to leave
their homes; to behave with the utmost modesty; to refuse
all the presents that may be oﬁ'ered to them ; and never to be
so bold as to venture to speak to me in favour of any person
whatsoever. For they do so, it will not help in any way
those they may recommend to me, and they will only do harm
to'dthemselves.”
4126 non BARTHOLOMEW or THE MARTYRS.
CHAPTER XVII.
OF THE PATIENCE PASTORS SHOULD SHOW IN THE PERSECU-
TIONS AND TROUBLES OF THIS LIFE.-—WHAT THE VIRTUE OF
THE ARCHBISHOP WAS ON THIS POINT.
We can say nothing more useful touching the patience
which bishops should show amidst persecutions and con-
tradictions than what Dom Bartholomew wrote on this
subject, in the eighth chapter of his book. “Consider,”
he writes, “ you who are bishops in the Church of God,
who are those whom He sends you to instruct and govern.
He teaches it to you Himself in holy writ, when He says to
Ezechiel: ‘ Son of man, I send thee to the children of Israel,
to a rebellious people that hath revolted from Me, they and
their fathers, and that have transgressed My covenant even
unto this day. And they to whom I send thee are children of
a hard face and of an obstinate heart,’ ‘a provoking house,’
‘unbelievers,’ ‘destroyers,’ ‘scorpions’ rather than men.
(Ezechiel ii. verses 3, 4‘, 5, 6.) And this word of J ob’s is
applicable to bishops: ‘ I was the brother of dragons, and
companion of ostriehes.’ (Job XXX. verse 29.) Prepare
yourself, then, with a good stock of patience and gentleness.
It is for this reason that St. Augustine, explaining those
Words of the Psalm: ‘hly days are vanished like smoke,
and my bones are grown dry like fuel for the ﬁre,’ (Psalm oi.
verse 4,) says: ‘ The wished are the ﬁre which burn the good.
The more they love them, the more they are burnt, because the
loss of the bad is the greater sorrow to them, the more zeal
they have for their salvation.’ The same Father, con-
non BARTHOLOMEW or THE minutes. 427
sidering the continual lament of a. bishop who does not
see the fruit which he Wishes of his labours, applies to
him these Words of the Psalmist: ‘Have mercy on me, O
Lord, for I am aﬁlicted; my eye is troubled with wrath.’
(Psalm XXX. verse 10.) ‘If you are aﬁlicted,’ continues
St. Augustine, ‘ VV/iy are you at the same time wrathful?
It is because you are angry at the sins of others. For who
would not feel angry at seeing men renounce the vices of the
age in words only and not in deeds, who confess God with
their lips, and renounce Him by their habits .9 l/Vho would
not be moved to wrath at seeing Christians laying snares for
other Christians, who are their brothers, and who betray that
kiss of peace which they give one another in the Holy Mys-
teries .9’ Amidst the perils in which you ﬁnd yourself,
remember the Words of St. Gregory: ‘That the glory of Job
was to have been good amongst the bad. He who does not
suﬁer patiently the evil of others, shows by his impatience that
he is still far removed from perfection. If you do not choose
to be tried by the malice of Cain, you will not become an Abel.
Grains of wheat in the car are mixed with straw. The ﬁrst
man had two :sons; one was elected, the other a reprobate.
Noah had three sons in the ark; the two ﬁrst were humble,
and the third by his pride insulted his father. Isaac had two
children; the one preserved his humility, the other was
reproved even before his birth. Jacob had twelve children;
of whom one was sold because he was good, and the others sold
hllll because they were wicked. Jesus Christ in the same way
chose twelve apostles, and a traitor was amongst them to
prove the rest. Thus the good and bad are always mingled in
this world. The good are thus puriﬁed amongst the bad, as
gold in a furnace, and they grow as lilies among thorns.’ ”
(Greg. Moral, lib. 20, cap. 29.)
“Whenever then We are crossed in our holiest wishes,
and in our best undertakings, do not let us lose courage.
We ought to hope on, and to console ourselves in Him
428 not BARTHOLOMEW or THE MARTYRS.
who has said to us: ‘Because he hoped in Me I will
deliver him. I will protect him because he hath known My
name. He shall cry to Me, and I will hear him. I am with
him in tribulation, I will deliver him, I will glorify him.’
(Psalm xc. verses 14, 15.) For, as St. Gregory says: ‘ The
opposition which is raised against our best plans is only
to prove and eteercise our virtue, and not a sign that God
rtjects us.’ (Greg, lib. 7, epist. 27.) How can a bishop be
cast down or troubled when he sees himself decried by car-
nal and secular men, if he has engraved in his heart these
words of Jesus Christ: ‘Blessed are ye when they shall
revile you, and persecute you, and speak all that is evil
against you untruly for .My sake. Be glad and rejoice,
for your reward is very great in heaven. For so they
persecuted the prophets that were before you ’? (St. Matt. V.
verses 11 and 12.) Think also of these words in the Book
of Wisdom: ‘Let us lie in wait for the just, because he
is not for our turn, and he is contrary to our doings, and
upbraideth us with transgressions of the law, and divulgeth
against us the sins of our way of life. He boasteth that
he hath the knowledge of God, and calleth himself the
son of God. He is become a censurer of our thoughts. He
is grievous unto us even to behold; for his life is not like
other men’s, and his ways are very diﬂerent. We are
esteemed by him as t-riﬁers, and he abstaineth from our
ways as from ﬁlthiness, and he preferreth the latter end
of the just, and glorieth that he hath God for his Father.’
(Wisdom ii. verses 12, 13, 14, 15, 16.) Apply to your-
selves, O pontiﬁ’s of Jesus Christ, those burning words
of the great martyr St. Ignatius: ‘I am the wheat of
Jesus Christ, which must be bruised and ground by the
teeth of beasts,’ (that is, of carnal men,) ‘that I may
become pure bread.’ Do you fancy that you can live
without afflictions and worries in the midst of a worldly
and secular people? Moses cried out to God: ‘I am
DOM BARTHOLOMEW or THE MARTYRB. 429
not able alone to bear all this people, because it is too heavy
for me. I beseech Thee to hill me, that 1 be not aﬁlictecl
with so great evils.’ (Numbers xi. verses 14 and 15.)
Jeremiah found himself so overwhelmed with his charge
that he exclaimed, ‘ Cursed be the day wherein I was born.’
(Jeremiah XX. verse 14.) St. Paul cried: ‘ Who is weak
and I am not weah .9 Who is scanclalizetl and I am not
on ﬁre I!’ (2 Cor. Xi. verse 29.) All saints have suffered
in this way. And you fancy you can live among the
wicked without any trouble, and in the midst of a world
where sin reigns supreme, and Where the ﬂame of unholy
and earthly desires consumes everything. St. Augustine
said in his time: ‘ If a man commits some sin, and a
bishop reproves or blame him, people say: ‘See what a
bad bishop we have I’ If he do not reprove, but praise
him, they eaclairn: ‘There is a goocl bishop!’ But when
he remains ﬁrm and constant in reproving what is wrong,
they seek for false accusations against him, so that his
conduct may appear suspicious. Or they say of him that
he does not practice what he preaches; or blame him for
doing things which he has never clone.’ When, then, you
ﬁnd yourself attacked by the malice and persecutions
of the wicked, call to mind those words St. Bernard:
‘I know no medicine so good to cure the wounds of my
soul as reproaches and injuries.’ (Bern., epist. 280, ad
Eugen.) And again, the same saint writes: ‘ That a man
is not really brave unless he feels his courage grow under
the d-zﬁiculties and obstacles he meets with. But as for me,
I think that a man who has faith should never be so full
of conﬁdence and strength as when God chastises him with
aﬁliction.’ (Epist. 32.) ‘For, as in the saints and elect
aﬁ‘lictions produce patience, and patience experience, and
experience hope, and hope salvation ,- so in those who are
lost and whom God reproves, aﬁtiction produces, on the con-
trary, weakness and discouragement ; discouragement trouble,
480 nor BARTHOLOMEW on THE MARTYRS.
and trouble despair; and despair perdition and death.’ To
defend yourself from so dangerous a snare, remember
the consolation which the Holy Spirit gives you in the
person of His Spouse, according to the same St. Bernard:
‘ When, being blamed by some of the daughters of Jerusalem,
who are marked by the thorns which pricked the lilies, those
who are good and simple consoled their mother, and in her
person all holy souls, by saying: ‘Recti diligunt te,’ i.e.,
those who are right-minded love you. ‘ Do not trouble,’ they
say, ‘to see yourself unjustly blamed by calumnious tongues,
for it is certain that you are loved by those who go straight to
God.’ And that is, doubtless, a very solid consolation, that
when, by striving to live aright, evil is said of us, those who
have good and simple hearts love us. For it is certain that
to defend us against those who unjustly accuse and run us
down, it is enough that we have the agfcction of those who are
really good, with the testimony of our own conscience. For
this reason the Church, ﬁgured by the spouse, says: ‘I am
black but beautiful ;’ that is, I am black from the calumnies
with which they have blackened me : but I am beautiful and
innocent in the eyes of God, who looks to the bottom of my
heart. This blackness comes from persecution, which is the
richest ornament of the spouse of Jesus Christ, if it be borne
for truth and justice.’ (Bernard, in Cant. , serm. 58, num-
bers 11 and 12.) ‘ Therefore, it is said in the Acts: ‘ And
they went from the presence of the council rejoicing that they
were accounted worthy to safer reproach for the name of
Jesus.’ (Acts v. verse 41.) ‘The Saviour taught us the
same truth when He said: Blessed are they that suyfer per-
secution for justiee’s sake.’ (Matt. v. verse 10.) ‘Ithink
that it is principally in this that the Church gloriﬁes herself,
in that she sees thus accomplished in her the words of her
~Spouse: ‘ If they have persecuted Zlle they will also persecute
you.’ (St. John xv. verse 20.) For thus she says in the
, person of His spouse: ‘ Do not consider me that I am brown,
non BARTHOLOMEW or THE MARTYRS. 431
because the sun hath altered my colour.’ (Cant. i. verse 5.)‘
As if she said: Do not accuse me, or think I am become
deformed, because in the persecution that has been stir-red up
against me I have lost the glory and reputation which shine
in the world. Why do you reproach me for that exterior
blackness, as it does not arise from an ill—regulated life, but
from the ardent passion of those that persecute me .9’ ”
The authors of the different biographies of Dom Bar-
tholomew remark that, especially after the Council of Trent,
when he laboured so hard to re-establish discipline and the
reformation of morals among his ﬂock, he saw almost
every one turn against him, and labour to destroy the
esteem and reputation Which his virtue had acquired in
the mind of his people. We have seen in the Third Book
(ﬁfth chap.) how he suffered from his own chapter, and
from the rich, whose vices he strove to repress; in the
twelfth chapter how he was stigmatised as “a Lutheran
and a Heretic ;” in the sixth chapter how he suffered even
personal violence; and in the eleventh chapter how he was
accused at Home by his own priests. In all these painful
persecutions, which lasted during the Whole of the twenty-
four years while he exercised episcopal functions, he was
sustained by the consolations which he gave to others in
his book, and which he drew from holy Writ, and from the
words of the great saints. He would often quote the
letter of St. Gregory to Bishop Columbus, who complained
of the number of his enemies: “ You ought to be persuaded,
my dear brother, that the good will be always hated and per--
, secuted by the wicked, and that it is enough to act according
to God ‘to be tormented in this world, and torn to pieces by
the calumnies of men. St. Paul said: ‘ All that will live
godly in Christ Jesus shall suﬁ‘er persecution.’ (2 Tim. iii.
verse 12.) If then you are not persecuted, it is a sign
that you have less piety than you ought to have. The same
apostle says to the Thessalonians: ‘ Y ourselves know, brethren,
432 nor: BARI‘HOLOMEW or THE MARTYRS.
that our entrance in unto you was not in vain. But having
suﬁ'ered many things before, and been shamefully treated
fee you know) at Philippi, we had confidence in our
God.’ (1 Thess. ii. verses 1 and 2.) Do you not admire
how this great apostle speaks, as if he should have thought his
entrance useless if it had not been accompanied by aﬁ‘lictions
and outrages ? For as wheat during the winter, being covered
with ice and snow, is strengthened within, and grows up after-
wards more vigorously ,' so when charity ﬁnds itself, as it were,
overwhelmed by an immense number of evils, she unites
herself the more closely to God, and is led to greater seal
in holy works. I consider all these envenomed tongues, who
blacken you with their slanders, like a great tempest which
has been raised up against you; and your soul, being agitated
by it, is like a ship in the midst of the waves. But remember
that the Holy Spirit tells us, by the mouth of the prophet-king,
‘ Thou hast regarded my humility; Thou hast saved my soul
out of distresses.’ (Psalm xxx. verse 8.) For if you remain
ﬁrm in the position which God demands of you amidst all
these obstacles and contradictions, you will show that you are
really acting as a faithful servant. Remember what the Son
of God said to His well-beloved disciples: ‘Amen, I say unto
you, that you shall lament and weep, but the world shall
rejoice.’ (St. John xvi. verse 20.) A ﬁiiction not only does
not discourage, but sustains and fortiﬁes a faithful soul. A
Christian, and still more a bishop, becomes stronger the more
he is opposed, and more and more courageous in adversity,
and he then acts with greater resolution and vigour, because,
being founded, like the Church, on the immoveable stone, which
is Jesus Christ, he is not shaken either by the violence of the
winds and tempests, nor by the overﬂowing of the waters.”
(St. Greg. lib. 6, epist. 2. Ibid., lib. 7. ep. 3. Ibid., lib.
7, epist. 25.) Our holy prelate was so impressed with this
truth, that when he was so atrociously calumniated at
Rome, he replied to his friends that, “Though he was
non BARTHOLOMEW or THE MARTYRS. 433
very sorry for the injury done to the Church and to the-
episcopate; yet that calumnies and persecutions were
always the bishop’s portion; that they inherited those
as they did the apostolic dignity; and that they need
not think themselves more holy than their Master, who,
being holiness itself, did not fail to be accused and dis-
honoured as a seditious person and a villain.”
The holy prelate wished likewise to fortify bishops
against all the evils which might befall them, and among-
the rest, those of illness and bodily suffering. “Let the
bishops whom God tries by sufferings,” (he writes,) “rea.
member the innumerable number of trials to Which St.
Gregory was exposed, and of which he gives us a sad
picture in many of his letters. ‘For more than. twenty-
seven years,’ (he writes,) ‘ we are living amidst the swords
and violence of the Lombards, who lay the most heavy taxes
upon us, and make us pay dearly for the lives which they-
have spared us still. All Europe is groaning under the yoke
of these barbarians. The towns are destroyed ;_ our armies.-
de eated; whole provinces pillaged; and the land remains
barren for want of labourers to cultivate it. I ﬁnd myself‘
overwhelmed with cares, and loaded with the charge of all the
bishops, priests, monasteries, and poor ,1 in fact, of the whole
population. And I am obliged at the same time to watch
against the ambushes and snares laid for us by our enemies,
and to be continually on my guard, not to allow myself to be
surprised by the treachery and deceit of their oﬂicers. For I
think that the want of humanity of men who kill us when they-
can is more bearable than the avarice of the judges and magic-t
trates, who keep us in continual trouble and misery, and from.
whose harshness, extortions, and rapine we ﬁnd it most diﬁlcult
to defend ourselves.” (Greg, lib. 4.‘) epist. 8.5..) Then as ta
his bodily health, he writes: “For the last two years I have
been constantly conﬁned to my bed, and tormented with gout.
Occasionally the pain is so violent that I can hardly keep up
28
434, non BARTHOLOMEW or THE MARTYRS.
for three hours on feast days to celebrate the Holy Sacriﬁce of
the Mass ,- and I am obliged to go to bed directly afterwards
from the agony I endure. Every day I am on the point
of death, and yet I cannot die; for being so great a sinner,
God wishes me to safer a long time in this painful earthly
prison-house. Therefore I address many earnest cries to
Him for mercy, saying with David: Educ de custodia ani-
mam meam.’ And to a bishop he wrote again: ‘Pray
to our Lord for me, so that He may loose the bonds of
my sins, and relieve me from the heavy burden of this
mortal body. For even if the sweetness and inexpressible
beauty of the celestial country which God has promised us
did not attract us for itself, the multitude of aﬁlictions
which overwhelm us in this life make us run after it with
still more eagerness, and in that way I ﬁnd extreme pleasure
in the pains which I suﬁer, as they do not permit me to have
the least enjoyment of anything in this world.”
CHAPTER XVI I I.
WHAT OUGHT TO BE THE HUMILITY OF BISHOPS, AND WHAT
WAS THAT OF THE HOLY PRELATE.
“ If humility,” as St. Bernard writes, “is the greatest
ornament ofa Sovereign Pontzﬁ,” (Bern. de Consid., lib. 2,
c. 6,) it is equally necessary in a bishop. Dom Bar-
tholomew prefaces his chapter on that subject with the
words: “He that saith he abideth in Jesus Christ, ought
himself also to walk as He walked.” (1 John ii. verse 6.)
“What other model, then, ought you to propose to your-
selves, O pastors of the Church, than that of Jesus Christ?
Do you think that the oracle is abolished when He spoke
these words: ‘ The kings of the Gentiles lord it over them.
you not so ,- but he that is the greater among you,
DOM BARTHOLOMEW OF THE MARTYRS.
‘let him become as the younger; and he that is the leader as he
that serveth.’ (St. Luke xxii. verse 25.) There is no
custom, or change of time or place, which can annihilate
the truth of these words of Jesus Christ: ‘ Quod hominibus
altum est, abominatio est ante Deum.”’ (St. Luke xvi. verse
15.) He then goes on to quote the words of St. Gregory,
to show how bishops are exposed to the temptations of
pride: “ Very often, a bishop, ﬁnding himself raised by his
position above others, is exalted in his own thoughts, and
swells with pride. For as he sees that everything is under
his authority; that he has no sooner ordered anything than
that his commands are executed; that if he does anything
good, all those who are about and subject to him are loud
in his praises; that if he does anything wrong, no one can
take the liberty of contradicting or ﬁnding fault with him;
and that very often others esteem in him what they ought to
blame and reprove, his mind is seduced by the applause of his
inferiors, and he begins to think well of himself. The high
esteem which people have of his virtue makes him lose both its
spirit and its truth. He forgets what he really is, by dwelling
on what others fancy him to be, and instead of examining
himself and recognising what he is at the bottom of his heart,
he imagines that he is all that people say of him, who can only
judge by the outside. He despises those who are subject to
him. He does not consider the equality which the same
nature and the same origin has placed between us, and he
thinks he is as much above them by the eminence of his virtue,
as he is by his position. Thus, lifting himself up to a pitch of
pride, and despising, from this imaginary height, those whom
he ought to consider his equals, he imitates those of whom it is
written: ‘he beholdeth every high thing,- he is king over all
the children of pride.’ (J ob xli. verse 25.) For the ﬁrst
angel, esteeming very little the condition and glory which was
common to all, ajfected empire and dominion over all the rest
when he said: ‘I will ascend above the heights of the clouds;
486 DOM BARTHOLOMEW or THE MARTYRS.
I will be like the Most High.’ (Isaiah xiv. Verse 14.) But
when he said he would lift himself up to the very summit of
greatness, he found himself, by the fearful judgment of God,
precipitated into the very depths of the abyss of hell. Thurs
man becomes like the apostate angel, when he forgets that he
is a man, and d-isdains to appear like others. We see in
holy writ how Saul was lost in the same manner. Having
ﬁrst appeared humble, he became proud when he was made
king, and lost by his pride the crown which his humility had
obtained. This is the reproach which God made to him:
‘ When thou wast a little one in thine own eyes, wast thou
not made the head of the tribes of Israel?’ (1 Kings xv.
verse 17.) He thought himself little at ﬁrst, but seeing him-
self raised to~a great dignity, he began to think himself great.
He preferred himself to all those under him, and thought
himself the ‘ﬁrst in merit as well as in power and dignity.
Thus he was great before God as long as he remained little in
his own sight 5 but when he became great in his own esteem,
he became little and despicable before God. Let those, then,
who are employed in the government of the Church, labour to
humble themselves interiorly in proportion to the grandeur
and dignity they have to assume b/jfore the world. Let them
beware, lest the love ofpower should take possession of their
hearts; and do not let them give way to this passion, lest
they should become its slaves, and ﬁnd pleasure in having
every one under their orders. The Wise man teaches us this
when he says: ‘Ialave they made thee a ruler? be not lifted up;
be among them as one of them.’ (Ecclesiasticus xxxii. verse
1.) And St. Peter teaches us the same thing when he says :
‘Neither as lording it over the clergy, but being made a
pattern of the ﬂock from the heart.’ (1 St. Peter v. verse 3.)
And the Saviour Himself tells us what torment is reserved for
the servant who takes advantage of the authority given him
above the rest, when He says in the Gospel: ‘But if that
servant shall say in his heart, Zlfy lord is long in coming,
non BARTHOLOMEW or THE MARTYRS. 437
and shall begin to strike the men-servants and maid-servants,
and to eat and to drink, and be drunk, the lord of that
servant will come in the day that he hopeth not, and at the
hour that he knoweth not, and shall separate him, and shall
appoint him his portion with unbelievers.’ (St. Luke xii.
verses 415, 46.) For it is just that he should be placed in the
rank of hypocrites who, under pretext of keeping up discipline,
changes the ministry of the Church ( which should be a
government of charity, ) into one of domination and empire.”
(Greg. Pastor., part 2, cap. 6.) “For this reason,” con-
tinues St. Gregory, “a chief pastor is the more bound to
humble and accuse himself before God, because when he
commits a fault he is not reprot-etl by men ,- as, on the con~
trary, those who are under his guidance will be less exposed to
the rigour of God’s judgments, because they have a pastor to
correct them when they have done wrong.” And St. Ber»
nard, speaking of the difﬁculties of government, says:
“Pauci, qui utiliter; pauciores, gut humiliter pressint.”
(Bern. in Gantia, serm. 23, number 10.)
St. Augustine, in a letter he wrote to Aurelius, Bishop
of Carthage, spoke strongly on the same subject as follows:
“It is a great thing not to rejoice at being honoured and
praised by men ; to cut of all exterior pomp and luxury, and
to seek, in what one necessarily retains, only the salvation
and interest of those who esteem us. David said, with great
reason: ‘ God hath scattered the bones of them that please
men.’ (Psalm lii. verse (3.) What is weaker or more des-
picable than for a man to be cast down and aﬁglicted because
people speak disparagingly of him, although he knows that
what they say is false? For the cessation at being thus
unjustly decried would not go to his heart so much the
love of human praise had not previously ‘scattered his bones ;’
that is, destroyed his strength of mind. I know how solid
your virtue is; and therefore I do not say this to you but to
myself. I think, nevertheless, that you will agree with me
4138 DOM BARTHOLOMEW or THE MARTYRS.
how hard and diﬁicult a thing it is to conquer the wish to be
praised. And we do not realise the strength of this enemy
till we have declared war against him; for although it is
easy to say that we do not care for praise when we do not
get it, it is very difficult not to feel pleased when we do. And
yet our hearts ought to be so raised above the earth, and
united to God alone, that, when we can, we ought to check
those who praise us, for fear they should attribute merits to
us which we do not possess, or which should belong to God ,-
or that they should praise us for things which do exist in us,
but which are not worthy of praise, like natural gifts which
we share with the bad or with the beasts. If people praise us
with good reason we should rejoice, not that we have pleased
men, but that we have done what God expected of us, to whom
should be attributed all that they esteem in us, as He is the
author and principle of all that is worthy of praise. I say
this to myself every day, or rather God puts it in my heart,
as it is to Him we owe all the salutary warnings of holy writ,
and all the holy thoughts with which He inspires us, and never-
theless, thoughIﬁght so strongly against this dangerous enemy,
I am often wounded, for although I do not seek for human
praise, I cannot help feeling pleased when I obtain it.”
