then à Monke These are the proper tearmes of this great Sainte one of the most Dis-interessed Directours that was in his time It is vnto them that one might apply these words of S. Paul in the Chap. 3. of 2. Epist to the Thesalonians we vnderstaÌ„d that there are certaine amongst you that liue without order vnquiet and who doe nothing but curiously engage And he addes we aduertise those that be such and exhort them in our lord IESVS-CHRIST that they eate their bread working with silence When à hawke fetches her tournes ouer the bird which she intends to make her prey to trye which way she may catch it the falconers saie that the hawke dares the partridge or any other fowle So these Directours which walke indirectly by compasses and to speake according to scripture in à circle may be sayd to dare the soules and captiuate them both plume and substance I cannot but infinitly commend the pure and sincere gouerment of some Orders wherin it is forbidden by rigourous constitutions vnto the Master of the Nouices or to any other Profest to inquire of the Nouices what goods they haue in the world or to induce or exhort them to leaue them vnto the howses where they setlâ— themselues leaueing the same to their full and free disposition and vnto that which the holy Ghost shall dictate vnto theÌ„ The which declares à great candor and right intention free from all pretention and sordide Interest And though it be credible that he who giues his body his soule his liberty and his couduct dureing his whole life vnto à communitie will not be vnto it à niggard of his goods which howsoeuer he must leaue in making his will before his solemne profession yet this Ordonance iustifieth the proceedings of Orders which neuer ought to be blamed though some particulars giue themselues libertie in the practise of their rules CHAP. V. He ought to be an Angell ONe may saie vnto me that I desire so great à purity of intention in à spirituall Directour of what condition soeuer be it pastorall be it Cenobiticall as an Angell were requisite to practise it which I auowe to be true and that not onely there would be required aÌ„ Angell but also if it were possible more then an Angell to vndertake the direction of many soules since that euery Angell Guardian hath enough of that which is committed vnto him Besides the best moddel which the Spirituall Directour can propose to himselfe in this Angelicall function which he exerciseth on earth in Gods behalfe is that of Angells They haue no other Interest in the Custodie of soules then that of the glory of God for what can they pretend of vs They likewise who are knowne vnto vs in the Scripture declare by their very names their actions and their functions towards God For Raphael signifieth the medicine of God Gabriel the fortitude of God and Michael who is as God In fine these are the inflamed spirits of charitie who all serue God and are sent to guide and guard these who are called to the inheritance of saluation to fill vp the ruines therof and the places which are become voyde by the fall of the Angells Apostataes They who haue eaten of the roote of the hearbe called Angelica haue à sweete and pleasing breath O how good an arriuall hath he made that hath mett with à Directour entirely dis-interessed truly he is an Angell in the forme of man or à man wholie Angelicall who onely regards the soules in what body soeuer they are lodged without considering whether the persons be great or litle faire or foule poore or rich all his pretention being no other then the seruice of God in those soules Excellent men Angells of the testament Angells of good councell and able as Raphael to deliuer vs from the perills of the world and to raise vs before God vnto an eminent fortune When Tobie the father would haue presented vnto the Angell who conducted his sonne the moyitie of all the great goods which came to him by the marriage of Sara he testifyed to them that his treasure was in heauen and not in the land of the dead and that his inuisible meate was to performe the will of God who sent him CHAP. VI. Who is the most dis-interessed Directour the Pastour or the Cenobite BVT it is no small question to knowe who comes neerest to the imitation of this Angell to witt who is ordinarily more dis-interessed Directour Pastour or Cenobite For the admirable praises wherewith all the books of those men are filled touching the cenobiticall which seemes too base buâ— Seraphycall Cherubicall raise it so high in the Godlike state of perfection that it euen passeth our view Not like smoake which vannisheth the more it flies vp but as the eagle takes her mount by the force of her wings aboue the cloudes I knowe not whether the same be called to walke vpon the wings of the winde or otherwise to walke highly and admirablie aÌ„d to raise it selfe aboue it self This is that which we oâ—ght to examine without bitter zeale if it be possible and without contention If knowe that the Cenobites are very liberall in reproaching vnto Pastours the qualitie of mercenaryes casting in their teeth that they labour not but vpon hope of hire and gayne And I