soule vnder his conduct he makes longe triall whether this motion preceede from the spirit of God or from some indiscreete and immoderate zeale and doth not inconsiderately permitt this tye to be made what soever Image of Sanctitie the action made by the Vow of it selfe doe beare For albeit on the one side à good work receaues some augmentation of Value according to all diuines◠yet it is à medall of both sides and à knife of two edges and on the other parte there is often daunger and alwayes Iealousie of some impertinent obligation And it is needefull that the Director be like an honest woman not onely free from all euill but also from any suspition therof the integritie of reputation or rather the reputation of à perfect integritie being extreamely necessarie in soules to serue God with profitt and edification I knowe à soule which being willing to oblige it self by Vowe to performe some act of Pietie was disswaded from it by the B. Francis of Sales one of the most holy and most dis-interessed Directors that euer was Notwithstanding he did not therby hinder it in the execution of that act which ought to be reiterated euery day contrariwise he exhorted the continuation of the same by constant purpose and firme resolution But he was not of opinion that à vowe should be therin vsed because sayd he vowed actions though of their owne nature excellent yet by accident are they subiect to greate scruples perplexities I would willingly lay open the conceit of this holy Prelate who was not onely à man but à Seraphin on earth and who had the guifts of counsell intelligence and of Wisedome in à verie eminent degree as his writeings doe sufficiently testifie I likewise know that he held at the triall of interiour mortification and humiliation à greate and holy soule more then eight or nine yeares before he would promitt it to make an entire retraite from the world and to consecrate it self vnto God by an absolute abandoning therof and if his quiet humble and condiscending spirit if euer ther were any such had not yeelded vnto the opinions of à greate Prelate the holy Congretion which he hath founded had remained in the simple obligation according to the first Institution without passeing further into solemne vowes intituled An order vnder the rule of S. Augustine So farr was this holy Pastor from the spirit of constraint and seruitude so highely did he prize voluntary Sacrifice and how greate an enimie was he vnto this domination which some Directors establish ouer soules by this so faire à way in apparence and so aduantagious by their imperious pretences This is not in the least sort to derogate frō the prerogatiue of holy vowes so much commended in holy scripture and by all antiquitie No truely and who could doe it without sacriledge and blasphemie But neuertheles à man may say therof as of the Arke which was so holy and yet notwithstanding it did not belonge to euery one to touch or looke into it The examples of the Bethsamits and of Osa are dreadfull for this cause and the censor is not put into the hands of all the world He who can take it let him take it it is sayde of one of the Euangelicall counsells and all conceaue not this word it is spoken vpon the same subiect And the scripture it selfe doth admonish vs not to vow rashly sayeing that it is much better not to vowe at all then not to render the vowe when it is made Surely the Director truely dis-interessed will neuer settle him self in the confidence of à soule by such à way For as Iealousie is à marke of sick loue and accompanied with distrust and suspition so they who make vse of theise industries to binde soules and oblige them to their persons or to their Churches and communities witnesse how much they are distrustfull either of their proper conduct or of the inconstancie of the directed soules which is to dis-oblige them by obliging them as the Iealous hate in loueing for as much as their loue hath all the effects and all the markes of hatred CHAP. IX The Band of Dilection THe true bande of soules in the sacred commerce wherof I speake is that of perfection and that of perfection is that of Dilectiō There is the perfume drawne from the Spouse perfume which hath all its force in its sweetenes there is the band of Charitie that bande of humanitie wherof the Prophett speakes bande which tyeth the litle lambe to the sides of her dame and the chicken to the henn bande most stronge though very gentle Bande which tied the Apostles to the sonne of God when they were fast ioyned to the wordes of his mouth as litle children vpon the bosome of their mothers Lord sayed S. Peter in this tender sense to whome shall we goe but vnto thee who hast the wordes of life and life eternall The soule which by à respect accompanied with à holy confidence cherisheth its Director with à gentle amitie but stronge sweete sacred wholy spirituall is much more powerfully tied and submitted vnto him then by all those meanes which the desire of mainteyneing ones self in credence and authoritie causeth them to inuent who desire to commaund with an yron rodd and not with that of Aaron all couered with flowers and fruits Euen so then as they who sayle by à coaste couered with shelfes and rocks gaine the shoare saueing them selues vnder the lee in some creeke when they perceiue the Winde to rise for feare least the tempest driue them against