(Aug. , epist. 64, ad Aurel.) This same saint thought this
passion for human approbation so dangerous that he says,
in his Confessions: “ That it is one of the principal causes
why God is so little feared and loved ;” “ Hinc sit vel maxim
non amare te, nec caste timere to.” And he says to God, in
the same book: “Thou knowest how many sighs my heart
has breathed to Thee on this subject, and how my eyes have
shed torrents of tears.” “ Tu nosti de hdc re ad te gemitum
cordis mei etflumina occulorum meorum.” (Aug. Confess,
lib. 10, cap. 36 and 37.) St. Gregory makes the following
commentary on the words of Job, “Si vidi solem cum
fulgeret :” “ The sun marks the good works of which the Son
of God has said: ‘Let your light so shine before men, that
DOM BARTHOLOMEW or THE MARTYRS. 439
they may see your good works, and glorify your Father who is
in heaven.’ (St. Matt. v. verse 16.) But to see the sun in
his splendour is to think over what one has done right, and
to attribute the glory to oneself instead of to God alone. For
there are some people who rest on the little good they have
done, and forget all their sins. And yet they considered the
light and the rigour of the just Judge, they would have more
fear of the evil which is still in them, than joy at the good
which they have so imperfectly done. And they would be more
anxious at what they owe to divine justice, than satisﬁed
because they have paid a very small portion of their debt.
For a man is not free from his creditor till he has paid all he
owes. He who runs a race does not win the prize till he has
come to the end of the course. And in vain will he have
started if he does not persevere to the end. This life is
our course, and heaven is our goal. We ought, then, to be
like wise travellers, who do not look back so much on the
distance they have traversed as on the road which remains
for them to go. W's ought, in the same way, to be more
attentive to what is wanting in us than pleased at what
we are, and to what we have got to do rather than to
what we have done. For it is natural to weak human
nature to like better to dwell on pleasant rather than unplea-
sant things. As we are sick in mind and heart, and we feel
that reﬂection on our faults will be painful to us, we try to
think on something more agreeable, and on which we can rest
as in a soft bed. lVe think over all our good works, and do
not meditate on the number of graces we have lost from having
neglected to do a great many things which we ought to have
done. Even the saints and the elect of God have been
tempted in this way. But if they are really saints they turn
away their eyes from this self-pleasing. They stifle the joy
their virtues might aﬁord them, and conceive a holy sadness
for their negligences and defects. They look upon themselves
as vile and miserable sinners; and although their lives may
44:0 non BARTHOLOMEW or THE MARTYRS.
be most pure and exemplary, they are the only persons who
do not see their own merits, which others admire and revere.
For this reason St. Paul, wishing to humble himself in the
midst of the miracles which he constantly wrought, recalls his
past sins, saying: ‘Jesus Christ hath counted me faithful,
putting me in the ministry, who before was a blasphemer and
a persecutor, and contumeliou-s.” (1 Tim. i. verse 13.) ‘ And
when he thinks himself obliged to record the great graces God
[has bestowed upon him, he adds directly: ‘For myself I will
glory in nothing but in my inﬁrmities.’ (2 Corinth. xii. verse
5.) If, then, he spoke advantageously of himself, it was only
for the instruction of his disciples; but that he might preserve
his humility, he shows at the same time that he never allowed
himself to dwell on these supernatural graces, but only on his
weakness and suﬂ’ering.’ ” (Greg. Moral., lib. 212, cap. 5.)
We have seen in the ﬁrst book how entirely the arch-
bishop acted up to these principles during his whole life,
living with his priests as if they were his own brothers, and
frequently saying, “That they were the coadjutors whom
God had given him, that they might bear with him the
weight of his heavy charge, and thus enable him the better
to fulﬁl his duties.” He had learnt this moderation and
episcopal humility, not only from his own virtue, but from
the canons of the Fourth Council of Carthage, which he
quoted in his book as follows: “ Let the bishop, wherever
he may be, never suﬁ'er a priest to remain standing in his
presence, while he is sitting.” (4‘, canon And again in
the thirty-ﬁfth canon: “ TV hen the bishop is in church, or
in a council of his priests, let him sit in a higherplace than
the rest; but when he is in his own house, let him remember
what he is, and let him act as being the colleague of his
priests.” Thus we see that in the writings of the ancient
bishops, when they address a priest or deacon, they put
the title “ C'onipresbytero,” or “ Condiacono,” “ 80 that
they might forget, in some measure, their_episcopal dignity,
DOM BARTHOLOMEW or THE MARTYRS. 4141
which placed them above their clergy, (according to the
expression of St. Gregory) to remember that of priest or
deacon, which was common to them both.”
What made the humility of our holy prelate so admir-
able was, that it seemed to increase in proportion to the
great reputation Which he acquired, and to the honours
showered upon him, not only in the Council, where the
cardinals declared him the “ﬁrst bishop in Christendom,”
but by the Sovereign Pontifl's, who all loved him, and by
the Kings of Spain and Portugal, in treating With whom
he showed all the courage and episcopal generosity which
were the glory of the bishops in the ﬁrst centuries.
St. Gregory points out this truth by an excellent com-
parison: “ Praises and a high reputation among men injure
virtue, either in its birth, or in its progress, or in its perfec-
tion. When virtue perishes in its birth by proud thoughts,
it is like a tree, which being planted in the earth, rots at
once. When it perishes in its progress at the sight of its
good works, it is like a tree which, having been carefully
planted and grown well, is spoiled by some sudden accident,
and is dried up at the roots. But when it has attained
maturity, and perishes through the praises it receives, it
is like a tree which, having put forth ﬁne branches and
being loaded with fruit, is thrown down and uprooted by
a whirlwind. Thus the praises and :applause of men are
like winds which blow violently, and form a tempest of glory
and reputation, which knock down the greatest souls. St.
Gregory calls the calumnies of evil tongues, ‘a tempest,’
‘tempestas male dieentice.’ And now he calls the loud
praises given to the saints a tempest, ‘tempestas fame.’
Thus the life of a bishop is always full of dangers. For
if he be persecuted, he has to struggle against impatience and
discouragement; and he be praised, he is tempted to vanity
and complacency. And this last tempest is so much more
dangerous than the former, because it can upset the soul
4.42 DOM BARTHOLOMEW on THE MARTYRS.
without its being perceived, and because it comes in a moment
of great calm, when it seems as everything were in favour
of the holy intentions of good people. Therefore St. Gregory
says again: ‘That God often permits His servants to be
dishonoured by the calumnies and evil tongues of the bad,
lest they should be weakened and corrupted by the praises
and applause of the good.’ ” (Greg, in Job, lib. 22, cap. 5.)
CHAPTER XIX.
OF THE RESIGNATION OF THE HOLY PRELATE._SIX REASONS
WHY A BISHOP MAY LEAVE HIS BISHOPRIC.
What we have said in the last chapter regarding the
humility of the archbishop brings us to the reasons why
he resigned his bishopric. For it appears extraordinary
that a man of such piety should not have thought it his
duty to serve God all his life in the functions of his minis-
try. But in order to understand this matter better, We
will see what are the rules laid down by the Church for
those who desire to resign their bishoprics.
It is difﬁcult to put the matter more clearly than it has
been done by Pope Innocent III., in his letter to the Arch-
bishop of Cagliari, Which for this reason has been put in
the Decretals. He says there are six cases in which a
bishop may be allowed to resign.
I. If he be guilty of some great crime.
If he be too feeble in body.
If he be wanting in knowledge.
If his people are too bad.
If he be the cause of some great scandal.
. If he have fallen into some irregularity. (Decret.,
lib. 1, de Renunt. tit. 9, cap. 10, nisi cum pridem.)
DOM BARTHOLOMEW or THE MARTYRS. 443
As to the ﬁrst, “ A. bishop,” he writes, “cannot ask to
leave his bishopric for any faults of which his conscience may
accuse him. But the sin must be so great as to prevent his
fulfilling the functions of his charge, even after he has
fulfilled the penance eteacted for it.” St. Chrysostom says
on this subject: “As for me, I think one ought to look upon
the episcopate with a feeling of respect and reserve, which
would lead us to fly at ﬁrst from so diﬁicult a position; and
that one be engaged in it,_one should not wait for the
verdict of men to resign it, if we commit any fault which
renders us unworthy of the charge, in which case one should
prevent their judgment by resigning oneself. That is the best
way of drawing down the mercy of God. For one wishes
to retain a bishopric unjustly, one cannot expect or deserve
indulgence and pardon; and one commits a second olfence
greater than the first. But ambition reigns so supremely in
these days that no one can be found capable of such a
resolution.” (Chrys. de Sacerd., lib. 3, cap. 4.)
On this point there is a curious letter of St. Augustine’s
to Pope Celestine, of which we will here give an extract,
with the circumstances which led to it. Having converted
a great number of Donatists, in a town called Fusali, about
forty miles from Hippo, which had always formed part of
his diocese, St. Augustine was afraid that he should be
unable to take all the necessary care of this people, and
resolved to establish a new bishopric, and choose a man
who should be bishop. He cast his eyes for this purpose
on a very holy priest whom he judged worthy of this
dignity; and having entreated the Primate of N umidia to
come to Hippo, he presented to him this man, begging
him to consecrate him. But the priest absolutely refused
this dignity, and it was impossible to overcome his scru-
ples. St. Augustine being extremely surprised at this
unexpected difﬁculty, and seeing that the whole Church
was waiting for the election, while he did not dare to send
44141 non BARTHULOMEW on THE nxnrvus.
back so venerable a prelate as the primate without doing
anything, after he had come so far to oblige him, chose a
young man named Antony, whom he had brought up in
his seminary ever since he was a child, but who was only a
lector. The people of Fusali received very readily one
who had been selected by St. Augustine himself, and very
soon after he was consecrated. But this young bishop
turned out very ill 3 and was accused by the leading men
in his diocese of exercising a most insupportable tyranny
over them by rapine, violence, and vexations of all sorts,
which at last compelled St. Augustine and the other
bishops to deprive him of his jurisdiction, and exempt his
ﬂock from their obedience, although he still retained the
title of bishop. But Antony refused to submit to their
sentence, declaring that they could not deprive him of his
rights or functions. And having obtained a decree from
Rome in his favour, he threatened to call out the troops
and to re-enter his diocese by force. St. Augustine, who
was deeply grieved, both for the sake of the people of
Fusali, who were as his children, and for that of the young
bishop, whom he had brought up as a son, represented the
whole matter to Pope Celestine, and concluded his letter in
these words: “As far as I am myself concerned, I own to
your Holiness, that in this extreme peril on both sides, of
souls who are equally dear to me, I feel so overwhelmed with
fear and sadness, that, if I see (which God forbid) that the
Church is ravaged by one who has become bishop through my
imprudence, and that in losing himself he is destroying them,
I am resolved to resign my functions, and to leave my bishop-
ric. For remembering those words of the apostle, ‘If we
judge ourselves we shall not be judged of the Lord,’ I will
thus judge myself so as to obtain pardon from Him who will
come to judge the quick and dead.” (Aug, epist. 261, ad
Celest.)
_We see also in the canons of the Church that there is
non BARTHOLOMEW or THE MARTYRS. 445
another reason for resigning a bishopric, which is included
in the ﬁrst, namely, What this Pope calls “conseientia
criminis.” That is, When there has been something crimi-
nal in the acceptance of the charge; as, if it had been
siinonaical, or in any other Way illegitimate and contrary
to God’s ordinance.
2. “A bishop may resign his charge on account of the
weakness which old age or his maladies may cause; but this
must be only understood if they be such as really to incapa-
citate him from his functions. For otherwise the apostle
would not say that ‘he gloried in his inﬁrmities and his wealt-
nesses.’ For if the languor which old age entails seems to
justify a man in giving up his charge, on the other hand the
wisdom, experience, and authority, which are its accompani—
ments, ought to lead him to remain. So the apostle says he
is the stronger for his very weakness. And sometimes the
soul is strengthened all the more as the body becomes en-
feebled.”
8. “ A bishop may ash to resign his bishopric if he has not
enough knowledge. For, as light and knowledge are very
necessaryfor all the spiritual functions of a bishop, and even
for temporal ones, if he shouldﬁcl that these qualities are
wanting in him, he does u'e/l to leave his bishopric, as he has
not the science necessary for its government.” (Innoc. III.
epist., ad Ep. Calan.)
St. Chrysostom speaks as follows as to a Want of know-
ledge: “ If it be better to be cast into the sea with a millstone
about one’s nech, rather than to scandalize one of the least of
the faithful; and if those who wound the consciences of their
brothers sin against Jesus Christ Himself, how will those be
treated who have not been the cause of one or two, or three
persons being lost, but a whole people? Will they be excused
from ignorance, or want of experience .2 These excuses would
not be accepted. Such a defence might be made by one of the
.people to obtain pardon for his faults, but not by a prelate
4:446 DOM BARTHOLOMEW or THE MARTYRS.
who is responsible for the sins of vothers. He who has been
placed in a position where he is to correct the ignorance of
those under him cannot plead as an excuse his own ignorance,
or ear, ‘I have not seen the sword coming, I have not
sounded the trumpet,’ becauseit is he who, (as Eeechiel
says,) is to sound it. And the prophet goes on to say : ‘If
the watchman see the sword coming, and sound not the
trumpet, and the people look not to themselves, and the
sword come and out of a soul from among them, he indeed is
taken away in his iniquity; but I will require his blood
at the hand of the watch-man.’ ” (Ezechiel xxxiii. verse 6.
Chrys. de Sacerd., lib. 6, cap. 1.) But Innocent III. adds
very well: “That although it may be very desirable that
a pastor should be eminent in science, yet the perfection of
his charity may supply the imperfection of his knowledge.”
(Innoc. III., in eadem. epist.) For if he really loves the
Church, he will make use of the light of those who know
its spirit and its rules, as if it were his own. For those
who really love God may look upon all divine truths as
belonging to them, according as St. Augustine teaches.
And when they are enlightened by others, “they do not
receive it as a strange thing, but as something belonging to
them, and which was already in their hearts by an inspiration
of charity. 0n the contrary, he who speaks well of God,
and lives wrongly, ‘steals the Lord’s words,’ as the prophet
complains, and usurps what is not his (Jeremias xxiii.
verse 30); because he wishes to appear the friend of God
when he is His enemy, and he destroys by his actions what he
‘would seem to establish by his words.” (August. de Doctrin.
Christ., lib. 4, cap. 29.)
4. “A bishop may give up his charge and abandon his
flock when he lsees them so hardened in evil that all his
exhortations and care are thrown away and entirely useless.”
For thus God speaks to Ezechiel: “I will make thy tongue
stick fast to the roof of thy mouth, and thou shalt be dumb,
DOM BARTHOLOMEW or THE MARTYRS. 4417
and not as a man that reproveth, because they are a provoking
house.’ (Ezeohiel iii. verse 26.) And the apostles said the
same to the Jews: ‘Because you reject the word of God, and
judge yourselves unworthy of eternal life, behold we turn to
the Gentiles!” (Aots xiii. verse 46. Innoo. III., in
Eaclem. Epist.)
There is a remarkable example of this in the life of
St. Martyrius, Bishop of Antioch. For, ﬁnding his people
utterly unmanageable, and the Whole town of Antioch full
of trouble ‘and sedition, he left his loishoprio, after having
said. out loud in the church: "I renounce a disobedient
clergy and a rebellious people, and a disordered and corrupt
church,- although at the same time I reserve to myself the
episcopal dignity. ( Ego clero immorigero; et populo re-
belli ; et ecclesice contaminates renuntio; servata interim mihi
sacerdotii dignitate.”) (Baron. ann. Chr. 4:71, num. 5, 11.)
“A bishop, however, should not abandon his flock for every
kind of disorder, but only when his sheep are turned into
wolves; and when those who ought to submit themselves
humbly to his orders raise themselves up proudly against him,
without a hope of being able to induce them to return to their
duty.” As St. Augustine also Writes: “ We ought not to
give up the good because of the misconduct of the bad; but
we ought, on the contrary, to try and bear with the wicked,
so as to be able to be of use to the good. ( Non propter
malos deserendi sunt boni; sed propter bonos tolerandi sunt
mali.)”
5. “ A bishop may give up his bishopric when he ﬁnds that
so great a scandal has been stirred up about him that he can
only appease it by his resignation. For otherwise he would
seem to love temporal honour more than his eternal salvation.
And he ought then to remember the words of the apostle:
‘ Wherefore, if meat scandalize my brother, I will never eat
flesh.’ (1 Cor. viii. verse 13.) But there is a wide diﬁ'erence
between two kinds of scandal, which the Son of God Himself
448 DOM BARTHOLOMEW or THE MARTYRS.
teaches. There is that which one gives in inducing others to
do wrong, of whom Jesus Christ has said: ‘he that shall
scandaliee one of these little ones that believe in Me, it were
better for him that a millstone were hanged about his neck,
and that he should be drowned in the depths of the sea.’
(Matt. xviii. verse 6.) But there is another kind of scandal
which men tahe upon themselves when they are scandalized
at that which is good, as the Pharisees were scandalized
at the words of Jesus Christ. And our Saviour teaches
us to despise this sort of scandal, as He did that of the Jews,
saying to the apostles: ‘Let them alone; they are blind and
leaders of the blind.”’ (Matt. xv. verse 14.4.) In the same
sense St. Gregory spoke that famous word, which St.
Bernard has made use of since: “It is better that a
scandal should happen than that truth should be abandonec .”
(lllelius est ut scandalum oriatur, quam ut veritas relin-
quatur.) (Greg. in Ezeehiel, hem. '7, and Bern., epist. 78,
num. IG. Innocent III., ibid.)
We see an example of this manner of leaving a bishopric
in St. Gregory of N azianzum, who, having been chosen by
the Fathers of the Second (Ecumenical Council to be
Bishop of Constantinople, which he had governed for a
long while with marvellous wisdom and charity, seeing
that a dispute had arisen among the bishops on the subject
of his election, resigned his charge in presence of the whole
episcopate there assembled, saying with the prophet Jonas:
“ Si propter one orta est hac tempestas, mittite me in mare.”
In a letter which St. Augustine wrote (No. 238) to
Castcrius, there is an example of the same virtue. Cas-
torius and his brother Maximian were converted Donatists,
and Maximian had been made a bishop. But a great fuss
having been made about his election, Maximian resolved
to resign his bishopric, so as to give peace to the Church.
St. Augustine praises him warmly for this act, and writes
as follows to his brother: “It is far more glorious of a man
non BARTHOLOMEW on THE MARTYRS. 449
to leave the episcopal charge to preserve the Church from the
perils which threaten her, than to receive it in order to fulfil
its duties usefully. For such a man shows that he was
worthy to receive this honour if the peace of the Church would
have allowed him, as he would do nothing unworthy to retain
it. Thus God has chosen your brother to show the enemies
of the Church, by his noble example, that she contains in her
bosom persons who do not seek their own interests, but those of
Jesus Christ alone. For when he left the holy ministry which
made him the dispenser of the mysteries of God, he did not
abandon it from any human reason or passion, but from a
love of peace, and from the charity he had for his brethren,
lest, by retaining his ojice, the members of Jesus Christ
should have been troubled by shameful and dangerous dissen-
sions which might even have caused serious evils. Illa-y God
give him that eternal peace which is promised to the Church,
to reward him-for the sacrifice he has made for the peace
of the Church.” He then exhorts Castorius to receive
the bishopric which Maximian had resigned: “ut fratri
tuo non ignominiose‘ cadenti, sed gloriosé cedenti succedas.
llfinisterium non desidid, aut aliqua secutali cupiditate, sed
paciﬁed charitate deposuit.’ ” (August, epist. 238.)
6. “A bishop may leave his bishopric if he be irregular
in himself: as he had married a second wife; or if he
had only married one, if she were a widow; or if he was
not born of a legitimate marriage; which are hindrances
which he should not have held his tongue about when he
received the bishopric.”
These are the six causes, according to Pope Innocent
III., which may lead a bishop to resign his bishopric
legitimately. He remarks, however, in this letter, that
there are some who wish to rid themselves of episcopal
functions to escape from the distractions and cares which
are inseparable from the charge, and to ﬁnd, inlthe tran-
quillity and repose of private life, more time to think of
29
450 DOM BARTHOLOMEW or THE MARTYRS.
God and their own salvation. But this Pope does not
consider these to be sufficient reasons for relinquishing
a post where God has placed us. “ Though you may feel,”
(he writes,) “a great desire to retire into solitude, and may
say with David, ‘ Who will give me wings like a dove .9 and I
will ﬂy and be at rest,’ (Psalm liv. verse 7,) you ought
nevertheless to consider that you are bound by your employ-
ment, and that you cannot free yourself and give it all up in
that manner. You have a Spouse,- you have no right to
abandon her. For this reason I exhort you not to quit the
labours of the pastoral charge ; for fear that, refusing to serve
Jesus Christ in His members, according to the duty of
Martha, to which He has called you, He should reject you
from before Him when you choose of yourself to sit with
Mary at His feet.” (Innocent 111., in Eadem Epist.)
CHAPTER XX.
THAT THE HUMILITY OF THE ARCHBISHOP WAS THE REAL
CAUSE OF HIS RESIGNATION.—-EXAMPLE OF SEVERAL SAINTS
WHO HAVE DONE THE SAME.—WISDOM OF PHILIP IL IN
HIS CHOICE OF BISHOPS.
Among these six reasons given by Innocent 111. there
are two which Dom Bartholomew might plead when he left
his diocese to retire into the monastery. The ﬁrst, the
weakness of his body; the second, the disorders in his
ﬂock. As to the ﬁrst, there is no doubt that after his long
and dangerous illness his health was much broken, and
that, being sixty-seven years old, the weaknesses of age,
and his continual austerities, added to his great labours,
had rendered him less capable to perform the onerous func-
tions of his charge. Yet, if we consider the spirit of Pope
Innocent, it does not appear that his inﬁrmities were such
non BARTHOLOMEW or THE MARTYRS. 45]
as to justify his resignation. For if his age had diminished
his strength, it had likewise given him longer experience
and greater authority, so that he might have followed the
custom of the Church, and taken a coadjutor, as several of
the cardinals entreated the Pope to insist upon, saying,
“ That he ought not to be permitted to leave his bishopric,
nor to deprive the episcopal order of so great an example.”
We have seen (in the third book, chap. xix.) how he
implored Pius IV. to grant him leave to resign his post
long before age had weakened his system, and how he had
entreated Philip II. to intercede with the Pope for him
to obtain this favour, basing his petition, not only on his
increasing inﬁrmities, but “on his unworthiness of the oﬁice.”
As to the disorders among his ﬂock, the authors of his
life remark that, seeing the blindness and hardness of heart
of his people, and such obstacles raised to all his plans
on their behalf, he would cry and groan before God at his
powerlessness to touch their hearts, which he so ardently
desired. Yet we must allow that the impression made
upon his mind was not that which it would have made on
that of others. For while any one else would have blamed
the people, he, on the contrary, thought it was his own
incapacity which was the cause of their errors, and attri-
buted to his own want of knowledge and charity his failure
in healing their souls. Therefore it was in reality his
extreme humility which made him so earnest in his desire
to resign his ofﬁce. Certainly it was not from any shrink-
ing from toil; for, as we read in his book, he expressly
exhorts all prelates to give themselves to their labours
with oy, and not to believe that the distractions of their
daily life need hinder their growth in personal holiness.