haue bene sometimes astonished that S. Thomas in his thirteenth Opuse and the two following prest with zeale for the defence of Cenobites and answearing those who in his time opposed the institutes of Mendicants suffered himselfe to fall into this reproache he who all Angelicall testifieth amidest the heats of disputes à moderation and incomparable modestie But if it be permitted to the Scotists in matters very sublime to contradict the opinions of this great Sainte the honour glory and Oracle of the schooles it will be much more tolerable in this subiect which is no wise of fayth but rather of fact then of right more narrowly to examine whether this reproache be lawfull or of more base alloy The which we shall perceiue by diuers markes whereof beholde the first What seeke the Pastours whether Diocesans or Curates or simple Preists subordinate to them This is that which is called the Order of the Clergie in the charge of soules If you beleeue the words of precicipitation and rash iudgements of some Cenobites I saye of some well knowing that there are amoÌ„gst them truly Saints and whose words are no lesse reserued then their life exemplar without doubte they seeke nothing therin but honour or profitt If I would cite the Authours who vse this odious laÌ„guage I should cause whole Orders to blush but the respect I beare vnto the good hinders me from replying according to their temeritie to these temerarious Iudges I will neuertheles speake the truth without regarding the appearence of persons à vice which we haue already blamed but with all possible charity Now before the entrance into this slipperie passage I had neede to declare here that
wholy ignorant I speake not without ground with this litle touch and motion of Zeale because the experience of 25. yeares both publiquely and priuately imployed with sufficient attention vnto the service of soules made me knowe that some pull downe more by ignorance then by malice that which the science of others erects in good consciences with much labour I doe not say that these companies which absteine from heareing Confessions doe ill No truely because to speake properly this office is more Pastorall then Cenobiticall seing indeede the same tends to the conseruation of their Clausteriall discipline which they coÌ„ceiue would therby be dissipated and relaxed though other Congregations no lesse austeere reformed and who proforme this function with much fruite edification are not of the same opinion grounded vpon this sayenig of the Apostole That Charitie seekes rather the aduauncement of Gods glory then its proper interest But that which I finde of difficultie is that the vnexpertnes in an occupation which is the arte of artes since it is the guidance of soules wholly internall and in the face of God causeth them to put their sickle into an others haruest and by their directions to spoile who cannot without the seale of Confession be very internall the wholsome and holy Economie of Confessors I verily beleeue they haue no intent to doe ill for who could iudge otherwise then well of the good intentions of such as by the austeritie of their liues cast forth the good odour in Iesus-Christ lyke vnto that of the Myrrhe which distills from the wounded tree A comparison which the eternall wisedome takes to it self But I know well that the successe of things doth not alwayes answeare the intentions And that S. Paul did not alwayes act the good which he would and that he was soÌ„times the cause of euill which he willed not I speake boldly in this for as much as it is of certaine knowledge I thinke then it would be to the purpose to shew vnto theis our Maisters the DIRECTORS so seuere to their bodyes and so delicate in their spirits and who are content to eate the sinnes of the people without the paine or yrksomnes of heareing them that they should either wholly dedicate them selues to this practise as the other austeere and reformed orders very worthily doe should enter into the powers of our lord and visit the interiour Hierusalem with the serching lampes at the Tribunall of Penance or that without embroileing the labours of the skilfull with their aduise which they deliuer as Oracles yssueing from the horne of Dauid and saluation They should containe them selues in à deuoute silence which would be farr more perfect profitable then to intrude theÌ„selues into families consciences trayning into captiuity simple soules loaden with sinne ledd by diuers desires and continually learning without being able to arriue to the knowledge of Truth Charitie without emulation or contention hath prest me to make this censure Which is not yet so stronge as the case deserues for as much as there arise from these coÌ„tradictions sundry impediments to hinder the aduancement of many soules in the way of God And his dinine goodnes gruant that this seemeing Pietie which tends to particular profitt hurt not the particular profitt of true Pietie which alone can say with the Apostle T is you that I seeke not yours T is your soule and not your goods Our fishing is for the soules of men not for their substance