and pressing it is à testimony that this visitation of God pleaseth him not and which likwise will not turne as Iob sayth vnto the safetie to witt the benefitt of his soule CHAP. XVII Aduantages of the Secular Pouertie O Poore Director how preiudiciall is this complaint vnto you since it violently takes from you two excellent aduantages which you might draw from this pouertie that would bee as honny out of the rock and oyle from the slinte For first this not happening vnto you by your owne choise where there is all wayes how pure soeuer the intention bee some kind of proprietie but by the sole diuine ordinance adorable in all his wayes see you not that this sufferance would be very perfect and mount vp as the smoake of the myrrh and the incense in odour of sweetnes before the throne of God If you receaue with à cheerfull hart and free will what befalls you from this deare hand alwaies amiable whether it cherisheth whether it chastiseth whether it giue whether it take away à hand wherin consisteth our Lott and which formes our destiny If you say with the king of the poore vnto his eternall father yes father because it hath bene thought good in thy sight yes lett thy will be done vnto mee on earth which thou hast ordained in heauen thou giuest mee this chalice and why shall not I drink it yes I will drink of this wholsome cup and will call vpon thy holy name such as may be the heauenly will lett it he done in mee and vpon mee yes Lord for I ame thy seruant and the sonne of thy handmayd and à passionat adorer of thy eternall decrees thou hast prepared for mee this pouerty in which there is nothing pleasant but the hand that giues it I receiue this blear-eied Lâ—a and will loue her for the loue of thee who didst so much loue her for the loue of mee for is it not for me that thou becamest poore ô my Sauiour Thou who before thy taking vpon thee the forme of à slaue wert replenished with so much riches The other aduantage which you â—oose by your vniust complaints ô my brother is that you depriuâ— your self of the honour of the most excellent of all pouerties For being alone and without aide in the single life besides not tied to any societie whence you may hope for assistaÌ„ce for the brother who is aided by an other is secured saith the Wise-man as if hee were within à fortresse you are more immediatly depending on the prouidence of God and may say with Dauid help mee Lord for I am poore and alone As also I am singular which is to say alone euen vnto my last passage And moreouer t' is thou Lord who hast established mee in à singular hope The pouerty of the Ecclesiasticks of the Clergie reduced vnto necessity is à pouerty truly poore For besides that it is shamfull the word poore Preist being turned into à ridiculous Prouerb neglected dispised reuiled subiect to taunts and reproaches it hath this of miserable to be deptiued of succours and abandoned seeking consolation and not finding it euen amongst frends who mock at it laugh at it and wagg the head at it They who are thus forsaken haue they not à greater part in the abandonings of Iesus-Christ on the Crosse then such as are well assisted in their pouerty And may they not say with the Psalmist It is thine Lord to receiuâ— mee and to place mee in shelter vnder the shadow of thy wings since my father and my mother and all my frends forsake mee and fly from mee as if I were dead and giue mee vp to obliuion not onely in their memory but in the affection of their hart That is the great aduantage which the diuine authour of the Philothea obserues in the pouerty of seculars aboue that of Cenobites for as much as that dishoners and leaues in inexplicable miseries and without support of those who liue in community But this besides that is proceeds of proper election is à pouertie glorious honorable cherishing respected succoured assisted withiâ— and supported without in esteeme and vogue in the world and placed in high degree and prime rank of all pouerties hauing onely on its side commendable the prerogatiue of à vow and of dis-apropriation which is à quality more spirituall speculatiue then reall materiall and solide A qualitie which giues it the name the splendour and brightnes of vertue whose onely shadow is worthy of honour and reuerence but not the pressing incommodities and sharp sufferances which are felt in à single pouerty abandoned and necessitous So that they haue the glorie of pouertie but not the incommodities And the others haue the incommodities not onely without honour but also with reproach Which be it spoken without preiudice vnto the excellency of the pouerty vowed in communities which placeth such as imbrace it in this high and triumphant state of perfection so much extolled by writers and Wherunto in some some may be applied this saying of the Apostle Hauing nothing and possessing all things CHAP. XVIII Against the complaints of Cenobite Directors SOme neuertheles of this condition leaue not to forme complaints which wee must now examine hauing already with à liuely Christian and as I beleeue charitable liberty reprehended those Directors who are of the Order of the Clergie But before I enter into this matter which is of it self ticklish enough I had need to fortifiâ— my self with à distinction which the no less learned then deuout Cardinall Bellarmine furnisheth mee withall in the 41. chap. of his booke intituled of Monks wherin â—â— speakes of the meanes wherof they liue it is his manner of speach and these are his proper termes This excellent and holy person then saith that the Cenobites draw that which is necessary for their liuelihood foure wayes which may be reduced to two kinds of regular life the one of those who are founded and rented the other of such as are called Mendicants and who liue by their begging The first then of these foure sorts is of those who liue by their labour and industry buying and selling to draw from thence profitt wherby to liue These are Bellarmines owne words The second of those who liue on the goods which they haue brought into the community wherof they make à stock which afterwards they distribute vnto the brothers according to their necessities without hauing any thing proper The third of those who liue vpon foundation made by pious persons who haue giuen sufficient reuenues to entertaine à certaine number of Cenobites The fourth of those who liue of meere begging without receiuing any lands heritages rents foundations or other reuenues immoueable and founded Of the three first sorts liue such as begg not and of the last such as haue by their institute the title of Mendicants Now in the foure chapters following the Cardinall whom I haue cited proues as learnedly as the Monks first that they are not obliged to labour
or to speake more mildly an imperfection in Charity for being free and voluntary without obligation there is alwaies some mingling of proper will which will endure no yoake nor tye and which saith though most secretly I will not serue or else in magnifying its toÌ„gue saieth our lipps are our owne who is our Maister Who is he that hath right to commaunde vs But beholde the force of the reply if it followe that the Cenobite hath à more pure Charity in seruing soules then the Pastour because he is not therevnto obliged by duty and Iustice it will followe that the Layck and Secular liuing in chastitie pouerty and obedience without any obligation of vowe shall serue God more purely and perfectly then the Cenobite with all his vowes which being made oblige him by duty and Iustice to render vnto the God of Iacob the vowes which the lipps haue distinctly pronounced which were to destroy the maximes of the who schoole abuse the sainctity aÌ„d eminency of vowes and of vowed couÌ„sells and to tourne topsie-turuy this glorious and sublime state of perfection for which the Cenobites contende with as much ardour as republiques for their libertie For since they preferr themselues before all Preists of the Clergie whether Canons or the dignityes of Cathedrall or Collegiall Churches and before Preists subordinate vnto the Ordinary Prelates and sometimes since they are so pleased before the Ordinaries themselues yea euen if they thinke good before the Ordinary of Ordinaryes for what boundes can à vanitie haue couered with an apparent humility which extolls it self aboue all that is great holy on earth in the sacred Principality which is called Hierarchy and grounde this preference in this magnificall state of perfection vpon the seruitude of their vowes which ties theÌ„ to God by à holy slauery to be preferred before à Royaltie serâ—itude which they haue euen the courage to preferr in perfection before the sacred character and which eternitie it selfe will neuer take away from Preisthood that rendereth such as beare it like marked slaues eternally consecrated to the seruice of God and of his holie misteries eleuating in this sort simple veiled nuÌ„ns and Laie brotheres that haue no part in the Sacrament of Order nor in the Clergie to à state of more eminent perfection then that of Preists the Annoynted and Prophets of our lord his Lieutenants on earth they who haue the keys of heauen the word of reconciliation in their mouthes who detayne euery day the sonne of Iustice on the altars and at whose voyce God kimselfe becomes obedient in the most adorable Sacrament of the Eucharist And in that of penance ratifiing in heauen the sentences which they pronounce here beneathe If say I they grounde this preeminency which they frame to themselues on their vowes which make that necessary and of obligation of Iustice which before was but voluntary and which change Counsell into commaundement why altering the battery will they that Charitie the sunne of vertues and in whose presence all other vertues both diuine and humane haue no more light then the starrs in the presence of the Planet that makes the day be not so much the more excellent as she is the more necessary and that she ought to be exercised by state and obligation of Iustice Chastitie before it be vowed is but of counsell he that will followe it let him followe it who shall be without necessity and master of his will and in power to embrace it let him