“Why do you complain,” he writes, “as if the pastoral
charge were an obstacle to devotion? On the contrary,
it is a continual exercise of the highest virtues, charity,
justice, and mercy. Can anything increase our love more
452 ton BARTHOLOMEW or‘ THE MARTYRS.
than to have our hearts continually raised to God, and
at the same time to run everywhere seeking the salvation
of many souls? If you feel the affection of a spouse and a
pastor, how useful should such labours be to you, and how
sweet to one who loves !” (Stim. Pastor. , cap. 5.)
The truth was, that having so high an idea of the
importance of the episcopate, and at the same time so
humble an opinion of himself, he considered that the
following words of St. Bernard applied to himself: “ That
it is a monstrous thing to see the highest degree of honour
allied to a base mind, and a supreme dignity to a despicable
life.” (St. Bernard, de Consid., lib. 2, cap. 7.)
He had always present to his mind what he called the
extreme disproportion between his charge and his virtue,
and thought that God demanded of him that he should do
all in his power to be relieved from his burden, which he
felt to be, (as he himself said to Pope Pius IV.,) “ like
a mountain which overwhelmed him.” On this subject
Father Louis of Grenada writes: “When he was settled
in his diocese, and had a nearer view of the obligations of
his charge, he was ﬁlled with such sorrow and discourage-
ment that he spent whole days and nights in imploring
the mercy of God, and entreating to be rescued from such
great danger. He had always before his eyes the exact
account he should have to give to God of the millions
of souls who were under his jurisdiction. He trembled at
the thought of that judgment, and the sufferings he would
have to endure in the next world, which seemed to be as
vividly before his mind as if he had seen them with his
own eyes. A few months after he had been settled at
Braga, I went to see him, and purposely turned the con-
versation to this point, as I wanted to ﬁnd out if he still
felt the extreme grief and fear which he had experienced
‘when ﬁrst compelled to accept the charge. The holy
prelate spoke with such vehemence on the subject that at
non BARTHOLOMEW on THE MARTYRS. 453
last he exclaimed: ‘ I must not lose hope, nor take away
my life, for God forbids both one and the other; but I
assure you that I feel reduced to such an extremity, that
those who have a halter round their necks, and are on the
point of being hung, do not suffer a keener pain than I feel
at this moment, and while their torture is quickly ended,
mine is continual, and weighs upon me day and night.’ ”
We have seen, in the twentieth chapter of the ﬁrst book,
how he reproached Father Louis of Grenada for having
made use of him “ as of a shield to save his own head,”
and how, both after the Council of Trent, and during the
pontiﬁcates of Pius IV. and Pins V., he continually re-
newed his entreaties to be allowed to resign his post,
though always in vain. When the Queen of Portugal, who
had elected him archbishop during her regency, retired
from court on her son’s taking the reins of government
into his own hands, the holy prelate wrote her the follow-
ing letter.
“ Madam,
“ God having given me a great affection for your
highness’ soul, I venture to take the liberty of express-
ing to you “how rejoiced I am to see that you prefer a
holy retreat to the vain occupations of the world. And I
- feel your real happiness in this matter the more as I am
myself always in danger and amidst the storms and tem-
pests to which the choice of your high-ness has exposed me
for many years. But as it has pleased God, madam, to
place your highness in a position of tranquillity, it is just
that among the acts you may have to regret, you should
mourn over the unworthy labourers whom you have sent
into the Lord’s vineyard, of whom I am the chief, and ‘itsk
pardon of God, both for the error you committed in yourf
selection, and for the faults they have fallen into since
454 non BARTHOLOMEW or THE MARTYRS.
their appointment to the government of the Church. I
hope, madam, for this favour from your highness, just as I
feel myself bound to pray earnestly to our Lord, so that He
may forgive the fault you were guilty of in naming me to
this bishoprio, knowing that your intention in this matter
was pure and upright. I entreat your highness to be very
fearful lest you should not acknowledge with sufficient
gratitude the grace God has given you by not taking you
away from this world during your regency, as He has thus
granted you the time to weep over the faults you may
have committed during that period. The more sins you
discover in yourself, the more you must believe that you
are enlightened by the Spirit of God. And do not ﬂatter
yourself by saying, ‘I have done what I could;’ for that
is all St. Paul could exclaim when he had laboured more
than all the rest. We are living in an age which is the
enemy of all virtue and justice, and sovereigns are inces-
santly importuned by interested persons, who press them,
not to do justice, but to violate all laws and all rules in
order to satisfy their cupidity or their passions. Finally,
madam, I again conjure your highness to render continual
acts of thankfulness to God that He has deigned to give
you some little time before your death to think of your
own salvation. It is the grace I ask daily for myself,
while 1 beseech Him with all my heart to ﬁll your highness
with His true riches.”
This letter proves how the thought of his unworthiness,
instead of diminishing as time went on, increased more and
more. Finally, the way in which Philip 11. had treated
him on his accession to the crown of Portugal, gave him
courage to renew his entreaties for the king’s intercession
on his behalf with'Pope Gregory X111., so that he might
obtain permission to resign his bishopric, Which, as we
have seen, was at last granted to him,
DOM BARTHOLOMEW or THE MARTYRS. 455
The same feeling of repugnance towards his promotion
was shown by St. Chrysostom, when he was chosen,
though very young, for the episcopate. “ Since the day,”
he writes, “that you warned me that I had been thought of
for the episcopate I have felt as if my soul would separate
itself from my body, so violent has been my grief and fear.
When I considered, on the one hand, the beauty and holiness
of the Spouse of Jesus Christ, and on the other my own vices
and faults, I continually bewailed and deplored my misfor-
tune and hers. I sighed without ceasing, saying to myself:
‘Who could have been the ﬁrst to make such a proposal?
What great oﬁence has the Church committed against God?
By what fault has she so embittered our Lord against her
that He should dishonour her by entrusting her guidance into
my hands .2’ I could not bear the thought of the greatness of
my unworthiness. I was struck with astonishment, and lost
the use of sight and hearing. At last I burst into tears ; and
the extreme distress and fear I was in really made me beside
myself.” (St. Chrysostom, de Sacerd., lib. 6, cap. 6.)
The Pope St. Gregory frequently deplored, in the same
Way, the condition in which God had placed him, and
wrote as follows: “I am no longer the man I was. My soul
is plunged in grief and bitterness. If I am grown great out-
wardly, within I feel I am fallen very low. I am of the
number of those of whom it is written: ‘lVhen they were
lifted up Thou hast cast them down.’ (Psalm lxxii. verse
18.) For a man has fallen, who, while increasing in dignity,
decreases in merit, and loses the virtue he had acquired in
obscurity. I wished to follow the spirit of Jesus Christ as
our blaster and model, desiring to be, as it is said of Him,
the outcast of men, and one despised by the people. But now
I ﬁnd myself overwhelmed by the weight of this dignity which
has been imposed upon me. A host of affairs surround me on
all sides; and when I try to recollect myself in God I ﬁnd
myself distracted by a thousand cares, like so many waves of
456 non BARTHOLOMEW or THE MARTYRS.
the sea, or iron points which pierce my soul. I have lost all
peace and tranquillity of mind. hfy heart is cast down, and
sinks under the weight of base and terrestrial occupations.
I can no longer ﬁnd the wings of which David speaks, to
raise myself to the contemplation of divine things. I had a
favourable wind, and my barh sailed happily when I lived in
the retreat of my monastery. But the sea became irritated
all of a sudden; the floods rose, and a horrible tempest drove
me far out ofmy course.” (Greg, lib. 1, epist. 5.)
This holy Pope, in his “Morals,” again depicts in vivid
colours the aversion felt by the just for worldly honours.
He quotes the words of Job: “ Quare misero data est lust?”
“Light,” (he writes,) “ is given to the miserable when those
who recognise, by the knowledge they have of eternal truths,
that they are miserable in this life, see themselves raised
against their will to the passing dignities and grandeur of the
world. Their grief is redoubled at the sight, because, besides
the regret ‘they feel at seeing themselves banished from their
home for a {longer period, they are constrained besides to bear
the weight of the honours and dignities imposed upon them.
Then these persons, who are happy according to the ideas
of the age, are all the more agitated and troubled. They
dread lest their labours should have no other reward than
that which they have received in this life, and that God,
having discovered some secret sin in them, should ever-
whelm them with exterior grandeur, and deprive them of
interior graces. But even if at the bottom of their hearts
they feel that they are only seeking to please God, and do not
take pleasure in all this outside show, although they are less
afraid of the secret judgments of God, they do not cease to feel
alarmed at their position, knowing that all that is pleasant
and agreeable according to human ideas is capable of insen-
sibly cooling ardour of their zeal. For this reason the
saints fear more “to be honoured here below than to be despised,
and adversity appears to them preferable to prosperity. For
non BARTHOLOMEW or THE MARTYRS. 457
the former, weighing upon us from without, makes us look
into ourselves, and increases our ardour for true riches; while
the latter ﬂatters and ﬁlls our minds, and makes our souls
tepid antl lukewarm, spending them on vain and exterior
objects. This is the feeling of the saints with regard to
worltllg honours. Ancl yet, though they fly from them with
such care, Gotl permits, by a secret judgment, that the govern-
ment of others should- be thrust upon them.” (Greg, Moral.,
lib. 5, cap. 1 and 2.) .
rl‘he conviction of Dom Bartholomew that he was un-
worthy of the episcopate made so vivid an impression
upon his mind that, considering the rule of St. Gregory,
“That he who has the necessary virtues for an ecclesiastical
charge should yield when constrained to ascept it, but
that he who does not possess them ought not to undertake
such a charge, even when pressed to do so,” (Greg. Past.,
lib. 1, cap. 9,) he was persuaded that he was in the
last category, and consequently ought to have resisted
the appointment at all risks, Yet, as long as he was
compelled to retain his position, that is, for twenty-
four years, he laboured with all his might to fulﬁl his
duties, and showed as much devotion and charity as if he
thought God willed nothing of him but that he should live
and die a bishop. Father Louis of Grenada, speaking of
this, writes: “Though our holy prelate had such an
extreme desire to be released from his dignity, yet he per-
formed every duty of his ministry with the most exact and
ardent zeal. He excited himself to labour, invoking the
Holy Spirit, so that he might be ﬁlled with His grace, and
obtain strength to fulﬁl the arduous duties laid upon him.
One day, during a visitation of his diocese, those who were
with him were obliged to sleep in the same room with him,
the lodging being so insuﬂ‘icient, and when he fancied
they were all asleep, one of them perceived that he rose
in the night, and bursting into tears, knelt down and
458 non BARTHOLOMEW or THE MARTYRS.
implored of God with deep sighs that it might please Him
to assist him with His grace, so that he might faithfully
perform all that his charge demanded of him.” It was,
therefore, not from fear of labour or a love of ease that
he resigned his bishopric, but from the conviction that he
was incapable and ought never to have accepted it. Some
one having complained to him one day, when he had retired
to his monastery, that the Archbishopric of Braga was not
so well governed as when he was there, he answered: “ God
forbid that 1 should have so much presumption as not to be
convinced that he who is now Archbishop acquits himself
of his functions inﬁnitely better than 1 could have done.”
Another proof that it was not to escape from work that
he had sought for solitude lies in the fact that during the
ﬁrst three years of his retirement, that is, as long as his
strength permitted, he went on foot day by day preaching
to, and catechising, all the poor people in the neighbouring
villages. And just as ~he dreaded the functions of the
episcopate as being above him, so he loved giving these
humble instructions, for the lower they appeared, humanly
speaking, the more he found them great in the sight of
God, and in conformity with the humble opinion he always
entertained of himself.
No sooner did he obtain leave to resign his bishopric
than he wrote to St. Charles, with whom he was united in
a true Christian friendship. St. Charles having received
the news, answered him in these words: “ I could not read
without a secret envy what you wrote to me, that you
have resigned, with the Holy Father’s permission, the
government of the Church of Braga, and that you have
retired into a monastery of your order to prepare yourself
for death._ For I felt directly what security and rest of
mind there is in labouring only at that work which Jesus
Christ calls, ‘the one thing necessary.’ The greater, then, .
is ‘your present security at anchor in the port, the more I
DOM BARTHOLOMEW or THE MARTYRS. 459
hope that you will offer your prayers to Jesus Christ for
him of whom you know the inﬁrmities and sorrows,” &c.
“To will here mention the examples of several other holy
prelates who have left their bishoprics before their deaths.
St. Just, Archbishop of Lyons, having given up to the
people a man who, after having committed a murder, had
taken refuge in the church, on the promise that he should
be spared’. 'inding that in spite of the promise they had
put him to death, thought himself obliged, for this sole
reason, to give up his bishopric, as if he had been guilty of
this homicide, although he had done his utmost to prevent
it. And with the wish to do penance he left Lyons, and
went as an unknown pilgrim to the Holy Land ; on which
occasion the author of his life writes: “ That having been
illustrious for his virtue in the episcopate, he became still
more so by the voluntary exile to which he condemned him-
self.” (Surius. tom. v., 2 Sept; Baron. an. Chr. 381,
num. 82, 84.)
St. John the Silent having been forcibly consecrated
bishop against his entreaties, made his escape, and went in
disguise to the Monastery of St. Sabas. This holy solitary,
admiring his great virtue, presented him to the Patriarch
of Jerusalem that he might receive priest’s orders, of
which he judged him worthy. This compelled St. John to
reveal to the patriarch that he was already a bishop.
(Surius. tom. iii., 13 Maii.)
St. Peter, Archbishop of Tarantaise, of the Cistercian
Order, having disguised himself, escaped to Germany, and
concealed himself in a monastery of the same order.
(Surius. tom. iii. , 8 Maii.)
St. Amandus, Bishop of Liege, seeing that he could not
manage his priests, wrote to Pope Martin I., imploring
his permission to resign his bishopric, This the Pope
refused, but St. Amandus still believed that God required
460 non BARTHOLOMEW or THE MARTYRS.
it of him, and soon after left his bishopric. (Baron. an.
Chr. 649, num. 37, et seq.)
St. Viron, a Scotch bishop, having been elected, in
spite of his entreaties, by the people, and consecrated by
the Pope himself, yet left his bishopric and retired to
France. (Surius. tom. iii., 8 May.)
St. Theodore, Bishop of Anastasiople, not being able
to endure the ill-treatment of his farmers by his officers,
and ﬁnding himself powerless to prevent their cruelty
and hardness, left his bishopric by the advice of St.
Antiochus, a celebrated hermit. (Surius. tom. ii., April 22.)
St. Peter Damian, having for a long time entreated leave
to resign his bishopric of Ostia, and Pope Nicolas 11.
having always refused him, at last obtained the permis-
sion, though with great trouble, from Pope Alexander
II. (Baron. tom. xi., Ann. 1061, num. 28, 88.)
We might cite many other similar instances, as that
of St. Wulfran, Archbishop of Sens; of St. Arnoul, Bishop
of Met-z; of St. Magloire, Bishop of Del, &c. But these
are enough to show that Dorn Bartholomew in his retire-
ment only followed the example and humility of a great
number of other bishops who were eminent for their virtue
and holiness. (Surius. 20 Mart., 16 August, 24 Oct.)
There is one other circumstance to be mentioned. When
a man resigns his bishopric, he is bound at the same time
‘to ﬁnd a Worthy person to replace him. Dom Bartholomew
did all he could in this matter, conjuring Philip II. to
select one “who should repair, by his wisdom and virtue,
the many faults he had committed.” The excessive care
and circumspection shown by this prince in the choice of
prelates gave every hope that Dom Bartholomew’s wishes
would be fulﬁlled. But it must be owned that his ﬁrst
successor at Braga Was not a good one. However, he died
shortly after, and the king then appointed a Religious of
non BARTHOLOMEW or run naurrus. 461
the Augustinian Order, who was a man eminent for both
learning and virtue.
Those who have written the life of Philip II. speak in
the following terms of his conduct in this matter: “This
prince always behaved {in selecting bishops) with admir-
able carefulness, knowing that these elections are often
very dangerous to those who make them. He took no
notice Whatever of the solicitations of his courtiers, or
of any human recommendations, and he made it a point
to consider holiness before high birth. It often hap-
pened that, rejecting persons of rank, though of
powerful families, and backed up by court inﬂuence, he
sought out some simple unknown priests, and bestowed
the bishoprics upon them. And some among these, as
eminent in humility as in all other virtues, absolutely
refused to accept this dignity. He followed the old rule of
the Church: ‘ to exclude from the episcopate those who sought
it, and to bestow it, on the contrary, on those who refused it.’
For this reason, having one day decided to promote a
priest whom he thought devoid of ambition, when he
heard that he had followed the court in hopes of obtaining
something, instantly tore up the brief which he was going
to send him, and appointed another man. Another time,
having chosen a religious of great virtue for a bishopric,
and ﬁnding that he absolutely refused it, after having
made every effort to overcome his resistance, he gave him
the brief in blank, and told him to ﬁll it up with any name
he pleased, saying: ‘ That he was convinced he would choose
an excellent bishop, as he himself was so worthy of the
dignity, and therefore he would clear his own conscience
by throwing on him the burden of selection.’ Although
it may be very difficult for a king to ascertain the
merits of individuals, as very often he can only know
them through the reports of others, yet this prince, by
his vigilance and Wisdom, generally found out the truth;
462 non BARTHOLOMEW or THE MARTYRS.
for he used to say: “That he looked upon that man as
a traitor and an enemy who should fail to tell him simply and
faithfully the exact truth in all matters, and that he should
think him the more guilty if he should have received special
evidence of his regard and esteem.” On this account some
of the ﬁrst grandees of Spain fell into disgrace, and
nearly forfeited all place in his counsels, because they
had dissimulated and not told him the exact truth in
certain matters.” (Cabrera, pages 890, 891, 974:.)
It is remarkable that not only the Spanish historians
have given this praise to Philip 11. touching his Christian
manner of selecting prelates, but Pope Clement V111.,
in the funeral oration he pronounced over his remains,
bears the same witness by these words: “ There never was
a prince who showed more wisdom and disinterestedness in
his selection of bishops for his kingdom. For, realizing of
what importance it is for the service of God and the Church
that those who are called to such a heavy charge should
be really worthy, he showed no regard whatever to the solici-
tations he received, nor to any human or temporal considera-
tions, but selected only such as were eminent for their merits
and virtue.” (Cabrera, page 895.)
CHAPTER XXI.
OF THE MISTRUST, SCRUPLES, AND ANXIETIES, WHICH FREQUENTLY
PREVENT PIOUS SOULS FROM MAKING PROGRESS IN THE WAYS
OF GOD.
Although the humility of our holy prelate was so great,
still his virtue was not timid and anxious, but full of
faith and conﬁdence. For this reason he devoted a whole
chapter of his book to arguments against pusillanimity,
vain samples, and dangerous sadnesses, which trouble
non BARTHOLOMEW oE THE MARTYRS. 463
Sometimes the best of pastors, and still more those of
weak minds. “This life,” he wrote, “is full of evils;
but we should never lose hope. We should be courageous
amidst all our afflictions and sorrows, and p1 oserve a ﬁrm
conﬁdence at the bottom of our hearts.” (Stimul. Pastor.
cap. 10.) In speaking of this virtue, he supposes that
he is addressing those Who are really pious and fear to
offend God. For there are some men who, though they
only think how they may best follow their passions, and
seem to have forgotten that they are Christians, still
hope to be saved. And this hope is as presumptuous as
it is vain. Such is the foolish conﬁdence of those who,
living amidst the greatest vices, are yet perfectly secure,
and fancy that they shall ﬁnd in the mercy of God im-
punity for all their crimes. This kind of conﬁdence, as
the saints say, comes from the devil. It is he who gives
and maintains it in these persons; he takes care to stifle
the remorse of conscience which might aw ken them from
the profound sleep in which they are plunged, so that
nothing should trouble the peaceable and sovereign
dominion he has over them. But just as the spirit of
malice makes sure of those who are his by the proud
conﬁdence with which he inspires them, so does he con-
tinually trouble by distrust and discouragement those who
are really the servants of God 3 hoping that by destroying,
little by little, the conﬁdence they have in His grace,
which is their only strength, they may fall back on them-
selves, where they will ﬁnd nothing but powerlessness
and weakness.
The best remedy against this temptation is to consider
that hope is not less necessary than faith. St. Bernard
teaches us this admirably in the following words: “ There
is a very close connection between faith and hope, for he
who believes by faith in a future happiness expects by hope
to enjoy it some day. For this reason the apostle says:
464 DOM BARI‘HOLOMEW or THE MARTYRS.
‘ Faith is the substance of things to be hoped for, the evidence
of things that appear not.’ (Hebrews xi. verse 1.) For
hope is based on faith, as the painter makes use of the canvas
on which to draw his picture. Thus faith says in our hearts:
‘ God hath prepared good things, which are incomprehensible
to as, for those who remain faithful to Him.’ And hope‘
says: ‘It is for me that these good things are reserved.’
And charity says: ‘I ran with all my strength towards God
to obtain them from Him.’ ” (St. Bernard, in Psalm xc._,
Serm. 10, num. 1.)
We learn from these words that these three virtues,
which embrace the whole Christian state, are bound
together, and are born from one another. God, out of
His pure mercy, gives us faith, which makes us believe
all that He has done for the salvation of souls, and what
He has promised to those that love Him. This faith we
share with the devils; for St. James says: “ The devils
also believe and tremble._” (St. James ii. verse 19.) But
what distinguishes us from these unhappy spirits is hope.
To believe Without hope is to believe like a devil. To
believe in hope is to believe as a Christian. For as the
demons believe that Jesus Christ is come “to destroy
them.” (Luke iv. verse 34); so we, on the contrary,
believe, as He has said Himself, that He is come to save
us. “F or God sent not His Son into the world to judge
the world, but that the world may be saved by Him.”
(St. John iii. verse 17.) And as their belief is always
accompanied by despair, ours, on the contrary, should be
always full of hope. It happens, nevertheless, that Chris-
tian souls, who would feel the greatest scruple to have
the least doubt against faith, are not afraid of not only
weakening, but almost destroying hope in themselves,
without considering that faith without hope is useless,
that these two virtues 3are inseparable, and that all that
is done against the one reacts on the other.
Don BARTHOLOMEW or THE MARTYRS. 465/
' In the natural and civil life, which is an image of the
Soul, a man believes by a human faith, as St. Augustine
says, that such a one is his father. This belief is such
that if his father be a person of rank, he expects from him
not only subsistence, but also all human and worl ly
advantages. And after that, he would be considered bad
and ungrateful if he did not obey, both with respect and
love, him from whom he has received and expects every-
thing. In the same way faith makes a man believe that
God has promised great things to those who are faithful to
Him. Hope applies these promises to himself, so that he
expects, through the mercy of God, that he will become‘
worthy to serve Him, and thus enjoy Him eternally. And
this strong faith, animated by hope, produces in us love or
charity 3 for who would not feel himself constrained to love
Him from Whom he expects eternal riches ?
“ Thus,” as our holy prelate teaches us, “ the great merit
of conﬁdence is, that a man acts as a true child of God, and
throws himself on His mercy and goodness, hoping that He
will cause him to grow in grace by that same mercy
through which it has been originally bestowed on him.”
(Stim. Past., cap. 10.)
Those who are of a contrary disposition think that it is
a kind of pride to keep themselves in this sort of holy
repose. St. .Bernard describes perfectly the condition
of these souls. , “ There are some people,” he writes, “who
hope in God, but uselessly, because they trust so much to His
mercy, that they never cease oﬁ‘ending Him. This hope only
confounds and deceives, because it is without love. There are
others, on the contrary, who lose hope, and who, dwelling con—
tinually on their own weaknesses are, as it were, overwhelmed
in an abyss of discouragement and cowardice. These persons
live in themselves; they are continually occupied with their
own illnesses and languors, and always ready to mahe great
histories of what happens to them, and qf what they safer.
