one should expect both from his doctrine and example It can not bee denied that complaints are only made of some thing which displeaseth vs and wherof wee would willingly bee exempt Whosoeuer complaines of the pouerty which God sends him witnesseth that the state in which God hath placed him is not pleasing vnto him and in this manner hee doth not only oppose the diâ—ine will but is outragious vnto Prouidence which doing nothing but for the best all cooperating to the good ought not by consequence to bee controled by our weake prudence Who knowes not that aduersity though dis-agreable to sense as Lia is equally daughter of the eternall Laban no lesse then prosperity which seemes fayer as Rachel as also that the first is not more fertile in vertues and merits then the second Hee who loues God alone in the one and the other fortune is equally content in both for in all hee may bee vinted vnto God The rodd of Moyses was miraculous in his hand out of it à Serpent Pouerty out of the hand of God seemes horrible but considered in IESVS-CHRIST and in those who haue most neerly followed and immitated him it is all admirable and desireable it is the pretious pearle which so many great lords abounding in dignities possessions and delights haue purchased in renouncing all Saint Francis called it his deare mistresse Euen à Stoick could well know its value calling it à very great good but vnknowen vnto the most part of men The ancient Philosophers heretofore held it in such esteeme euen in the darknes of Paganisme that their actions make to blush for shame diuers children of light against whom these Pagans will one day rise vp in iudgemeÌ„t of comparison Blessed are the poore of spirit sayth our Sauiour for vnto them belongeth the kingdome of heauen Accursed sayd the blessed authour of the Philothea are the rich of spirit for the misery of hell is alotted them CHAP. XVI Consideration vpon Pouertie GIue here à litle attention for this consideration importeth The better to vnderstand this doctrine wee will obserue with the great Card. Bellarmine that there are three sorts of poore some are poore in effect and in affection these are they whom God hauing placed in the state of pouerty without their election are content therwith and haue no desire of riches which trouble them such was the holy Toby when hee sayd vnto his sonne our pouerty sufficeth vs And in conclusion although wee â—ead à poore life yet shall wee haue enough if wee feare God Such was Iob when depriued of all his commodities hee sayd with an admirable courage our lord gaue mee them our lord hath taken them from mee blessed bee his name for euer There bee others who are poore in affection but not in effect these are they who amidst the abundance of goods sett not their affection vpon them and who haue nether there hart in riches nor riches in their hart like vnto the Apothecaries who haue poyson without beeing poysoned and who rather possesse them as depositaries and dispensors then as proprietaries Great soules sayth the stoick and who vse siluer plates as if they were of earth and farr greater theÌ„ those who contented in their reall pouertie vse earthen vessels as if they were of siluer Such were these great saints who in the aboundance of riches sett not their harts vpon them as Abraham Ioseph Dauid Gregory the great Saint Lowis S. Edward S. Elizabeth of Hungary and so many others who were amongst the goods of the erath as the mother of pearles in the middest of the Sea without touching the least drop of salt water not hauing their harts open but towards heauen like the Halcyons neast The third sort of poore is of those who are so in effect and not in affection and who finding pouerty iâ—cksome vse their vtmost endeuours to gett out of it to become rich Such saith the Apostle are subiect to fall into the snares and ambushes of the Diuell and into miserable desires which plunge men into death desires which kill the sloathfull saith the wise-man who are gnawen therwith as with wormes and these last are they who ordinarily become importune by the continuall complaints which they make of their pouerty calling heauen and earth to witnesse People whom the Apostle calls swolne prowde couetous more louers of theÌ„ selues then of God Shall I speak it in à word These are the rich of spirit which may bee reduced as the poore of spirit into three classes For some are rich both in effect and affection these are they who in the midst of great wealth burne with an ardent thirst to gett more men rather possest by their riches then they possesse them starued and dried vp like Tantalusses in the middest of aboundance needy in plenty and as the horsleeches allwayes crying bring bring Hidropicks increasing their disease by drinking Serpents fedd with earth and who adore gold and siluer workes of mens hands and in my opinioÌ„ one may better call them poore then rich since their desires are neuer satisfied so that they are vnfurnished of what is wanting to their couetousnes hee being trulie rich who desireth nothing and who is content with what hee hath There is an other sort who are rich in effect and not in affection because desiting nothing more then that which God hath giuen them they possesse treasures in their cofers but not in their minds ready to leaue them or keepe them according as God shall please to recall them or leaue theÌ„ in their custodie There is à third kind which are rich in affection and not in effect these are such as fill the ayre with their complaints and importune mens eares with their lamentatioÌ„s for that hauing the affection wholy insected with the desire of riches which they want they doe nothing else but aspire sigh and hunt after their acquisition placing their soneraigne good in things the bad vse wherof leads many inconsiderate persons into the greatest euill If then wee desire to bee truly rich the Apostle counsells vs to loue the true riches and what are they but the treasures which neuer decay And where are they found but in heauen where disasters and misfortunes haue no accesse It is there where one ought to lay vp treasures and the Spirituall Director who seeks to heape vp els where shewes that hee is not wise but of the Wisdome of the earth not of that aboue Wherfore he ought not to be followed in à way wherin he hath misled himself Obserue then whether he will proue of the true poore or rich of spirit of whom I am about to giue the markes and thervpon iudge whether he be Interessâ—d or no. The which you shall know by the tone of his complaint for if it be soft gentle it is à signe that he receaues this triall of his fidelity from the haÌ„d of him who mortifieth and quickneth who plungeth into the Abisse and draweth out againe But if it be sharp eager