embrace it since it is good for à man to be so and better to liue in continency then to engage himselfe in nuptiall commerce It is notwithstanding but of Counsell saieth the Apostle fearing least some might take his perswasions for à precept and so to caste à snare into teÌ„der scrupulous consciences But after it is promised vnto God one may not violate his faith without acquiring his damnation And who will saie that à Chastitie vowed and consecrated vnto God doth not acquire by this vowe and by this consecration an admirable aduantage ouer that which is not practised but for à time and which in expectation of the marriage is free from voluptuousnes but not from the will of loosing its integrity in à lawfull vse The same may one say of that degree of charitie which obligeth Pastours by office They may refuse the Pastorall state being offered them but when they haue embraced it and as long as their Pastorall sollicitude lasteth it is not in them to recant no more then for à Cenobite his vowes And if the practise of three vertues of their owne nature simplie morrall which make the three essentiall vowes of the Cenobiticall life place such as haue made profession thereof in the state of perfection not those which practise them without vowe though very perfectly why shall we not saie that the Pastours obliged by state and by duty vnto the highest degree of Charitie without which all other vertues are nothing no not the giuing of all that he hath in almes nor the Martyrdom of fire saieth the Apostle I saie more which alone without the rest is more worth then all the rest together without it although I knowe that with it all the other enter into à soule when this vertue is true and accomplissed Why saie I shall not we auerre that this vertue exercised by duty and obligation of Iustice is more excellent then when it is exercised euen in the same degree but without any obligation then that bond of the proper will which may without sinne aswell withdrawe it selfe from this good as to apply it selfe therunto And let no man alleadge here the holie obedieÌ„ce nor the Institute For as nether the Order nor the Superiours of any Cenobiticall Order are any wayes obliged vnto the conduct of secular soules nor haue any charge of them so may they not giue any mission or obedience saue by the sending subordination of Pastours who are principally charged and answearable for them And besides we speake here of the state of the Order either Hierarchicall or Cenobiticall not of particulars who are eÌ„gaged in the one or in the other condition And we saye that the Pastorall Order is obliged by state so the highest degree of Charity which is to expose ones life for the sheepe of IESVS-CHRIST the which is not of precise absolute nor necessary duty in the Cenobiticall Order this worke being obligation vnto that and of supererogation vnto this CHAP. X. The touchstone of true Charity is the charge of soules BVT if you will see the touchstone to discerne the good golde of true and vnfayned Charitie beholde it Let vs obserue on what side and in what Order is the charge of soules for it belongs vnto the good Pastour to carry the strayed and infirme sheepe on his shoulders and to sweat vnder this weight in taking not onely the burthen of his neighbours but his neighbour for à burthen It is proper vnto fathers mothers
in his second booke of the good of the state called Regular If it be so as there are great appearāce is it not rather our parts to admire this disposition then to controlle it Who knowe whether God permitts not this multiplication of mendicant Orders principally of that which is called Seraphicall the Church saying in the prayer of its holie Institutor that God by his merits doth amplifie the Church from time to time by the increase of new issue for to exercise the liberall charitie of the giuers by the quantitie of the demanders who say with S. Austen giue me the earth and receaue heauen in exchange Conceaue you that to be à burthen In nowise no more then feathers are à burthen to birds for without that waight they would not be light nor lift themselues vp into the aire To receaue the Prophetes of God is it not to receaue God himselfe Who hath said whatsoeuer you shall doe vnto the least of these shewing the poore it is to me the good deede is done And besides if there were no other reason thē that God permitts and the Church approues it who will not kisse the earth vnder this authority Who would demaund reasons after this will as if this will were not reason it selfe Reason infinitly diuine aboue all humane reason I haue not likewise sett forth all which I haue alleaged to iustifie this authority knowing that this is à tearing rocke which causeth all the vessells which strike against it to suffer shipwracke and that it is à most foolish temerity and too presumptious audacitie to extoll ones iudgment aboue that which is ordained by this supreame Tribuall these are the very words of à father of the Church But I onely desired to sownde whether they who vse this facultie of begging which hath beene graunted to their institutes to containe themselues within the limits prescribed them and whether they performe the functions in consideration wherof they obteined this priuiledge This is of fact wherof one may dispute the other of right which is to be reuerenced in so much as he who searcheth the Maiesty is oprest with glorie Now as à riuer how deepe so euer its bottome be swolne with winter raines or melted snowes which in the spring time fall from the mounteines ouerflowes its banks and spreads it selfe ouer the feilds if it cause not great spoyles it doth alwaies make plashes leaues behind it sand or mud So the Cenobiticall societies besides the great graces wherewith the holie Sea sauours them in the begining of their institutions goe alwayes augmenting them by progression and increasing themselues in continuance of time rather in number of men then in vertue It often happens that the fauours which haue beene shewen to saints and worthy personages who haue had the first fruites of the spirit and who haue made good vse therof passe vnto their successours who are indeede heires of their habits not of their manners of their rules and of their howses not of their obseruance and of their capacity And so that which hath bene done for the good and profitable abusiuely serues the bad and vnprofitable Which we reade in the cronicle of an excellent Order which I will not name For as in à time of great contagion the Cenobites sung the Litanies neare the tombe of their blessed founder and repeated diuerstimes ô our holie father pray for vs à voice came forth of the sepulcher which answeared vnto these Cenobites farre differing in their manners from the Sainctity of their institute Nether am I your father nor are you my children by which he reproched them defect of their obseruance and how much they were fallen from the first charity of those who had established their Order which heretofore had bene so flourishing CHAP. II. The origine and Institution of Medicants FOR it is true that the assemblies of Mendicants as of choise compainies and if one must so say of troope of voluntairs and light horsmen haue bene admitted in the Church which before had onely approued founded Cenobites to preach and administer Sacraments by mission and permission and for the aide and ease of Pastours There consists the principall end of their institutes and not to sing or to imploy themselues in the seruice of the Quire for which cause they are not so necessary vnto Pastours nor in the conduct of soules since that so many other Cenobites liuing of foundations so laudablie exercise themselues therin So that if now for one preacher and Confessour there are founde amongst them thirtie as well Chorists as lay-brothers euen amongst the most reformed who see not that herein they exceede the limmits of the Churches intention which neuer was to sende vs so many Chanters of whom one may saie as the Spartan sayed of the nighting all Thou art onely voice and nothing else And indeed of these foure principall Orders which beare the title of Mendicants there are three two of which haue the rule of S. Austen which no wayes mentioneth mendicitie Yet lesse that of S. Basile of which there are so many Cenobites in the east who liue of their possessions or rents or of the labour of their hands The first then which bore the standart of mendicity in the Church was that great and Seraphicall Saint founder of the Minours who was therin contradicted yea with in his owne Order which was sifted and diuided since his time by those who would liue of foundations and those who would remaine in the rigorous obseruance of the letter of this holie rule which was giuen him from heauen as vnto an other Moyses vpon the mount Aluerne as the Chronicles report The founder of Preachers who being of the Order of S. Austen called Cannon Regulars carried the banner of preaching against the Albigeois and à great frind of the Seraphicall Institutor of the Minours could hardly approue of this mendicity vntill he had seene the splendor of the Diuine Prouidence to appeare in that famous Chapter of Nattes so well discribed in the admirable Cronicles of Minors where so many thousands of Religions liued of the Almes brought them from all parts without their demaunding it à miracle compared to that of the multitude nourished in the desart by the loaues which our Sauiour multiplied For then the blessed founder of Preachers seeing the great aduantage of the mendicity aboue all rents and reuenneues not onely renounced those which he possessed in so much as his Order but then begun had not he heaped vp much together as also those which he might possesse to cause his Disciples to followe the same kinde of life as that of the Minours The heremites of Saint Austen and them of S. Basile vnder the title of the mountaine of Elie followed this trace and so they framed amongst themselues in the Church in the compase of foure ages these foūre Mendicante communities three of which haue not begun their Institute in mendicitie but onely in imitation of that of Minours who concerning