the rocks hidden vnder water in despite of all their industrie So the well aduised soule which seekes to secure its saluation ought to walk prudently cautè as sayth the Apostle and to ioyne by so iust à temper its submission vnto its Director with an honest and Christian libertie as no sooner shall it perceiue the winde of the imperious Interest to blowe on his side who conducts it and that he assume ouer it an odious or vnlimited domination or which is worse to make vse of it as à footestoole to ascende to honorable pretentions sometimes intreateing it to recommend him vnto such à Prince or Lord to bring him into fauour and credit or to procure for him some dignitie or Benefice and to render him the office of Bersabee toward Salomon who demaunded Abisaig Sunamite for à wife vnto Adonaias wherof for certaine reasons of state she was denied by the kinge Or rather that wherein Ioseph requested the Cupp-bearer that he would suggest vnto Pharao for the setting him at libertie or some other such like practises Assoone I say as it shall perceiue this interessed humour let it fairely withdrawe itself and that with the leaste noise possible from this conduct because it is à Prophett which speakes vnto the winde according to the phrase of Ieremie and who sowes winde shall reape Whirle-winde and tempest And the Prophett which is full of winde sayth Ose is cause of
and their life She is then the Cheife the Generall the necessary Qualitie requisite in à Director Without her it is à body without à soule à soule without spiritt à spiritt without life à guide without eyes à fire without heaâ—e à torche without light If he were as knoweing and as eloqueÌ„t as an Angell without Charitie he is but à resouÌ„ding peece of brasse à ringling bell without her should he giue all his goods to the poore his body to flames it profiteth nothing wheras all things cooperate and redounde tot he good of those who haue the diuine dilectioÌ„ This qualitie is in such sorte recommended vnto Pastors and Guides of Soules as who resolues not to put downe his life for the saluation of his brother is not worthy to execute this Angelicall office Lett the Soule then in her choise well consider whether the Director whom she electeth be very charitable which is easie to be knowen as à tree by the fruite because Charitie much more then Faith sheweth her self by works Wher loue is there is the operation and where there is no operation loue is not It is à fire whose actiuiâ—â—e is inseparable Would we see the marks and liueries therof Let vs not seeke them in any other place but in the greate and diuine Apostle who was wholy replenished therwith Charitie sayth he is patient benigne not enuious not peruerse she is not puft vp she is not ambitious She seekes not her proper Interests she is not prouoked to anger she thinks no euill she reioyceth not in iniustice but her ioye is in the truth she suffereth all things beleeues all things hopeth all things beareth all things She neuer falleth away Whether Prophesies shal be made voide or tongues shall cease or knowledge shal be destroyed Theis Apistolicall wordes deserue to be written vpon à diamond nay rather vpon the tables of our hearts O that we would ponder and ruminate on them as we ought How many tastes should we finde in this manna How many secrets should we therein discouer not onely to ayde vs in the choise of which Ispeake but also for our owne perfection But where shall à man finde à Director who hath à Charitie accompanied with so many rare qualities And hence it is that my blessed father so dearely prizeing that holy person Iohn Auila who sayth that one amongst à thousand is scarce to be found thinks that such à one is hardly to be mett withall amongst ten thousands This is to take away the hope of findeing one yea truely à man compleate in all points But as we leaue not to esteeme the siluer of the moone though therin some sports appeare so we should not omitt to make vse of à man and to value him albeit the gold of Charitie arriue not to the laste Charact Otherwise there would not be à Bishop in the church if all the qualities which S. Paul desireth in them ought to be necessary before they were raised to this dignitie by the imposition of hands It is true that for the conduct of Soules there would be required the perfection of the Seraphin the better to purge illuminate and accomplish It is true that Charitie is therein required in a supreme degree together with all other vertues which accompany her as their Queene Patience Meeknes Humility Veritie Iustice and the others which the Apostle noteth and those also which he nameth not But without stayeing to decipher all that greate retinue I vndertake not to sett forth in its full lustre more then one qualitie which is essentiall vnto the subiect wherof I treate and fundameÌ„tall for defence of the counsell which I gaue as also to proue the Iustice therof against detractions Hence it is that Charitie seekes not its proper Interests Whence I gather this proposition wherof I will declare the truth That to make à good election of à Spirituall Director he ought to be Dis-interessed which is that vnto the knowledge and experience which I haue represented be ioyned Charitie de voide of proper Interest This being well vnderstoode let him not feare to embarke himself vnder his coÌ„duct where he cannot