summe and S. Ierome Platus in the 4. Chap. of his 3. booke of the happines of the Cenobiticall life make thereof yet fayle they to liue there without labour for though the kingdome of God consists not in meate and drinke but of ioye and peace in the holie Ghost yet neuerthelesse euen in the state of in nocēcy and in à garden of delight-which produced fruite in all seasons our first father was placed therin by the hande of God to labour and keepe it It is true say the morrall diuines that the traueiller is exempt from fasting which is of precept but that is to be vnderstood if the toyle of the iorney be such as takes away the necessary forces to susteyne fasting together which the payne of traveill In your iudgement he that should ryde at his ease vpon à good horse or in à coach would he haue cause of exemption from fasting And if the man who makes à great and long voyage à foote but by too litle iourneys as à league or two in à day according to the condition of his persons shall he haue occasion to breake the fast And if he rest himselfe whole dayes during that time of repose shall he not be obliged to fast Say the same of those who amongst the mendicāts serue onely in the Quire or to goe à begging whether this labour be such vnto them as it may be incompatible with all other they haue with out doubte right to liue of their mendicity according to the permission which the Church giues to their Orderes If it be not soe there is some reason to doubte thereof whose decision I seaue to our Masters The example of the Apostles labouring with their hāds and to liue by their labour after the forsaking of all after their assumption to the Apostleshipe in preaching administring the Sacramēts and gouerning the whole Church is in my iudgement and argument most pressing and whence I see not in my minde how they can ouer happily winde themselues out who seeme to haue taken as à taske to bannish the labour of hands from the Cenobiticall and Mendicant howses CHAP. VI. Whether their complaynts are receaueable BVt to what pourpose will one say vnto me is it to make so ample à digression for the examination of the mendicity of those brotheres who serue onely in the Quire and of the Conuerts who are amongst the mendicante Cenobites seeing that those no wayes medle neither in preaching nor in the direction of soules and neuerthelesse you speake in the beginning of the vniust cōplaints of Spirituall Cenobiticall Directors Beholde two of weight and measure receuable as I beleeue by euery iust-Spirit The first reason is that for the most part the Lay-brothers as least iudicious and aduised are they who more lowdly sounde fourth the complaynts of their pouertie when they want some thing which they esteeme to be needfull for them I would now willingly shew thē their injustice and that they haue yet much lesse right to complaine then to demaunde by the proofes which we haue brought The which I saye in case that the complaints proceede from their owne motion But for so much as oftentimes they are but the ecchoes of the voyce of those who send them to begg and who are vnited with them in the same interests and resembling two violls which resounde in the self same time though there be but one of them touched or those poore Twins which Plinie mentioneth wherof the one communicats vnto the other the nourishment Doe you not conceaue that I ought to refute in them the complaints which the Cenobiticall Directors cause to be made of the necessity and needs of the litle communitie But beholde à reason which seemes to me more powerfull then the preceedent which is that there are many of these brother-Conuerts more of those that serue onely in the Quire and no wayes in preaching nor in confessing who intrude themselues into the spirituall direction and conduct of some deuoute persons with no lesse boldenes then impertinence and nether the one nor the other are supportable For if one ignorant leade an other what will followe but that they both tumble into the pitt of ignorance Who will not blame the audacitie of those who without authoritie put their hande to the Censor and without the science of the voice secretly vsurpe the Office of teaching in the Church making themselues sourdines not being able to be trumpets in the howse of God An insupportable abuse and which is litle lesse then the sacriledge of those who enkindled the sacrifices with à strange fire And as there is no fault which is not coloured with some pretexte nor à doublet which hath not à soyle to make it seeme à true stone they grounde themselues on the example of some auntient persons eminent in Sainctity of whom God made extraordinary vse to teache his wayes vnto men who had nether the carracter of Preist-hood nor the qualitie of Doctors in the Church of God without considering that they wan◠the vertues which authorized thes◠Saints who walked onely in humilltie and simplicity whereas these exalt themselues by presumption and subtiltie I will saie more that this arrogancie reacheth euen vnto woemen who being forbidden to speake and hauing commaundement to holde their peace in the Church to take vpon them in this poynt vnder the cloake of I knowe not what spiritualitie and interiour life to serue for Directrices vnto certaine soules in the world whose deuoute stupidity is litle lesse rediculous then the arrogant vanitie of these Doctresses who counterfeiting the Prophetesses the learned and couragious woemen as Debora Moyses sister Anne the Thecuite and Iudith and vnder pretexte that S. Brigget S. Mattilda S. Gertrude the blessed B. Angela of Foligny the B B. Catherines of Sienne and of Genua and the great S. Teresa haue had particular guifts for to vnderstand and explicate the misticall wayes they imagine themselues to haue the same knowledge and capacity although they be as farr◠distant from the sufficiency as from the vertues of these eminent Saints CHAP. VII The force of the complainte SOme peraduenture will thinke that this were with too much rigour to examine so light à matter as the complaint but they who knowe how to weigh as it ought the importance and the force of à lamenting voice much more powerfull ouer harts then is I will not say the dropp of water which weareth but the Iron which breaketh the stone will I assure my self iudge that there is no Sergeant nor officer who exacts that which is due with à more imperious commaund or vehemency then doth à pressing supplication or an importune complaint in so much as it seazeth ' on the soule by the parts which are most tender and delicate to witt pietie and shame For he who complaines of an other reproacheth him if not expresly at least tacitly of cruelty and auarice two vices which no man will acknowledge in him selfe and to
not therfore absolutely blame à man for consulteing with diuerse for one cannot take councell enough in à thing of soe greate importance as saluation on which depends an Eternitie Nor the haueing diuerse Directors at one time as we haue in the Ecclesiastick and Politick state many Superiours ouer vs though subordinate one vnto the other and of an vnequall power for as I sayd before when à Director hath à greate height and eminencie much eleuated aboue the Confessor as well in the Theorique as the Practique there is neuer any debate because the greatest light obscures the lesser and in that respect there needes no deliberatioÌ„ which councell to followe But excepting this case I saye and think therin to speake according to the spirit of God who is life and veritie that this occurrence is daungerous vnto à Soule which findes it self sometimes betwixt two yrons and as it were wauernig in such sorte that it knowes not which way to tourne it selfe seeing euill euery where and good on no side though many tîmes it is not so nor can there be à more tedious torment then that of an erronious conscience CHAP. VI. The surlie Director THe person of Whom I speake was in this state for though her DIRECTOR made more noyse and was in more vogue by his preacheing I knowe not whether he yeelded more fruite then her CONFESSOR à man full of zeale in the seruice of soules who did many good workes without soundeing the trumpett serueing God with his substance and with couered dishes as our sauiour commaunds in the Gospell This I knowe and with assurance that he had farr more experience in the conduct of soules at the Tribunall of Penance then the DIRECTOR though he beleeud it not and that the DIRECTOR contrarywise esteemed himself much more fitt then he and endeuored like à