30
466 DOM BARTHOLOMEW or THE MARTYRS.
They are anxious day and night ,- they torment themselves as
much about the evils they feel as about those they dread.
They are not satisﬁed with the Gospel rule, that to each day
its own evil suﬁices, but they are overwhelmed by the dread
of things which perhaps will never happen. Is there a greater
torment than this .9 or a more insupportable hell .9 For they
are continually tormented with anxiety, and do not nourish
themselves with the bread of heaven. Thus, the ﬁrst hope
fruitlessly : the second have no hope at all. The ﬁrst live in
their pride; the second in their mistrust and anxieties.‘
Those only, therefore, abide in the strength of the blast High
rwho desire nothing so much as to obtain it ,- who fear nothing
but to lose it; and who devote themselves to keeping it with all
the vigilance of their minds and hearts, in which consists
properly true piety and the interior and spiritual adoration of
God. lVho can injure the man who lives under lIZBZShGdOZU
and protection of the God of heaven? and how can he fall
into negligence who continually looks to God and remembers
constantly that God seeth him .9” (St. Bernard, in Psalm xc.
serm. 1, num. 2, and serm. 2, num. 8.) To this David
exhorts us when he says: “ Cast thy care upon the Lord,
and He shall sustain thee ” (Psalm liv. verse 23) as a father
nurtures his child. And our holy prelate remarks that the
Psalmist adds: “He shall not suyfer the just to u'aver for
ever.” “ This life is a sea,” writes St. Augustine; “ our
souls are as ships tossed by the waves. But God is a port
against these tempests, and hope is the ﬁrm and certain anchor
of which St. Paul speaks : ‘ Quam sicu-t anehoram habemus
animce tutam ct ﬁrmam.’ (Heb. vi. verse 19.) As therefore
the anchor cast on the shore keeps the vessel ﬁrmly amidst all
the agitation of the waves and storms, in the same way the
soul, which is already ﬁzU-QCZ on heave-n, and lives on this
earth by hope, dwells in God as in its proper port and
harbour of refuge, and ﬁnds a hind of immobility even
aa’lnidst the diﬁ'erent movements and temptations of this life.
DOM BARTHOLOMEW or THE MARTYRS. 467
For this reason St. Paul said to the Colossians : ‘ He hath
reconciled you in the body of His flesh through death, to
present you holy and unspotted and blameless before Him; if
so ye continue in the faith, grounded and settled, and im-
moveable hope.’ ” (Coloss. i. verse August, Psalm
liv. verse 23.) The archbishop speaks at the same time of
the way in which these soruplcs and troubles of soul are
opposed to that peace of conscience which all true Chris-
tians should have; and this subject we will treat of more
particularly in the following chapter.
CHAPTER XXII.
THAT PEACE AND JOY SHOULD FIND THEMSELVES IN THE TRULY
FAlTHFUL.—-THAT HUMAN SADNESS AND DISQUIET COME FROM
THE TEMPTATIONS OF THE DEVIL; AND OF THE BAD EFFECTS
THEY CREATE.
Dom Bartholomew writes (Stim. Past., cap. 16) : “ The
Devil, seeing that he cannot drag the fear of God from the
heart of man, tries to trouble him by vain fears and imagi-
nary dangers, so that he might not enjoy the peace of
a good conscience.” It is with reason that the holy
prelate assures us that it is the Devil who tries to take
away this peace from us. For the Son of God says in the
Gospel: “Peace I leave with you; .My peace I give unto
you. Not as the world giveth do I \give unto you.” (John
xiv. verse 27.) And yet a state of trouble and disquiet
is entirely incompatible with this peace. As then this dis-
position is so contrary to that which Jesus Christ desires
to form in us, it must necessarily come from His enemy,
who, being condemned to eternal sadness, tries to commu-
nicate some of it to souls whom he envies the happiness
468 ton BARTHOLOMEW or THE MARTYRS.
of being freed from his slavery, and belonging to J esns
Christ, and strives, by the immeasurable troubles with
which he agitates them, to make them taste “ a beginning
of hell,” as St. Bernard says; whereas Jesus Christ, by the
presence and joy of His Holy Spirit, wishes to form in
them a beginning of paradise.
This artiﬁce of the Devil’s is easy to detect if we remem~
her that St. Paul thought peace of soul so essential to
a Christian, that he begins all his epistles by these words,
of which are composed the apostolic benediction given by
him to all the faithful: “ Grace to you, and peace from God
our Father, and from the Lord Jesus Christ.” (Rom. i.
verse 7.) And Wishing specially to mark in what the
Christian religion consists, which he calls the kingdom of
God, he explains it in these words: “ For the kingdom
of God is not meat and drink; but justice, peace, and joy
in the Holy Ghost.” (Rom. xiv. verse 17.) This justice, as
St. Paul again says, is that “ faith that worketh by charity”
(Gal. v. verse 6) ; or, according to St. Augustine, humility,
which is inseparable from love. For thus he explains those
words of Jesus Christ: “Decet nos implere omnem justi-
tiam, id est, omnem humilitatem.” A Christian, then, how-
ever weak he may be, if he believes, if he hopes, and if he
loves God, at least in some degree, and if he be humble in
this love, ought to have this peace and joy in the Holy
Ghost. “And the more he grows in grace and in virtue,”
writes St. Bernard, “ the more he is strengthened in con-
ﬁdence.” “ Quanta/m crcscis in gratia, tantitm et in ﬁducia
dilataris.” (Bern., in Cant., serm. 3, num. 5.)
This disposition of heart produces joy, and our holy
archbishop recommends it to us by those words which
Esdras speaks to the Jews in Holy Scripture: “Nolite
contristari; gaudium enim Domini est fortitudo nostra.”
(2 Esdras iii. verse 10.) This St. Paul represents to us in
even stronger language : “ Rejoice in the Lord always, and
DOM BARTHOLOMEW or THE MARTYRS'. 469
again I say, rejoice.” (Philip iv. verse 4.) These words
are said to all men and for all time. And although in the
beginning of the Church there were a great many strong
and courageous souls, there were also some weaker and
more imperfect, who had their troubles and anxieties, as we
have to-day, and who were tempted and exposed as we
are, and a great deal more than we are, for then persecu-
tion raged, and a cruel and bloody death was almost
inevitable if a man professed the Christian Faith. So that
the feeble-hearted found themselves in danger of losing
both faith and salvation unless they received from God the
grace of martyrdom, which is the greatest He can bestow
even on the most perfect. And yet, though they were
exposed to such great evils, St. Paul will not allow them
to remain in fear and anxiety, but in peace and joy.
This joy is sometimes sensible, and then it is a gift of
God which passes away, and which He gives generally at
the beginning of a conversion. This gift we ought to
receive with great humility, without setting our affections
upon it, for God often withdraws it very soon, and it is
better for us that it should not last. But it often happens
that this oy is hidden in the depths of our hearts in good
will; and it is nevertheless very true and effective, as it
serves to keep us inseparably attached to God, and we
prefer it to all human and perishable oys.
St. Bernard represents this truth in these words to his
religious: “‘Rejoice in God,’ says the prophet, ‘and He
will give you your heart’s desire.’ But how is it, 0 holy
prophet, that you eazhort us thus to rejoice in the Lord, as this joy were always in our own power? We know that we
feel joy and pleasure in eating and drinking, in sleeping and
resting, and many other things in this world. But what
is this pleasure which is to he found in God, and which
enables us to rejoice in Him? llfy brethren, men of the
world may ash this question, but not you. For who amongst
DOM BARTHOLOMENV OF THE MARTYRS.
you has not often felt the peace and joy of a good conscience .2
Which amongst you has not often tasted the pleasure which
is found in chastity, humility, and charity .? This is not the
kind of pleasure which is found in eat-ing and drinking,
or similar indulgences, and nevertheless it is a pleasure, and
a much greater one than what is found in all other things.
For these are from the ﬂesh, and this one is from God, and
when we ﬁnd our joy in it, we rejoice in God. But there are
many who complain that they rarely feel this sensible aiﬁ’i-c-
tion, or this pleasure which is sweeter than the most eacellent
honey, as the Scripture says. They do not consider that
it comes from the fact that God tries them by various tempta-
tions and battles, and that they show much more ﬁrmness
and courage when they practice virtue, not from the pleasure
which they derivefrom it, but for the virtue itself, and from
the sole desire of pleasing God, giving to it their whole
minds, though not with sensible satisfaction. And it is
indubitable that he who acts thus perfectly obeys this salu-
tary advice of the prophet, ‘ Rejoice in the Lord,’ because he
does not speak of that sensible joy which is born of affection,
but of that eﬂ'ective joy which produces action. For this
aﬁiection belongs, properly speaking, to that beatitude which
we hope for in heaven, and action belongs to the virtue which
we should practice in this life.” (Bern., Serm. 5, in Quad-
rag, num. 6, 7.)
If We have joy of this sort, it is evident that it must
always exist Within us, and that often it is in the heart
of those who love God when they imagine they have it not.
For being compelled to allow that God preserves in them a
great horror of evil, and a strong desire to remain constant
in well-doing, they must own that they experience in
“ which,” as St. Bernard
themselves that interior pleasure
says, “ consists in chastity, humility, and all other virtues,
and that they have this eﬁ'ective joy which produces act-ion,”
although it may not be sensible to them: as they try to
DOM BARTIIOLOME\V OF THE MARTYRS.
do nothing but what God commands; as they prefer His
fear to all other things; and “ that it is absolutely neces-
sarr ,” as St. Augustine says, “ that we should ﬁnd some
pleasure in what we do, as our will is always to act accord-
ing as it shall be most pleasing to Him.”
“We ought to be very careful to preserve this joy in
us,” writes Dom Bartholomew, “so as to banish that sad-
ness of heart which is a hindrance to all good. Tristitia
omnis boni impedimentum est.” (Stimul. Past., cap. 10.)
So writes also the Wise man: “ That sadness of heart is
every plague. Omnis plaga tristitia cordis est.” (Ecol. xxv.
verse 17.) And he strives to turn every one away from it
by these excellent words: “ Give not up thy heart to sad-
ness, but drive it from thee ;” and again: “ Give not up thy
soul to sadness, and afflict not thyself in thine own counsel.
The jog/fulness of the heart is the life of a man, and a never—
failing treasure of holiness. Have pity on thy own soul,
pleasing God. Gather up thy heart in His holiness, and
drive away sadness far from thee. For sadness hath killed
many, and there is no proﬁt in it.” (Eecles. xxx. verses 22,
28, 24, 25.) On this passage Dom Bartholomew writes:
“That we ought to labour to banish all sorrows and
anxieties from our minds, because sweetness of devotion,
which surpasses all this world’s pleasures, cannot subsist
with this bitterness and anxiety. We ought to watch
carefully over ourselves to prevent any entrance in our
hearts of anxious and unmeasured cares, which produce
sadness and despondcncy. We ought to throw ourselves
continually in the bosom of God, so as to put away from
our hearts all that may cause us trouble, and preserve
them always in peace and conﬁdence.” In the same Way
St. Paul says: “ The sorrow that is according to God work-
eth penance, steadfast unto salvation; but the sorrow of the
world worketh death.” (2 Corinth. vii. verse 10.) And in
this manner St. Chrysostom reconciles the Words of J esus
4'72 non BARTHOLOMEW or THE MARTYRS.
Christ, “Blessed are they that mourn,” with those of St.
Paul, “ Rejoice always.” “ For the tears we shed for God,”
writes this saint, “produce the joy that we taste in God.”
And the Saviour having said, “Blessed are they that
mourn,” adds directly, “ For they shall be comforted.”
' In thisv sense the author of- the “Treatise on True and
False Penitence,” (attributed to St. Augustine,) insists
that penitence itself should always be accompanied with
joy. “Penitens semper doleat, et de dolore gaudeat.” He
ought to feel keen sorrow because he has offended One
who deserves to be inﬁnitely loved; but he ought also
to rejoice, because he ﬁnds in his tears, if they be sincere,
a pledge of the mercy of God, and a sure hope of salvation.
And if this be true of great crimes, still more is it true of
daily faults, which St. Augustine calls, “the sins of the
just.” God allows them to fall into them for their good,
so that they may learn by experience, and by their very
falls themselves, how weak they are, and that to remain
ﬁrm they must keep themselves always close to God, as
children in the arms of their mother. He who has this
feeling raises himself peacefully when he has fallen, and is
not wounded in falling, according to the words of the
Psalmist: “ When he shall fall, he shall not be bruised, for
the Lord putteth His hand under him.” (Psalm xxxvi.
verse 24.) “ The just falls on the hand of God,” writes St.
Bernard, “ and it happens, by a strange wonder, that the
very sin into which he has fallen serves to make him more
just. For, as St. Paul says, ‘ We know that to them that
love God, all things work together unto good.’ (Romans viii‘.
verse 28.) Do not our faults even contribute to our good
‘when they make us more humble and more careful? And
does not God bear up him who falls when he is sustained by
humility .? The Psalmist says : ‘Being pushed, I was over-
turned, that I might fall; but the Lord supported me.”
DOM BARTHOLOMEW or THE MARTYRS. 478
'(Psalm cxvii. verse 13. Bern, in Psalm xc., Serm. 2,
num. 2.) ‘
Dom Bartholomow considered “ that those-persons who
are continually agitated by scruples and anxieties do great
injustice to the inﬁnite goodness of God, representing Him
to themselves as a severe Judge, whose attributes are
severity and justice, Who is inexorable for the smallest
faults, and who only seeks occasion to lose the souls of
men.”
For if St. Augustine was not afraid to say, that the
temples of the idols having been upset in this world,
Christians sometimes created an idol in their hearts when
they represented God contrary to what He is, one may
likewise say that such. persons ought to fear extremely lest
they should fall into this mistake without thinking of it.
On this point St. Bernard writes : “All those who will not,
be converted to God, and who cannot believe in His mercy, do
not know Him. For they only remain in this distrust
because they represent God to themselves as harsh and
severe, whereas He is goodness itself; as hard and in-
exorable, while He is full of mercy; as cruel and terrible,
instead of which He is inﬁnitely sweet and amiable. Thus
‘iniquity,’ as it is said in holy writ, ‘lies to itself,’ and
forms to itself an idol which is not God.” (Bern., in Cant.,
Ser. 28, num. 2.) (“ Format sibi idolum pro Dem”) The
same saint adds: “ That this mistrust is the greatest
obstacle we can place in the way of our salvation.” And
exhorting holy souls to conﬁdence, he says : “ Have you so
little faith that you dare not hope that Jesus Christ will
forgive you your sins,——He who has attached them to His
cross by the same nails with which He has deigned to allow
His hands to be pierced?”
“ The sovereign remedy against scruples,” writes the
holy prelate, ‘fis to submit them humbly to a Wise man.
For God Himself has instituted this remedy, so that he
474 DOM BARTHOLOMEW OF THE MARTYR8.
who cannot quiet his troubles by his own lights should
be delivered of them by those of another. And even
should it happen that the person who directs them should
make a mistake, (as scrupulous souls often imagine that
they are not understood, or that they are not sufficiently
kn0wn,) nevertheless it would be very useful in all cases
to submit their judgments to him to whom God Himself
has submitted them.” (Stimul. Pastor. cap. 10.) This
advice is all the more necessary, as if they begin to reason
with themselves they only distress themselves more; for
their thoughts only serve to exaggerate their faults and
imperfections, and to make them believe that their malady
is unique and singular 3 that what does for others is use-
less to them; and that they will never be cured. When
they are in this state they imagine that not even the
obligation under which all Christians lie to believe in
the mercy of God ought to induce them to have conﬁ-
dence, because they fancy that their lukewarmness and
negligence has made them unworthy of it. Yet, “ God
were only just,” as St. Augustine says, “He would not
show mercy 10 (my one, anal all the guilty would perish.”
“If the abyss of our misery,” writes St. Bernard, “did
not ﬁnrl in Gml an abyss of mercy” there would have been
nothing left to David or St. Peter, after their falls, but
despair; but because they had boundless conﬁdence in
the mercy of God, they threw themselves on His breast,
and there found a refuge from His justice. “If God,”
writes St. Augustine, “has forgiven you great crimes, will
lie let you perish for the claily faults you commit ?” (“ Qui
j'l-s'lllﬁCﬂ’lfll impiwm, deseret pihm?”) (Aug. in Psalm Xcvi.
verse 10.)
The holy prelate remarks very wisely, that there is
generally in such scrupulous persons a mixture of self-
]ove and secret pride, which hides itself under an appear-
ance of humility. But, as St. Teresa says, “ True humi-
Don BAR‘I‘IIOLOMEW or THE MARTYRS. 475
lity is always peaceable and tranquil, but that of these
restless souls only tends to discourage and depress them.”
More than this: ingratitude being a species of pride,
according to St. Augustine, this disposition makes souls
both proud and ungrateful. For it is certain that those
who are full of soruplcs are also full of themselves. They
live among their own troubles, and being entirely occu-
pied with past, present, or future evils, they do not
think of God’s beneﬁts. Far from feeling or praising
Him for them, they do not even think of them. For
“gratitude for graces,” as St. Bernard writes, “presupposes
’ and we do not trouble ourselves
to return thanks for what we do not realize to have
the knowledge of them,"
received. Thus the devil gains a good deal when he
ﬁlls souls with soruplcs, because he represents God to
them as a hard and severe master, and prevents their
recognizing and loving His goodness, while, by making
them apprehend imaginary woes, he induces them to
forget the many blessings with which they have been
prevented by God’s mercy, so that they become at the
same time ungrateful and incredulous.
St. Augustine, writing to a nobleman who had praised
him very warmly, says: “ If there be anything in me which
deserves praise, I have not got it of myself, but received it
from Him who is the only true lVisdom. And as Ifcel a
humble joy that He has deigned to begin IIis work in me,
I wait also with faith and hope that 116 will be pleased to
accomplish it; so that I may be neither ungrateful by not
recognizing uhat IIe has already bestowed, nor incredulous
in not hoping for that which He has not yet given me.”
(Aug. Epist. 52, ad Macedon.)
What very often deceives people is, that they imagine,
because the fear of God is constantly referred to in holy
writ, they do right to keep up this fear in their souls.
dut they ought to consider that although God wishes us
476 DOM BARTHOLOMEW or THE MARTYRS.
to fear Him, He equally commands us in a thousand places
to rejoice in Him. As, therefore, the commandments of
God cannot contradict each other, and that the anxious
fear in which they live is incompatible with the joy and
conﬁdence which He commands, it follows necessarily that
they ought to ﬁght against these scruples, as enemies to
the disposition in which God wishes them to be, and only
feel that respectful fear which is always accompanied with
peace and joy. For faith leads to fear, fear to conﬁdence,
and conﬁdence to joy. According to these words of the
wise man: “ Qui t-i‘metis Dominum sperate in illum: et in
oblectationem veniet vobis misericordia.” (Ecol. ii., verse 19.)
If we do not feel this grace we ought to ask it of God.
For, as He commands us to have it, when He says by the
mouth of David : “ Delectare in Domino et dabit tibi petitio-
nes cordis tui” (Psalm xxxvi., verse 4) ; He shows us
also that it is He who gives it to us, when the same
prophet says: “Lcetiﬁca animam servi tui, guoniam ad tc,
Domino, animam meam levavi.” (Psalm lxxxv., verse 4.)
And in the same psalm He shows us again how fear can
be allied with joy: “Laztetur cor meum ut timeat nomen
tuum.” (Psalm lxxxv., verse 11.) St. Bernard spoke in
the same sense to his own religious: “Rejoice, but with
fear and trembling. I wish you to be in a state of joy, but
not of over-conﬁdence. ‘Rejoice in the Holy Ghost, but
tremble lest at the same time you should fall again into sin.’ ”
(St. Bern. in Psalm xc., Serm. 3, num. 4:.)
This is the disposition so recommended in holy Writ,
which sustains the weak, and is the strength of the strong.
For as mistrust makes the soul timid, and deprives it of all
vigour; so hope gives it conﬁdence amidst all dangers, so
that it remains unshaken even in the midst of the greatest
tribulations. “Spe gaudentes,” says the apostle, “ in
tribulationepatientes.” (Romans xii., verse 12.) “He has
)
put hope before safer-ing,’ writes St. Augustine, “ for how
DOM BARTHOLOMEW or THE MARTYRS. 477
can we preserve patience amidst evils if we have not joy in
the hope of good things to come?”
“Even when we ﬁnd ourselves overwhelmed with sor-
rows and afflictions,” says the holy prelate, “we ought to
try and march on with conﬁdence and joy of heart. For
otherwise where Would be the liberty of the children of
God?—-—and the spirit of which the apostle says: ‘You
have not received the spirit of bondage again in fear, but you
have received the spirit of adoption of sons of God’? (Rom.
viii, verse 15.) St. Augustine points out this truth in
these words of the psalm: ‘Domine ut scuto bonce volunta-
tis tute coronasti nos.’ (Aug. in Psalm v., verse 13.) ‘For we
say to ourselves these words of St. Paul: ‘ Who shall accuse
against the elect of God? If God be for us, who is against
us? He that spared not even His own Son, but delivered
Him up for us all, how hath He not also, with Him, given us
all things .9’ (Romans viii., verse 33.) If, then, when we
were enemies of God, Jesus Christ died for us, with much
stronger reason, now that we are reconciled, we shall be saved
by Him from the anger and pains we have deserved. These
are the arms which give us the victory over our enemy. This
is the invincible shield with which we repulse the attacks of
the devil, when he tries to throw us into mistrust and dis—
couragement, and into despair of our salvation in the midst
of the aﬁlictions, temptations, and sins which surround us.’
For this reason We should always have before our eyes
these words of St. Paul, which prove that We are only
Christians in proportion as we advance and strengthen
ourselves continually in conﬁdence and joy: ‘Do-mus Dei
sumus nos.’ (Hebrews iii., verse 6.) That is, we are the
temple and the children of God. But this is the condition
attached to it: ‘Si ﬁduciam et gloriam spei usque ad ﬁnem
ﬁrmam retineamus.’ ”
478 non BARTIIOLOMEW or THE MARTYRS.
CHAPTER XXII I.
WHAT AN AMOUNT OF LEARNING DOM BARTHOLOMEW POSSESSED.
'——HIS AFFEC'I‘ION FOR HOLY SCRIPTURE, AND FOR THE DOC-
TRINE OF THE FATHERS, AND FOR A SPIRITUAL COMPREHEN-
SION OF THE PSALMS.
We have already seen, in this history, how Dom Bar-
tholomew drew from holy Scripture that science of the
saints which is so necessary for those who are called to
the guidance of souls. Even when very young he excelled
in the theology of the schools. The authors of his life
remark that in the public disputes which are held by
theologians, while people admired his science and ability,
they were equally struck by his modesty and humility.
And whereas superior knowledge generally inﬂates men
with pride, in his case it seemed only to make him more
humble. We have also seen how he added to this know-
ledge a love of prayer, meditation on holy Scripture, and
a diligent study of the fathers. He spent twenty years
in this way before he became bishop, and afterwards drew
up all the rules for his conduct from these sources of light
and grace. In this matter he followed the advice of St.
Gregory: “In order that a prelate may wisely instruct the
souls which are committed to him, he must draw his teaching
from the examples of the saints, front the maxims contained
in holy Scripture, and from the interior and secret liyh ts he
has received in meditation and prayer. For as it is by the
infusion of the Ifoly Ghost that the Scriptures were written,-
it is also through the same grace that we extract the fruit and
non BARTHOLOMEW or THE MARTYRS. 479
the use of them which God demands. He, therefore, that
wishes‘ to acquit himselfperﬁ'ctly ofthe duties ofpreacher and
bishop ought to be humble, so as to follow the example of the
holy Fathers. He ought to be learned and instruct himself
continually in holy u'rit. And, at the same time, he must
labour to purl/y his heart, so that he may learn from God
IIimself in prayer what He wishes him to do in each circum-
stance or dlﬂiculty. In order to teach men aright he must
himself be ﬁrst Christ’s disciple. And yet he must not pre-
sume upon what God will teach him in prayer if he should
neglect to seek the instruction of the Holy Spirit in the Scrip~
tures, or if he disdain to follow the example of the true
servants of God. And as to what regards the revelations and
lights he may receive in meditation, he must believe that those
only come from God which are conformable to the authority
of holy Scripture and the conduct (f the greatest saints.”