CHAP. III. Spirituall Libertie moderated NEither would I yet by blameing this varietie auoid one gulfe to run into another All extreamitie is naught I would not willingly take away from à soule the libertie of searcheing euery where for able and pious men to conferr with them about the affayres of her saluation For though the Scripture placeth Knowledge and the Lawe in the Mouth of the Preist note this particular and putteth euery word to be determined in the Mouth of two or three yet neuertheles other where it sayes that saluation consists in diuerse counsells There are neuer too many when they are good and then are they such when they oppose not one another strugling like Esau and Iacob Lett the soule then remayne in full libertie for this respect because where the spirit of God dwells ther is the true libertie Libertie of the children of God Children of the Free not of the Bondslaue and who haue not the spirit of seruitude but that of adoption which makes them cry Abba Pater Onely let discretion the salt and seasoning of all vertues serue it for à Torch to auoied the incommodities which are found both in the vnitie and multiplicitie the same being subject to daungerous tyes and to an Empire on the one side and à Thraldome on the other which make the yoake insupportable wheÌ„ it is forced And this engulfeing à soule into the trouble of incertitude resembles these trauellers who lodge euery where rest no where and these Bees which make no honney when the spring ouer-abounds in flowers because the delight they take in flying vp and downe causeth them to forgett to retourne into their hiues and there to lay vp prouision for winter If some time it bee needefull for à soule to be thus diuided betwixt à DIRECTOR and à CONEESSOR at least let these two persons be both learned both deuoute both expert both charitable and wnanimously conspireing to the good of that soule which coÌ„mitts it self to their guideance to the end that as one yron cleeres another as one diamond polisheth another they way explicate their difficulties according to the occurrencies without further entangleing them or subiecting this spirit to the torture The which will happen if both of them be Good practitioners and well exercised in that profession which goueâ—nes the keys of Heauen bindeing and vnbindeing consciences But not soe in case one of the two be onely versed in the Theory of that Theologie which is called Morall CHAP. IV. The anguish of à soule diuided betweene à Director à Confessor of different opinions NOw as if two horses which drawe à coach be not well trayned or pull not alike there is daunger the one aduanceing the other going back the one turneing on one side the other on the contrary that they euerturne and breake it in peeces Soe likewise if à poore heart be rent as is were torne in sunder by two different guidances what can it hope for but to dye vnder so cruell à torment and to finde his punishment euen there where it ought to expect consolation and its direction vnto grace I haue sett forth that which is already spoken vpon the subiect of this pious soule wearied in this manner by the different opinions of those who did conduct it and like vnto à shipp that cannot finde the porte being tossed to froe at an instant by two contrary windes Haueing therfore compassion of its payne which onely proceedes froÌ„ the excesse of Meekenes feare and
large He ought to be sayth this diuine person replenished with Charitie Science and Prudence If one of theis three partes be wanteing in him there is daunger in placeing ones self vnder his conduct Behold few words but which conteine a very large sense and which are as the foundation and basis wheron the ensueing discourse is built He wishes in him Science for if one blinde man leade another how can it otherwayes happen but both of them must fall into the ditch Leaue theÌ„ sayth our sauiour of the bad Preists of the lawe they are blynde and leaders of the blinde For if we be obliged to seek the lawe from the mouth of the Preist is it not necessary that his lipps should be gardians of Science When the Oracles become dumb they cease to be Oracles and the doggs ordeined for guarde when they bark not are nothing wroth If in euery arte ignorance be blamed euen to the pointe of being culpable when one is ignorant of that which by his profession he is obliged to knowe how much more will it then appeare in the Arte of Artes which openeth and shutteth Paradise and which conducteth soules to the blessed and cursed Eternitie The bloode of such as loose themselues by the default of those that vndertake though vncapable to guide them will not an accompt therof be demaunded at their hands by the Prince of Pastors If the salt be come infatuated and the light extinguished Where-with shall à man season where-with shall à man enlighten If those who ought to beare the Science of our lord through the world haue not the Science of the voyce nor the Science of Saintes to witt that which inspires sanctitie and giues the knowledge of saluation vnto the people If they haue not the key of knowledge to distinguish