Pedant vpon all occasions to gouerne both him and the penitent Soule with à browe farr more humbleing then humble and who had much more of the Pharisie then of the Publican When this good Preist gaue vnto this pious Soule some spirituall aduise which he conceiued profitable she presently related it vnto the DIRECTOR as vnto her touch-stone yf it pleased not this Preacher he declamed against it with full voyce and with such scornefull and despiseing tearmes no lesse vnbeseemeinge the mouth which vttered them then honorable vnto the modestie and patience of him vnto whom they were addressed How ofte had the austeere Empire of this sufficient DIRECTOR caused the Penitent person to forsake her CONEESSOR yf he had not bene affrayed to loose the absurd practise of his loftie Theorie and that the streames of this source should haue bene spent vpon other Meadowes then those of his owne house And then seeing himself to haue gotten the absolute dominion both ouer the spirit of the Penitent and the CONFESSOR it delighted him to ouerthrowe with the impetuous blast of his mouth all whatsoeuer the other had endeuored to buid vp solid and to pluck vp whatsoeuer he had planted before it had taken any deepe roote seldome giuing any other reasoÌ„ then the ignorant condition of this poore Confessor and of à man litle versed in these Anagogies for this word pleased him of the superessentiall supereminent life Hee treated him as one of à meane spirit litle illuminated and no wayes skillfull in the interiour and contemplatiue life not so much as vnderstandeing those fayre tearmes of the misticall Theologie which with their emphasie astoinsh the World and which are more like the laÌ„guage of Angells rather then of men so farr are they aboue the base and lowe stile of the Earth To conclude he made vse verie authentically of the priuiledge which the Apostle giues vnto the spirituall man which is to Iudge all others and not to be Iudged by any When I had discouered this whole misterie which certes was not of iniquity yet where I noted à manifest injustice I placed my self on that side which I esteemed the more lust according to the imitation of our sauiour who vpheld the penitent Mary against the censure of the Pharisie I took parte with the Confessor oppressed by this Rabby whose wine he dimolished aÌ„d dissipated sometimes like the boare sometimes like the fox to the greate trouble and damage of this Soule which was incomparably better counselled and directed by her owne prudent capable and charitable Confessor who cheerely vnderstood her whole interiour then by this imperious Director who onely beholding the superficiall parte and that which he could onely gather by à bare conference made himself growe into an Arte wherof he had no practise neither could he exercise it being restrained by his Institute I tooke then this creature off from this double torture and leaueing her in the ordinary question of the judiciary seate which God hath established in his Church I freed her from the extraordinary question of this vnexperienced Director wherof she found her selfe much eased as of à troublesome yoake or rather of an insupportable burthen à burthen which he himself who layd it on would not perchaunce haue so much as touched with the tip of his finger CHAP. VII Subiect of Murmure THis passed not without Murmure the vse wherof is no lesse frequeÌ„t amongst those of the other world then that of the Windes and the Waues on the sea according to the testimonie of S. Bernard But what imports it if men blaspheme vs or speake euill of vs so that God giue vs his blessing Whether by reproch or by good fame so as his diuine goodnes be serued therin we haue our onely end The cause of Quipps was not so much the zeale of the Soule as the bitter and contentious zeale about the priuation of certaine commodities which proceeded from this precioús Direction For there is this difference betweene zealous persons that some are eaten vp with the zeale of the spirituall good of their Neighbour but the zeale of the others consumes their Neighbours goods Shall I say prouided I breake not the bond of concord nor yet the chayne of Perfection I loue certes Plato and Socrates but I loue much more the truth so that it be charitable and respectfull because it is à testimony that the same proceedes from à Charitie which is true and full of respect I will say then that this person of whom I speake was aged without children in state of Widow hoode and which is the pointe well accommodated with the goods of fortune And who by à liberalitie truely magnificent distributed à greate parte therof to the needy so that one might say of this person as doth the Psalmist happie is the man who mercifully giues Almes for thereby prepares he the way to receaue in the day of judgement à fauâ—urable sentence because the mercifull shall obteine mercy And the eternall sentence Come ye blessed of my father shal be giuen in the examination of the works of Charitie Thus goes on the Psalmist sayeing he who distributeth and largely giueth
to the poore shal be declared Iust for euer he shal be exalted in glory and he shall reape the benedictions which he shall haue sowen Notwithstanding in the distribution of theise goods I obserued no litle inequalitie for the Confessor who did vndergoe the weight and heate of the day and who had no other meanes to liue then that which his diligence in the seruice of the Altar might yeeld him in such sorte as I saied in the beginning besides the salarie of certaine Masses receaued no gratification from this Soule the Pastor of the parish as much as nothing according to the custome of this present age the hospitalls and the rest of the poore were litle assisted the masse of the cheife liberalityes streameing by meanes of the Direction I knowe not well whether directly or indirectly opportunely or importunely by reprehendinge by menaceinge by prayeing or by presseing into the house of the Director and in such sorte as the complaintes which the fupposed heires cast forth with lowd cryes arriued euen vnto mine eares When the battrie was changed and that with in the Magazines of the heauenly Wisedome order was establissed concerning her Charitie before too much disordered the bubling streames of this fountaine appeared without the waters were diuided euery where the bread was broken vnto the necessitous hospitality open vnto strangers and the sick they whose birth or misfortune or rather the diuine Prouidence had seated in pouertie found them selues comforted as well as they who with an incomparable preeminency through I know not what Thcologie which I vnderstand not call them selues the Euangelicall poore as if the poore of all sortes were not recommended in the same Gospell From thence the indignations and teares from theÌ„ce the complaints and tumultuous garboiles as sayth that auntient Poet as if I had taken away à direct rent or rent of direction from à house which had renounced it This is not spoken of me without ground because I had no sooner tourned my back to repaire vnto my flock but that I was welcomed with à hayle of calumnie for this occasion which I haue most ingenuously and faythfully declared and by à storme of detraction raised by sacred tongues and so sugred outwardly as they seeme all hony and milke but within I dare not say with the Psalmist that there lay hidd the venome of the Aspe an animal whose sting is the more daungerous when it is least perceiued and the evill sooner ressented then knowen from whence it Comes I was thus beaten and stoned though in my absence for an aduise which I beleeue that noe man of true sense and