(Greg. in 1 Kings, cap. vii., verse 16.)
When Dom Bartholomew was engaged in his episcopal
functions, although he was in one sense overwhelmed with
a multitude of cares and duties, he always reserved the last
hours of the day and a great part of the night to asking
of God, by prayer and meditation on His word, for that
celestial unction and joy which he looked upon as the only
strength of his soul amidst his arduous labours. He never
allowed himself to be interrupted at that time, and used to
say: “ That it was very reasonable that, after having given
so many hours of the day to others, he should devote the little
that remained to God Himself.”
Thus he maintained himself in a frame of mind worthy
of a true pastor, according to the words of St. Bernard,
which he quoted in his book:
“ lVhen God rouses His spouse from her sleep, and tells
her to hasten and rise, it is indubitably that she may draw
souls to His service. For it is a sure sign that we are apply-
ing ourselves heartily to meditation on div-inc truths, when our
480 DOM BARTHOLOMEW or THE MARTYRS.
souls are so ﬁlled with divine love and holy zeal, and the wish
to induce others to love God as we do, that we are gltd to
leave the rest of meditation to employ ourselves in the preachs
ing of the Word,- and that then, having thus satisfied our
desire, we return to our contemplation with the more ardour,
as we feel we have interrupted it with some fruit. And then,
having again tasted the sweetness of God in meditation, we
return with glad promptilude to win more souls. The soul is
sometimes agitated in these vicissitudes. She is troubled and
anxious, because she fears lest she shou’d have let herself act
according to the inclinations of her heart, lest she should sin
in one way or the other, and not accomplish exactly what
God demands of her. This is perhaps what Job means when
he spea ts those mysterious words : ‘ If I lie down to sleep I
shall say: ‘When shall I arise .9 And again I shall look for
the evening, and shall be ﬁlled with; sorrow and darkness.’
(Job vii., verse 4.) As if he had said: ‘In repose I accuse
myself of having neglected my work; and in my work I am
troubled at having interrupted my repose.’ Thus a holy soul
ﬁnds herself constantly agitated, and, as it were, divided
between the fruit she draws from her labours, and the rest she
tastes in meditation, and although what she does is always
good, she is, nevertheless, continually regretting and repent~
ing, as if she were doing wrong; and she sighs towards God
every moment, imploring Him to make known His will to
her. For there is no other remedy on such occasions than to
have recourse to prayer and groanings before God, so that
He may deign to show us Himself what He wishes us to do,
and that He may point out to us the time and measure of
each action.” (Bern. in Cant., Serm. 37, num. 9, 10,
cap. 1.) ’
Cur holy prelate, amidst all the books of holy writ, had
a particular veneration for the Psalms of David. After he
had resigned his bishopric, he employed the greater part of
his time in this kind of reading, feeling with St. Augus-
DOM BARTHOLOMEW OF THE MARTYR-S.
tine: “That they are a source of life and salvation, a com-
mon treasure which the IIoly Spirit has given to His Church,
wherein are containedv remedies for all our passions, and
spiritual riches to adorn the purest souls.” (Aug, prolog.
in Psalmos.)
The archbishop, in his retreat, as we have said, spent
the greater part of his time in reading and meditating
on the Psalms. And as he Was so continually fed on these
holy truths, he drew up an excellent commentary upon
them, drawing out the spiritual‘sweetness he found therein
as a rule for his own guidance. “ For one can only under-
stand the Scripture,” writes St. Athanasius, “in proportion
as one acts up to what it commands.” And St. Jerome
remarks that David said to God, “A mandatis this in-
tellexi,” “to show us that we cannot comprehend what God
tells us in Ifis word unless we do His will .” Our holy pre-
late almost always took about with him his “Treatise
on the Psalms,” and when the religious met after dinner,
according to the custom of the order, he would read
little bits of it out loud to them, which the monks
listened to with as much pleasure as admiration. Re-
ferring to the study of holy writ, Dom Bartholomew
used to quote the following words from St. Gregory: “ We
ﬁnd in the word of God a thorough knowledge of the truth,
provided we seek for it with assiduity, simplicity, and hu-
mility. For as, when an unknown person presents himself
to us we do not know his mind, only his face; but we live
a long time together, habit and familiarity make us penetrate
into his thoughts: so, when we only look to the historical
letter of IIoly Scripture we see but the outside, but we go
on reading, and it becomes familiar to us, we enter into its
meaning, and penetrate its hidden sweetness.” And he adds:
“ The more a man stops at the letter of the word, and only
thinks of its surface meaning, the more he is incapable of
understanding it.” (Gregor. Moral., lib. 4, cap. 1.) And
31
482 non BARTHOLOMEW on THE MARTYRS.
then, having quoted the words of Job regarding certain
persons “who only :nibbled the bark of trees,” he adds:
“ That these words refer to those who only love and respect
the literal sense of Holy Scripture, without giving themselves
the trouble to penetrate into its interior spirit and meaning,
which leads to the love of God and of our neighbour. Holy
Scripture is like a lamp. The literal sense is the "ease, the
spiritual sense is its light ; and the love which is in the heart
of him who reads is like the oil which keeps it alive, and
makes it burn.” (Greg, in 1 Kings, cap. 14, verse 50.)
Dom Bartholomew, following the spirit of this holy Pope,
read Holy Scripture with a spirit of love and prayer. And
keeping his heart ﬁxed on God, “ legendo et inhiando,” as
St. Augustine says, he acquired such an insight into
divine truths, and became so Worthy a disciple of the
Fathers of the Church, whom he had chosen as his masters,
that he fulﬁlled the duties of the high dignity to which
God had called him with wonderful wisdom and strength,
being really mighty in deed and word. So that all the
bishops at the (Ecumenical Council said of him, as we have
before mentioned, “ That there was no school in the world
equal to that of the Archbishop of Braga.”
CHAPTER XXIV.
HOW THE HOLY ARCHBISHOP LOVED PRAYER.—HOW HE PRAC~
TISED AND RECOMMENDED IT TO OTHERS.
The grace of God creates saints, and prayer obtains this
grace. Dom Bartholomew practised to the letter this
advice of St. Paul, “ Sine intermissione orate.” (I Thess. v.
verse 17.) For, being full of God, and desiring nothing
but Himself, he found himself continually in this dis‘
position of David: “Lord, all my desire is before Thee, and
my groaning is not hid from Thee.” (Psalm xxxvii. verse
DOM BARTHOLOMEW or THE MARTYRS. 483
10.) He experienced in himself the truth of these words
of St. Augustine: “How can we pray continually? ZlIust
we be always on our knees? or remain prostrate on the
earth .9 or raising our hands continually to heaven? There
is another more interior mode of prayer, which is never inter-
rupted, and this prayer is the desire of God. Whatever you
may do, if you desire the rest of God, and this eternal and
celestial Sabbath, you pray continually. If your heart loves
God it will speak to Him continually. If you wish to pray
without ceasing, desire without ceasing. A constant desire is
a constant voice. Your heart will always spealc to God if it
always loves. It only ceases to speak when ceasing to love.
When charity burns, the heart cries: when charity grows
cold, the heart is dumb.” “Frigz‘es charitatis, silentium
cordis est; flagrantia charitatis, clamor corclis est.” (Aug,
in Psalm XXXvii. verse 14.)
When the archbishop went through the country during
his visitations, he liked to walk alone, so as to be able
to pray with more recollection and devotion. He often
said that he considered this time the happiest in his life,
because he was then entirely occupied with God. Besides
the hours he devoted specially to this holy exercise, he
often passed whole nights in prayer, especially when he
was going to preach the next day, so as to learn from God
what he was to teach to his people. He said sometimes
that he wished God would raise up some great persecution
against him, if he had not brought it on himself by his
own fault, that he might be condemned to live in a cell as
in a prison, and might thus be free to pray without ceasing,
and to converse only with God. One day, going up-stairs,
he walked so slowly, that a friend of his who was going up
with him, could not help asking him the reason. The
archbishop answered: “I was thinking of the different
degrees of humility of which St. Benedict and the holy
Fathers have written, and by which our souls are raised,
484 nor BARTHOLOMEW or THE MARTYRS.
little by little, to God; and I was thinking how much
time it took to mount a single one, how easy it was to go
down again, and to let oneself slip on to the sloping pre-
cipice of pride, and how diﬂicult it is not to weary while
mounting, step by step, up this mountain of humility.”
On another occasion, when some of his party were
complaining of the bitterly cold wind, as they were cross-
ing a bit of rough country, he replied: “My children,
prayer is an excellent remedy against cold. There is no
hotter brazier than this celestial ﬁre.” He often said,
when he saw himself so overwhelmed with business, that
he could not sufficiently admire the spirit and piety of
David, who, while governing so great a kingdom, and so
often making War in person, yet found time to compose
and sing such divine and elevating psalms, and he added:
“That he could not help envying the disposition of this
holy prophet, nor blushing for Christians who have so
often his words in their mouths, without troubling to have,
like him, God in their hearts.” The love that he had for
this holy exercise made him earnestly recommend it to
others. He often said : “ That our hearts were like water,
and that as water, which is cold by itself, is only warmed
by ﬁre, that the nearer it is to the ﬂame the quicker it gets
hot, and that if moved a little away from it, it gets cold
directly ; so our hearts are by themselves nothing but cold,
hard ice, which are only softened and warmed by drawing
near to God, who is a vivifying and purifying ﬂame. That
if we remain united to Him by continual prayer and holy
desires, we shall always preserve that heat which is our
life. But that if we omit this holy exercise, and let
ourselves go to wild thoughts and imaginations, We shall
become languid and cold.”
On this subject St. Augustine Writes: “ lVe enlarge our
hearts by desiring incessantly heavenly riches. For 'we shall
receive Gocl’s promises in greater abundance if we have be-
DOM BARTHOLOMEW OF THE MARTYRS. 485
lieved in them with greater certainti, hoped for them with
greater ﬁrmness, and desired them with greater ardour. By
keeping continually alive in our hearts these holy desires, we
shall pray with stronger faith, hope, and charity. It is well,
however, that we should address God by vocal prayers at
certain times and hours, so that being touched by the truths
contained in these exterior signs, we should know how much
we have advanced in these desires, and that we may encourage
ourselves to grow in them more and more. For our prayers
will be all the more eﬁicaeious if they spring from more ardent
aﬁ'ection. When the apostle eahorts us to ‘pray without ceas-
ing,’ it is as he said: ‘ l'Vish without ceasing for a happy
life, that is, an eternal one, and ask for it continually from
Him who alone can give it you.’ Thus, we continually
desire and ask this of God, we shall ‘pray without ceasing.’
But as amidst the cares and distractions of exterior occupa-
tions this holy desire loses its warmth by little and little, and
becomes lukewarm, we ﬁx upon certain hours of prayer, so as
to recall our wandering minds, and to warn ourselves to
be more attentive to the supreme good which we desire, for
fear that this desire, which already begins to relax, should
become quite cold and go out altogether, unless we are careful
to relight it very often.” (Aug, Epist. 121, ad Probam.,
cap. 9.)
Dom Bartholomew had so entered into the spirit of
St. Augustine that he used to say: “That if our heart
lives on that faith which is the source of prayer and holy
desires, it ought not to be like those furnaces where the
ﬁre burns for a time and is then extinguished, but like
those in which glass is made, that are kept up day and
night, by continually being fed with fresh wood or coke,
so that they may never go out.” He used to sigh heavily
When he prayed, and often shed torrents of tears, again
following in this the teaching of St. Augustine, who
writes: “We pray for a long time, when our hearts, being
486 DOM BARTHOLOMEW on THE MARTYRS.
fixed on God with respectful and humble attention, knock
a long while at the door of His mercy, so that it may be
opened. For generally true prayer is expressed more by
sighs than words, and by tears rather than by long speeches.
The life of a Christian,” he adds, “is the continuation of
a holy desire. Tota vita Christiani sanctum desiderium.
est. And the more this desire burns in a holy soul, the more
does she shed tears in prayer. Quanta quisque est sanctior,
et desiderii sa-ncti plenior, tanto est cysts in orando ﬂetus
uberior.” (Aug. de Civ. Dei, lib. 20, cap. 17.) We have
also seen in his life how much stress he laid on the use of
ejaculatory prayers, which St. Augustine speaks of when he
says: “ It is written that the Egyptian solitaries were accus-
tomed to make very frequent prayers, but which were very
short, like arrows which their hearts shot up to God in a
moment; and that they did this lest, if their prayers were
longer, that that attention and vigilance of mind which are so
necessary in one who prays should be by degrees weakened or
relaxed.” (Aug., Epist. 121, cap. 9.) Thus Dom Bartholo-
mew prayed without effort or affectation, believing that
prayer is one of God’s greatest gifts, as we obtain all
through that channel, and that He has promised to give it
to us when He spoke by the mouth of His prophet:
“ Eﬁundam super domum David spiritum gratiae ct precum.”
(Zachar. xii. verse 10.) And again St. Paul Writes:
“ We know not what we should pray for as we ought, but the
Spirit IIimself asketh for us with unspeakable groanings.”
(Romans viii. verse 26.) And in another epistle: “Be-
cause you are sons, God hath sent the spirit of His Son into
your hearts, crying, Abba, Father.” (Gal. iv. verse 6.) By
which he teaches us that it is the Spirit of God who puts
real prayer into our hearts; that it does not come from
human learning, but from divine inspiration; and that
in our prayers we should not seek for great lights, but
to realize “the profound abyss of poverty, corruption, and
non BARTHOLOMEW or rm: MARTYRS. 4-87
weakness which is in us,”
as St. Augustine says, and to
have a hunger and thirst after justice, Which is God
Himself; “ casting all your care upon Him, for He hath care
of you,” (1 St. Peter v. verse 7,) with a faith full of
conﬁdence and love. He who thus addresses himself to
God with a true feeling of his own unworthiness, With
sorrow for his frequent offences against Him, and with
an earnest desire to be all His, will be accepted of Him,
according to the words of the Psalmist: “Iste pauper
clamavit et Dominus exaudivit eum.” On which St. Augus-
tine remarks: “ W ilt thou be heard? be poor. Do’ not ask
coldly and carelessly, but cry to God out of the depths of your
sorrow. Vis exa'udiri .9 pauper esto. Dolor de te claneet non
fastidium.” (August., in Psalm Xxxiii. verse 7.)-
Dom Bartholomew had also great veneration for the
public and general prayers of the Church. He recited
or sung his office with. an extraordinary devotion and
attention, so that one saw that he praised God more by his
heart than by his mouth. He used to take great pains,
as St. Bernard advises, “to chant the words of the Holy
Spirit with a loud and energetic coice. Virili sonitu et
aﬁectu.” And if he observed that any one said his oﬁicc:
carelessly, he Would not suffer it, for he had an ardent zeal
for the worship of God, and for that public and continual
homage which the Church renders Him throughout the
world. WVhen he chanted the words “ Gloria Patri ” after
the Psalms, his fervour was so great that it was perceived
even in the intonation of his voice. He thought that
all the faithful, and especially those consecrated to God,
ought to have a particular respect and devotion for this
general prayer and for those sacred canticles, which St.
Augustine calls, “the voice of the whole Church.” “ To-
tius Ecclesiee cox una.” “ For as the Church,” as St. Am-
brose says, “does nothing separately, but prays in common,
acts in common, and suﬂ'crs in common,” we ought to believe
488 non BARTHOLOMEW or THE MARTYRS.
that the prayers in which she unites all her children to
ask mercy of God should be the most perfect and efﬁcacious
of all. “If,” as St. Ignatius, martyr, writes, “the prayer
of one or two persons be so strong and powerful, how much
more so ought that of the whole Church to be .9” (St. Ignat.,
Epist. ad Ephes.) It is of this united prayer that an
ancient Father has said: “ lVe are all united in one faith,
in one discipline, and by the link of one hope. We meet
together and unite together, so as to form one army corps to
win God through our prayers by a holy violence, and this vio-
lence is agreeable to Him.” “ Cot/nus in coetum, quasi mann
facta Deum precationibus ambiamus. Hrec ris Deo grata est.”
(Tertull. Apol., cap. 39.) This thought ought to console
imperfect souls, who complain sometimes that they cannot
pray in private, as they can do it in the most perfect
manner possible by uniting themselves to the public
prayers of all the faithful. “ And they should love them all
the more,” writes St. Chrysostom, “that they can supple-
ment by these public prayers the imperfection of their own.
For they must hope that their own prayers, which might be too
weak to reach heaven, may ascend there when united with
those of the whole Church, as a small quantity of water,
which being alone would dry up immediately, is preserved
if thrown into a great stream, and flows to the sea with all
the rest of the waters.”
The holy prelate, being fully persuaded of this truth,
tried to inspire this devotion to all his people, and fre-
quently recommended the religious of his order to love
and respect the divine office; to celebrate it with great
respect; to be affectionately exact in all its ceremonies;
and to chant the sacred Canticles of the Church With
faith and wisdom ; “not seeking therein,” as St. Augustine
says, “ the satisfaction of the ears, but the light and nourish-
ment of the heart.” “ Non queerentes sonum auris, sed lumen
cord is.” (Aug, in Psalm xlvi. verse 8.)
non BARTHOLOMEW or THE nanrvns. 489
CHAPTER XXV.
THAT A RECOGNITION OF GOD’S BENEFITS IS NECESSARY TO AN
ADVANCE IN PIETY.-—-WHAT THE VIRTUE OF THE ARCHBISHOP
WAS ON THAT POINT.
Thankfulness is inseparable from prayer, and, according
to the saints, it should begin, continue, and end it. Our
holy archbishop excelled in this virtue, and had an extreme
gratitude for the blessings bestowed on him by God. He
had learnt this devotion from St. Paul, who always adds
acts of thanksgiving to prayer. “ Sine interrm'ssione orate,
in omnibus gratias agite.” (1 These. v. verse 12.) And
again: “Orationi instate, vigilantes in ed in gratiarum
actione.” (Coloss. iv. verse 2.) St. Bernard, whom Dom
Bartholomew had proposed as a model for his own devo-
tion, recommends this to the whole Church. “ Every soul
who seeks God must recognise that God has prevented him,
and has sought him ﬁrst ; for fear that by his ingratitude
he should change a great happiness into a great misery.
For in this way the greatest evils may arise from the greatest
good, when, having become rich in our Saviour’s gifts, we use
them as we had not received them, and neglect to render
the glory to Him. Those who appear the greatest by the
graces they have received, become the least before God, because
they are not suﬁiciently careful to recognise His mercies, and
to give Him thanks. I wished to spare you in not exposing
my meaning in all its force. But I ought to say, that from
being very good, they become very bad. For it is an in-
dubitable truth that he who is good becomes bad by that
4,90 DOM BARTHOLOMEW OF THE MARTYRS.
alone, that he attributes to himself the grace which renders
him good. This presumption is the greatest of all evils.
For ifsome one say to me: ‘ I detest this pride; I acknow-
ledge that [am only what I am by the grace of God," but at
the same time he is full of selfacomplacency, and very glad
to receive praise for the graces he has received, what is he but
a this)“ and a robber? And will not God say to him: ‘Out
of thine own mouth will I judge thee, thou wicked servant.’
For can a servant commit a greater sin than to usurp the
glory of his master, and take it for himself?” (Bern. in
Cant., ser. 34¢, num. 2.) “ We see many,” he says else-
where, “ who ask with great eagerness for what they want.
But we know very few who take care to render acts of thanks-
giving to God proportioned to the greatness of His gifts. It
is not that we do wrong in being so eager to ask for what we
need, but we do not obtain it because we are so ungrateful.
And perhaps it is a grace that we are refused, when in
this state, what we ask for, lest it were granted we should
become the more guilty, as the greatness of the blessings
received would make our ingratitude the greater. Therefore
it is well to say on such occasions : ‘ That God is merciful
to us in this very matter, that He does not show us mercy.’
It is of no use, therefore, for sinners, that the Son of God
should have cured them, like these nine lepers in the Gospel,
from the visible and shameful leprosy of a criminal lzfe,
if they be infected with the plague of ingratitude, which
is the more dangerous, as it is the more interior and hidden.
Happy the Samaritan who knew and acknowledged that he
had nothing but what he had received. He faithfully kept
the deposit which had been conﬁded to him, and came back to
throw himself at the feet of Jesus Christ, rendering Him
humble acts of thanksgiving. Happy is he who, on receiving
each grace or blessing, turns to the Saviour, who is the
plenitude of all graces. For by thus showing Him that we
are not ungrateful for His gifts, we put ourselves in a
DOM BARTHOLOMEW or THE MARTYRS. 491
position to receive fresh ones continually. It is certain that
if we do not advance in virtue, it is only our ingratitude
which is the cause, for He who bestows all gifts looks upon
what He gives to an ingrato as lost, and therefore gives no
more, fear of losing the more graces, as He has bestowed
them on one who only repays Him by ingratitude and in-
diﬁ'erence. Happy, then, he who, considering himself always
as a stranger, like the good Samaritan, shows the greatest
gratitude for the least beneﬁts, feeling that what is given to
one as unknown and unworthy as himself is purely a volun~
tary and gratuitous favour.” (Bern. de divers. serm. 27,
num. 6, 7.) “Learn,” he continues, “not to be slow or idle
in showing gratitude. Learn to oﬁer to God acts of thanhs-
giving for every separate gift. ‘ Tahe great care,’ says the
Wise man, ‘ to consider earnestly all that is presented to you
at the table of the Lord.’ As if he had said that we ought to
thank God specially for each mercy we receive, for the great-
est, the smaller, and the least. And it is commanded in the
Gospels, after the multiplication of the loaves, to gather up
all the fragments lest any be lost; that is to say, not to forget
the smallest of God’s benefits. What is more lost than what is
given to one who is ungrateful? Ingratitude is the enemy of
the soul, the annihilation of all merit, the dissipation of all
virtue, the plague and ruin of all beneﬁts. Ing-ratitude is as
a burning wind, "which dries up of itself the source of the
goodness of God, the dew of His mercy, and the streams of
His grace.” (Bern., in Cant., ser. 51, num. 7.)
When our holy archbishop had left his bishopric, and
retired to the Monastery of Viano, he used to occupy
himself by returning continual thanks to God for His
beneﬁts, and particularly that He had relieved him
from the heavy yoke with which he had always felt
himself overwhelmed. He would say to our Lord with
deep feeling very often: “Dirupisti vincula meat, tibi sacri-
ﬁcabo hostiam laudis.” (“You have broken my bonds, I
492 non BARTHOLOMEW or THE MARTYRS.
will offer You a sacriﬁce of praise.’ ’) With this feeling he
wrote these words on the leaf of a book which he used
every day: “ '1 'he iron chains of Braga were fastened upon
me on the 8th of August, 1558, and were taken away from me
on the 20th February, 1582, so that I wore them for twenty-
three years and a half.”
St. Bernard said that as souls do not think enough
of the daily mercies they receive, he would make a list
of them in this manner:
1. “ llIy brethren, if you consult your own experience, is it
not true that when God inspired you with that faith which
conquers the world, and that by this victory you came out of a
lake of misery, and an abyss of dirt and mud, you sang a new
canticle to the praise of our Lord, who has shown in you the
marvels of His power ?