leprosie from leprosie that is to say mortall sinne from that which is not mortall how could they teach the Science of goodnes and discipline and to haue this sayeing of the wise-man applied vnto them that the knoweing lipps are à pretious fountaine Truely where there is no knowledge sayth the same Wise man in the Prouerbs ther can be no good for the Soule And as à child finding no milke In his mothers breasts doth drie vp languishe and perish so à Soule languisheth and famiâ—heth when she findes no pasture of instruction from the mouth of her Director For the bread of lyfe and vnderstandeing which should be broken vnto litle ones is her nouriture and without the word of life and life eternall she cannot direct her stepps to the wayes of Peace He then who hath not this bread in his house let him not meddle in the conduct of people nor performo the office of Aaron vnles he know how to resolue difficulties and to leade the sheepe in the pastures of the knowledge of God It is true this knowledge absolutely speaking is not requisite in an eminent degree although S. Gregory calleth the gouerment of soules the Arte of Artes so that it be accompanied with greate Charitie à vertue sayth the Apostle which edifieth so much as an eminent knowledge without it becomes puft vp with Vanitie It sufficeth that it knoweth to discerne good from euill the pretious from the base and that with the simplicitie of the doue the Prudence of the serpent may finde place CHAP. XI Prudence NOw by Prudence we must not vnderstand that of the flesh which the Apostle calls dead and which being of the earth is termed terrestriall animall diabolicall this Prudence is onely to doe euill with more subtiltie but à subtiltie which onely deceaues the eyes of man not of God before whom all is naked and open But we vnderstaÌ„d the heauenly of which the wise man sayth the knowledg of saints is Prudence Prudence sayth Iob which is not gotten but by longe time to witt by much experience according to the sayeing of that auntient that vse ingendreth it and memorie doth produce it In à word by Prudence I vnderstand experience which being in à high degree and ioyned with an indifferent knowledge is much more desierable in the Director of whom I treate thë à profound knowledge with à slight experience The reasoÌ„ of this is euident in regard that for the conduct of Soules there is more neede of action then of contemplation and to make them good then learned The following of vertue and flying of vice consisting more in action then speculatioÌ„ in deedes then in discourse And wee speak heere rather of à conductor then of à Doctor and of à zealous conductor then à soareing Doctor of à purifieing and burning Seraphin then of à knoweing and teacheing Cherubin It is enough that he haue conrage to crie out without ceasing and to represent vnto the soule the filth of sinne better to make her conceaue à horror therof It sufficeth that with the Psalmist he bids the wicked leaue their iniquitie and that they raise not vp their hornes against heauen that they learne to doe good and cease to doe euill That he earnestly endeuour in season out of season reproueing beseeching rebukeing in all patience and Doctrine That he Constraine the straied sheepe to retourne vnto the good waye which leades them to the eternall fold It is enough that he hath à ready way of exhorteing with à holy knowledge and that he bring sinners to compunction correcting them in the spirit of lenitie That he also teach the well disposed the diuine pathes of grace and glory Thus much for Science but as for Experience it hath noe bounds and though it be greate it cannot be too great For the hearte of man being à depth without botome and à labyrinth full of à thousand windeings who can penetrate the spirit of man but the spirit of God Sith that it neuer remaineing in the same state one might sooner comprehend the chaÌ„ge of the moone and the causes of the flux and refluxe of the sea then the various motions of the spirit of man How then can this experience daughter of action and Practise who hath onely à superficiall and generall knowledge which they call Theorie Wherfore I think I spoke according to reason sayeing that that Soule takes pleasure to destroy her self and is wittie in her owne deceite which committs her guidance vnto à Director who be he never so learned in diuinitie and in the pulpitt should speak the laÌ„gage of Angels and of the most able-men is yet defectiue in practise and vnexperienced in the administration of the Sacrament of Penance CHAP. XII Charitie BVt neuerthelesse Science and Experience without Charitie litle â—uayle which made the Apostle say If I haue the guift of Prophecie and know all the secrets of Sciences yet haue not Charitie I am nothing After this powreing himselfe forth into the commendation of this vertue which can neuer be sufficiently esteemed sith the God of vertues himself is Charitie He shewes by à long enumeration that she comprehends all others in Eminencie and is their Soule
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