void of passion will adiudge to bee euill or contrary to the spirit of God whose honor loues iudgement CHAP. VIII Iustification BEing aduertised by my frinds that the specious and shining mid-day diuell did sift in such maÌ„ner that litle repute which the better sorte afforded me and weighed it in prophane weights and not of the Sanctuarie of spirituall counsels which without artifice I had learnt and communicated without enuie as the wise-man sayth speakeing of what he knewe God by his mercy so established my heart in grace that I was no wayes moued with this newes knowing that we ought by good to ouercome euill and the remembrance therof would haue perished in my memorie euen with the sound had I not beene aduised nay obliged by persons of eminent dignitie and meritt to place being absent my penn in lieu of my tongue and to couch in writeing this blessed spirituall counsell wherof the noyse was so greate and the speach so diuerse Which I did most innocently after my arriuall at my ordinary residence saying with Dauid Olord I will sing forth thy iustifications in the place where thou hast assigned the abode of my pilgrimage In this I yeelded vnto the desire of those persons of qualitie whose will was to me à lawe and whose iudgement had greate authority ouer mine rather then to my owne peculiar inclination which was to be silent in sufferance saying onely in my heart to God I remayned mute and haue not opened my mouth for it is thou that hast permitted if not giuen this stroke It is in thee to free me from this calumnie or to deliuer me vp vnto it Yes father let it be done according to thy pleasure Thou knowest wherein we should giue way or whether we should oppose the malitious tongue that plots deceitfull wiles Thou hast sharp arrowes and coales of desolation wherewith thou mayest purifie those polluted lyppes that haue more neede of purifeing then those of the Prophete Thou canst enuirone me with the Buckler of thy truth impenetrable to those dartes throwen in obscuritie against those that are right of heart and sent with that feeble force that they seemed to come from the hands of children Thou canst by the spleÌ„dor of thy countenance discouer the ambushes layd in darknes against the reputation of the innocent Thou ô lord that confoundest and ouerthrowest tho haters of peace and who haueing it in their mouth doe not carrye it in their heart Thou that promisest to giue it to such as loue thy lawe and that scandalle shall not reach them Soe farr then was this tempest from breeding any disquiett in me that I praised God for that he had cutt my sack and compassed me about with gladnes Solaceing my self with the Apostles in suffering some reproch in the seruice of God for à Soule In fine being ouercome by the intreaties of those whose frindshipp might commaund me I resolued vpon à smalle defeÌ„ce blessing our lord that taught my hands to skirmish and my fingers to fight I sent them therfore à breife discourse which beares this title A spirituall aduertisemeÌ„t to Penitents about the choise of à Director It fell immediatly into diâ—erse hands whose curiositie caused many copies and as waters which passe through mynes do much alter the cleerenes of the spring so the course of â—à treatise becomes troubled passing through the hands of copists wherby the faults are infinitly multiplied And vpon notice giuen me not longe since that à printer went about to putt to the presse one of those copies thus maymed and corrupted in diuerse places to hinder in some sorte this euill office I reuewed that litle work wherein the reasons were thike and the words lockt vp because I had much labored for breuitie to th' end curious spirits might not languish after the ready knowledge of the trueth of a fact or proposition I haue much enlarged theÌ„ in this treatise where I cheefly tye my self vnto order and methode as vnto that which conduceth more vnto cleerenes which I highely affect CHAP. IX Spirituall Counsell touching Directors and Confessors BEfore I deduce them I thinke it necessary to knitt together that which I haue sayd concerning the act which gaue occasion vnto this webb with this ensueing discourse As I was then meditateing on my retourne vnto my residence I remitted this Soule healed of her
à vowe so holy could amidst the Manna of the desert of Cenobiticall life long after the ognyons and flesh-pots of Egipt Would one foule his feete after he hath washed them would one put on againe his garment after he were vncloathed It is to vsurpe the very Words of Iob but in à far contrary sense who will graunt mee to be as in my daies past when I washed my feet with butter and the rock powred mee riuers of oile This is to imitate the cowes who thought to ouerturne the Arke which they drew when the voice of theire calues resounded in theire eares If perchance ô Cenobite you are poore in the world and being brought vp in study by your community you are arriued to the state of Preisthood vnder the title of pouerty and afterwards imploied by your Superiour in the direction of soules deuoted to your Order what cause haue you to complaine of à title which hath honored you with the character which you beare and could not obtaine in the world for want of meanes Is it that the incommodities of pouerty seeme vnto you lesse supportable in the seruice of IESVS-CHRIST then in the world behold behold him vnto whom you are dedicated behold your Captaine and iudge whether you bee more poore and more incommodated then he It is à yoak which he beares with you and it would not be à yoak vnlesse you were two who carried it for grace is neuer wanting vnto him who is not wanting vnto grace Grace which causeth this yoak to putrefy it is the word of à Prophett which is to say sweeten at the face of oile to witt by the suauety of the vnction It may be that you would haue the honour of pouerty and the same commoditie which the rich enioy an vnequality of spiritt which caÌ„ not fall on à persoÌ„ of good sense for it is to desire the triumph without victory the victory without combatt the combatt without perill and the perill without payne There is noe vertue without labour noe glory without vertue noe reward without meritt noe honour without charg and the Maxime of the laâ— teacheth vs that he who receaueth some profitt ought likwise to take parte with the discommodities annexed thervnto One can not receaue an inheritance without being charged with debts otherwise it were to imitate those children vnto whom honny is giuen vpon theire bread and who cast away the bread after they haue licked vp the honny Shall I heere dare to speake à bold word with the Prophett Amos I why not It is God who speaketh and his iudgements are true and iustified in themselues Behold that which the oracle saith harken vnto this saying fatt cows which inhabitt the mountaigns of Samaria why doe you wrong the needy and deceaue the poore who say vnto the great ons and the Lords bring and wee will drink our Lord hath sworne by his holy one that loe the dayes shall come vpon you and à litle after your teeth shall be sett on edg in all your communities and you shall haue want of bread in all your houses CHAP. II. Of the laboure of hands BVT lett vs examine more neerly ô Cenobitts your poore manner of liuing which Bellarmin notes and lett vs see whether in ether of them you haue iust cause to complaine As for the first which concernes the labour of hands if you say that is an old custome which is noe more in vse and that it was then good to witt in the daies of those coals wherof wee are but the ashes I would willingly know whether wee pretend vnto any other Paradise