2. “ When He established you on the rock, and led your
steps in the narrow way of His precepts, I do not doubt that
in the beginning of your new life He put in your mouth a
canticle to give glory to the Lord.
3. “ But when He had ﬁlled you with a spirit of true peni-
tence, He not only forgave you your sins, but promised you
also His great rewards; and did not the joy you felt in this
hope of future bliss make you sing with greater ardour in the
way of the Lord: “How great is the glory of God!”
4. “ lV hen it happens that a truth of holy l-Vrit, which had
been obscure to you, is suddenly made clear to your soul, after
having received this celestial food ought you not to utter cries
of joy and hymns of praise, and acts of thanksgiving to the
glory of God .9
5. “Again, in those struggles to which those are exposed
without ceasing, who strive to live godly in Christ Jesus, and
in the constant war they wage against the ﬂesh, the world,
and the devil, do you not feel in yourselves that you owe to
God as many acts of gratitude as you have won advantages
and victories over your enemies .’
non BARTHOLOMEW or THE MARTYRS. 493
6. “Every time that you overcome a temptation, or that
you resist a vice, or that you discover a secret snare which the
enemy had laid for you, or that an, old passion should be
found completely cured, or that a virtue long desired and
prayedfor be granted you by the mercy of God, what ought
you to do but to raise your voice, at eachfresh beneﬁt received,
in canticles of praise and acts of thanksgiving, so that God
should be blessed and gloriﬁed in all His gifts? For if not,
when the just Judge comes and examines all your works, he
will be condemned as an ingrate who has not said to God
with the prophet: ‘ Thy mercies were the subject of my song
in the place of my pilgrimage.’ (Psalm cxviii. verse 54.)
lVe see also that David calls many of his psalms ‘degrees,’
to teach us that in proportion as we advance in virtue, and
that we mount the steps which are formed in each one of ‘us,
are ought to sing at each fresh step a new canticle to the glory
of Him who draws and attracts us more and more up to Him.
For if not, how shall we verify in ourselves these words:
‘ The voice of rejoicing and of salvation is in the tabernacles
of the just?’ (Psalm cxvii., verse 15.) Or how should we obey
this wholesome and excellent advice of St. Paul: ‘Speaking
to yourselves in psalms, and hymns, and spiritual canticles,
singing and making melody in your hearts to the Lord ?”’
(Ephes. v., verse 19; St. Bernard, in Cant., serm. I,
num. 6, 7.)
We have here pointed out the great conformity between
our holy prelate’s disposition and that of St. Bernard,
from Whom he drew so many of his principles of piety.
For the virtue of thankfulness, being binding on all, it
is very useful to show its importance and bearings; as
it may be said of gratitude What the saints have said
of humility, (of which it is a necessary consequence,) that
With this single virtue one may obtain everything of God
when one has nothing; and that, if that quality be Want-
ing in us, one may lose all, even if one had all.
494 DOM BARI‘HOLOMEW or THE MARTYRS.
CHAPTER XXVI.
OF THE SPECIAL DEVOTION OF THE HOLY PRELATE TOWARDS THE
PASSION OF OUR LORD.—-OF THE LABOURS AND AUSTERITY OF
HIS LIFE.
The labours and sufferings of Jesus Christ are an object
of adoration and love which the Church proposes to the
piety of all her children. But, with Dom Bartholomew,
the love and devotion he felt towards the mysteries of the
Passion were extraordinary. At the end of each hour in
the Ofﬁce he used to make ﬁve pious ejaculations, in
honour of the ﬁve wounds of Jesus Christ, and said them
With such earnestness that it seemed as if he were in spirit
at the foot of the cross, receiving the drops of blood which
should cure the wounds of his soul. In his “ Abriclgment
of the Spiritual Life,” he gives copious extracts of St.
“ words
Bernard’s Sermons on the Canticles, which he calls
of ﬁre,” and “ the most delicious nourishment of souls.”
And it is in these same sermons that this saint exhorts all
the world to meditation on the sufferings of Jesus Christ,
and that in the most touching manner.
St. Bernard, explaining these words, “ IlIy beloved is as
” exhorts his religious to have a great
a bundle of myrrh,
devotion towards the sufferings of our Saviour. “If you
wish to imitate the wisdom of this divine Spouse, let no hour
of your life pass in which you bear not on your breast this
bundle of myrrh, which ought to be so precious to you. And
keep alive continually in your memory, and go over in your
mind, what your Spouse has suﬁeredfm’ 210%, 50 that 3/0“ may
DOM BARTHOLOMEW OF THE MARTYRS. 495
say: ‘ M y beloved is a bundle of myrrh. He will rest on my
breast.’ I remember that, at the beginning of my conversion,
seeing myself destitute of that abundance of merit which was
so necessary to me, I took care to gather up all the aﬁlietions
and bitternesses of my Saviour, to make myself a bundle of
myrrh, and wear it on my breast. I put into this nosegay the
extreme poverty He siljj’ered in His childhood, His labours
in His preachings, His fatigues in His journeys, His watch-
ings in prayer, His temptations in fasting, His tears and
groans in the compassion He had for sinners. I added the
snares His adversaries laid for Him by their deceitful words,
the perils to which He was exposed by the treason of false
brethren, the injuries with which He was dishonoured, the
smitings on the cheek with which He was outraged, the spit—
tings with which If e was disﬁgured, the mocheries with which
IIe was ridiculed, the whips with which He was torn, the
nails with which He was pierced, the thorns with which He
was crowned, in a word, the torments which mark the whole
history of His Passion, whose cruel points have been so salu—
tary for the healing of my wounds. I tools care not to forget,
amidst this bundle of myrrh, that which was given Him when
He hung on the cross, and with which He was embalmed in
IIis sepulchre, knowing that, by the ﬁrst, IIe wished to point
out to us the bitterness of our sins ; and that by the second IIe
has promised us the incorruption of our bodies. These are
the wonders of Jesus, which I will publish as long as I live.
These are His ineﬁable mercies which I will never forget, for to
them I owe my life. David asked them formerly of God, and
asked them with tears, when he said: ‘Let Thy tender mercies
come unto me, and I shall live.’ (Psalm oxviii. verse 77.) And
another saint, dwelling on the same subject, exclaimed: ‘ The
mercies of the Lord are great.’ How many kings and prophets
have wished to see what we see, and have not done so? This
bundle of myrrh is reserved for us, we wear it on our breasts,
and none can take it from us. I t is in this med itatiou on the
496 DOM BARTHOLOMEW or THE MAnTYRs.
suﬁerings of our Lord that I ﬁnd the height of wisdom.
There is the perfection of justice, the fulness of science, the
riches of salvation, and an abundant source of graces and
merits. In this meditation I ﬁnd sometimes a bitter taste,
but this bitterness is salutary; and sometimes a balm of
which the sweetness ﬁlls me with consolation and joy. For
this reason the Passion of our Lord is almost always, as you
know, on my lips ,- it is always in my heart, as God knows ,-
and it forms a part of all I write, as you may easily see.
The highest and most sublime philosophy is to know Jesus
Christ and Him cruciﬁed. I do not ash for anything higher.
I do not ash with the Spouse where my Beloved rests in the
midst of His glory. It is enough for me to contemplate Him
as my Saviour amidst the sugfcrings Qf the cross. This ﬁrst
view is doubtless more sublime, but the second is sweeter, or
at least, it is more proportioned to our needs. I conjure
you, therefore, brethren, to gather also for yourselves a
nosegay of this celestial myrrh, to keep it always near your
hearts, and to wear it as your protection and defence. Do
not carry it as a burden on your shoulders, or behind you,
but wear it as a nosegay on your breast and before you, for
fear lest by bearing it without smelling it, it should weary you
by its weight, without rejoicing and strengthening you by its
sweet scent.” (Bern, in Cant., ser. 43, num. 2, 3.) The
same saint, explaining those words of the Canticle, “ M y
dove is in the clefts of the rocks,” (Cant. ii. Verse 14,) says:
“ This rock is Jesus Christ, and these clefts are His deep
wounds. We need not ‘fear that He will reject the soul
which desires to hide itself in His wounds, as, on the
contrary, He invites us to do so by the words of His pro-
phet: ‘ Enter thou into the rock, and hide thee in the pit,
from the ‘face of the fear of the Lord, and from the glory
of His majesty.’ (Isaiah ii. verse 10.) He thus draws
to Himself a soul which is still weak and hesitating, by
showing it the openings which are already made in the rock,
non BARTHOLOMEW on THE ‘MARTYRS. 497
so that it may hide itself and get cured, and that, little
by little, it may penetrate into the Heart of the Son of God
in proportion as it becomes stronger and purer. W7 hat is
this rock which has been pierced by the openings made in it ?
Our Saviour teaches us when He speahs by the mouth of
David: ‘ They have dug My hands and feet.’ (Psalm xxi.
verse 18.) A wounded and languishing soul will be soon
cured she will remain in these openings in the body of
Jesus Christ. For what is more eﬁicacious to cure the
wounds of the soul, and purify the mind from all impurity,
than to apply oneself continually to meditation on the
wounds of our Saviour? The spouse says : ‘My dove is
in the clefts of the rocks.’ And the dove says: ‘ He hath
exalted me on the rock.’ (Psalm Xxvi. Verse 6.) And it is on
this rock, which is Jesus Christ, that a wise architect builds
his house, so that he may neither fear tempests nor ﬂoods.
On this stone I can rest securely. I am strengthened against
my enemies ; I amﬁrm so that I shall not fall. For all that
is on the earth is fragile and uncertain. But being ﬁrmly
grounded on this rock, I am raised above the earth, and am in
heaven, where this stone lives. There is our conversation,
our refuge, our sure hope. And, certainly, where can weak
souls find strength and rest except in these wounds of ‘our
Saviour? I ﬁnd myself all the more secure in this refuge, as
He who hides me in it is the more powerful to help me. The
world threatens, the flesh tempts me, the Devil spreads his
snares, and yet I do not fall, because I am founded on the
rock. Ubi tuta ﬁrma que infirmis securitas et requies, nisi
in vulneribus salvatoris ?” (Bern., in Cant., serm. 51,
num. 3 and 4.)
St. Bernard is not content with exciting Christians
in general to have this special conﬁdence in the Passion
of our Saviour, but he goes down to those who have
lost all grace, and are fallen into great crimes. “I have
committed a great sin,” he continues 3 “ my soul is troubled ;
32
498 DOM BARTHOLOMEW or THE MARTYRS.
but in this trouble I do not lose hope, for I remember the
wounds of my Saviour. He was wounded for our trans-
gressions, and to heal the wounds of our sins. What sin is so
mortal that it cannot be cured by the Blood of a God? If,
then, I remember so powerful and eﬁicacious a remedy, the
violence and malignity of my sin should not make me despair.
Therefore he was mistaken who exclaimed: ‘My iniquity
is greater than that I may deserve pardon.’ (Genesis iv.
verse 13.) It is evident that he was not a member of Jesus
Christ, and did not lean on His merits, with the holy belief
that the Saviour’s merits were his own, and that he should
participate in His graces by the indissoluble union of a head
and its members. But for me, the conﬁdence which God
gives me results in this, that ﬁnding nothing good in myself,
I venture to take what I need from the bowels of my Saviour,
from whence ﬂows a source of mercy, which I feel He keeps
open for me to enter in. ‘ They have pierced llIy hands and
hIy feet,’ He says ; ‘ they have opened My side with a lance.’
It is by these openings that I enter into this mystic stone,
and that I suck the oil and the honey. That is to say, that I
taste and see how gracious the Lord is. He has only had
thoughts of mercy and peace for me, and I knew it not.
Who can tell what is hidden in the bosom 'of God? But
now this divine breast is opened for us, that we may ‘ﬁnd
out His will. The lance opens it. His blood speaks. His
wounds cry out that God is really in Jesus Christ, and
that Ife is come to reconcile the world unto Himself. The
secrets of His IIeart are now laid bare. The great mystery
of the ineﬁable goodness of God is revealed to the whole
world, and we can penetrate through His wounds into the
very bowels of the mercy of our God, wherein He hath
visited us, coming down from the height of heaven to save the
world.” And again in another letter St. Bernard writes:
“Jesus Christ dies, and He deserves to be loved. The Holy
Spirit is given to us, and we must love Him. Jesus Christ is
DOM BARTHOLOMEW or THE MARTYRS. 499
worthy to be loved by Himself, and yet we can only do so by
the gift of the Holy Spirit. FVhat confusion for an un-
gratqful soul to see a God dying for him on the cross.
And yet man falls easily into this gross ingratitude unless he
be touched by the Holy Ghost.” (Bern., Epist. 107, num. 3.)
It is from this holy unction and grace that our arch-
bishop learned to love and honour the sufterings of Jesus
Christ, and not only to honour, but to imitate them.
He found in our Saviour’s cross an exhortation always
to suffer and to work, as well as a consolation in all his
labours. Therefore he exclaims in one of his letters, like
St. Bernard, “ Ubifortitudo nisi in Christi Passione .2”
We have seen in his life how great were his corporal
austerities. For, not to speak of hair shirts and disciplines,
which he used continually, he added the incessant interior
and exterior labours of the episcopate, which St. Gregory
the Pope calls “ tempestas mentis,” to the rigorous obser-
vance of the religious life. He often made his visitations
in the midst of winter, when frost and snow Were on the
ground, and in a country full of rocks and precipices.
And though his courage on these occasions made him hard
and insensible as regarded himself, his charity gave him
the greatest tenderness and compassion for those around
him. When he saw them tired and discouraged, be
animated them by his cheering words and example, and
begged them to consider how much He for whom they
laboured had suffered for them, quoting the words of
St. Bernard to his monks, “ Mortifieamini, sed propter
eum que mortuus est pro vobis.” He never wore gloves,
whatever the season might be, and would not even cover
his hands with his cloak, but kept them outside, exposed
to all the cold of the season. When the cold was extreme
during his visitation, he no sooner arrived at the house
where he was to stop, than he took great care to see
that everybody was comfortable and well warmed, but
500 non BARTHOLOMEW or THE MARTYRS.
having done that, he would sit down and set to work
at his writing, without ever going near the ﬁre. When
his suite used to implore him to warm himself ﬁrst,
and not to let himself die of cold like that, he would
reply, smiling: “That winter had its place in the world
like summer, and that the cold praised God no less than
the heat.” As to eating, besides the fasts which were
habitual with him, he took so little notice of What he
ate or drank, that sometimes he was given vinegar instead
of wine, and he never found it out. And‘ one 10f those
who was dining with him at the time, having warned
the servant of his unintentional mistake, the archbishop
excused him by saying, “ It was quite good‘ enough for
him.”
dish were good or bad, however ill-cooked a thing might
be. He used to say: “That our soul was an angel, and
our body a beast, and that we ought to live the life of angels,
and treat our bodies as a wise man treats his horse,” referring
again to St. Bernard’s words: “ In corpore bestiali angelum
vivere.” All this proves that this man of‘God‘ honoured
the Passion of Jesus Christ, not only by continual medita-
tion, but by a faithful imitation of His sufferings and pains,
and that he wished to be, like St. Paul, the companion
of His tribulations, that he might hereafter share in His
glory; so that (as that apostle said of himself,) he
wished “semper mortiﬁcationem Jesu in corpore nostro
circumferentes.” (II. Cor. iv. , verse 10.)
He always kept to the rule of never saying if a
DOM BARTHOLOMEW or THE MARTYRS. 501
CHAPTER XXVI 1.
OF THE PROFOUND RESPECT OF THE HOLY PRELATE FOR THE
SACRIFICE OF THE MASS.—-OF THE SPECIAL GRACES HE RE-
CEIVED DURING ITS CELEBRATION.—-HOW HE HONOURED THE
VIRGIN AND THE SAINTS.
Devotion to our Saviour’s wounds necessarily involves
union with Him in the most holy Mystery of the Altar,
wherein He gives to each one of us, for the sanctiﬁcation
of our souls, the same Body which was pierced with nails
on the cross, and the same Blood which issued from His
side for the redemption of the world. Dom Bartholomew
had the deepest possible respect for this mystery, as for
that of the Passion, both of which were indissolubly united
in his heart as they are in themselves. And as he always
bore in mind the sufferings of Jesus Christ, he had an
equally fervent desire to unite himself daily with Him
in the Holy Sacriﬁce, wherein His Body and Blood become
again the price of our sins, the remedy of our wounds, and
the nourishment of our souls.
The archbishop, whether at Braga or elsewhere, always
regulated his business so as to have time for offering
the Holy Sacriﬁce of the Mass. He used to say that
his soul sought daily this divine food to renew that charity
and devotion which the continual distraction of business
and worldly cares might otherwise cool or destroy. Father
Louis of Grenada adds, however, that in spite of the
intense affection he had for this mystery, he would pur-
posely omit saying Mass one day in the week, to renew
502 non BARTHOLOMEW or THE MAR-TYRS.
his fear and respect for this adorable and yet awful
Sacrament, which proves the extreme humility and venera-
tion of the holy prelate towards Jesus Christ present
in this mystery; who, although his life was so pure,
and his exercises of penance and charity so continual,
thought he ought to deprive himself and his people of
this supreme consolation now and then, to impress upon
their hearts and on his own the respectful fear which
is due to this great mystery. He used to say, “That
the little interval which thus elapsed in offering the Holy
Sacriﬁce helped to impress a deeper veneration upon
him of this august mystery, and that when on the follow-
ing day he went up to the altar, it was with a new spirit.”
And everybody remarked, by his extraordinary fervour,
that this voluntary privation had redoubled his devotion,
and kindled the warmth of his holy desires. When he‘
did not offer the Holy Sacriﬁce himself, however, he took
care to participate in It by spiritual communion, to which
his model St. Bernard exhorts all Christians in the follow-
ing words: “ There is no one who has any aﬁection for Jesus
Christ who does not know how important it is for Christian
piety, and how just and advantageous for the servant of God
and a slave redeemed by the blood of Jesus Christ, that he
should take some hours in the day to meditate with special
care on the beneﬁts he has received from our Lord by His
passion and death, so that he may taste them in his very
heart, and preserve them faithfully in his remembrance.
This is eating and drinking spiritually the Flesh and Blood
of :Jesus Christ, as He commanded all those to do who should
hereafter believe in His words: ‘Do this in remembrance of
life.’ (Luke xxii., verse 19.) He who does not fulﬁl this
duty, besides the disobedience he commits, is guilty of gross
ingratitude by forgetting the extreme goodness which God has
shown him. For it is a crime not to remember One who, in
leaving us, bequeathed a special mark whereby we might recall.
DOM BARTHOLOMEW or THE MARTYRS. 503
Him to our memory. For the adorable mystery of this holy
commemoration can be only celebrated in a certain way, at a
certain time, and in a certain place, by the small number of
those to whom He has conﬁded it. But there is no spot in
the whole earth where the effect and fruit of this Sacrament
cannot be received as the food of salvation, in the manner I
have described, by those to whom it was said: ‘ But you are
a chosen generation, a kingly priesthood, a holy nation, a
purchased people, that you may declare His virtues who hath
called you out of darkness into His marvellous light.’ (I. St.
Peter ii., verse 9.) For as he who is well prepared ﬁnds
his life in this Sacrament, he who approaches it unwor-
thily ﬁnds in it only condemnation and death. But as
for the eﬁ‘ect of the Sacrament, he only proﬁts by it who
is worthy and prepared to receive vit. If, then, he receives
this Sacra-ment without its fruit and e_ ect, he ﬁnds death;
but if he receives its fruit and eﬁ‘ect, even should he not
actually receive the Sacrament, he ﬁnds eternal life. If,
therefore, you have a hearty desire to bring down this grace
into your soul, there is no hour of the day or night when you
cannot receive the fruit of this adorable mystery. Each time
that you are penetrated with a vivid feeling of faith and love
towards Him who died for you, you eat His Body and drink
His Blood. As long as you live in Jesus Christ by love, and
He in you, by the holy and just works which He enables you
to perform, you will be in Him as being of His Body and one
of II is members. If, then, you really love your life, you should
lose and sacriﬁce it for Jesus Christ; either by martyrdom, it be necessary to die for God, or by labours and the austeri-
ties of penance. For the mortiﬁcation of the flesh which is
made subject to the spirit, is a kind of martyrdom, easier,
perhaps, and less terrible than that which cuts of our mem-
bers and spills our blood, but more trying by its wearisomeness
and its long duration.” (St. Bern. val al. serm. 2, de Coena
Dom. et ad Fratr. de Monte Dei, cap 24.)
504 non BARTHOLOMEW or THE MARTYRS.
Those who have written the life of Dom Bartholomew
have remarked something particular concerning the piety
with which be celebrated the Holy Sacriﬁce. “When
he had retired to his monastery at Viano, the people of
that town conceived an extraordinary veneration for him,
and Went in crowds to hear his Mass. For he celebrated
the Holy Sacriﬁce with such recollection, such respect and
piety, that his devotion was imparted to all who heard
him. A great number of sick persons constantly resorted
to him, and thought themselves too happy if they could
receive his blessing, or if he would make the sign of
the cross on their foreheads. At ﬁrst the humility of
the holy prelate made him shrink from these demonstra-
tions of esteem and reverence, and in order to make them
go away he would say to them with some severity: ‘Why
do you seek so earnestly the health of your body, without
caring what becomes of your soul ?’ Or, ‘Ask of God
that He may cure you, not of your sickness, but of your
sins, and that He may give you the grace to use the
evils He sends you, to satisfy His justice and save you
from purgatory.’ Nevertheless his friends entreated him
at last to behave towards these poor people with his usual
tenderness and charity; and seeing the faith and patience
with which they had recourse to him, he granted them
all they wished. Many have published the extraordinary
cures and graces which they received from his prayers,
and especially from his Mass. Nor were the poor the
only ones to appreciate his sanctity. When the King
of Spain, Philip 11., came to Portugal, he showed such
veneration for his virtue and piety that he would never
miss hearing his Mass if he could help it, with all the
ﬁrst persons in his court. Many strange things happened
when he was celebrating the Holy Sacriﬁce. One day
he stopped much longer than usual after the Preface, at
the part in which the priest recommends specially to God
DOM BARTHOLOMEW or THE MARTYRS. 505
those for whom he wishes to pray. His server, thinking
he was unnecessarily long, warned him by gently pulling
his vestments. The holy prelate roused himself as if
he had woke from a trance, and continued his Mass with
a haste and precipitation which were as unusual as they
were extraordinary in him. Those who were present were
very much surprised, and their astonishment increased at
seeing that, no sooner had he ﬁnished it, than he rushed
from the church, without stopping a moment for his acts
of thanksgiving, but ran quickly up to his cell, where,
calling his servant, a man named Ferdinand, he gave him
a considerable sum of money, and told him to go as fast
as he could to a certain place which he minutely described
to him, where he would ﬁnd a man of a certain age,
dressed like a peasant, who Was going out of the town
with a cord under his arm and a sad and perplexed coun-
tenance. That he was to give him this money, and tell
him from him (the archbishop) that he was never to
despair of the mercy of God, and to believe that He
would never abandon those who trusted in Him. Fer-
dinand started instantly, found the man at the exact place
Which the prelate had described to him, and recognized
him at once by the signs he had mentioned. He gave
him the money from the archbishop, and seeing his sad-
ness changed into joy, he asked him where he was going
to when he had met him. The poor man replied that,
two ‘days before, some one had stolen his two oxen, which
were his sole means of livelihood; that he had sought
everywhere to ﬁnd out what had become of them, without
obtaining the smallest tidings; that he and his children,
of whom he had a large number, were dying of hunger;
that the archbishop had already sent him an alms, but
that, having sustained so great a loss, and having so
many mouths to feed, he had lost all hope and all courage,
so that in this extremity he thought his only course Was
506 non BARTHOLOMEW or THE MARTYRS.
to end his misery with his life. Thus it was discovered
that God had revealed to His faithful servant, in the
Holy Sacriﬁce, the sorrow and despair of this poor man,
so that he might remedy both one and the other. From
that moment the poor fellow was entirely changed; and
considering in himself how God had taken pity on and
remembered him when he had forgotten Him, he went to
see the holy prelate, whom he revered as his father, and
became a fervent and exemplary Christian. Thus, by the
merit of the archbishop’s Mass, and by the tenderness
and promptitude of his charity, both the life and soul of
this man were saved.”