bona ventura of the temporalitie And as there are many whose hart is estranged from God whilest they honour him with their lippes so are there some whose bellie is glewed aÌ„d their eyes fixed on the earth whilest their discourses are in heauen Admirable Archimedeses in their arts and who desire but à litle point to place theron the foote of their engines and to raise from its center all the masse of the heauyest of elements It is not that the Rosary the Scapular the litle Corde the blessed Girdle and other sacred markes are not holie things prouided that this blessed girdle this blessed Corde be giuen with intention to drawe vs from earth by shewing vs heauen so that there be no other pretence then to raise vs thereby from the earth to heauen not to take from vs the goods of the earth vpon promise of heauenly For though I know that by a diuine and holie Alchimie this change is made of leade into golde It is not allwaies knowne whether it proceede from the pure intention of these blowers who doe not so liberally offer heauen vnto those who haue not the earth These are the insnarers who coÌ„ceale harts aspiring to pray vnder the fleeses of innocent lambes of whom we ought to beware and according to the councell of the Ghospell to auoyde this leauen which corrupts the best paste Consider your wayes ô Penitent aÌ„d aduise whether the handes correspond vnto the voice doe not erre therin as blinde Isaac make no compact as Iosue with the craftie Gabeonits obserue as the Prophet whether the wife of Iereboam be not disguised and committ not your selues to these who deuoure the poore of spirit in secret and who eate them without noise as à morsell of bread A litle astention on those who praise themselues not as peacocks who beholde themselues in their feathers but for bread or on those who extraordâ—narily extoll such as doe them good and you will see that as beasts of hire so men of praising are ordinarily of base esteeme from thence these great Paranimphes these Panegyricks these Elogies of Confraternities of third Orders of merits of Indulgences of paticipations of Associations and other braue things which truly taken in their true sense are holie venerable and most desireable but these meddalls haue two sides haue two hands one may take them by the leaft or by the right and they who distribute them doe not alwayes correspond to the sinceritie of those who receaue them Happy neuertheles are these since thaâ— without heeding the defects of channells they omit not to refresh themselues with the waters of grace and to drawe them with ioy out of the fountaines of our Sauiour I hate moreouer this other artifice which enterteines be it of setled purpose be it by impertinency scruples to the end it may render them alwayes vsefull Who will not fly from such phisitions as foment the discease in others to nourish theÌ„selues of their goods I should neuer haue thought the same of Spiritualls if our Sauiour in the Ghospell had not aduertized me that there are some who straine à gnat and swallowe à cammell Were it not à thing woâ—thy not onely of blame but also of notable punishment if of à Confessionary one make à banke of particular Interest à labourers farme à marchants shop à Procurers or à Notaries study where one enters but to leaue there more theÌ„ he carryeth away à nett to catch somewhat else then fishes and an art to gaine other marchandise then soules to God Nether doe I beleeue that so base à temptation can assaile persons who haue euen had the courage to forsake all to followe IESVS-CHRIST in his nakednes and in his pouertie and who are arriued to such à hight of contempt of golde and siluer and of all the Treasures of the earth as they make no vse therof at least with their owne proper handes causing the charities of that kinde which are giuen them to be receaued by Seculars whose pietie and fidelitie is knowne vnto them afterwards imploying them according to their necessities in buildings in vestments in moueables or in victualls Wherin they testifie their generosity in some sorte like to that of the great Grecian Captaine who pursuing à victory and meeting with à very rich buckler couered with plates of siluer which one of his enemies had throwne downe the more nimbly to saue himselfe by flight tourning himselfe towards one of his soldiers sayd vnto him CoÌ„pagnioÌ„ take this bucker for thou art not Themistocles A generosity which hath likwise some truth of reseÌ„blance vnto that of great lords who handle not their siluer and their reuennues but by their Treasurers or Cofferers as being an occupation vnworthy of their imploimeÌ„t A paralele which might be added vnto the comparisons of the MoÌ„ke and the king Which S. Chrisostome makes and Hierome Platus very strongly vrgeth in his secoÌ„d booke of the happines of the Cenobiticall state in the sixteenth Chapter CHAP. XIII The spirituall Director dis-interessed is without artifice THe truly dis-interessed Directour as well of the Clergie as Cenobitique hath no cunning in his conduct for that he hath no fraile and terrestriall pretention he goes on freely because he walkes directly Besides he hath likewise the true wisdome of God assisting him wisdome which neuer dwelles in à malitious hart For the spirit of discipline saieth the wiseman flies him that faineth and whose double and deceiptfull lipps speake in à hart and in hart in regard that which he sayeth is farr from his thought So soone as then ó Directed soule you shall pâ—rceaue that in the conduct of him who guides you there is à sordid artifice and tending to propter Interest I say vnto you with an auntient Poet Auoyde these rocks these couetuous shores all darkened with shipwracks These people seekes themselues in you and not God in you nor you in God They who seeke themselues in others deserue not to be sought by others CHAP. XIV He hath no respect of persons THey merit yet lesse to be sought for Directours who haue regard vnto the apparence of persons an imperfection so much blamed in scripture principally in the epistles of S. Paul S. Peter and S. Iames perticularly in the second chapter of the Canonicall where he makes à strong inuectiue against those who doe great honour vnto the rich and despise the poore which he concludes in those words whosoeuer is an excepter of persons commits sinne and is reprehended by the lawe as à transgressour And I pray you to what purpose shall the spirituall Directour who ought to regard onely God in à soule or a soule in God take consideration not of his body but of his goods which are onely made for the transitory life of the body Meate is made for the belly and the bellie to receaue the meate but God will distroy both the one and the other Besides is it not God who hath made both the great and litle as the
might haue setled in his soule to loose the recompence which he ought to expect much greater in heauen then in earth In your opinion was this holy personage ttuly dis-interessed Did he ayme more at earth then at heauen Did he regard the soule which put her selfe vnder his conduct or her goods O well might he haue sayed with that spirituall Giant the holie founder of the company which carie the name and the crosse of IESVS euen to the extreamities of the east and of the west The earth seemes vnto me abiect when I contemplate heauen CHAP. II. Two famous examples TO this purpose I call to minde an agreeable history which is written in the spirituall meddowe an auntient booke and of approued authoritie Amongst the Anchoâ—ets of the first ages there was one called Abbot AmmoÌ„ who receaued vnder his discipline in his hermitage à young brother named Iohn Amongst other mortifications which he exercised for the space of twelue yeares this one is notable to wit that what soeuer good he did the Abbot neuer gaue him à pleasing word alwayes testifying vnto him and of purpose discontentment to keepe this nouice in à continnuall humility and contempt of himselfe If the maister animated by the spirit of God were industrious to try his disciple the same disciple was no lesse simple nor lesse plyant performing all that was commaunded him exactly and with alacrity The Abbot Ammon falling sicke and being reduced to the last period of his life the neighbouring hermites came to visite him to assist him both corporally and spiritually in his passage vnto whom he made many excellent remonstraÌ„ces his tongue speaking from the aboundance of his hart he feeling himselfe pressed with his last houre called vnto him his faythfull and humble disciple tooke him by the hand and wringing it sayed vnto him onely three times Adieu with à languishing and dying voice and hauing commaunded him some seruice which obliged him to depart out of the cell he sayed vnto those who were come to see him my brothers I assure you that this young monk is à Saint and vpon exact tryall for during the space of twelue yeares that he remained with me I neuer spoke vnto him any word which might giue him to vnderstand that I receaued any satisfaction of the seruices which he rendred me although they were notable and very accomplished and he neuer gaue replie to my reprehensions albeit of purpose I made them sometimes very vniustly nor euer remained discouraged by my reiectings Respect him then from hence forth as à faithfull seruant of God and who is very dis-interessed in the seruices which he renders him Might I be so bolde vnto this Cenobiticall example to conioyne another purely secular and morall The great Marishall of Mon-luc one of the ablest Captaines which France had in his time and who in those braue commentaries which we haue of him makes appeare his great sufficiency and experience in the aâ—te military hauing lost in à combat one of his sonnes à braue and valiant gentleman and à worthy branch of so generous à courage as that of the father as the corps was brought vnto him dead I could not said he beholding it with à dry eye wish him à more honourable tombe since he dyed with sworde in hand for the seruice of his Contry and of his Prince all of vs bearing armes are but victimes destined vnto this Sacrifice There is but one greife which touches me to the hart which is that this poore boye died before I could haue the meanes