then that whervnto those good auncient Cenobitts aimed who labored with their hands and eate their bread in the sweat of their brows or likewise whether wee haue receaued some new Ghospell which promiseth vs Paradise at an easier rate then vnto them who gott it with violence and to speake according to S. Paule in labour in trauell in watchings in hunger in fastings in cold in nakednesse in pouerty in anguish in misery in affliction as dead yet liuing or whether we haue receaued some indulgence or priuiledge which frees vs from this paine and exempts vs from this ordinary toile as we are not subiect to the power and jurisdiction of Ordinaries You will say with this Learned Cardinall that the same was good and practised in those auntient Monasteries as wel of Egipt as of the other parts of the world where many liued in common not hundreds onely but thousands of Monkes according to the report of histories who were all Laicks their Superiour onely excepted who for reuerence vnto the Sacerdotall dignity was called Abbot which is to say father But since that Priesthood began to multiply amongst Monks the vse of the labour of handes is not onely Lesned but abolished amongst the Priests let vs add and euen amongst the laye brothers who in imitation of the fathers haue left the labour of handes to apply themselues to holy contemplation and the prayer of rest and recollection where they doe woÌ„ders because the holy Ghost who is simplicity it selfe is pleased to coÌ„municate himselfe vnto simple spiritts Notwithstanding I referre my selfe vnto what S. Austen saith vpon this subiect in à whole booke of the manuall labours of monkes and the complaints which he makes of this defect in the thirty one Chapter of the first booke of the customes of the Church wherof I will onely giue this touch It is noe waies to the purpose that in this life he speakes of the Cenobiticall where the Senatours these were the greatest Lords of the Roman Common wealth are laborious and take paines the artificers should grow idle and doe nothing and where the Lords of villages resort forsaking their goods their delicases and commaunds there the downe who were their vassalls should liue daintily Is not this delicat sloth in your iudgement touched with à delicate hand No no saith he in the same booke you must not in this sort be idle but rather show vnto men by your labour that you haue not chosen this kind of life to spend your dayes in sloth and idlenesse but rather enter heauen by the narrow gate which is that of sufferances and labours otherwise this saying of the Ghospell will beate your eares what doe you heere all the day without doing any thing And this other sluggard goe to the emiâ—t and lett this litle creature giue à most shamfull lesson vnto thy slothfulnâ—sse learne the like of the bee and know that it is ordained that he who labours not should not eat During the time the Manna fell vpon Israel who so euer was negligent to rise at the break of day to gather vp his portion fasted that day The great Patriaâ—ke S. Francis did he not call brother-flies such amongst his companions as would needs liue vpon the labour of others without contributing of their owne after the manner of drones who seeke in the winter time to liue vpon the labour of bees If then
their Institution being the last in the date of time were the first in the practise of mendicitie which vntill that time had not bene in the Ecclesiasticall Order This noueltie stirred vp certaine spirits transported with à bitter zeale without discretion and I might also say without science but they had too much of it not of that of Saints grounded in charitie which edifieth but of that which puffeth vp and which causeth such as possesse it to sinne and makes them to receaue condemnation by their owne iudgement These wrote venomous inuectiues full of coller boldnes against these holie Institutes against whom S. Thomas composed those diuine treatises which serue for sworde and buckleâ— I would say as offeÌ„siue and defensiue armes for all the Mendicants The authoritie learning and pietie of this great Saint who was indeede rather an Angell then à man rendred the names of the Authours of these Satyrs infamous Who had done like the Giants of the Poets burying themselues vnder the mountaines which they themselues had raised For he tourned their dolour and iniquitie vpon their owne heads with so much efficacie as he cut off without recouery the heads of this hydra for euer stopping the mouth of all detracters by his thirteeÌ„th opuscule and the two following out of which he afterwards drewe those excellent resolutions which he brings touching the Cenobiticall Mendicitie and the labour of hands in the 186. question secundâ— 2. Farr be it then from me to touch vpon this Cenobiticall Mendicitie and this exemption from the labour of hands so well defended and by so many reasons and authorities as if I should be so ill minded as in this point from which God preserue me to iustle or reprehend them I were not able and if I might truely I would not for all the world hurt or giue à shocke vnto fraternall charitie But reprehending the bad vse of a good whence arise these vniust complaints of some Cenobiticall Directors I thinke not to offend à condition altogether holy and which is not culpable of the faults of some particulars who make ill vse of the happynes which they enioy to be therin placed complaining to ill pourpose of suffering some incommodities inseparable to the Mendicant pouertie which by à modest silence would tourne vnto their merit before God and their glory before men CHAP. III. The obiection touching strong Mendicants refuted NOw in these excellent workes of S. Thomas by me cited I haue made an obseruation wherof I will speake here à worde in passing He often enough refuteth cheifly in the fifteenth Opuscule the obiection drawen from that lawe of the Code which is made against the sturdy beggers A knot which this great and incomparable spirit could cut à sunder with à backe blowe as the Gardian was by Alexander and yet neuerthelesse he seemes to be so moued pressed therewith as if it were no small difficulty vnto him to vntie it He makes à retraction in the Question of his summe which I haue cited in the fift article wherin he shewes himselfe to be as euery where else à better Philosopher and Diuine then à Ciuilian For this lawe speaking onely of these Quâ—ymans lazie sluggards who being strong vigourous and very healthy loue rather to gaine their liuing by begging then by working their lazines causing them to wipe away all shame and to preferr à fatt idlenes before an honest labour who sees not that the publique Iustice hath risseÌ„ to chastisâ— these blood suckers who by their deuices drawe to themselues the almes which should be better applied for the comfort of those that are truly poore and in à pressing necessitie What comparison then can one make vnles it be by à blacke and iniurious malice of these rascalls who are as the ratts and vermine of common wealths with the Sainctity of those whose voluntarily vowed and MendicaÌ„t pouertie the Church approueth in consideration of the great seruices which they render vnto Pastours in instructing and directing by way of ayde and assistance the soules of the faythfull What à mockery were it to call him sluggard who cooperats in the arte of artes which is the feeding of soules an arte as it is more difficult so the more laborious and perilous of all others Now as the pride of those who hate the true good still ascendeth so nether was it simply with the lay-brothers nor those of the Quire those defaming aduersaries