Besides Dom Bartholomew’s great devotion towards
our Lord in the Holy Sacriﬁce, he had a tender venera-
tion towards His Virgin Mother. He was strengthened
in this feeling by the way in which St. Bernard wrote
of her, he being, of all the fathers, the one who has the
most strongly recommended to Christians the invocation
of the Mother of God in the following words: “ Whoever
you may be who recognize that in this unhappy life you
are sailing in the midst of storms and tempesi‘s rather than
walking on the earth, never turn away your eyes from this
brilliant star, unless you wish to be overwhelmed by the
waves. If the winds of temptation rise up against you; you are thrown against the rocks of aﬁiiction and evils of
all kinds: look up at the star, look at Mary. If you find
yourself beaten by the waves of pride, of ambition, of
calumny, of jealousy: look up at the star, look at Mary.
If anger, or avarice, or the concupiscence of the flesh, like
so many impetuous waves, dash against the vessel of your
soul: look at Mary. If you are troubled at the enormity of
your crimes; the ugliness of your conscience confounds
you; and amidst this horror of yourself with which you
have been struck, you begin to let yourself drift into the abyss
of sadness and despair.- think of Mary, invoke Mary. Let
non BARTHOLOMEW or THE nuarvss. 507
her be always in your heart; and that she may grant you
the help of her prayers, take her life as an eteample and
a rule for your own. Thus you will not stray away in
following her; you will not despair by invoking her; you
will not be deceived consulting her. As long as she
holds you, you will not fall; as long as she protects you,
you will not fear; as long as she guides you, you will not
weary. And taking advantage of her help, she will make
you enter at last into the glory of her Son, who liveth and
reigneth for ever and ever, and to all ages.” (Bern, hom.
2, super Missus. num. l7.)
Dom Bartholomew followed exactly this advice of St.
Bernard, and especially in striving to follow Mary’s exam-
ple. He thought she was always saying to us in spirit
those words of St. Paul: “ Wherefore I beseech of you, be
ye followers of me, as I also am of Christ.” (I. Cor. iv., verse
16.) “ And if, in the marriage of Cana, where she became
the mediatrix of men, as she obtained from her Son the
conversion of water into wine, which marks all the grace
of the new law, she said to the officers: ‘ Whatsoever He
shall say to you, do ye,’ (St. John ii., verse 5,) We
ought to believe that she says the same thing now to all
those who profess to honour her. For if Jesus Christ
complained of the Jews in old times, saying: ‘ Why call
you Me Lord, Lord, and do not the things which I say .‘4’
(St. Luke vi., verse 46) we ought to be afraid of her
saying to us: ‘ Why do you call my Son your ‘ Lord,’ and
why do you call me ‘your Lady,’ and your protector, if
you do not do what He commands, and what I wish you
to do, as it is impossible that my will should not be in
entire conformity with His ?’” We may indeed say of
Dom Bartholomew that he imitated her in all things. For
he laboured, like her, to annihilate himself before God ; to
humble himself the more that God exalted him; to seek
for nothing but the accomplishment of His will; to keep
alive in his heart the deepest gratitude for all His beneﬁts;
508 non BARTHOLOMEW on THE MARTYRS.
to look upon all that happened to him with an eye of faith;
to follow God in all things with an obedience full of affec-
tion and peace; to preserve always a uniform disposition
of mind in all the chequered events of life; and lastly, to
meditate continually on His wonders, and “ponder on
them in his heart,” as it is said of the Blessed Virgin.
He had a great veneration also for the saints, but espe-
for St. Martin. He went into religion on the day of his
feast; and when he was raised to the episcopal dignity he
considered him as his special model, because he had been
drawn, like himself, from the cloister and from solitude, to
be made a bishop. He tried to imitate what Severus
Sulpicius said of this saint in his biography: “ One may,
in a certain way, describe the miracles and actions of St.
Martin, but his interior life, his devotion, and his perseve-
rance in prayer, are entirely inexplicable. He never passed a
single hour or a single moment of his life which was not full
of the thought of God, or of the work of God ,- and whatever
he did he prayed continually. O! truly happy pontiff
always simple and without any disguise; who never judged
any one, nor condemned any one ; and who never returned
evil for evil. No one ever saw him angry, no one ever saw
him even troubled, no one saw him either laughing or sad,
but remaining always the same, and bearing on his counte-
nance a hind of celestial joy, by which he seemed as iy‘ raised
above the nature of men. He had always Jesus Christ in his
heart and on his lips. And he never had anything but piety,
peace, goodness, and compassion in his soul.” (Sulpit. de
Vita Beati Martin, cap. 26.)
What we shall have to say in the next chapter of the
recollection of Dom Bartholomew, and of his rules as
to his Words, will show how closely he imitated this
great saint, who has been called “ the pearl of bishops,”
and whose virtue seemed so extraordinary, that in the
praises given him by the Church he is compared to “ the
prophets and apostles.”
DOM BARTHOLOMEW or THE MARTYRS. 509
CHAPTER XXVII I.
THE GREAT WISH OUR HOLY ARCHBISHOP HAD FOR DEATH.—
OF HIS EXTRAORDINARY ARDOUR TO RECEIVE THE HOLY
VIATICUM.—OF HIS PATIENCE IN HIS ILLNESSES.
St. Paul has said of himself, that “ To me to- live is
Christ, and to‘ die is gain.” (Philip. i. verse 21‘.) “Mihi
vivere Christus est et mori lucrum.” Dom Bartholomew
entirely shared this feeling. He spoke of his tomb as of
a place of rest, and as the only dwelling that he desired
here below. He often spoke with his friends of the hour
of his death as of a happiness which he had waited for
with impatience for a long time. A religious of his order
having said to him one day that he Was astonished that
he spoke in this way of death, as every one knew that
even great saints, like St. Hilarion, had dreaded this
terrible moment, he replied: “I do not wish for death
with the idea that I have rendered great services to God,
or as if I were Worthy of any reward, for the only hope
I have of my salvation is founded on the merits of the
Blood of Jesus Christ, Who has so loved me, and Who has
given Himself up to death for me, as well as on the
intercession of His holy Mother and; all the saints. If,
then, I wish to die, it is to get out of ' this world, which is
so full of corruption, to renounce entirely all that is not
God, and to possess Him at last in such a way that I
can never more lose Him. For knowing myself to be
so full of ‘ faults and so great a sinner, I only desire, by
wishing to die, to see sin die likewise in me, and to
ﬁnd myself delivered‘ from those troubles which torment
510 DOM BARTHOLOMEW or THE MARTYRS.
me continually from my fear of having offended so good
and loving a Master.”
He thus coincided exactly with those old saints who
used to say We ought to wish for death rather than fear it,
as death was the end of sin. “Mors ﬁnis peccatorum.”
For we shall never cease altogether from sin till We die, as
death alone can destroy that concupiscence which is the
root of all sin. That is what made St. Augustine say:
“ We advance in piety in this life by the diminution of
concupiscence, and by the growth of charity, but we become
entirely perfect in the next life by the destruction of con-
cupiscence and the perfection of charity. Proﬁcimus in hac
vita, deﬁciente cupididate, crescente charitate: perﬁciemur in
alterd, cupiditate extinctd, charitate completa.” Therefore,
a Christian, who lives by faith, must consider that one
of the great effects of the Incarnation is, as St. Paul says,
“ to deliver those who, through the fear of death, were all
their life-time subject to servitude,” (Heb. ii. verse 15,)
and to make all the faithful feel that death is properly
the end of sin, and the beginning of life, of justice, and
eternal charity.
St. Augustine exhorts all Christians to live in such a
way as that they may wish to die; “ for they will only
advance in virtue in proportion as they advance in piety.
For it is not enough that he should see by faith this celestial
abode, where he hopes one day to arrive, but he must besides
love it by charity, and already earnestly desire to be there.
And it is impossible that he should be in this disposition
without Lbeing very glad to get out of this life. Therefore
it is in vain for those who have already strong faith to
say they do not wish to die soon, so as to have more time
to become better, as they will only advance in virtue in
proportion as they advance in this disposition, which will
make them wish for death. If, then, they wish to speak
the truth, do not let them say, ‘I do not wish to die so
non BARTHOLOMEW or THE MARTYRS. 511
as to have the time to become better,’ but rather, ‘I do not
wish to die, because Iam not yet good enough.’ And so, as
long as such persons do not wish to die, it will not be a means
of acquiring more virtue, but only a mark that they hare
not yet made much progress. Let those, then, who do not wish
to die so as to become more perfect, desire death, and then
they will be perfect. Quod ergo nolunt ut perfecti sunt,
rel-int et perfecti sunt.” (August. Quest. Evang. I. 1, Quest.
17.)
We ﬁnd, then, that a good life and the wish for death
are inseparable. For, according to St. Augustine, one
cannot be really a Christian if one does not love God and
that eternal life which He has promised to those that fear
Him. We believe in it by faith; we expect it by hope;
we love and desire it by charity. In proportion as we
advance in the exercise of these virtues, we advance like-
wise in this holy desire; and the more we Wish for eternal
life the more we detach ourselves from this earthly life,
and the more we feel the advantage of getting out of it, as
death alone makes us enter into that life of God which is
the object of our piety in this world, and the end of all
our desires.
When faith and charity have been perfected, the desire
for death increases, and lifts us above this love of life
which nature has implanted in us; and to this state our
holy archbishop had arrived. St. Augustine says again:
“ There are persons who sujfer death with patience, and there
are others who bear life with diy’iculty. He who still loves
this life sulfers patiently the hour of death. He fights against
himself to submit to the Will of God ,- and he would rather ‘
yield to whatever He has ordained for him than follow the
human inclination of his own will. The love of life struggles
in his heart with the necessity of dying, and he arms him-
self with strength and patience to conquer this wish, and to
accept death with submission and peace. He who is in this
512 DOM BARTHOLOMEW on THE MARTYRS.
state of mind sufers death with patience. But he who desires
with the apostles the dissolution of his body, that he may be
united to Jesus Christ, bears his life with patience and
receives death with joy. Ille patienter moritu'r ; hic patienter
vivit, et delectabiliter moritur.” (Aug. in Epist. 1. Joan‘.
tract. 5.)
This earnest wish which the archbishop had for death
gave him great strength and courage in illnesses. When
he fell ill, not only he submitted heartily to the will of
God, but he felt great joy in the hope of a speedy death.
During the plague which raged, as we have described, in
his diocese, he one day was seized with violent headache,
which every one thought was a precursor of the epidemic.
He himself felt persuaded that his hour was come, and
trusting in the inﬁnite mercy of God, he disposed himself
with joy for the passage. The doctors, however, treated
him so skilfully and’ with such care, that in- a short time
the malady yielded to their remedies. This holy man felt
great sorrow at seeing himself thus saved from the death
to which he looked forward as to his rest, and having to
go back again to all the miseries of this life; so that,
though he was very grateful for the affection of his friends
and all the care and devotion of the doctors, he said the
following words: “In this world we do not like those who,
by their artiﬁces prolong a trial, and prevent and delay a
judgment. Why then are we so anxious to delay a little
the sentence by which God ends our life, as we must certainly
die? and it is very doubtful whether it be more advan-
tageous to us to die a little sooner or a little later.” Another
time, having fallen dangerously ill, the doctors ordered
him a great variety of remedies. He felt great repugnance
in’ submitting to them, fan'cying that they took too much
trouble about his health. But seeing that his friends
exhorted him very eagerly to avail himself of them, he
said: “ If you love me, love also what consoles me, and
DOM BARTHOLOMEW or THE MARTYRS. 513
spare me what gives me sorrow and annoyance. If God
has determined to take me out of this world, let me go
to Him. For I go with all my heart, leaning on His
inﬁnite mercy. Do not oppose yourself to His designs, or
deprive me of the accomplishment of my most earnest
wishes.” '
He continued during his illness the same severity
against himself which he had used during health. He
would not leave 01? his heavy woollen tunic even in the
midst of the most burning fever. He would not allow
them even to take off his blanket to give him a lighter
covering, and what is still more strange, he made no
change in his ordinary diet, unless absolutely constrained
to do so by the orders of the doctor and by the violence
of his illness. One day, being very suffering and ill,
some pious friends of his, seeing him sadly exhausted
and weak, conjured him to abate some of his austerities ;
but he only replied, sighing: “ O ﬂesh ! how numerous are
thy advocates!” All that he cared for during his illness
was the presence of Jesus Christ in the Blessed Eucharist,
which he justly considered as the only One who by His
presence and His help could facilitate his happy passage
from this world. The remembrance of this celestial food
made him forget all the alleviations of human skill. Once,
having a violent attack of fever, he had an interior thirst
which burnt him up in such a way that his tongue and his
mouth were black with dryness. Nevertheless, when he
began to have a little relief, he never complained of this
fearful thirst, but thought only of the Living Water for
which his soul thirsted. He asked eagerly for the Body
and Blood of Jesus Christ, and when they entreated him
to wait a little and to take some food, he answered with
the deepest feeling, and in a way which touched the hearts
of all that heard him, “ That this was the sole food he
wanted, and the only meat he desired.”
33
*514 DOM BARTHOLOMEW or THE MARTYRS.
When his illness left him sufficient consciousness to
‘think at all, his sole idea was conversing with God, and
asking Him for patience and perseverance to the end.
He esteemed greatly some words of Pope Pius V., (who
was of his Order,) which he had spoken in his last illness,
when he suffered a perfect martyrdom from stone: “ D0-
mz'ne, adde ad dolorem, dum'modo adclas ad patie'ntz'am.”
In the same way our holy prelate repeated constantly
those words of St. Fulgentius on his death-bed : “ Dom/inc
da mihi mod?) patientiam; et posted indalgentia'm.” This
Christian disposition shows us that he was indeed of the
number of those spoken of by St. Augustine, whose life
was the more holy, and whose death was the more happy,
as he wished for death and only bore with life, “Non
ama'nt vitam sed tolerant.” (Aug. , in Ep. I. Joan. tract. 9.)
CHAPTER XXIX.
WHAT WERE DOM BARTHOLOMEW’S MERITS AS A MONlL—A
MEMORANDUM WRITTEN BY HIM WHEN DRAGGED FROM HIS
MONASTERY TO BE MADE A BISHOP.—HIS FEELINGS ON THE
PRINCIPAL POINTS OF A RELIGIOUS LIFE.
Having in the preceding chapters shown Dom Bar-
tholomeW’s perfections as an ecclesiastic, as a bishop, and
as a Christian, we will now speak of his admirable spirit as
a religious. And we wish our readers to dwell a little on
this portion of his life, as there is an intimate connection
between this, his ﬁrst estate, and the second, which was its
crown. For whatever was great and illustrious in the
episcopate of Dom Bartholomew was founded on the
humility and solid virtue he had acquired during the
thirty years he spent in his monastery. And in order
to prove this, we will give word for word a memorandum
DOM BARTHOLOMEW or THE MARTYRS. 515
he wrote with his own hand on a blank sheet of his diary,
which has been carefully preserved by his Qrder, and
which has been removed lately from Portugal to France.
It was Written partly in Latin and partly in Portuguese,
and he mentions some advice which Father Louis of
Grenada gave him when he forced him to accept the Arch-
bishopric of Braga, and what he replied to it.
“In the year 1558, on the 8th of August, all the religious
of St. Dominic’s Monastery in Lisbon being assembled in the
choir of the church, our provincial, Father Louis of Grenada,
called me, and told me that the Queen had ordered him to
compel me to accept the Archbishopric of Braga, to which
she had done me the honour to present me, and which I
had refused, although she had deigned to use every argument
to persuade me to accept it. And after having talked to me
for a long time on this subject, he ordered me to prostrate
myself on the ground, and then commanded me, under pain of
major excommunication, to receive this archbishopric. Then
he gave me three pieces of advice.
“ The ﬁrst, not to be attached to my own opinion or my
own view of things, but to like to take counsel from others,
unless it be a question of tradition or of apostolic truth.
“ The second was, that I should not be hasty in punishing,
but that I should be patient and dissimulate a good deal,
not expecting from men of the world conduct as perfect
and as spiritual as I should ﬁnd among religious. But,
nevertheless, that I was not to tolerate visible sins, or public
and scandalous disorders.
“ The third, that I should be so circumspect and reserved
in my gestures, words, and my whole conduct, that there
should be nothing contrary to good breeding, or which should
wound the respect due to my episcopal dignity. That with
persons of rank I should be grave and courteous; with the
poor, open and gentle. In a word, that I should have
516 DOM BARTHOLOMEW on THE MARTYRS.
humility mingled with magnanimity, and gentleness with
gravity and reserve.
“I replied at length to his commands, and I ended by
protesting :
“First, that I was resolved to employ the revenue of the
Church, which belongs to Jesus Christ, as He Himself had
ordained; not to live in luxury and magniﬁcence; or to
enrich my relations; or to amass great riches.
“Secondly, that obedience alone constrained me to accept
this dignity, which I would not receive from any earthly
prince, but solely from her, although in issuing this command
she seemed to cast me out of her bosom.”
And he added, to show how he valued Father Grenada’s
advice: “ That he entreated him, and whoever was his
successor in his charge of provincial, to come and see him
at Braga during their visitation; and that he hoped never
to fall into such blindness as to despise the charitable advice
given him by them or by any one else.” To this memoran-
dum he added the words: “lVIy bulls were despatched on
the 27th of January, 1559, and I was consecrated on the 3rd
of September in the same year.”
It was in this way that he entered upon his episcopate,
and most faithfully did he fulﬁl his holy resolutions, as
we have seen throughout his life, which was eminently
“humilis et docilis.” As for his extreme love for the
religious life, and the terror with which he looked upon
the overwhelming weight of the episcopal charge, he
showed it enough by the words he often spoke, and which
were inserted in his epitaph: “ That'- having looked upon
his monastery as his kingdom, he had been dragged thence
by force to make him a bishop as from a throne to a
scaffold: ut de regno ad crucem.” As long as he remained
archbishop he always added his religious exercises to his
episcopal functions, and was as perfect in the one as in
the other.
DOM BARTHOLOMEW or THE MARTYRS. 517
He was very particular to avoid that secret attachment
which easily insinuates itself into the minds of the best
religious, and by which they are so bound to the sole
interests of their own community or Order that they have
little or no affection for or interest in any other. Our
holy prelate took special care not to fall into this snare, or
to narrow his zeal and aﬁ'ection for one house or one
order. He considered all the religious Orders in the world,
and all the monasteries, as if they were his oWn. He
had as great a respect for St. Dominic as for St. Benedict,
for St. Bernard as for St. Francis, and the same for all the
holy founders of religious orders. And although their
respective children may be distinguished by a different
habit, or rule, or way of life proper to each, he regarded '
them all as one in that spirit which unites the whole
Church, and he embraced them all equally in his boundless
charity, without envy, without ambition, and without self-
interest of any kind. With this motive, when bishop,
he laboured to introduce certain reforms into the Bene-
dictine Order. Father Alonzo Zorilla, Commissary-
general of the Benedictines, having received extraordinary
powers from the Pope to reform all the monasteries of
his order, and having accordingly passed into Portugal at
the request of the king, Dom Sebastian, would not take
any steps in so important a matter without having ﬁrst
consulted the holy archbishop, whom he considered the
most enlightened person he could ﬁnd in all matters
touching the spiritual and religious life. Dom Bartholo-
mew having had a long conference with him upon the
proposed reforms, and the best way of introducing them,
strongly advised him not to use his power by doing vio-
lence to the opinions and minds of his brethren, but
to assemble all the religious of each monastery, and to
represent to them with great gentleness and charity
that, being all disciples and monks of St. Benedict, they
518 DOM BARI‘HOLOMEW or THE MARTYRS.
were bound to do all in their power to carry out the
rule of their holy founder in all its purity, and to renounce
the relaxations and dispensations which the corruption
of the age had given rise to, and which had greatly
chilled the spirit of charity amongst them. That neverthe-
less, God wishing to be served in the fulness of love, he
would not use the power he possessed to force changes
upon any one. That those who felt enough zeal and
courage to follow in the steps of the primitive Fathers
might begin with him to resume a stricter observance
of the rule. That others, who did not think themselves
strong enough, could continue to live separately, as they
had been accustomed to do. That he would take care that
they were always treated with the same kindness and
consideration as the rest, and that he hoped that by
revering in others the good which as yet they did not
think themselves capable of following, and by imploring
the help of heaven on their weaknesses, God would
strengthen them little by little, and give them the grace
to imitate the example of their brethren, so that they
might all become in the end perfect followers of St.
Benedict.”
The general received this advice of the archbishop with
great joy and profound respect. He adopted his plan
in the reformation of his monasteries to the letter, and
it answered so well that, (his charity and forbearance
having gained all hearts,) almost all the religious in each
monastery adopted the reform, and that the rest, (who
were very feW,) being quite satisﬁed with the kindness
with which he had treated them, the Whole Order of St.
Benedict took a fresh start, as it were, and became very
soon the most fervent and holy Order in the kingdom
of Portugal.
This universal charity of our holy prelate was accom-
panied by a great love for religious poverty. We have
DOM BARTHOLOMEW or THE MARTYRS. 519
seen in the letter he wrote from the Council of Trent
to one of the fathers of his Order, how anxious he was
that this spirit should be maintained, not only in the dress,
but in the buildings of the Order, and how he would not
allow them to break the rule, even for the sake of more
beautiful architecture. And in this matter he only fol-
lowed the spirit of St. Dominic himself, who, seeing that
his religious had begun a grand monastery at Bologna,
exclaimed: “ Adhuc, me vivente, palatia cediﬁcatis ?” Dom
Bartholomew was always on the watch lest superﬂuous
ornaments should be introduced into his monasteries on
the pretext that all that was being done there was for
God. For he dreaded not only lest the spirit of evan-
gelical poverty should thereby be impaired, but that if
the monks embarked in such great expenses, human views
would insensibly creep into their souls, and a longing
for greater temporal comforts and better accommodation.
He feared also lest, in accepting fresh religious into their
Order, a less pure intention should be observed than the
glory of God alone, and that, without thought, subjects
should be preferred who had large worldly possessions,
thus preferring earthly treasures to divine. He set great
store on the disinterestedness of his monks, and strove
with all his might to banish that spirit of pride and
ambition which is the ruin of so many houses. Having
one day gone on a visitation to one of the monasteries
of his Order, he insisted strongly on one point amidst
his other instructions, namely, that they should consider
themselves always as abjects in the house of God, and be
anxious to take the lowest place, unless God Himself were
to compel them against their wills to mount higher. And
in the midst of this sermon on humility he sighed heavily,
exclaiming: “O ambition! how hast thou entered into
the house of God, which is the house of the humble in
heart ! It is ambition, my brethren, which is our destruc-
520 non BARTHOLOMEW or THE MARTYRB.
tion. Ambitio perdidit nos.” And after having repeated
these words with great feeling, he added: “ If those
who elect or who are elected to important charges have
regard to anything, in so grave a matter, but the glory of
God and the salvation of their brethren, if the choice
of the one be from interested motives, and the promotion’
of the other from pride or ambition, they will lose them-
selves and the whole Order, and the piety of their mon-
astery will perish with them.”