to make him knowe at least at the extremitie of his life the esteeme which I made of his vallour certes it was wholie other in my hart then in my tongue for that blessed him whilest with this I spake vnto him iniuries and reproches able to take away the courage from the most generous He neuer ran hazards that I payed him not with threats and when he was hurt or performed best it was then that I charged him with most outrages The same astonnished the world who sawe me so prodigall of praises towards persons that deserued them not and so couetous towards my no owne blood of that which cost so litle That which we now sayd of this great Captaine of the Abbot Ammon and of the Superiour of the Congregation is in my iudgement à most excellent marke in à spirituall Directour for though he ought to incourage the faint harted to good yet must he take heede of praising those which straye from their dutie into the desires of their harts and of blessing the wicked and of saying Peace Peace where there is no Peace The words of praise are alwayes suspected of flatterie and S. Gregory saies very well to praise à wise-man in his owne presence is to scourge his spirit and torment his eare This slauish and seruile langage is extreamely misbeseeming the mouth of à Directour and an infallible note of some secret ptetention CHAP. III. Against both the giuing and receauing of presents BVT there is an other dumbe langage which makes it selfe to be vnderstood more by effects then by words and which in being more efficacious is also more affectiue It is that of small or meane presents aswell actiue as passiue I would saie aswell such as the Directour giues as those which he receaueth O God preserue me from blaming the sainctity of things which I am about to name in nowise for I should offend both heauen and earth the which is farr from my thought but who knowes not that Interest which is à self-loue very subtile doth glide into euery place and penetrates euen into the Sanctuary it selfe S. Hierome violently exclaimes against these litle presents too frequently vsed which are made betweene the Directours and the persons directed He makes à catalogue of those in his time of handkercheifes of linnen of fruites of garments and the like commodities vnder colour of gratitude and assistaÌ„ce which being litle are not regarded nor seeme any thing O how doth this great Saint giuen to austerity in his life and who lie disinteressed strongly inueigh against those Flyes which by litle and litle become Elephants A small present with à great affection makes à deeper impression in à soule then à great benefit accompayned with ill will A litle sparke sometimes causeth marueilous flames And then who knowes not as an auntient sayed that gifts imitate baited hookes which present à follie to catch à great fish He who hath founde benifitts sayeth the great Stoick in the excellent Tract which he coÌ„posed on this subiect hath inuented lines to fasten harts That husband who had espoused à rich but an imperious wife sayed that for à dowry he had solde his authority The Director who is so ill aduised to receaue them immediatly looseth his credit and the holie libertie which in him is necessary for the reprehension of vices Beholde how the Prophet Elizeus reiected those of the leprous Naaman No no sayd S. Paul refusing all
their hope but it is after so ciuill so honest so generous à manner as it is easie to iudge that all its pretences are heauenly and that it makes vse of no earthly motiue CHAP. XII The artifice of Complainte FRom this sordide and Flatteringe language it is easie to slide vnto another no lesse remisse which shall serue for the second stroke of this Character It is that of Complainte The wordes of this aire are presseing though vnpleasant and importune It is like the proceedeing of woemeÌ„ who are neuer so stronge as when they complanie their weapons are their teares but teares soe powerfull as cause the armes to fall out of the handes of the most resolute Let one of them crie and weepe in à house she becomes mistrisse therof and there is nothing that à husband leaues vndone or graunteth not to make her hold her peace An excellent personage of our time verie iudiciously sayd that vertue is no more vertue when it complaines and that it is worthy of contempt when it demandeth anything since it ought not to haue any rewarde or prize out of it self What shall we saye then of those who make lucre of Pâ—etie as the Apostle sayth writeing vnto Timothy without considering that the greatest gaine which can be made is to haue piously that which sufficeth For we brought nothing into this world aÌ„d certaine it is that we shall carrie away nothing with vs but haueing our noriture and wherwith to clothe vs we ought to be content For they who would be rich fall into temptation and into the snare of the diuell and into many vnprofitable and hurtfull desires which plunge men into destructioÌ„ and ruine For the roote of all euill is couetousnes of goods Hitherto are the wordes of the vessell of Election to à Pastor and Director of Soules whon he exhorts some lines after to flie all auarice and all pretentions of the earth and not to place his hopes in the vncertaintie of riches but in the liueing God who giues vs all things abundantly for our vse And indeede ô Director of what condition soeuer thou art whether of the clergie or Cenobite what cause canst thou haue to sound forth this foolish Complaint and to speake more sweetely this manner of Complainte in the eares of thy Penitent CHAP. XIII Against the Complaintes of Pastors PErhaps ô Pastor you will say your Benefice is of too smalle à reueneue if that be it why did you receaue it Why put you vpon your shoulders à charge of which you should haue foreseene the incommoditie as well as the burthen Is it to haue Dâ—na that you were circuÌ„cised Is it for meate that you put your selfe in the state of single and clericall life If you haue taken orders on this title either you know its value or you are ignorant of it in both cases you haue offended the Bishop who imposed handes on you vnto whom you affirmed that it was sufficient for your maintenance otherwise he had neuer nor ought he to haue proceeded to your coÌ„secratioÌ„ If that you haue receaued the Caracter of Preisthood vnder the title of Patrimonie why doe you complaine of the poorenes of your benefice since vpon all occasions your Patrimoniall substance may supplie that defect and then you will serue God purely in your cure without Interest without stipend you will freely play the souldioer at your owne charge You will honour God with your substance if it be lawfull soe to call your Paternall reueneue as if you receaued it not of God as well as the reueneues of the church since all the earth and the fullnes therof is his who made heauen and earth You may be peraduenture ô Director à simple Preist setled in à Parish and serueing soules vnder the Pastor of that Church You haue onely say you that which comes from the temporall liberalities of those vnto whom you render spirituall duties Then most beloued brother you haue surprised the Bishope who hath conferred on you the Sacrament of Order For being not conuentuall you ought to haue à Patrimoniall title If that your testimonials were false see you not that this pouertie wherof you complaine is the punishement of your falsitie It is not man whom you haue deceaued but God as saied S. Peter to Ananias who by à iuste iudgement tourned your sorrowe vpon your owne head and made your iniquitie to descende vpon your crowne Who is it that compelled you to sacred Orders It is à voluntary Sacrament no man is forced thervnto If it were to serue God and the Soules in God purely behold à good intention but if it were to liue on the goods of of the Church and on the seruice of Altares such an intention is sinister for one ought not to Euangelize to eate but eate to Euangelize Why doe you approach vnto the Altare which is the mariage banquett of the lambe without the nuptiall garment of Charitie whose propertie is not to seeke its proper Interest What were you made Preist to liue or did you desire to liue to be made Preist Certes it is well done to be made Preist to liue marrie spiritually not temporally otherwise it were by à preposterous order to make the spirit serue the bodie and Eternitie time Noe we must not embarke our selues in so holy à vacation by the calling and will of the flesh and of man which is to say for earthly considerations but through the inspiration of God He that doth otherwise deceaues himself and abuseth others neither is the rule of Charitie established in his heart S. Paul being called from heauen to soe holy à state immediately saith the sacred text he gaue no place to flesh and blood Is it not à shame both for you ô Preistes and for the Church of God to see that after the takeing of holy Orders you preseÌ„tly huÌ„t after some condition either of Vicar Chapleine Attendant or Clerk to gaine your liueing after à manner almost mercenary as if you would make of your sacred Ministrie à profane trade I will not say to what indignities you abase your dignitie nor how you vilifie your Ministry in lieu of exalting it according to the counsell of the Apostle You had done better to remaine à laick and to liue of the labour of your hands without giueing scandall by your leuitie that is to say without bringing à reproach to the Leuiticall Order by casteing yourself into functions without lawfull title capable of mainteyning you decently without stoopeing vnto sordide conditions and which I dare not expresse for the reuerence due vnto you and which I beare you And which is worse without deuotion without inspiration without vocation from aboue so that you come vncalled and runn not being sent Whence you fall into the pitt of pouertie which you yourself haue made And then who would not laugh at him sayth the Scripture who is bitten of à Serpent going about to enchaunt him Vpon this ill foundation which you yourself haue layed