but make à very happie voyage vnder so assured à Pilott But assoone as one shall perceue the rock of proper Interest let him speedily retire as à vessell which is in danger of shipwrack Behold the whole Basis and true subiect of this discourse which caused me to take pen in hand for the pulling of veritie out of the throate of calumnie to stopp and shutt vp the mouth of detraction and cause iniquity to lye turneing its malice on its owne face to its confusion So shall the woe retourne and its malignitie fall backe vpon its owne head And I assure my self that this will proue profitable to diuerse penitent and pious Soules Who when I shall haue caused the scales and filmes fall froÌ„ their eyes will know that all is not gold that glisters and that amongst diuerse Iewells that appeare pretious there are some doubletts and withall that the finest are not the best CHAP. XIII That true Charitie is dis-interessed TO diuide this matter according to order we will first speak of this Charitie dis-interessed in generall and next we will discribe the Interest in particular to the end this touchstone may discouer the false from the true the pure from the basâ— alloy That Charitie carrieth vs to loue God for the loue of him self and our Neighbour for the loue of God there is no doubt It is also out of controuersie that Charitie whether she regard God or she carrie vs towards our Neighbour is à loue of Amitie not of Concupiscence à distinction very common amongst Philosophers and Diuines By the loue then of concupiscence we affect in another our owne interest in regard of the pleasure honour and profit which we expect or drawe from thence But the loue of amitie in which coÌ„sists properly the essence of Charitie is à loue wholely Dis-interessed and which onely and purely respects the good of the person loued and not its owne Although we will or procure it in God for God and according to God without other pretence then the glory of God who recoÌ„mends vnto vs such à dilection in imitation of his owne puritie It is therfore my coÌ„maundement sayth the sonne of God vnto his disciples that you loue one another as I haue loued you and how hath he loued vs but with an incomparable puritie of intention haueing nothing to doe with vs for our goods but onely out of the too greate that is to say extreame Charitie which he bare towards vs Oh if this be so how litle of this pure gold is to be found in the world Wherfore the scripture counsels vs to buy it if we desire to growe rich I meane of this pure Charitie which makes vs to loue God and our Neighbour without any respect of our selues and of our owne proper gayne For who is there that contemplates and seekes God purely for him self
is glorie and empire world without end Doe you see how the empire and authoritie of all that which passeth in the conduct of Soules ought to be referred vnto God to whom alone apperteines honour and glorie Not vnto vs ô lord not vnto men but vnto thy name let praise be giuen As the inferious would serue and obey better and with much more perfection if they regarded no other then God in the person of those whom he hath placed ouer them So superiours would much more perfectly commaund if they were thrust on and induced by noe other spirit then that of God which is the spirit of loue of good-will of dilection and of accomplished suauitie THE SECOND PARTE CHAP. I. Of opiniatiue Directors TO this Charecter of Ambitious Interest I ioyne another which is when the Director is so wedded to his owne opinion as not being content to despise other mens he blames them with outragiou termes and with sauour of insolencie The same is not onely against Charitie but likewise against Modestie which requires that of our selues and of our capacitie wee still nourish humble thoughts and that we preuent others with honor and with à fraternall tendernes that we respect their reasons although they seeme to vs weake There is à certaine notable difference betweene common oyle and that of Balme both of them being put in à vessell full of Water that swims on the topp of the water and this falls to the bottome But in case you make lampes therof in extinguisheing the match of that which shal be composed of common oyle it will cast forth à stinking smoake if of the other there will yssue forth à perfume of an odoriferous sauor Such is the difference found betweene the Directors infected with the Interest of vanitie and the disinteressed For they willing to haue their conduct preferred before all others drawe vpon them selues an ill odour by which they thought to rise in esteeme But the other who giueing place to all by à difference of Humilitie and respect as an aromatique Balme becomes an odor of life vnto life and à pleaseing sauor vnto IESVS CHRIST Certes true Charitie is not riotous it endureth all it beleeueth all it hopeth all it reioyceth not in wickednes but its whole delight consists in trueth In it she rests not being solicitous whether it proceed from her owne spirit or from any other CHAP. II. Of the Iealous FRom thence we gather an other passage of the same Apostle to wit that Charitie is not Ielous whence we learne how much is wanteing in those Directors who through childish Iealousies for enuy slayeth the litle ones sayth the Wise man become into xicated whē they who once were submitted to their conduct consult with others