The holy archbishop exhorted also his religious very
earnestly to ﬂy from the world and from secular con-
versations, and to love rather silence and retreat, and
ﬁdelity to their rule in union with God, to enjoy which
they had left the world. “ Silence,” he said, “is the
treasure of the soul; it is the father and preserver of
all virtue: and by this I do not merely mean bridling
one’s tongue. A lover of silence and solitude will avoid
all visits, active or passive, and will only pay such from
some great necessity. A lover of silence not only will not
seek to procure, but will ﬂy from permissions or dispen-
sations to go from one monastery to another, or to amuse
himself in useless company, where he often loses in a few
hours all the virtue and recollection he had acquired in
many years. A lover of silence will love and reverence
his cell, which St. Bernard called ‘his heaven and his
paradise.’ This virtue consists in‘ not dishonouring holi-
ness by secular and human intimacies, or by reading
profane books, and not to indulge in vain and useless
thoughts, either from within or without. In a word,
religious silence consists in holding constant communion
with God in prayer, in meditation on His word, and holy
books, in being occupied solely with Him, and in ﬁnding
one’s pleasure and one’s joy in adoring Him Without
ceasing, with an interior and spiritual worship.”
Those who have written the life of Dom Bartholomew
non BARTHOLOMEW or THE MARTYRS. 521
relate that when he was prior of Beneﬁco, ﬁnding that
he was continually interrupted by visits from the great
people about the court, he retired, with some of the most
fervent of his monks, to an obscure monastery at some
distance olf, to live in peace, and be freed from this
constant intercourse with worldly people. It was re-
marked, also, that he avoided with the utmost care losing
a moment of time, or the smallest superﬂuity in talking.
Doctor Bartholomew Valla, Archdeacon of Braga, declares
that during the twelve years he was constantly living with
him, and necessarily speaking to him daily on different
matters of business, he never remembers having heard him
use one useless or unnecessary word, for his conversation
was always limited to the obligations of his charge, the
government of his diocese, or to some edifying or pious
subject.”
As he practised this rule so perfectly, he proposed it
also to his ecclesiastics in his book, quoting the words
St. Bernard used on the same subject to Pope Eugenius:
“Although the Wise man has said that it is only in quiet
that we can learn wisdom, we must take care at the same -
time that this repose be well employed. Therefore, fly from
idleness, which is the mother of friuolity, and the enemy
of all virtue. The follies in the mouths of the people of
the age are simple follies, but they are blasphemies when they
come from the mouth of a priest or a bishop. If it should
happen that such things are said before you, it may be wise
sometimes to safer them in silence, but never to encourage
them. On the contrary, you should interrupt such conversa—
tion by introducing other topics which may be not only useful,
but even interesting and pleasant to those who listen to you,
and which may draw away their attention from frivolous or
improper subjects. You have consecrated your mouth to the
Gospel: if you open it to share in such follies, it is a fault
and a violation of your duty ; and if you accustom yourself to
622 DOM BARTHOLOMEW or THE MARTYRS.
such conversation, it is a sacrilege. ‘ For the lips of the
priest shall keep knowledge,’ says the prophet, ‘ and they shall
seek the law at his mouth.’ (Malachias ii. verse 7.) It
is not enough that your lips should be pure from all scandalous
words, or from others which are honoured by being called
‘bons mots,’ or witty sayings, but you should be careful
not even to listen to such. It would be disgraceful you
were heard laughing violently, and still more you were
to say things which made others do so. And as for calumny,
I really do not know which is most to be condemned : to speak
evil oneself (g‘ one’s neighbour, or to listen to and encourage
calumny in others.” (Stim. Past., p. 51.)
CHAPTER XXX.
PARALLEL OF DOM BARTHOLOMEW WITH ST. CHARLES
BORROMEO.—CONCLUSION OF THIS BIOGRAPHY.
The close intimacy which it pleased God to establish
between St. Charles Borromeo and Dom Bartholomew of
the Martyrs is one of the most interesting events in the
life of this holy prelate. For not only did they live at
the same time, but they laboured together in the same
spirit for the greatest work which God could give them
to do in this world, namely, the defence of the faith and
the re-establishrnent of morals and discipline in the
Church at a great General Council. And we have seen
that it was by Dom Bartholomew’s advice that St.
Charles decided to give up his place in the Papal court
and devote himself entirely to his bishopric.
We shall see in this parallel how God is pleased to
diversify the operations and marvels of His saints, having
created these two men, unlike in personal qualities, in
the gifts of nature, and in the way in which they were
DOM BARTHOLOMEW or THE MARTYRS. 523
called to the service of His Church; but alike in feelings
and in virtue, in conduct, and in the principal actions of
their lives; and while He made Dom Bartholomew the
witness and admirer of the character of St. Charles, He
impressed likewise on the heart of St. Charles the pro-
foundest veneration for the person and the merits of
our holy prelate.
They were both born of parents who brought them
up in ways of piety. But God placed Dom Bartholomew
in a position which had no advantages in the eyes of
the world, so that all his greatness should be the effect
of His sovereign grace; and St. Charles, on the contrary,
was of most illustrious birth, so that his holiness might
be the more admirable, as it is rarer in persons of high-
rank and position than among the poor. The virtue of
both was based on the innocence and grace of baptism,
which both had preserved. For the Son of God generally
lays this solid foundation in those great souls whom He
destines to, be the support and the glory of His Church.
But God, wishing to sanctify Dom Bartholomew, drew
him from his earliest years out of the dangers of the
world, to hide him in a monastery. He kept him for a
long time in this retreat, to make him grow in grace little
by little ; and having destined him to so exalted a dignity,
in which he was to become one of the great lights of His
Church, He willed that he should be prepared and puri-
ﬁed for thirty years, so that his virtue might be so
thoroughly grounded as to be enabled to bear the weight
of this charge, and of the glory which he was to acquire
in the fulﬁlment of his onerous duties.
St. Charles, on the contrary, ﬁnding himself a cardinal
at twenty-two years of age, nephew of the Pope, Arch-
bishop of Milan, praised and respected by every one,
overwhelmed with riches, honours, and dignities, was, at
the same time, so ﬁlled with God, and so strengthened
524! non BAR‘I‘HOLOMEW or run MARTYRS.
by His grace, that he preserved the utmost moderation
in his great youth, extraordinary humility in the midst
of human praise, austerity amid luxury, piety and devo-
tion to prayer in spite of the turmoil of the court, and
ﬁnally a contempt and aversion for the world in the
midst of all that could make it agreeable and attractive
to its votaries. The one is like St. Ambrose, who was
of illustrious birth like St. Charles, and who was called,
like him, in an extraordinary Way to the archbishopric
of Milan: the other is like St. Basil or St. Gregory of
Nazianzum, whom God puriﬁed for a long while by the
exercises of religious life, because He destined them to
become, by their knowledge andldignity, the masters of
the whole East. And thus, if the way in which God
sanctiﬁed the one is more worthy of admiration, that of
the other is more useful for imitation.
By the providence of God it was ordained that these
two eminent men should meet at the Council of Trent,
there to labour together for the good of the whole Church.
It was St. Charles who induced Pius 1V. to call this
Council together. Dom Bartholomew arrived almost the
ﬁrst, and his example attracted the other bishops to
attend also. The one gave to all Cardinals a model of
the love they should bear to the Church; the other, as
was declared by the Cardinals themselves, appeared in
their assembly “as one of the primitive bishops of Chris-
tianity.” Dom Bartholomew proposed the most useful
reforms in discipline and morals ; but St. Charles laboured
to have them approved by the Pope. And both together,
on this important occasion, considered God alone in their
deliberations, and were the principal organs by which the
great work of the Council was achieved. After the Coun-
oil of Trent was broken up they both returned to their
dioceses, and appeared as prelates chosen specially by
God to set an example to the whole Church. And though
DOM BARTHOLOMEW or THE MARTYRS. 525
they were far removed from one another, one being at
Braga and one at Milan, nevertheless the Holy Spirit,
who is the same in the hearts of all saints, united them,
not only in thought and affection, but even in conduct,
in all the most remarkable occasions of their lives.
Both were devoted to the salvation of their people;
both were fond of reading and prayer; both occupied
themselves continually in preaching the word, and were
assiduous in all the duties of their charge. Both endea-
voured to carry out in their respective dioceses the spirit
of the Council of Trent. Both established seminaries to
form ecclesiastical students and prepare them for Holy
Orders and other important functions in the Church.
Both laboured to banish luxury and ambition from the
body of the clergy, and gave them an example of exem-
plary modesty, enlightened piety, and a charity which was
entirely free from envy or self-interest.
Both had a boundless love for assisting the poor; and
God permitted that the charity of both should be similarly
exercised. Both had the sorrow of seeing their people
dying of famine, and made the most extraordinary efforts
to succour them. Both their episcopal cities were struck
by the plague; and both despised the prayers and en-
treaties of their friends to save themselves from the
danger by not exposing their lives to the infection. Both
showed the same vigilant care and prodigious energy and
charity in regulating everything in the midst of the
general consternation. And during the fearful pestilence,
both showed an equal devotion and tenderness towards
the sufferers, and an equal indifference to the preserva-
tion of their own lives; trembling for their ﬂocks, but
never for themselves.
If their charity was so illustrious, not less remarkable
were their zeal and courage in maintaining the rights of
the Church against those who wished to upset her ordi-
>526 non BAR'I‘HOLOMEW or THE MARTYR-S.
nances. And their apostolic vigour was mingled with so
much wisdom and circumspection that even after having
exhausted milder methods, and been compelled to resort
to excommunications and censures against those who
abused the royal authority, they yet always preserved the
high esteem and admiration of their respective monarchs,
which their consistency and disinterestedness had won
for them.
vBoth laboured to procure for the Church not only ex-
terior reforms, but a solid cure for all her evils. For
St. Charles maintained in the Council, “ That they must
not fancy they had reformed the Church, and Christians
in general, because there were better regulations than before
in certain places, but that the morals and piety of the ﬁtithful
must be tested by the rules of the Gospel.” And Dom
Bartholomew, ﬁnding on his return from Rome to Trent
that they had decided to weaken the text of the ordinances
which had been agreed to be published in far stronger
terms, complained to the fathers of the Council on the
subject, and exclaimed: “Far be it from us to have recourse
to those glosses and interpretations which destroy the text and
the truth ; far from us also those reforms and changes which
are only nominal, and leave us just where we were before.”
And his words acted so powerfully on the minds of the
bishops, that it was ﬁnally decided that these ordinances
as to the reformation of morals should be even stronger
and more explicit than they were at ﬁrst.
He showed the like zeal when Pius V. wished to examine
the proceedings of a provincial council he had held at
Braga, in a manner which he thought contrary to the rules
of the Church and to the intention of the Council of Trent,
and represented to the Pope with great freedom “ that he
had no doubt he had been misinformed in this matter, and
therefore he implored him to change his order,” adding the
words, “ Absterge illam a tempore Pontiﬂcatus tui maculam.”
non BARTHOLOMEW or THE MARTYRS. ' ‘527
Both laboured hard, as we have said, to re-establish
morals among the faithful, and St. Charles maintained
in the Council: “ That discipline must be re-established by
the same means as in primitive times, when it was observed
by all the faithful. And that the Council of Trent, having
commanded them to restore the ancient discipline, he could
not rest till it had been brought back in all its perfection.”
And of Dom Bartholomew it was said: “ Primwvum illum
ferventum que nascentis Ecclesiw spiritum tepidis istis friges-
centibus gue temporibus revocavit.”
Both were exposed to great persecutions, which they
suffered with invincible patience and courage. It is well
known that the holy conduct of St. Charles roused against
him the anger of the great nobility and ecclesiastics,
and even of religious, and what he felt even more keenly,
that the malice and calumnies of the envious had made
him suspected even in Rome itself, where he was so
well known and was so powerful. And having attacked in
a special manner the proceedings of his Fourth Council,
“ they decried it by so many writings, that scarcely a single
clause was left in it entire or without censure; and by their
calumnies they so deceived the cardinals, that they were sur-
prised into a judgment which declared that almost every part
of it should be changed or suppressed. All the world at that
time seemed against him, and they even spread the report
that in despair he had left all and gone to be a hermit;
so that he was for a while reduced to defend himself solely
by prayers and tears before God, imploring His mercy in
these words: ‘ Ut contra fatuas hominum mentes Ecclesioe
laboranti adesse vellet.’” (Giussano, lib. 6, ch. 1, and
Ripamont, lib. 5.)
In the same way Dom Bartholomew was attacked by the
great in this world, dishonoured by ecclesiastics, decried
to his people, and blackened by atrocious calumnies before
the Holy See itself. But though these unjust persecutions
528 ton BARTHOLOMEW on THE MARTYRS.
greatly tried his humility and patience, we may say that
his chief sorrow was to see that the souls whom God had
conﬁded to him were being lost before his eyes, without
his being able to help them. For when he had laboured
with the greatest zeal to show them the true remedies
for their maladies, he had the mortiﬁcation of hearing
his people say: “That he' was too severe; that it was
useless to try and reform the world; that they had always
followed their own inclinations, and would go on doing so ;
and that all his rules would only still further irritate the
passions of men, by laying a yoke on them which was quite
insupportable,” &c. It was this determination to go
their own way Without thinking of God, and to lead a
purely pagan life, (which he remarked in so many,) that
formed one of his heaviest crosses. He spoke of it as
of a real persecution, not of that kind which kills and
tears the body, from which many of God’s servants are
exempt, but of that in which pity and sorrow for those
souls who lose themselves for ever, are like a sword
which pierces the heart. “ Gladius transverberans viscera
dilectionis,” as St. Augustine says; and thus he experi-
enced, in a way of which only perfect souls are capable,
the truth of St. Paul’s words: “ That all that will live
godly in Christ Jesus shall suﬁer persecution.” (11. Tim. iii.
verse 12.)
It seemed as if God in His inscrutable designs had
singled out St. Charles to be a model of a holy and
penitential life in the midst of the universal relaxation
of morals and discipline among ecclesiastics of high posi-
tion at that time. He had united in his person all those
qualities which seemed most opposed to humility and
penance, so as to make the example the more striking.
For having been brought up in all the luxury of his high
birth, and being, through his relationship with Pope Pius
IV., overwhelmed with dignities and honours amidst all
Don BARTHOLOMEW or THE MAR-TYR-S. 529
the pomp and magniﬁcence of the Roman court, he con-
ceived the idea of leaving all, and becoming a simple
religious; and when dissuaded from it, he still practised all
the austerities of a monk in the midst of the arduous duties
of his episcopate. And in spite of his humility, which was
very great, he did not think it right to relax any of these
penances, (which seemed excessive,) even in deference to
the advice and ‘remonstrances of the most pious and
learned authorities in the Church, so persuaded was he
that he did not do more in this Way than What God
required of him. Dom Bartholomew rivalled him in
austerity of life, and in combining the duties of his episco-
pate with those of a religious order 5 but besides thegreat
diﬁerence in their birth, it must be allowed that having
been accustomed from his youth to monkish discipline,
what he did in this way was not so striking and extra-
ordinary as it appeared in St. Charles.
One of Dom Bartholomew’s great characteristics was,
his extreme veneration for the episcopal dignity. We
have seen with what reluctance he accepted it 3 how he
bore the burden for twenty-four years, but under a con-
tinual protest ; and how he ﬁnally obtained leave to relin-
quish it, not from any want of charity or lack of desire
to be of use to others, but simply because he was
thoroughly convinced of his utter unworthiness and in-
capacity for the charge.
If in this matter his humility may appear as excessive as
St. Charles’ love of penance, we must believe that these
two persons were raised above the ordinary standard, to
be witnesses for God, and striking examples for the good of
the Church: the one, to arrest the stream of luxury and
self-indulgence which dishonoured the ministers of Jesus
Christ; the other, to remedy the extraordinary blindness
of ambitious men, who are ready to thrust themselves into
positions which the holiest souls have shrunk from with
34
530 DOM BARTHOLOMEW or THE MARTYRS.
trembling fear, for the sake of the Worldly dignity and
emoluments which accompany them.
If we have extolled the spirit of penance of St. Charles
as being more remarkable even than that of Dom Bar-
tholomew, we may also say that as regards courage and
magnanimity in prelates, the Archbishop of Braga showed
a more admirable example than St. Charles, for the very
reason that the circumstances of his position made the
practice of these virtues more diﬁicult. For to a nephew
of the reigning Pope, and a Cardinal of the highest birth,
it was not so hard to maintain the cause of the Church
with dignity and ﬁrmness, knowing that his words would
carry weight from the very fact of his rank and'relation-
ship. But Dom Bartholomew was a man of humble birth,
who had been all his life in a monastery, and had therefore
no adventitious circumstances or interest to help him; yet,
no sooner was he raised to the episcopate, than he became,
as it Were, another man, and appeared before all the
prelates of the (Ecumenical Council, popes, cardinals, and
kings, full of that courage and ﬁrmness and digniﬁed
resolve which were the effects of the episcopal unction,
whereby God inspires those whom He has chosen for
these high functions with a special grace to tread in the
footsteps of the apostles.
Another advantage which Dom Bartholomew had over
St. Charles was the leisure he had had during his thirty
years’ residence in his monastery, to study, not only holy
writ, but the writings of the fathers and the decisions
of previous councils, all which knowledge must necessarily
have been superior to that of St. Charles, W110 alt twenty-
two years of age was engrossed by the most arduous
business connected With the Church under his uncle’s
pontiﬁcate. It was, therefore, a particular glory to Dom
Bartholomew, that by his previous studies he was able
to speak before the Council with an authority, an intimate
DOM BARTHOLOMEW or THE MARTYRS. 531
knowledge of the subject under discussion, and a ﬁrmness
which few others possessed, and which necessarily added
great weight to his opinion.
There are certain saints of whom it is remarked that
God has sent them into the world for some one particular
action. And we think that the merit of Dom Bartholomew
must have been singularly great, even if he had done
nothing else, when he was chosen by St. Charles among
all the prelates at the Council as his director in the most
critical moment of his life, and when his very salvation was
at stake. It was necessary that God should have put
into St. Charles’ heart the greatest veneration for and
conﬁdence in our holy prelate, and given Dom Bartho-
lomew special lights and discernment to guide so great
a soul, and make him understand that he was not called to
the religious life, but to the Archbishopric of Milan, where
he became so admirable a model to bishops of all suc-
ceeding ages.
But St. Charles felt convinced that the Spirit of God
spoke by Dom Bartholomew’s mouth, and that in following
his guidance he was simply fulﬁlling God’s will concerning
himself. Yet it required extraordinary enlightenment and
divine prudence for any one to advise St. Charles under
the circumstances in which he was then placed. All-
powerful in Rome, charged with a great archbishopric,
loaded with riches and honours, and only twenty-three
years of age, the more dazzling was his position, the more
was he surrounded by snares and dangers. At the same
time he felt a strong interior call to prefer his salvation to
everything else, and to seek safety and repose far from the
world in a monastery. Who would not have thought that
he ought to encourage so salutary a fear and so holy a
resolution? This makes one realize the more the en-
lightenment and piety of Dom Bartholomew, which made
him discern the ﬁnger of God in the course he was to
532 DOM BARTHOLOMEW or THE MARTYRS.
point out to St. Charles, and assure himself that he could
not judge of his case by ordinary rules. He told his
illustrious penitent, therefore, that God called him to
the government of His Church, and not to the religious
life, and that he must believe that, feeling himself free
from all ambition or self-interest, He who had laid this
charge upon him would preserve and guide him, and would
give him sufficient grace and strength to save himself
while he saved others. St. Charles, thoroughly persuaded
that God had sent him Dom Bartholomew, as He had
formerly sent- Ananias to St. Paul, and St. Ambrose to
St. Augustine, unhesitatingly followed his advice, and
ever after conceived the deepest respect and affection for
his person. This he expressed in a letter he wrote to him
from Rome, when Dom Bartholomew had told him of
the grave difficulties he had had with his chapter. “ I f the
envy of men,” (he writes,) “ should have raised a thousand
calumnies and false reports against you, your virtue is raised
so far above the suspicion that there could be a shadow
of truth in any one of their accusations, that there is no
fear that they will diminish the least in the world the esteem
which His Holiness has for your merits.” ‘ This was the
judgment pronounced by Pope Paul IV. on the character
of Dom Bartholomew. Let us now hear that of St.
Charles himself: “ But what shall I say of my own feelings
in the matter? I, who have you always present in my
mind and heart, and who propose no other model of imitation “
to myself than you and your virtue? Do you wish me to say
what I think? I do not believe, then, that there is anything
in the Archbishop of Braga which is not eminent and worthy
of the highest praise. And I feel that he is so not only from
his dignity as primate of a particular kingdom, but that by
his virtue he soars above all other prelates in Christendom.”
rI‘hese praises are very strong in themselves, but they
are without comparison stronger when we consider who
DOM BARTHOLOMEW on THE MARTYRS. 533
it is who has made use of them. For if we are to measure
praise by the greatness of him who bestows it, we see that
Dom Bartholomew was judged worthy of such encomiums
by the ﬁrst person and the greatest saint then existing in
the Church. We can add nothing to such testimony as
this, and we feel we cannot better conclude the life of this
holy prelate than by entreating our readers to follow the
judgment of one whom the Church admired during life,
and now reveres on her altars throughout all ages. We
do not think there is any bishop in the world who would
not do well to regulate his conduct by the example of
Dom Bartholomew if he wishes to acquit himself worthily
of the duties of his office, remembering that St. Charles
said: “ That he was the only model he proposed to himself
to follow.” We hope also that those who have studied
this biography will own the truth of my ﬁrst statement,
namely, that Whether they be ecclesiastics, religious,
or people in the world, they will ﬁnd in the actions,
sufferings, and feelings of this holy man, and in the words
of the holy Fathers which he has quoted in his book, many
things which may enlighten them in their conduct, console
them in their trbubles, and animate and strengthen them
in their pious desires. This is the principal fruit which
the Church wishes us to draw from the lives of persons of
extraordinary virtue, whom God sends upon the earth
from time to time. It rests with the Sovereign Pontiff, as
the Vicar of Jesus Christ, to place them, when he thinks
ﬁt, (after a careful inquiry into their merits,) in. the
catalogue of saints, and to make them the object of public
Worship and of the general prayers of the faithful. But
the Church wishes us specially to revere the divine quali-
ties in such persons, so that they may excite us to virtue
by their examples, and that, recognising that they have
been, in a more excellent manner than others, members
of our Lord, and organs of His Holy Spirit, we should
534 DOM BARTHOLOMEW or THE MARTYRS.
render to God all the glory of their great deeds, as coming
from Him who sanctiﬁed them by His grace, who en-
lightened them by His wisdom, and who, according to
the words of St. Cyprian, having retraced in their persons
the life which He led on earth, “crowns Himself in
crowning them.”
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forth in Holy Scripture. By T. W. Allies, M.A. Demy 87.70, cloth,
gilt, price 7 s.
Lectures on Catholic Faith and Practice.
By the Very Rev. J. N. Sweeney, D.D. In three cola, price 88.
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The Ordinal of King Edward VI.: its His-
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' The Identity of the Church of England.
An Historical Sketch. By Henry John Pye, M.A., Trinity
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Is the Church of Rome Infallible ‘9 Does
Scripture alone contain all required doctrines
0f belief? A Controversy on the Infallibility of the Church
of’ Rome, and on Article VI. of the Church of England, between
the Right Rev. Dr. Brown, Bishop of Newport and Menevia, and
the Rev. Joseph Baylee, Principal of St. Aidan’s College, Birken-
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Reasons for Rationahsts, and Thoughts for
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Divine Education of the Church and Modern
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Father EIIdGS, Apostolic Missionary, and his Founda-
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Derby Reprints: cheap editions of Standard Catholic
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And many others.’ i
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