were rented and able without charging the publique to nourish with their superabundaÌ„t reuennues those who should not be fitt for the exercise of Mary and solitude But it is to be beleeued that they who liue not but of almes and begge from day to day doe not demaund them gratis but for the charitable seruice which they render to the people reaping the temporall of those vnto whom they distribute their spirituall labours And concerning brother-seruants I doe not comprehend in this kinde of life where in the most are stated since they being neuer able through their incapacity to aspire to Preist hood nor vnto clericall functions or likewise to the seruice of the Quire it seemes that the right of demaunding almes is not acquired but because the Church approues it by sufferance or suffers it by approuing For asmuch as they cannot according to the vse of common reason reape where they haue not sowen But if one alleage for their iustification that there are of this condition amongst the rented Cenobites it may be answeared that they are there as seruants for which cause they beare the name of seruants who are contented with their nouriture and with their cloathing to be enterteined as well in health as in sicknes by the communitie to which they giue and offer themselues whence in some places they are called brothers Oblates Which is not so amongst the mendicant Cenobites who haue no right to haue seruants at the expence of the publique being à thing which would be founde â—range in the world if à maÌ„ reduced to mendicitie had diuers seruants who should goe vp and downe searching after necessaries from howse to howse whilest he imploied himselfe in study aÌ„d conteÌ„plation The poore impotent or blinde haue sometimes other poore to conduct carry or leade them but the necessitie of these miserable persons sufficieÌ„tly declares that though they cause themselues to be guided by others whose eies and shoulders they borrowe yet themselues in person are they that aske begge and not the seruants or helpers To beare the glorious title of mendicants and neuer to begge and as the bee drinks the dew which falls vpon the flowers to drinke and eate the sweate of poore brother seruaÌ„ts who continually trott vp and downe through the dirt who haue their mouth in the dust whose soule sticks to the pauemens and who run from howse to howse to seeke nouriture for their Reuerences Is it in your opinion sutable to their rancke whom that great Sainte whose Seraphicall charitie deserued the markes of the stigmats of the sonne of God called brother-flies But whilest these poore lay-brothers goe and come like the litle flies or Nimphes to gather flowers aboute the towne and feild as vpon à landskipp the mother bees remaine in the hiue composing the hony combes of publique and priuate exhortations wherby pietie and vertue are inspired into directed soules It is true and since the Church so findes it good who can dislike it if he will not shew the losse of his common sense in contradicting the commoÌ„ sense of all the faithfull It is neuertheles possible that some good Cenobite will like this reason without preiudice to his rights priuiledges and repose Is it enough to be called mendicants to liue onely of almes brought in without going to seeke them enough to nourishons selfe of things asked without humilitie to aske them It is true that Kings Princes and the great men of the world gather their reuennues by their Officiers Receauers Treasurers Ouerseers Cofferers Factors and many rich persons and of great qualitie receaue their rents euen with their owne hands The Cenobites themselues who liue of foundations gather that which is due to them by their Procuratours who are graue Fathers and of note not relying wholie vpon their lay-brothers vnles they be of an approued fidelitie and of an intelligent witt to negotiate I knowe not whether there be any secret pruiledge and wherof I am ignorant in the mendicant societies which raiseth them to this height of causing their necessities to be sought for by such as haue least right to aske them For if there were some such captious spirit whereof there bee enough in the world who should demaund of à begging brother for whom doe you aske of me this almes He ought to answeare him in words of veritie and of an vnfeigned chatitie It is partly for mee partly for holy personages seruing at the altar in the pulpit in the Confessionary in the Quire and in the direction of soules And if this captious person should reply brother you are in good health you are strong and able you might gaine your liuing by your labour or by seruice in the world and since you render no spirituall forâ—ice why doe you demaund of me à temporall succour for your selfe If it be for others I wonder that they so litle esteeme the good done them in bestowing on them liuelihood although it be not in so litle as of thirâ—y parts of men there are no lesse then nine and twentie which goe which run hazards which trauelle night and day in all fashions to gaine it as they take not the paines to aske it themselues sending onely their seruants like apparaters It must needs be that they make litle compte oâ— things and persons of the world these are the stronge Gods of the earth powerfully eleuated and so rapt with the knowledge froÌ„ aboue as they no more remember the necessiâ—ies here belowe Goe cause them to descend from this Thabor that I may knowe to whom I giue my goods and if they be profitable for soules let them visite mine I will receaue them as Prophets but their seruants and staffe is that which I knowe not and which workes neither miracle nor impression in me So it is that some penetrating spirit might send backe these good brothers for reasons reiecting their plea. They might peraduenture say that their masters are not of such à humour as to disdeine their profession of mendicants and that to honour this glorious mendicity they goe some times à begging in person and it is also possible one may reply vnto them that this is so rare that as one swallowe makes no suÌ„mer so acts so litle vsed caÌ„not forme great habits This happens scarce so often as the eclipses of the sunne or of the moone which rauish the ignorant with admiration and cause soules most tyed to the earth to beholde heauen And moreouer who knowes the intentions of these actions which we ought alwaies to take in the best part and not to touch the brand where it burnes For since all the actions of men are said Epictetus like meddalls of two faces aÌ„d vessells of two haÌ„dles who shall assure vs whether these so rare humiliations be true or feigned done simply or for some end since the Ghospell giues vs to vnderstand that there is no vertue which is not counterfeited by some vice and that one may faste giue almes and other
vnto the poore the collections or remainder of the almes of the Confraternitie after the maintenance of the Chappell of ornaments and of lights and insteede of making auntient Agapes to wit some repasts for the necessitous be it of the Confraternitie it selfe be it of straungers they bestowe it on themselues in merrimeÌ„ts and to collour this abuse they call thither the Pastour who not able to holde the reignes of these vnruly horses suffers himselfe to fall into this ill costume whereas at the outmost he can but performe the deuoir of à man nor but holde his place at the table But in Confraternities which assemble themselues in Churches of Cenobites it is otherwise for the temporall remaines there and the spirituallis largely distributed vnto the Brothers and Officers Layckes and Seculars to these the dew of heauen to the others the fatt of the earth for after the building adorning and illuminating the Chappell 's in all manners both necessary and magnificent à thing very laudable since it is bestowed for the beauty and ornament of the house of God the saying of the Ghospell is here in force that which remaines be it giuen to the poore and to what poore if not to the Euangelicall wherof the holie Agapees are made in the Refectory I blame nether the Confraternities nor their Order nor their gonerment nor their collections nor their buildings nor the ornaments nor the imployment of the remaines to the vse wherof I haue spoken which cannot be but holie but good but iust but lawfull But beholde the rocke hidden vnder the creeping water if the Director Cenobite who hath his part in the Agapees preach presse opportunly importunely the soules vnder his conduct to inrole themselues in the confraternity with any reflection on profitable Interest vnto him therehence might accrewe together with the rest of his communitie who sees not here the marke and carracter of one Interessed here might be applied the art which Daniel discouered with his ashes but that I feare the launce might be too sharpe or too hott and the vlcer too tender and that they cannot indure the touche therof who haue not the patience of Iob though like him they seeme to be vpon the dunghill and call themselues the offall scumme of the world and the last of men CHAP. XI Agaynst couetous Pretentions LET vs take away let vs take away all sordid gayne and all pretention of lucre from the howse of God let vs weede the garden of the Church and rooting vp the bad hearbes let time giue place to eternitie and the earth to heauen O Christians but cheifly ô Ecclesiasticts if you confide onely in the commodities of this life are you not the most miserable of all men liuing And what will it auaile man to gayne à whole world if he thinke not vpon the saluation of his owne soule Is not the Spirit of more value then meate as the body then the garment O Directour let your stafte of direction be onely an addresse vnto the kingdome of God not à rod of golde nor à rule of Acan to measure the substance of an other These lakes which regard onely the present retribution are snares of scandall rather then stones of edification To what purpose is it to builde the sepulchers of the Prophets and to make for your profit breade and wine of the sepulture of the iust conuerting coÌ„trary to the intention of the Church to their owne vse that which is ordained to eleuate soules to God He who hath founde à faithfull frinde that is à charitable Director sayeth the Bl. Author of the Philothea hath founde à treasure see you how à penitent ought to finde à treasure in his Director