then them selues and receiue their benediction Who would beleeue this weakenes of spirit to be in such strong persons who seeme to carrie others Who would imagine that soe light à matter were so hard for them to supporte since they them selues lay vpon the shoulders of theise poore Soules as vpon pack-horses insupportable burthenes Alas it is neuertheles but too too true and would to God it were lesse frequent I speake in generall I scandalize none noe not the Ministry it self But to speake the trueth there is euery where but too much of man and this auntient prouerb is found too true that the office declares the man which is to say makes knowen his litle or greate worthe This litle empire which some seeke to establish is much suspected of tirannie This bitter zeale reprehended by S. Iames which breedes contentions proceedes from à wisedome which is not from aboue but earthly Let vs conclude with the same Apostle and declare how it is à diabolicall animall It is an animall because Ielosie is an animall passion and of the sensitiue appetite but is diuellish when through malice it thwarteth the good and opposeth greater glory of God Moises that charitable man who for the conseruation of his brethren offred to be blotted out of the booke of life was far from this fantasticall humor being solicited to oppose himself against certaine persons that prophesied why sayd he become you Ielous of me I wish that all the people might prophetie and that our lord would bestow on them his spirit Some one with à more discreete zeale may answeare with S. Paul are all Doctors are all Apostles are all Prophets Pedagogues enough and few fathers But it is easie to reply that the spirit of God doth breath where it pleaseth that he is able out of stones to raise vp Children to Abraham to speake in the midst of stones or to make the very stones them selues as he made the Asse of the Prophett to speake And though he of whom they are Ielous might haue some defects yet will he neuer proue so ill qualified as Saul Baalam Cayphas who as wicked as they were ceased not to be true Prophets I doe not deny but there is à good Ielosie for soules and their aduancement in vertue wherof the Apostle sayd I emulate you with the emulation of God for I haue resolued to consecrate you intirely vnto Iesus-Christ Such was the Ielosie of the Angell who guarded S. Cicelie and was the preseruer of her integritie And one may cōiecture by the words of Daniell to those auntiēts who would haue seduced chaste Susanna that this Sainte had à protector of her virginitie The zeale of Phinees and that of Mathathias are renowned in holy scripture And the Apostle wills that we pursue the better guifts But who sees not that this Ielosie is all in God and of God vnto whom it is to be wished that euery soule were immutablely fastned Oh how much is it Dis-interessed and purged from all self loue and how far different from that which is wholy filled ther-with and is the roote of all emulations enuies brawle◠contentions which S. Paul reprehends with so much vchemencie in his Epistles to the Romanes in the 1. and 2. to the Corinthians to the Galathians to the Philippians to Timothie and to Titus as also S. Iames in his Canonicall For this is tumultuous imperious boysterous and seeking it self rather then IESVS CHRIST and the other is sweete quiett peaceable and makes vs glad to behold in another that which we our selues want to the end God may be glorified in all and euery one Such was the zeale of that holy Preist Iohn de Auila who desisted from the enterprise of an Ecclesiasticall Congregation of holy life which he had begun when he sawe on foote the Societie of IESVS which he thought might suffice for that time not diuersifying Institutes without necessitie which is rather to multiply Orders then to magnifie the seruice of the greate Maister who ordaines all for his glory Those are the greate soules who onely desire the aduancement of the kingdome of IESVS-CHRIST not careing by whom it it be done that others reigne without them what doth it importe thē that others are noble
stones of Daniel which come from the mountaines Let one erect foundations and buildings let one knowe well how to sounde the trompet to praise good workes at the gates to wit the porches of the Church that the assembly of Saints knowe well to extoll the glory of almes euen to cause the stones to speake procuring armes and inscriptions to be ingrauen for à perpetuall memory let one sounde forth the saying of Dauid the iust shall be in an eternall memory he shall not feare bad reputation his iustice shall liue for euer and euer and his horne shall be exalted in glory Is there question of buryalls What marbles what Piramides what Obelisques what triumphant arches are erected to the magnificence of founders how the Angells dispute who shall haue the body of Moyses but it seemes some may tell me you dislike that one exhort those to doe great good deedes vnto whom God hath bene liberall against that which the Scripture teacheth in so many places pressing vs to performe redily all the good we can not to suffer our selues to be surpâ—ised by the night of death when one can worke no more but to labour in good workes whilest we haue time to doe good vnto all principally to the domesticks of God and so make for our selues frinds of the Mammon of iniquity who