of the Mendicants grappled but they fell more by furie then reason vpon the Preachers and Confessors of these holie Orders therin Coadjutours of the ordinary Pastours delegated for that end by the Sea Apostolicke Was not this to imitate the dogge who biteth the stone and not the caster addressing themselues to those that are sent and not vnto him who sends them whose eminency is too much exalted to become subiect vnto the reach of so base persons and who were in the obscurities amongst the dead of the worlde And that which is more considerable is that these excellent and most vsefull Institutes were then in their birth and as young shootes which had not as yet gathered mosse All such as were admitted therin hauing as the first Christians but one hart and onâ— soule and the selfe same pretention ioyned with à sufficiency to serue soules and helpe the Pastours in their charges when the burthen would haue bene dreadfull vpon the shoulders of Angells How then could they haue filled their lungs and cried alowde if they had not seene that which is since come to passe the fleets of brother seruants and of Chorists mingled amongst so few Preachers and Confessours as one may say that in these armies the baggage and the followers which the Latines call by the name of impediments infinitly surpasse the champions CHAP. IIII. Two passages of S. Austen and à notable example HOw strongly would they haue resounded these passages of S. Austen in his booke of the workes of Monks whervpon S. Thomas as well in his 15. Opuscule as in his Summa in the Quest cited article 5. makes so excellent interpretations the first wherof is in the 22. Where this Eagle of Doctors speakes thus Many of an abiect and seruile condition in the world imbrace this holie profession of seruing God hee speakes of Monachisme abandoning the rusticke and clownist life or shopps of tradsmen and the mecanicall labours where it is not euident whether they came with à good purpose to serue God or els to flie à poore painfull and laborious life and to be cloathed and feed without doing any thing and besides honoured of those by whoÌ„ they were before despised and trodden vnder foote Can such iustly excuse themselues from the labour of hands being conuinced therof by their first life which they gained by the sweate of their browes And in the 25. Chapter if they will not worke let them not eate For pietie ought not to be the cause that rich men humble themselues to the end the poore growe
was tolde me by à noble man who setled à great Abbay vpon one of his Children who scarce seauen yeares olde was called lord Abbot as if one should say my Lord the fathers childe now the father of this infant father tolde me in excuse that for à great number of yeares this Abbay was belonging to his howse and it concerned him not to suffer it to fall into the haÌ„ds of straungers in regard his predicessours had bene partly founders therof and heretofore bare so much deuotioÌ„ ther vnto as they were willing â—heir land which was neere should releiue it become voluntary feoditories and vassalls of our lady to whom this Abbaye was dedicated Therupon I replied vnto him that the case was much altered since in times past his howse raised the Abbay and now the Abbay depending of his howse of mistres was become seruant tributary and as à wofull farme Beholde how by these changes the face of the world is tourned The Directour truly dis-interessed will discourse soberly of Almes where he shall thinke it fit to be spoken of when his aduise is required he will shun as à rocke his particular profit setling à true order in the charitie of the soule which he conducts And what is the true order but that with the deuoute Cardinall Bellarmine in the last chapter of his booke of Monks drawes from the Doctrine of S. Thomas which is to distribute his goods where one knoweth there is most necessity For it is not enough to giue ones goods but he ought to bestowe them welâ— almes is so much the more accompanied with iudgment in respect that God is then serued not onely with his substance but also with the spirit by the discretion of the applicatioÌ„ I will shutt vp this passage with à notable consideration of my blessed father the great Francis of Sales Bishop of Geneua He was vpon à time called into one of the principall cities of this state to distribute there the word of God As being the AdamaÌ„t of harts touched with deuotion he was instantly accoasted by diuers mysticall and spirituall bees which swarmed aboute the sacred flowers of the documents of his mouth to drawe from thence à honie of pietie Of them he sawe diuers sortes and guided by different handes Now this man who was all iudgement himselfe hauing cast his eyes vpon the workmen who laboured in the vinyeard of this citie as well by their publique sermons as by their priuate directioÌ„s tooke principall notice of two who by two wayes quite contrary yet holie aimed at the same butt which was to eleuate the soules vnder their conduct to à solide pietie The one was Cenobite of an Order very renowned and examplar the other Ecclesiasticke of the Clergie liuing of à patrimony much more ample then the reuennue which he had of his benifice The first gouerned the soules which put themselues vnder his conduct by the way of feare of rigour and of exterior austerity and helde them too subiect and tied to their exercises as nothing could happen though neuer so litle to put them out of their course without causing them to enter into troubles into scruples into remorces into bitternes of spirit which were strange Besides they were so strongly tied vnto this Confessour and by themselues for this truly pious person was for his owne particular very dis-interessed that they would haue thought it à great crime to regard or consult which an other These persons vsed much prayer mortification but visited very few hospitalls prisons poore and necessitous alwayes in the Churches at diuine offices at Sermons at Indulgences insatiable therein Not that almes came not out of their purses but the greatest part went to the holy community of the Directour who therof had no greater share then the rest though he were next vnto God the principall motiue of this aboundance He was an enemy of propriety and of presents which were addressed vnto him remitting all to the Superiour of the howse who caused this precept exactly to be kept by the communitie not to refuse any thing and to demaund nothing For the communitie neuer demaunds yet well may the particular for the community as à member labouring for the whole body Moreouer these soules did iudgement and Iustice by the feare which they had of the iudgements and justices of God not certes by that feare which excludes loue but by the same which being put in the ballance with this turnes the scales Now as the thunder tearing the clowds causeth them to dissolue into rayne and prepareth the hindes to disburthen themselues of of their calues as sayeth the Psalmist according to the interpretation of S. Hierome and as he who is pursued by à bull by à mastife or by some furious beast casts him his cloake to saue himselfe by flight So there is nothing which doth so much perswade to redeeme sinns by the workes of mercy as feare For when the terror of hell seiseth on à soule and causeth her to conceaue what it is to lodge in the deuouring fires and in the eternall flames is there any thing which she will not giue for her deliuery as saieth Iob O God saieth Dauid thou hast moued the earth and thou hast troubled it heale the contritions therof for it is greatly moued He speakes of à soule fastned to the earth And if the