and not the Directour in his penitent This Director is à medicine of life and immortalitie vnto the penitent and not the penitent à medicine of temporall life in Mendicitie vnto the Director If the eye be simple to witt if the intention be right all the body will be cleare that is all the actions will proue workes of light for the good intention is à lamp of splâ—ndour which dissipateth the darknes of subtile and interessed designes CHAP. XII Subtile and interessed designes AWay with these artificious coÌ„plaints which some make euen when they haue that which sufficeth to keepe the world in awe and cause it to suspect necessities which onely consist in the feare of those who cryout like certaine animalls before one flea them vnto whom might be sayd with the Apostle no no your sufferances are not such as you haue yet resisted dolouâ—s euen vnto blood your voice is à voice of thunder which neuer rowles within the clowde without causing rayne For this complaint makes vs like the daughter of Caleb to desire the inferiour and Supeâ—iour waters that is to inuoke the â—uccours of great and litle to water your Terrene And God graunt that your earth hauing often receaued dew be not like that wherof S. Paul speakes which renders no thing but bryars and thistles in lieu of sweete and sauory fruites that is reproaches insteede of thankes There are besides other industries so much the more fruitfull as subtile and the more they are subtile the lesse are they perceaued I will not vnueile them for feare of appearing rather offensiue to those who vse them then officious vnto such as are taken with them S. Paul notwithstanding is neuer so sharpe though his stile be vehement in the reprehension of all vices as when he thunders agaynst those who insinuate themselues into harts by sweete benedictions those who promise Paradice vnto such as doe them good and who haue so many faire reasons to make good their saying alleaging for that purpose the sea of scripture with all its fishes I would say its passages In your opinion doe they not giue that which they haue not and are they not very liberall of à thing which doth not yet apperteyne vnto them and that the same Scripture in so many places makes it vnto vs so violent and difficult à conquest The Lamies sayeth the Prophet haue opened their breast and giuen sucke to their young but such à milke as brings them asleep insteede of nourishment My childe sayeth the wise-man they who giue thee sucke doe not wish thy good I would willingly adde but they wish thy goods There are certaine people in the world who roame like Gipsies from Citie to Citie from Prouince to Prouince who goe euery where and abide in noe place they make great shewe of being fortune-tellers and vnderstaÌ„d nothing therin but whylest they holde your hande and tell you wonders vpon the midle crosse braunching line and other teaâ—mes of their iugling arte they haue one of their eyes on some other part and often times after they haue tolde the good fortune they haue done and you finde the misfortune Sometimes when one eleuates our Spirits vnto the good fortune ad bona ventura of the eternitie it is conceaued to the good fortune ad
wise-man teacheth vs and who hath the same care of the litle as of the great To what purpose then shall à Pastour à spirituall Directour be he à particular Preist be he Cenobite called into some part of the solicitude of soules by the Prince of Pastours and bishop of our soules swarue from the modell which is shewed him vpon the mountaine of perfection hauing more attention and care for the rich then for the poore Is he ignorant that our Sauiour came to Euangelize the poore and that he giues for à marke of his coming unto the disciples of his precursor carry tidings to your Master that the poore are Euangelized And himselfe in the daies of his flesh and of his conuersation amongst men did he not desire to be and appreare poore In his birth in his life in his death there is nothing but litlenesse and poorenes he suffereth himselfe to be held for the sonne of à carpenter did commaunds his Apostles that they permitt the litle ones to come vnto him and declares vnto them that if they become not like vnto litle Children they shall haue no part in his kingdome He calls the poore blessed and allotts them heauen for their heritage promiseth this aduantage vnto such as for his loue shall haue embraced pouertie to make them to sit vpon seates and to cause them to iudge the whole world It is the eternall wisdome who heretofore sayd by the mouth of the wiseman that his familiar conuersation was with the simple and litle ones and that his spirit rested not but vpon the poore the humble those that feared him It was in mud the sacred fire of the Temple was founde by Israel at their retourne from the captiuitie of Babilon and certes it is in the dreggs of the people to wit amōgst the poore and the litle ones rather then amongst the rich and the great men of the world that the fire of charity and of true pietie is soūde And if the Director hath the true zeale of soules which one may call the pure flowre of Charity though he sifte them neuer so much yet will he finde that the litle ones haue the fatnes of the wheate of deuotion and that the great ones ordinarily haue but the soūde the straue the noise the cracke without any solidity for so much as the good seede is suffocated in their harts by the thornes of vanities and sollicitudes of the world But the mischeife is that we fall vpon that saying of an auntient Poet. Euery one may set his boundes in a barren soyle the fat is gotten with labou◠but yeelds the more fruite The most part of Directors seeke their owne Interest and not that of IESVS-CHRIST and will not as if they were Goldsmithes or Iewellers worke but vpon golde and pretious stones Vpon à time one reproached à Philosopher that none but of his secte who then made profession of contemning goods were to be seene at the gates of the rich he answeared with more subtiltie then truth that they went as Phisitions vnto the most infirme meaning that they carryed the precepts of their philosophie which serued as so many remedies against vices vnto such as were most infected therwith But one replied vnto him with more truth then subtiltie that they went thither truly like Phisitions rather for gaynes then to restore health The same may be sayed of spirituall Directors of what condition soeuer they be when à man sees them so carefull of those from whom they may expect some profit and so litle attentiue to the seruice of the poore For though they could couer thēselues with the excuse of the Philosopher in saying that they runn vnto those who being more engaged and intangled in the vices of the world haue more neede of helpe yet neuertheles it is apparent that this is à false pretence and that their intentions are different from their words For if they say true why doe they not like the blood which runs to the defectiue or most feeble part The litle ones the poore and the miserable are ordinarily the most necessitous I doe not say temporally that is cleare but spiritually the most part of their vices growe forwant of instruction for if they did knowe the deformitie of sinn they would haue it in horrour and this horrour would diuert them from committing it If they doe ill it is by the corruption of nature rather then by à foule and deliberate malice and for that no body shewes vnto them the good which they ought to followe and the vice which they ought to flye they oftentimes doe more good thē they knowe of where as the great ones and the rich much better instructed neuer committ euill but they knowe it and knowe much more good then they doe CHAP. XV. Nor to his profit MOreouer obserue where these Directors who haue regard vnto the apparence of persons leuell the most part of their aymes and you will see that they inuiting the rich to gaine heauen by meanes of the earth endeauour themselues to gayne earth by heauen If there be an Obit to be founded which is to preach for its Parish or for its Conuent presenty they espy the daungerous maladies and when soeuer there is any speech of Testiments that they may be remēbred promising boldly eternity for à morsell of temporality prouided that it fall into their handes For to preach for the poore for the necessities and needes of others cannot be but laudable But if the most iust cōmendation of a man become odious when it proceeds from his owne mouth how much-more sordide shall the discourse be which tends to proper Interest the scripture alwayes blaming it vnder the name of filthy lucre When one speakes of restitution vnto these good personages haue they their eares open And with how many windings doe they confounde this matter to fish in troubled water What vigilancies are imployed in visiting the widdowes and Orfanes in their afflictions which S. Iames calleth à pure and immaculate religion certes litle enough But such persons as embrace single life or widdowhood and who haue growen olde in marriage without children and without hope of issue abounding with riches ô how are they visited ô how great neede haue they of consolation of spirituallity and that the misticall Theology be well rung into their eares ô how sweetly and mellodiously doe these qualities of these founders foundatrices benefactours benefactrices there resounde There is no merit equall to that of foundations of holie communities of building of Churches of ornaments For note the same is in the ranke of those good deedes whose merit and reward increase euery day euen in heauen where the Saints increase in glory at the same time when vse is made of the goods which they left in earth Apollo plants Paule watereth and God giues the increase Is there question of laying the first stones towards buildings ô that à man could well vnderstand into what gardens he ought to cast those litle