may receaue vs into the eternall Tabernacles Ah! it is farr from it but I endeauour to take away the ordure and the scumm from the middest of this deformed charitie which ought to be pure cheifly in the inteÌ„tion of him who perswades these good workes But who sees not in all the practises which I discouer how much the artifices of these good Directors falsifie that good coine wherin they deserue no lesse punishment theÌ„ they who corrupt that which is currant Children of men how long being heauy of hart will you seeke vanitie aÌ„d your owne proper Interest It is not then the actioÌ„ of the giuer which I touch for howsoeuer it be he shall receaue according to his worke and shall not faile of his hire But I haue an auersion vnto the industries of such as inclose within their netts the soules which committ themselues to their conduct more full of arte crafte then of sinceritie and candor CHAP. XVI Artificiall Comendations of Almes VVe knowe thanks be to God that Almes is à gratefull and good thing and that who giues it with à true dilection though he should bestowe all the substance of his howse yet would he thinke it nothing We knowe that it deliuers from death that it cleanses from all sinne that mercy is bestowed on the mercifull that he who is adicted to this vertue disposeth himselfe to receaue of God à fauourable iudgement and to heare at the consummation of the would this saying of the last sentence in his fauour Come the blessed of my Father because I was hungary and you gaue me to eate On the contrary let the memory of him perish from the earth not onely of the dying but of the liuing who hath forgotten to doe mercy For God willeth mercy rather then sacrifices or victimes And as water quencheth fireâ— sayeth the wise-man so Almes stifleth sinns To conclude we knowe that vnto those that will giue shall be giuen and that à full superabundant and runing-ouer measure of retribution shall be powred into their bosome But is it not an insupportable abuse to make of so many Oracles of the holy Ghoste baites and lures to drawe the goods of the simple to perticular profit And if the Preacher be he Pastour be he Cenobite who preacheth too often of Almes and ouer much presseth this matter is presently saied by the vulgar to speake for the wallet and looseth the credit which he had gotten by his sermons how much more odious ought à perticular Director to be who fowles the soules vpon this subiect and endeauers to cause them to leaue their Cloake not by the strong blasts of the northerne winde but by the mildnes of the sunn-beames by words gilded with à thousand heauenly blessings O the braue conceipt of S. Austen reported by Bellarmin in his booke of Monks vpoÌ„ that passage of the Psalmist amoÌ„gst the Cedars of Libanus which the iust haue planted the sparrowes will builde their neasts They who plant these Cedars saieth that eagle of Doctours are the great and the rich of the world who hearing with feare these diuine words blessed is he that is mindfull of the poore and the beggar instantly sell their possessions their lordships and their superfluous and superabundante goods which puffe them vp with vanitie and giue them to the seruants of Iesus-Christ build them Churches Monasteries beautified with pleasant gardens there the litle sparrowes gather together nesting themselues and disneasting them what praises are wanting in S. Hierome vnto those great and deuoute Romane Dames who at his perswasion built so many Monasteries And Iohn Diacre how much doth he exalt the glory of S. Gregory the great founder of so many howses Cenobites which he â—râ—cted of his patrimony as the learned Bellarmine noteth in the booke by me alleaged Chapter 44 There needs but such à passage as that of S. Austen or such examples well vrged to the purpose to make à riche mans mouth to water and cause him to laye à faire foundation to eternize his memory both in this and in the world to coâ—e The same happines euery day and is an action both good and holie But who would search with à probe the intention of these remonstrances I knowe not whether one should not finde therin proper interest I clearly see that they would hide theÌ„selues in the presse as Adam rann hastily into the thicket of the wood but they haue à witnes in heauen who knowes the secrets of harts and before whose eyes all is naked and discouered witnesse he who exhorted to the Corde to drawe vnto his partie à great benifit explicated to the letter I knowe not whether according to the Spirit this passage of the Psalmist The Cordes are fallen to me in excellent places For truly my inheritance is most noble to me meaning that the Corde was his principall inheritance inheritance most base to some and yet noble and aduantagious vnto this man Now tell me whether this be to vse or abuse the Scripture whether it be to speake seriously or to deride the ignorance of the rude Thinke not neuersheles that I doe not much commend esteeme as fathers of the poore those who giue their goods to the Church and who will not haue any other heyre nor other inheritance then the Crucifixe For it is much more iust that the sainctuary possesse the inheritance of Laycks then to see the Laycks possesse by inheritance the sainctuary and as heretofore the Gentils so now the Gentlemen to enter into the inheritance of our lord CHAP. XVII An agreeable Encounter I Will relate to this purpose and by the way à sutable occurrance which vpon à time