Orphans the sicke which were without succour in their miserable cottages or in the hospitalls and if they had any feare it was of their Confessour neuer approaching the tribunall but with trembling as if he had bene that Cherubin armed with à firye sword keeping the gate of the terrestrial Paradice And though he inspired into theÌ„ onely loue and charity and recommended vnto them nothing so much as à mutuall beneuolence in God according to the so frequent lesson of our Sauiour and of his well beloued disciple yet neuertheles their confidence in him was accompanied with so much reuerence as it was à wonder that this banished not the other Besides he was so farr from all Interest be it of dominion be it of profit as to auoid the same he commanded them oftentimes to take some other Confessour to the end his counselles might be the more assured if they were approued by others or that he might correct them in case they were in any sort doubtfull or defectiue And to shun what soeuer tends to profit his aduice extended it selfe to all except the distribution of their goods telling them that it was à case reserued to the vnction of the holie Ghost who teacheth his waies to the mercifull and meeke Yes for is it not he who infuseth charity into harts and who establisheth therin conuenient Order enemie of presents both great and small hauing learned of the wiseman that they blinde the spirit of the most wise and estranged from all profit not onely sordid but also that which being permitted by the most seuere lawes cannot be esteemed dishonest without offending the Church it selfe who hath approued the vse and rule therof Also he was prouided of goods of fortune to enioy this beatitude which consists in giuing rather then receauing and content with foode and apparrell sutable to his condition he held nothing more aduantagious then sufficiency with pietie that which seemed profitable vnto others vnto him was à detriment for IESVS-CHRIST being certaine that they who receaue some recompence of their labours in this world abate so much of that which attends them in the other He forbade nothing so seuerely to those who serued him as to take gratification of such as came to obteine of him spâ—rituall assistances and if any one tooke libertie so farr forth as to receaue the least thing he wished him not the leprosie of Giezi but of the religation of Agar he was assured he gaue him his pasport not to haue any part in this Anathema which he had in no lesse horror then that of Acan. Breifly not to draw more in leÌ„ght the deffences of these Directours beholde the iudgment of the holie Prelate from whom I take this story These two men saied he were both of them prudent and faithfull seruaÌ„ts of God and who taught iustice vnto soules by diuers waies Such as were conducted by the first had much feare of God and much charitie towards their Directour or at least for his communitie and their charitie was in the Order They of the second had much loue of God and of their neighbour and the Order consisted in their charitie and they had much feare and respect of their Directour who besides the necessary conferences for their needs in the howse of God had no other priuate entertaynements nor any visites nor conuersations in howses which is the propertie of corrupted and vnsauory salt Both of them had God before their eyes and for the onely obiect of their intentions and preteÌ„tions both of theÌ„ not with standing singular in their conducts according to the diuision of heauenly graces whose varietie is compared to diuers colours which the sunne makes to appeare on the necke of à pigeon And different in this that the one though very Dis-interessed in his owne particular was neuertheles ingaged in the Interest of his communitie but the other had no regard vnto any Interest nether for himselfe nor for any other God being his prime onely moueable THE FIFT PART CHAP. I. Concerning particular interest and Community TO say the truth although the Cenobites haue à notable aduantage in à vowed remuneration of all which they doe or may possesse in the bosome of their Order yet neuertheles on the other side the dilection and election as also preference which they are obliged to haue for their Institut whose habit they beare causeth them to enter by another yet not à false gate into the interests of that body whereof they are members interest so much the more stinging and more pressing as they are more coloured with the beautifull Ennamell of the glory of God which often enough serues for à foile vnto selfloue But à man free from any other societie then that which is common to him or to all the faythfull or to the Ecclesiasticks of the Clergie which haue no other Order then that of the Hierarchie established by the sonne of God who is à Preist for euer according to the Order of Melchisedech is rather in the state of giuing then receauing and if plenty place him not in the first sufficiency which puts him vnder the lee of necessity exempts him from the last Peraduenture one will say vnto me with the wise man that he is truly blessed who dispiseth golde and puts not his trust in treasures But where