assistance I haue hands to gaine by their labour what is needfull for me One offered money vnto S. Peter he angerily reiected it and with such soure tearmes that they proceeded to an Anathema let thy money leade thee into thy perdition Who can beleeue to obteine the gifte of God and to possesse it at so base à price The Directours are Iudges placed vpon the seates of iudgement iudging in this life the tribs of Israel Who knowes not how great à crime it is in à Iudge to receaue presents Their right hand is filled with presents saieth the Psalmist crying downe the vniust Iudges For which cause an auntient Paynter represented the iust Iudges of Areopagita without handes to shew that they were incorruptible Vpon this subiect the great Apostle deliuered à sentence which ought to be heldâ— for an Oracle and which cannot be deepe enough ingrauen in the spirit of Directours we must not if it be possible owe any thing vnto any one but dilection according to God How farr from this puritie are they who vse their penitents as children amongst whom to stirr vp some honest emulation in teaching them Chatechisme they distribute Images beads and other litle guifts Ah! no it is not that cosses meddalls relicks and Reliquaries Rosaries Tablets hallowed lights Coronets or Images of certaine holywoods by the name of some great Saints It is not I say that all this is not good in it self and that the vse thereof is not commendable But who sees not how Interest slides like à serpent vnder these beautifull flowres wherof it doth impaire venomous as it is both the freshnes beautie grace A Lacedemonian one day smelling Spitnard and recreated with the sweetnes of that odour à curse light on them sayed he who sophisticate this perfume who abuse it in their delights O God the blood of thy sonne which is à balme powred out and whose grace is dispersed by vertue of the keyes giuen vnto the Church amongst these blessed things is sometimes imployed by interessed Directours to serue as baites to arriue vnto pretentions of earth which thy spiritt hath not reuealed vnto them when shall it be lord that thou wilt with whip in hande chase away these merchants from thy howse and the sellers of pigeons guifts of thy diuine Spirit How blame worthy are they who making profession of guiding soules and to thinke of nothing else but the gouerment of their interiour faculties haue more attention to accoÌ„modate themselues with their exteriour facultyes Rowers who tourne their backs to the place where they tende Phisitions who take in refusing Turneâ— sols whose flowre tournes towards the sunne but the roote into earth Like to the raynbowe in the heauen wonder of the eyes and the ornament of nature Obserue how it carieth the top of its arche â—oward heauen whilest as à pumpe it suckes water from the sea to bedewe the earth Resembling the eagle who looteth her self in the skye at least to the sight of those that behold her soare or when one thinkes that she lookes stedfastly vpon the sunne she hath her eyes fixed on the earth to espye there her preye on which she is wholie bent I will not explicate more clearly these conceipts which will be sufficiently knowne to these Directours of what condition soeuer to whom these are addressed And I rather desire to seeme obscure then biting in these reprehensions although we must neuer spare vices nor treat them with à seruile hande were they vnder à Myter or vnder à Diademe CHAP. IV. The dis-interessed Directour shuns incombrances and affaires THe Directour truly Dis-interessed doth good onely to the poore and distributes gratis to the most rich the heauenly vnction which he receaued gratis his liberty and his authority haue no price his vertue is his proper recompence or rather the seruice of God which is his onely part his crowne his hire Who offers him goods doth him an iniury being rather disposed to receaue with ioy à disgrace and an affront then à benefitt and an iniury then à coÌ„mendation so that he may gaine IESVS-CHRIST Breefly he sayeth from his very hart with the generous S. Teresa God is my sole part and my onely good all that is not he to me seemes nothing Feare not that he will intangle himself in the spiders webs the affayres of this world which men call according to the present time encombrances As these cobwebs hinder the Economie of the bees so the secular turmoiles disturbs that of grace wherfor the Apostle absolutely forbids him who is dedicated vnto God to medle therin And if S. Ambrose that great light of the Church raised from the tribunall of iudicature to the Ecclesiasticall throne and as capable of affaires as any man that liued in his time hauing atteined vnto the Episcopall dignity would neuer giue his aduice touching mariages warr and negotiations to what purpose shall à Directour as à busied Martha intangle himselfe in howsholde affaires in rents in offices in buying selling intruding himself into all these vnder the cloake of Charity and oftentimes limeing there with the wings of his desires as S. Augustine speakes being hard to touch pitch without defileing ones hands therwith I doe not saie for all this that one may not resolue consciences when there happen doubtfull cases and which trouble the repose of scrupulous soules The sunne passing ouer the mud doth not yet infect his beames I onely speake of those who thrust themselues into the temporall affaires of such as consult with them about their spirituall called by S. Paul the subuerters of howses and disturbers of families They are alwaies making curious and improfitable inquiries after the goods and reuennues of à howse they desire to knowe what expeÌ„ces is there made what frugality what are the titles the lordships the possessions what retinnue what table what cheere what humour what almes are distributed what company one frequents what are the inclinations what designes what pretentions what charges what negotiations what trafficke what offices what benefice and what not Moreouer these interrogatories are made with so much cunning and subtiltie as one cannot perceaue them He who hath discouered all that is pretended thinkes he hath sayed nothing If the Master be more reserued the wife will haue more tongue if the father and mother saie nothing the children will talke if not the seruants or wayting maydes to conclude there is nothing so hiddeÌ„ which these inquisitiue Masters discouuer not nothing so secret which they finde not out and as they chase with full sente and without change with time addresse and patience there is no game which comes not to the point nor hitts their poper Interest Will you knowe the forme of this carracter beholde it in the words of S. Hierome writing to Pauline Accompte him whom you shall heare to speake often of the goods of the world except of à simple almes which is rarely denied vnto the necessitous rather for à baÌ„cker or negotiatour
necessity which they themselues haue digged And seeking to establish and founde themselues at what price soeuer they leaue nothing vnattempted The dying flies sayeth the wise-man spoyle the sweetnes of the perfume he meanes that when the flies doe but lightly play vp and downe ouer the balme or some other odoriferous liquour it receaues but litle hurt But when they are taken and putrifie therin that changes the puritie of the odour Yet the passing almes which the mendicants gather are supportable according to the capacitie of the places where they establish themselues But for those who would founde themselues without bringing any thing to the communitie and without doing any thing nether with their handes nor their husbandry but onely in begging abroad with courage and boldnes not to vse ruder tearmes it is necessary that they take their aime very high and behold à farre-of entire inheritances deceauing the right or collaterall Heyres who seeing themselues depriued of their expectations by misticall practises more temporall then spirituall fill the Aire which complaints the barrs with suites and the world with garboills To speake the truth if we were yet in the time of the Churches infancie when the faithfull brought all their goods without reseruation to the feete of the Apostles these good personages who call themselues our successours of the Apostles but not leading an Apostolicall life would quickly compase their pretentions but be it that they haue not altogether so much vertue as the Apostles be i◠that the world which knowe not IESVS-CHRIST nor hath eyes good enough to peceaue their perfections where fore it being not so feruent to doe them good as in those primatiue times we must not wonder if amongst so many new institutes there be some that haue so ill à share and consequently complaine of cooled Charitie Amongst many new coynes there is allwayes some one which being worst accepted of doth not passe so currant as the rest Rebuke sayeth Dauid the wilde beast of the Reede of the desart which is beaten with euery winde and the congregation of Bulls with the cowes of the people and exclude those who are tried by siluer I leaue the explication and application of this passage vnto him who will as likewise this other of Esau the deluge of cammells shall couer thee and that of the Dromidaries of Madian and of Epha liking better for my part to seeme obscure then subtile in an allusiue sense It suffices me to haue shewen in generall that the Pastours who alone beare the burdē and the charge of soules reape not thereby so much profit and consequently are not so much interessed in their direction as they who by an admirable limbecke knewe how to extract pure of pure and to reserue to themselues the gouerment of such as they please and in such sort as they please ād so long as they please without making themselues answerable ether before the Pastours of the earth or before the Prince of Pastours who is in heauen and to drawe from thence vtilitie without any sollicitude CHAP. XVI The free seruice of Cenobites IF we should descend to particulars it would be easie for vs to shewe that if the Pastours and the Preists subordinate to them in parishes receaue some farthings and some pence giuen out of à pure and liberall acknowledgment by those vnto whom they administer some Sacraments which is according both to lawes and good manners the Mendicant Cenobites afford not their seruice for nothing but haue their enterteynment of the people who doe not principally giue them temporall goods but first in consideration of God who recommends mercy more them Sacrifice and next