tached to their station, the abuses which reigned in the conventual system, did not escape the attention of many zealous and enlightened churchmen. The prodigious accumulation of monks which took place in later ages, has frequently been a subject of deep and serious regret. St. Bernard, a monk, a reformer of monks, and the founder of several monasteries, often expressed his sorrow and disapprobation of their enormous increase, and loudly censured the imprudence and danger of imposing religious obligations on persons who were never intended to perform them. He says, what is true :-" rara est in terris pudicitia :" chastity is very uncommon among men; and the same may be said of most of the virtues necessary to support the austerities and privations of a monastic life, If these qualities, then, be so rare, why pretend to impose them on such multitudes? It never was intended by the Deity that men whose talents and propensities were clearly suited to the common duties of the world, should withdraw themselves from general society, solely for his spiritual service. But, though St. Bernard disapproved of the great increase of monks, and exclaimed with the prophet Isaiah, “Multiplicasti gentem sed non magnificasti letitiam," he never thought of totally suppressing monastic institutions. He knew how beneficial they might prove to the community, if properly controled and directed. He was aware that much good might be derived to the State

from the labours of a body of men who had no secular attachments, but were solely devoted to the service of God and their fellow creatures. This is not a solitary or strange opinion. Many eminent and learned men have been of the same sentiment. Lord Baçon says, that more good is to be expected from single men than others; and instances the monuments of beneficence left by persons of that description in this country, most of whom were of the monastic order, or at least tied down to celibacy. The same great man also allows that body of men, particularly the Jesuits, uncommon abilities in conducting the studies of youth in colleges and public schools. It is a great pity then, that governors and rulers have not tried to direct such engines to laudable purposes; but the world is so full of inconsistencies that we are no longer surprised at any thing. Means might surely be devised to diminish their number, and yet secure their usefulness to the state; but this is a matter on which it hardly becomes a Protestant writer to dictate; though the same liberal spirit which influenced the zeal of the late Bishop of Elphin to make good Catholics of those whom he found it impossible to convert to Protestantism, might be usefully employed in giving wholesome advice, even to an enemy. Acting upon this principle, our Catholic neighbours might be recommended to admit to their orders only men of talents, honour, and virtue, which under their present regulations cannot be the case.

Some

thing of a similar nature should be adopted before conferring the order of priesthood on those who are not engaged by monastic vows; these also being, in some countries, much too numerous, and, consequently, liable to the same objections. The qualifications required of them previous to ordination are, a patrimony, more or less, according to the country-a benefice, chaplainship, or some other church employment; but many of these worthy ecclesiastics, it may be presumed, are not much better qualified than poor Gil Perez.

The remedy proposed, besides merely reducing the number, and furnishing the community with a class of useful men, would also promote the interests of real religion. In those countries that are most deluged with friars, the people are generally the most vicious, superstitious, and ignorant; as every person who has travelled in Spain, Portugal, or Italy, must have remarked. This should not be attributed to the natural depravity of those nations, which are generally allowed to surpass many others in goodness and humanity, as is evident from the conduct of those whose condition renders them proof against the dangers and evils of bad example. In former times, all who felt for the honour and dignity of the Church, all who had any sense of order and propriety, and were interested in the amelioration of society, continually deplored the disorders originating in the abuse

of the monkish establishments; but the prospect of being able to effect a salutary reform appeared very unpromising. There were too many difficulties to encounter, arising principally from the disagreement of the secular and ecclesiastical rulers. The superiors of the religious orders were determined, let the consequences be what they would, to maintain their old system of government, their privileges and usages, without paying any attention to the great alterations that had been effected in the public opinion since the foundation of their respective orders.

When St. Francis established his order, his plan and regulations were founded on the principles of wisdom and prudence.* At that time, churchmen of all descriptions, were enervated by the excess of riches, which necessarily exposed them to the vices incident to high life. The pleasures of the table, the sports of the field, the allurements of luxury and sensuality, were all indulged without restraint. The establishment

*«The brothers or sisters, that are to be received to this order, ought to be faithful Catholiques, not tyed to matrimony, free from debts, sound in body, prompt in minde, not touched with any publicke infamie, recōciled to their neighbour; and before their admittance they are to be diligently examined of these things, by those that have power to receive them." The Role of Penanee of the Seraphical Father S. Francis. By Br. Angelos, Friar Minour. DOVAY,

1644."

of an order founded on the injunctions of our Lord to his disciples, when he says: "provide neither gold nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, nor shoes, nor yet staves: for the workman is worthy of his meat," was, under these circumstances, highly proper. St. Francis built an edifice extremely well calculated to be beneficial to mankind, had his successors entirely followed the essential part of his regulations. He, no doubt, intended his followers should be abstemious and moderate in all their appetites, but he likewise intended that they should labour with their hands for their subsistence, and serve the public in spiritual matters almost gratuitously. Instead, however, of observing those wise and benevolent rules, they attached themselves more particularly to the observance of the most rigid poverty, and a superstitious adherence to the coarseness and form of the habit, particularly to the figure of the Capuce, which became the cause of many divisions, and finally occasioned the separation of the society into three distinct and independent orders, besides other subdivisions, with particular statutes.

Had these good brothers only considered the principal objects of their institution-the service of God, their own salvation, and the general good of society, they certainly would have seen the absurdity of seizing the shadow for the substance. Charity might easily have dictated to