is the man and we will praise him If it besome Cenobite who in nodding his head makes this obiection one will reply to him that when he shall haue shewen à man of his condition exempt from the interests of his Order and contemnig the profitt of the holy CoÌ„munitie many shall be presented to his viewe who without support of the Community vse goods of the world as if they vsed them not who doe no evill with theÌ„ although they haue the power and who being able to transgresse the lawe of God yet doe they incline and subiect theÌ„selues theruÌ„to The haÌ„d of God is not shortned his workes are great and exquisite in his wills he hath secret seruants and others in viewe as well in the world as in the Cloisters And there is nothing sayeth an auntient Poet more vniust then an impertinent man who approues of nothing but what be does himselfe à Pharisie who is not like other men his hands and tongue agaynst all and drawes agaynst himselfe the hands and tongues of others A great and most noble seruant of God who retiring himselfe out of the world wherin he had borne eminent offices brought with him great goods into à very holy Congregation on à tyme tolde me to the honour of him who had bene the Institutour thereof and whose holie memory in benediction before God and men that this deuoute personage neuer gaue vnto him nether during his life nor at his death one word of commendation congratulation nor so much as thanks for so many commodities which he had brought into the CoÌ„munitie iudging that he was vnwilling to put him in perill by some vanitie which this applause
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
I doe not compare the bad Pastours that is such as dishonour their ministeries by their scandalous life with the good Cenobites for the weapons would not be equall Nether will I speake of vnrulie or dis-ordered Cenobites to witt who no wayes obserue their rules but contrariwise violate and breake them almost in euery poynt with the good and vertuous Pastours for to tourne the wroÌ„g side of the meddall heere were foule play There are in the one and the other both vertuous and vicious true and false brothers Wee see but too many Pastours and Cenobites that liue dis-orderly who by their lapses and actions of bad example resemble steeples which by their falling beate downe the Churches wheâ—â—of standing they were the ornament He then that stands on his feete let him take heede that he fall not Let vs leaue there the bad they are Ethiopians and Leopards whose skinne is hardlie to be changed let vs not labour at this Pumpe out of which there can come no cleare water nor good odour out of this sinke of the vessell of the Church Let vs imitate Constantine who cast into the fire the memorialls which were presented vnto him wherin were couched the licentious deportments of some Ecclesiastiques anâ— as he was willing to couer them with his robe let vs beholde them in silence For the subiect which I handle this word is sufficient that there are but too many bad Pastours and vnreformed Cenobites who in the seruice which they render to soules seeke nothing but their owne interest base and mercenary spirits for whom the storme of darknes is prepared vnles they take à more excellent way which is that of à pure and dis-interessed charitie Let vs speake then onely of those who both in the one and the other condition performe their duty or striue to doe it shewing themselues as true seruants of God in all patience sweetnes austeritie of life in the word of truth in charitie not feigned according to the doctrine of the Apostle Let vs see who setts the best foote before in that seruice of the great Maister and of the Prince of Pastours Bishop of our soules IESVS-CHRIST For as there is golde of diuers carracts so are there diuers degrees of charitie and as in heauen there is à disference of brightnes amongst the starrs and different mansions in the Heauen of Heauens soe are the degrees of charitie different iâ— soules CHAP. VII Difference betwixt the Pastour and the mercenarie LET vs then handle here the square rule or golden measure of charitie to take the dimentions of the mysticall Hierusalem and let vs saie that Pastours aswell Diocesans as subalternes or Curats are by state obliged to expose their liues for the sheepe committed to their charge Let vs concerning this point giue eare to the diuine sentence which cannot be denied without impietie nor contradicted without blasphemie there is no greater charitie then to giue his life for his frinds Let vs adde herevnto the picture of the true and good Pastour drawne out-of the chap. 10. of the Ghospell of S. Iohn The good Pastour giueth his life for his sheepe which is to saie is obliged to giue it But the mercenary and he that is not Pastour see you how he distinguisheth the mercenary from the Pastour and how he makes it apparent that the mercenary is not Pastour and that he who is Pastour is not mercenary He addeth the mercenary is he to whom the sheepe apperteine not Note that he who hath no sheepe of his owne and serueth neuertheles the sheepe is not Pastour but à simple