of the spirituall assistances which they obteyne therby They who imploye them in the pulpitts of Parishes are not ignorant that the not reformed haue hands as well as the particular Preists and that the Communities of the reformed knowe well how to receaue that which is presented them in consideration of the particulars of their body who haue performed this office so that nether the one nor the other returne thence emptie No not euen they who being well founded should haue more reason to practise the doctrine of the Apostle who willeth that such as haue wherwith to feede and cloathe them should distribute freely the spirituall graces which they haue freely receaued by imposition of hands And if in the Confessionaries they seeme to testifie more gratuity we intreat them to consider that at the same time they administer the Sacramēt of reconciliation vnto à very few soules which by inclination and voluntatily put themselues vnder their Conduct or which themselues haue drawen their brother seruants are at mens gates in the Citie or in the Contry demanding indifferently at euety doare and receauing releife from many howses wherevnto they render no seruice at all There is more which is the Diocessan Pastours and much more the Parochialls are restreyned within certaine boundes where their power their abode their reuennue their charge and their iurisdiction are limited But the Cenobites goe indifferently through all parishes Diocesses Prouinces and kingdomes demaunding their necessities and receauing them of the faithfull without obligation of any duties by the state and condition of their life then such as they are pleased to render them For to saie that the Institute of some obligeth them to serue soules it is to presuppose that which is not to wit that there should he some Cenobiticall Institute which were charged with soules The which would directly shake the whole Hierarchy and the maine policie of the Church which onely attributeth the charge of soules vnto Pastours by office And this would be to take à trote too high à wide marke and to ayme amisse in daring to saie with the Apostle extraordinary sent for the conuersion of nations My daylie in stance is the sollicitude of all the Churches For who hath establissed them ouer the Ordinary Pastours thus to runne euery where to intrude themselues into the administration of their functions If they alleadge their priuiledges grāted by the holy sea and from that rocke whence Pastours are drawen out and where vnto they haue relation as vnto the Center of the vnity of the Church Let them reade them well and they will not finde that the Vicar generall of IESVS-CHRIST the successour of S. Peter hath euer intended any thing to the preiudice of ordinary Pastours who called by God vnto part of the sollicitude not vnto the fullnes of power fullnes of power which onely the soueraigne Bishop hath receaued from God not for destruction but for edification and on condition to gouerne the Church by ordinary Pastours as S. Paul saieth in Chap. 20. of the Acts of the Apostles preaching to those of Ephesus Take heede to your selues and to the whole flocke ouer which the holy Ghost hath placed you Bishops to rule the Church of God which he hath purchased with his blood I will forbeare to couch heere the words following in this passage
disperse their springs of grace and spirituall seruice abroade and diuide the waters of wholsome wisdome through the market places prostituting themselues to whom so euer hath neede of their helpe But it is without noyse and without cracke as obliged thervnto by their duty without exteÌ„ding their Philacterys without enlarging their fringes and without great boasts of an exhoâ—tation à visite of the sicke à spirituall conference and hauing done all they can they neuer thinke to haue satisfied their duties alwaies esteeming themselues vnprofitable seruants And if they chaunce to discontent some particulars ether by their seuerity or by their negligence then the tongues sharpen and whett themselues agaynst them as rasors for à light dâ—fect they forget all their seruices they charge theÌ„ with imperfections which they haue not they impute vnto them all the miseries of the place of their residence when they cannot take holde of their actions they calumniate their intentions and designes If they be good husbands they take them for misers If they be almes-giuers in secret they publish them for couetous If they shall doe miracles with IESVS-CHRIST they will saye that it is done in the name of Belzebub and the world which is all Lost in malignitie hating like an owle the light of vertue more ordinarily defameth the good then the bad Pastours It is not that it spareth those whose actions are reprehensible for if it knew how to accuse the good of faults which they haue not imagine whether it hath the arte of aÌ„plifying the true vices of the disorderly of the least things it frames scandall and of true scandalls it makes capitall crimes and animated with the spirit of that olde serpent homicidâ— from the begming it seekes not the conuersion of à sinner and consequently his life but cryeth out take him take him crucifye him raze him out of the lande of the liuing and let his name be put in obliuion and to say the truth the scandall is so much the more odious when it proceeds from those who ought to be the light of the world and from whom the edification of good example ought to issue and this is it which S. Gregory saieth the Pastour who giues it cuts the throate of his sheepe insteede of feeding them and kills them in lieu of nourishing them Woe to the world by reason of scandalls it were better for him who is cause thereof to be cast into the bottome of the sea with à mill-stone about his necke O Pastours this toucheth you for your conditioÌ„ placing you on the Theater and on the Candlesticke à spectacle to God Angells and men your actions as the howse of thaâ— Roman being open and in view on all sides it concernes you so prudently to walke and take so great heede of your waies that you offende not the eyes of any otherwise the contempt of the minister will suddenly passe to the ministery what lesson soeuer our Saâ—iour hath giuen in the Ghospell vnto your sheepe that they should followe your goods precepts and not imitate you in youâ— vitious deportments CHAP. V. Their defects are iudiciously concealed IT is otherwise with Cenobites whose faults for they are not impeccable nor all returned to the â—riginall iustice of the first innocency are soone couered and hidden in the presse of the Communitie and veyled with the walls of the Cloister impenetrable to secular â—ies so that vnto them doth in some sort agree that which Dauid said of those whom God fauoureth in couering their sinns and in putting them in shelter vnder the couert of his countenance from the tongues of contradiction placing them vnder the shaddowe of his wings vntill iniquitie passe It is not that I blame this prudence which knowes dexterously how to hide the defects whose deformity may decay the lustre of the reputation of à holy Order and change this good odour of life vnto life which the good example of others doth euery where cast forth For who knowes not that it is one of the offices of Charitie to keepe secret the imperfections of our bretheren and to take away all occasion of scandall I say onely that the Cenobiticall condition hath this aduantage and this commodity of couering the faults which by infirmity the particulars may coÌ„mit within that clowde which Dauid placeth about diuine things and within that stormie clowds wherewith the Poets inuiron their imagined diuinities So that it is the same with Cenobites as with Phisitions whose good successes the sunne manifesteth and the earth couereth their faults as those of the Vestalls They want no lesse then Pastours nether enuious persons who by their venomous tongues take from them the honour of many good deeds which they practise within their howses nor reproachers who impose vpon them many euills which they commit not nor flatterers and adhearents who attribute vnto them great perfections which peraduenture they haue not But in this case who sees not that this beatitude beholdes them wherof it is sayd in the Ghospell you shall be blessed when men shall speake ill of you and shall speake the worst they can but falsly and in hatred of my name reioyce you then for your reward will be great in heauen And besides who could without iniustice blame the wise gouerment of those who to preserue the honour of à whole assemblie which might be blemished in the opinion of weake spirits by the imperfection of some particulars doe what they can to hide that which may offend the eies of others and to diuert from the knowledge of our neighbourg that which could not yeeld him any edification Who is ignorant that scandall makes faults much greater then they are in their owne nature And doth not the scripture teach vs that it is the greatest mischeife that caÌ„ come vnto the world To auoyde then this rocke the inclosed life of Cenobites whence comes the word Cloister retired from commercâ— of the vulgar is to them much auaylable secret misticall and impenitrable to coÌ„moneies vnto whom familiarity breedes contempt onely valuing that whereof it hath litle knowledge and which it rarely sees None rise more early to see the sunne breake forth of the Aurora The ordinary vse of this great torche of the world source of all brightnes makes its light lesse admirable if any comet appeare in the heauen during the darknes of the night euery one leaues his bed and his repose to beholde this simple Meteor So was the Precursour of the Messias beheld by the Hebrewes whilst the Messias himselfe the true sonne of Iustice being in the middest of them as it were dazelling their eies by the beames aÌ„d light of his life and his example was by them vnknowen For though he were wholie without spott and without staine segregated and separated from sinners for asmuch as concerned sinne and more eleuated then the heauens as the Apostle teacheeth vs albeit he conuersed on earth amongst men in the daies of his flesh yet neuertheles his ordinary frequeÌ„tation being