fire which causeth the meate to roste looseneth the flesh from the bones how much more will the apprehension of that of hell seperate à soule from earthly affections O God no I doe not say that this holie person had in these terrible remonstrances so base à thought but as the effects doe not alwayes followe the intentions paraduenture these soules as the scholers of an ancieÌ„t Philosopher tooke that by the left haÌ„de which he presented by the right wherfore I present the effect of this cause of what designe soeuer it was animated The soules contrary wise which God had inspired to range themselues vnder the conduct of à simple Preist the which I saye to serue my selfe of the tearmes of coÌ„mon vse not conceiuing à Cenobite to be à double Preist were incited by an other spirit which was that of simplicity which excludeth not wisdome and of that charitie which as the Apostle sayeth chaseth away all seruile and scupelous feare onely hauing in their harts that which in the scripture is called chaste and holie and which ought to continue euen in eternitie it selfe Charity was their predominant starr and as the roofe of their misticall edifice and humilitie their foundation Sweetnes and candor shined in their deportments and docility which the Apostle calls diuine was in their spirits and they being disingaged of exteriour thiÌ„gs enioyed that interiour freedome of which it is saied where the spirit of God is there is true liberty They loued God with all respect and with à high and incoÌ„parable esteeme and their neighbour in God tenderly cordially They visited the poore the widdowes the
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
with publicans and sinners and as à Phisition who seekes after the sicke to cure them and as à good Pastour seeking out the straying sheepe to bring them vnto the fowlde and to force them to returne and his life being common and familiar according to the exteriour becoming all vnto all to gaine all this continuall assistance which placed them as à frequent spectacle before men made them lesse acceptable to the vulgar who hauing no iudgement but in the eies nor eies but in the head esteeme nothing valuable and great but that which is rare and that which appeares more seldome to the view To say the truth as nothing so much and so often ingendreth contempt as familiarity inward conuersation and ordinary commerce so nothing doth more aduance worth reputation and esteeme then reseruednes retirement and raritie And hence it is that the manner of life which the Cenobites leade giues them the preeminence in the opinion of people aboue the manner of life which the Pastours are constreined to lead to satisfie the obligations of their charges For they shewing themselues lesse often to the world and euen in à manner prepared composed affected striking the sense of those who considere and iudge of the interiour man by the exteriour countenance as of à tree by the barke and the leaues are doubtles much more esteemed then they who continually mingled amongst the people for all purposes in their imployment and actions in their habits and in all their exteriour are like vnto other men in imitation of our Sauiour who reuesting himselfe with our nature would render himselfe in all things conformable to his bretheren according to the flesh and for that cause is he called not onely man but the sonne of man Likewise the good Pastours haue this aduantage that iudicious persons and who knowe how to ballance the worth of things not by coÌ„mon weights but by those of the Sanctuary sufficiently acknowledge that if they haue lesse of the smoake of reputation they haue not lesse of the fire of charitie if they make lesse bruite they yeeld not lesse fruite and if they haue lesse of apparence and shew they are not lesse in effect and profitt for the glory of God and the seruice of soules CHAP. VI. That the contempt of Pastours is à great fault BVt after all that which I finde litle to be endured and vnworthy of persons professing so reformed and exemplar à life as the Cenobites is the contempt too well knowne and too apparent which some amongst them least coÌ„sidered and peradueÌ„ture lesse considerable vse towards not onely bad Pastours and vitious Priests à very iust contempt proceeding from à lawfull auersion from vice but also towards the Pastorall state and that of particular Preists whom out of their courtesie they call seculars as if their carracter which the very Angells themselues reuerence and their solemne vowe did not sufficiently separate them from laicks and from those who are intangled in the desires of the world They say that when the loadstone is rubbed with garlick or grease it looseth its naturall force which it hath to drawe Iron We must not wonder if the Pastours or particular Preists who are as their Coadiutours in Pastorall functions and seruice of soules haue so litle power ouer those whom God hath ranged vnder their conduct and committed to their charge since that tongues rather feigned then holie and rather filled with venome of the aspick then with combes of honny make them so odious and so contemptible to the people as it seemes some Laicks take glory in withdrawing themselues from the obedience of their Pastours to followe the way and the voice of mercenaries and of conductours borrowed and choseÌ„ according to their owne fantasies Certes it would be easy to retort this contempt on the face of the contemners and of those who are the authours therof if the consummatour of our faith did noâ— teach vs that as it is à more blessed thing to giue then to receaue benefitts so is it more honourable and aduantagious to suffer outrages and iniuries then to doe them Onely that which is deplorable in this depraued artifice is to see that this cursed profitable Interest called by S. Paul the roote of all euills hath no other aime then to diuert as Tertullian saith the streames from their true channells to cause them to flowe vpon lands which haue no right nether directly nor indirectly to be watred therwith in changing iustice into iudgement and vnder the cloake of charitie in offending iustice For in fine though they feigne they deceiue and dissemble there consists the true motiue of so great contradictions appearing in the Citie of God of so great contentions of emulations of murmurs which change the stones of edification wherewith they should builde the walls of the misticall Ierusalem into stones of offence and scandall For as all are not Apostles nor Doctours nor Prophets so all the Pastours haue not the patience of Iob for to suffer so many blowes from those vnto whom heretofore they haue put breade into the mouth and who daily feede themselues with the flesh and cloath themselues with the woll of their sheepe whereof they shun the charge All haue not force to eâ—dure so many foyles and opprobries without any answeare and without making it appeare that they who accuse them of seeking onely their proper interests in the feeding of their sheepe and in the exercise of their functions are much more couered then they with this leaprosie of Giezi CHAP. VII The diuision of Pastours and of Cenobites THis is that which I thinke to haue made appeare in this writing by demonstrations more then Mathematicall vpon the ground-plott of à litle Diocesse in this prodigeous inequality which I haue shewen where according to the diuision of the Lyon which is turned into à prouerbe the goods of the Church are almost all on the Cenobites side and very few on the Pastours Besides I may saie that in comparison of diuers others which I knowe well they are fauourably enough treated and liberally diuided For as it is in the great diocese where they finde great meanes so is it also there where the Pastours haue bene more sifted more reaped and more largly vintaged by those who communing onely to their succours are become their maisters and being onely troupes of supply and scatered ranks of the Hierarchy are in processe of times and by diuers industries become mistresses of all the goods of te contry and townes drawing the tythes and Ecclesiasticall possessions to their side and all the rest by begging For I can saie with as much assurance as truth speaking generally that is casting à view vpon the whole masse of goods destinated to those who serue the Altars that the Pastours haue not the fiftieth part therof And coÌ„cerning the labour that the Cenobites haue not the hundreth part therof As for the charge of soules that the same wholie belongs to Pastours who watch ouer them