seruant and mercenary without flocke Let vs followe the text He that is the mercenary seeth the wolfe comming and flyes and the wolfe deuoures and disperseth the sheepe Who is he that flieth whether he who is obliged by state and condition and by diuine lawe to an actuall residence what storme soeuer happen be it of plague of warr of famine of persecution of heresies or other such like or he that is not tyed vnto any care nor charge and not hauing any obligation may retire himselfe from these afflicted places his coutry and the place of his abode being wheresoeuer he likes best and who peraduenture should thinke to tempte God in exposing himselfe rashly to hazard without any necessary obligation according â—s it is witten who loueth and seeketh perill shall perish therin Let vs now put the last finger to this Euangelicall picture The mercenary flies saieth S. Iohn and he giues the reason of his flight because he is mercenary and that the safety of his sheepe concernes him not in respect he is not charged with them But the true Pastour who knowes that this blood must be required at his hands and the saluation of the people committed to him becomes à part of his astonished with so many threats vttered by the Prophets particularly Ezechiel agaynst the bad Pastours who abandon their flocks in time of neede awakeneth his sollicitude and reuiuing his courage exposeth himself to labour and danger inclining his hart vnto all the iustifications of our lord for the retribution which he expects from him alone Let vs now obserue with what aire they behaue themselues in the guidance of soules and in this hazardous occupation where is giuen touth for touth eye for eye soule for soule who marched therin onely by delegation by mission of assistance by extraordinary commission as troupes of releefes and voluntaries This last saying sufficientlie declareth that if they labour therin it is but voluÌ„tarily and as it is for pittie so truly is it some tymes pittifully For as they gouerne onely such soules as voluntarily and of their owne election without any obligation commit themselues to their conduct so on their part haue they the choice in this great haruest of what eares of corne they please in this great draught of fishe which they like best casting the rest into the water to sende them backe to their proper Pastours In so much that as the people of the world doe not make vse of them but in such manner and as long as they please so doe not they serue the persons of the world but soe long and in such sorte as they thinke best The place of their residence or rather of their continuall pilgrimage being that which is most conformable to their liking or to the Order of obedience wandring starrs to vse the phrase of an Apostle whose moueable influencies worke not so strong impressions for so much as they cast not their glimmerings and sparklings but by way of passage where as the Pole-starr alwayes fixt is the leuell wherby all Marriners direct their nauigations CHAP. VIII Of vertue exercised by sallies or by continuation HOwe soeuer I deney not but that some vpon occasions of plague of warrs of heresies mainly endeauour the seruice of both soule aÌ„d bodies and some-times more then the Pastours who feele themselues daunted in these tempests As it often enough happeneth at sea that Ã
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
as they desire alone to possesse it without communicating the same ether vnto Hermits who haue made their vowes betwixt the hands of Ordinaries or vnto other Ecclesiasticks of what qualitie and in what sacred Order soeuer they may be seated not leauing it but with regret and with harsh limitations vnto Diocesan Pastours rather for the respect of their rancke and ministery the greatest in the Church of God then for the condition and kinde of life Thervpon arise Cenobiticall murmurs which resemble those litle motions of the superficies of the Sea which precede the teÌ„pests This propositioÌ„ was esteemed new and as if I had iustled the whole schoole and shaked the foundatioÌ„s of Cenobiticall greatnes I passed by the tongues as by the pikes for they were pearcing tongues The same yeare preaching the Aduent and lent at Tolose I set forthe à litle booke of pietie intituled An Introduction to ciuile deuotion the very inscription wherof strooke into à dumpe some who were afraid of their owne shaddowes as if I had intended to secularise Deuotion which before was held as it were wholie Regular and teach some way to saue ones self in the world where the Cenobites cry out all is lost and say with full mouth those words of Dauid All haue declined all are vnprofitable none doe good no not one But cheifly that which put them into an ill humour were certaine chapters where I treated of the good vse of Parishes aÌ„d Cenobitiâ—all Churches where my aduise was not altogether founde conformable vnto theirs wherat the Mountaines sumed for being à litle touched though with all possible modesty and respect Many threats were cast forth of writing against the same but the memory therof perished with the sounde I will beleeue