will conceiue that I had other designe then to speake truth in my owne defence For I haue not composed this worke but by encounter and rather to ward the blowes of calumny then to assault If that I defende my honny with the sting why shall I be rather taken for à droane then for à bee I am not ignorant that the night-birds hate the light which is so pleasing to those of the day And there are barbarous people vnder the burning zone who shoote arrowes against the sunne wheÌ„ it scortcheth them with its rayes so are there persons who kick against the spurr of truth and who pay with reproaches such as tell them of it I omitt not howsoeuer to pray vnto God with the Psalmist that he take not from my mouth the word of truth whatsoeuer auersion they may conceiue of one who loue it not For I am sufficiently taught that to displease the bad by this way is to gaine the good fauour of the better foules No I will not be ashamed of the Ghospell nor will I forbeare to testifie the word of God For it iustifieth it selfe in it selfe and I beleeue to haue so well supported my reasons therewith as it will be hard to shake me without iustling it Inuironed with this buckler of truth I haue no cause to feare the darknes of calumnie nor the arrow which flies in the day nor the ambushes of obscurities nor the assauts of the midday deuill I esteeme it à smale matter may I saie with the diuine Apostle to be iudged of men whose iudgements haue for the most part vniust ballances my witnes is in heauen and it is God who iudgeth me If I should please men I could not be his seruant And thou ô man who art thou that iudgeth the seruant of an other Dost thou not knowe that in what thou iudgest him thou condemnest thy selfe since thou vndertakest that which God hath reserued to himselfe which is the knowledge of harts And if thou saiest that I declare my selfe herin too openly partiall for the Pastours and vnequall towards the Cenobites dost thou not see that as à Balaam thou beholdest the armie of Israel on one side for to haue if not lawfull yet at least some apparent grounde to curse it For who knoweth not that I blame the Interessed Directour with what roabe soeuer he be couered of what condition soeuer he may be be it Pastorall be it Cenobiticall It is true notwithstanding deare Reader that as the hart being seated in the midst of the breast as à sunne amongst the Plannets of the litle world doth not leaue neuertheles to incline à litle more to the one side then the other without loosing for all thaâ— his situation and as in his course he varies and changes the seasons without leauing his Ecliptique so doe I well beleeue that God hauing placed my vnworthines amidst the Pastours of his Church I haue mee thinkes as much right to loue this Hierarchicall Order established by IESVS-CHRIST himselfe and to loue it with à loue of election and of an election of preference before all the Cenobiticall Orders which are onely of humane and positiue lawe and which the holie Sea may as well abolish as it hath approued them as we haue seene in those of the Templars and of the Humiliats and to destitute as it instituted them seeing that in this dilection of preference euery Cenobite hath an inclination and à particular the not to the Cenobiticall Order onely and in generall but vnto that in particular whose liuery he weares Furthermore these aduantages Prerogatiues Preeminencies of the Pastorall state and of Preist-hood are so farre aboue that of the Monasticall and Cenobiticall not-withstanding the resounding and writing of the tongues and the soaring penns of some Cenobites as if I would handle this Scholasticall and Hierarchicall matter I beleeue that there would come out of my cabinett an Antimoine which in what manner soeuer I might prepare it would giue gripings and convulsions to many cacochimicke spirits subiect to the coqueluche I will neuertheles absteine I will hold my peace with humilitie and deteine these verities in silence for that they might cause the megrime in those whom ouer strong persumes offend and hurt the weake eyes of such as cannot endure too great à light If no other then the same charity which caused me as à Harpocrate to put finger on the mouth presseth me to resume the pen vpon this subiect for repressing the intemperance of some tongues transported to words of precipitation For the loue of Sion the holie Church sometimes wee must not holde our peace when neede requires Woe be to him that Euangelizeth not The armes of ouâ— warre are not materiall but spirituall powerfull neuertheles to destroy whatsoeuer â—leuates it selfe by the spirit of pride Here I rested satisfyed in making knowen the meddall by the backe side the horse running in the list by the figure of the ouerthrowen and the excelleÌ„cy of the beautie by the opposition of deformitie and teaching that which ought to be imbraced and proposing what ought to be auoyded I would say that by the muddy colours of the Interessed Directour which ought to be auoided I exalt the bright ones of the dis-interessed which ought to be followed and sought after So I make to appeare the brightnes of the day by the darknes of the night giuing the precepts of vertue by the liuely reprehensions of vice imitating therin those who make the best kinde of Tapestry the beautie of whose worke sheweth it selfe onely on that side where they worke not or those who paynte glasse whose draughts appeare not but on the side where the colours are not layed He that would knowe who is the true Dis-interessed Directour let him consider the same who is free from the defaults which in this writing I noted of him who is Interessed and let him boldlie take this guide for the conduct of his soule and he shall make à most happie and most assured voyage towards Christian perfection Let him not regard the habite but the dispositions let him not sufferre himselfe to be surprised by the eyes nor by the exteriour but let him obserue the actions which proceede from the interiour this foorde being well sounded let him passe with assurance otherwise let him beware least the torrent of à preoccupated opinion carry him not into precipices and that too late he repeÌ„t not himselfe for hauing followed the counsells of an Interessed man CHAP. XV. An Aduise touching this worke MOreouer before I take the pencell from of this peece I shall be well content my reader to discharge my selfe of à veritie with all simplicitie and fidelitie Thou shall knowe then that in the yeare 1624. hauing published the picture of two opposite Hermites vnder the title of Herimante I chanced in this deuout history to place the good and stable Anchorites in this state of perfection so much boasted of by the Cenobites and wherof they are so iealous