that the second cogitations shut vp in sileÌ„ce were more prudeÌ„t The yeare after I composed that tragicall history of Petronille which hath caused so much noise Being better informed by the aduise of the great Gerson and of many other famous scool-men and particularly of blessed Francis of Sales my Oracle aduise by him couched in his â—heotime in tearmes cleare enough concerning the state of Perfection which they attribute vnto Parochiall Pastours aÌ„d particular Preists no lesse theÌ„ to Cenobites I renewed this matter and hauing placed my selfe on that side which to me seemes most iust and most reasonable I am not able to expresse the clamours of Cenobites against me euen to extremities which for the honour and reuereÌ„ce I beare them more then for my defence I dare not repeate In summe this matter wholie scholasticall and more subtile then solide à matter otherwise the most indifferent and problematicall of all those which are disputed on the bench became against me à matter of faith and is if I had shakeÌ„ the principalls and iustled an vndoubted Maxime CoÌ„sider you whether I were darkened by tongues which haue in their power the good or bad reputation of such as please or displease them To calme this great storme proceeding from so weake à beginning as the great rayne that came forth of the litle cloâ—de which the Prophet sawe I was counselled by some frends to testifie vnto these exasperated souls that I had à more sweete and respectfull feeling of their condition then they imagined Which I did by that true encounter which I described vnder the title of the vnknoweÌ„ Traueller wherin I thinke to haue deliuered touching the priuiledges exemptions and qualities of Cenobites things so aduantagious as I beleeue that none of their professioÌ„ hath spoken therof without flatterie with so much excesse though they be liberall enough to publish be it by voice be it by proofe the preeminence which they attribute to their maÌ„ner of life I thought in this sort to haue reconciled my self vnto them hauing mollified their courages to haue restored my self into their good fauour But it fell out rather by my mishap then by my fault coÌ„trary to my designe for whether it be that these spirits being once disturbed are not so easily appeased as certaine liquours which doe not so quickly growe colde when they are once heated whether it be that in that writing I defende my self as à free man by the mouth of an Aduocat whether it be that I praise them not like à slaue in à seruile manner which is very farr from my humour I haue sounde by experience that it is with them as with bees which are not easily quieted being once irritated and which sting oftenty mes euen those who accoÌ„modate their hiâ—es and doe them seruice For taking aduantages of that litle worke aâ— if I had made à recantation of that which I aduanced in the Petronilla touching the state of perfection though therin I speake not of it they make à trophie of my modestie and in lieu of acknowledging with what aduaÌ„tages I had spoken of their Cenobiticall policie and of their maÌ„ner of life they haue led in triumph my good inteÌ„tion and chaÌ„ging iudgement into wormwood went aboute to persuade that the feare of à censure caused me to retract from what I had writteÌ„ touching the state of perfection wherof I treate not at all in the Vnknowen Traueller aÌ„d also that like the Satire in the fable I blowe hott and colde with the same mouth Certes I neuer had so good opinion of my self nor of that which I write that I should thinke my self not subiect to errour I beleeue nothing of my selfe aboue humane and of so great persons which haue heretofore made retractations of what they had somtimes set downe with inconsideration that when I should imitate them in their humilitie and ingenuitie I would thinke my selfe rather worthy of praise then of blame Notwithstanding I may saie with truth that as for the opinion of Gerson and many other graue Doctours touching the state of perfection wherin they rancke the Pastours and Preists as well as the Cenobites I haue alwaies constaÌ„tly held and mainteyned it and if I should once treat to the full depth and according to the dignitie of the subject I could make appearet that the Cenobites are not by their life and state in such degree of eleuation as they imagine and that that of the Pastorat of Preistood and of the holie Hierarchie is as much aboue their condition as the highest region of the ayre aboue the lowest CHAP. XVI A Protestation and Conclusion BVT what will they now saie or rather what will they not saie of this Directour Dis-interessed where I lay open many things which peraduenture will not please them Truly they shall say what they will for who can hinder those from speaking who in qualitie of spiritualists will iudge the whole world without being iudged by any It shall suffice me for my iustification to declare that my intentioÌ„ was neuer ether in this treatise or any other to offeÌ„de or preiudice any one much lesse à holie coÌ„dition which I respect and honour as I ought so likewise haue I bene very carefull not