passenger dureing the storme will guide the sterne or performe other offices wherin the Pilots are wanting where courage by the vehemency of apprehension is abated But we doe not here cōpare vertuous persons with the defectiues we will speake onely of the duty which the truly vertuous performe in these occurrences and when I saie duty I meane that of the charge and obligation of the office When the Cenobites shall retire themselues vnder the lee who can saie vnto them why doe you so Why flie you why doe you abandon the sterne dureing the tempest since that their condition doth no waies tye nor oblige them therunto But the Pastour cannot without an ignominious and shamfull decay of his reputation strike saile nor auoyde the combat and since there are certaine sallies of courage and valiancy nowise coming from true valour which ought to proceede from à mature iudgement from à setled deliberation and from à temper of à constant and couragious minde in the place of danger These impetuous passions which coller and rage stirr vp in duells these sallies which push-on so many soldiers into battailes assaults are seldome animated but by the bruite of the example of others of the out cryes of the multitude of the clattering of armes of the sounde of drumms of fistles and trumpets of the thounder of cannon and musket shotts such à one heated and headlong runns into it who would neuer haue thrust himselfe forward in colde blood and vpon consideration Euen Interests themselues whether glorious or profitable are sometimes the principall motiues of this valour Vertue which consists in à temperate mediocritie hath none of these sudden motions Its fyre is equall its light is like that of the sunne by sweete successiue rayes not like that of starrs which produce not or if one may so say bring not forth their 's but by sparklings For example who sees not that à continuall sobrietie and exactly obserued and à moderate fast according to the lawes of the Church is more commendable then those excesses of abstinences which some violently vse though seldome enough sometimes fasting two or three dayes together eating but once a day à litle bread and drinking onely à litle water sometimes absteyning out-of ceremony from all meate which had life sometimes all concocted nourishment sometimes eating onely when the starrs appeare and when these dayes are past from whence they are drawen by force as men vse to doe from bad wayes nothing but discorders are to be seene in their dyet whether for qualitie or quantitie and was it not for this cause that God said by à Prophet that he liked not the abstinence of some Iewes because in the dayes of their fasts he founde them filled with their proper wills For the same reason he reiected their Sabothes and their feasts God willeth that euery plant produce fruite according to its kinde and in due seasons and that its leaues fall not away I doe not speake this any wayes to diminish the value and lustre of the great actions and enterprises which sometimes Cenobites performe for the seruice of soules and of the Church be it in missions amongst hereticks and infidells be it to extend the faith and to powre it out into the harts of Barbarians and Sauages to the farthest parts of the earth the which Hierom Platus most amplie sheweth in the 12. booke of the happines of the Cenobiticall state But I say that the continuall and vninterrupted seruice of good and vigilant Pastours though of lesse noise is not of lesse fruite since that to preserue their goods already acquired is no lesse vertue then to get new The Comets are more apparent then the starrs yet no man dares to compare them to the starrs of heauen no more then the fires of the earth to the elementary which is aboue the region of the ayer albeit the effects of the same which is with vs especially that of thunder astonisheth vs much more And it was for that cause that the Precursour of the Messias leading à Sauage and retired life from the commerce of men was of greater esteeme amongst the Iewes then our Sauiour himselfe whence they did not accknowledge him though he were daily in the middest of them And if besides this ordinary and continuall dutie which the good Pastours render vnto their sheepe hauing alwayes an eye vpon their flocks as heauen hath his vpon the earth because they must render an accompte vnto God of the soules to them committed and if they keepe the fire of sacred dilection perpetually lighted vpon the Altar of their harts saying with the Apostle and with the same feeling that they are burnt with the scandalized infirme with the sicke touched with greife for the afflicted euen willing to become Anathema for their brethren if I saie vnto this vninterrupted care in time of peace and of prosperity they add the great effect of perfect charity which is freely to expose themselues to death for the seruice saluation of others I knowe not what thing the most austere Cenobites might desire or euen practise of more perfection CHAP. IX That charity of obligation and Pastorall excelleth Cenobiticall vowes TO desire or to thinke onely to compare the way of pouertie such as is practised in à communitie be it founded or mendicant with the highest top of Charity Queene of vertues to will in hazarding ones life by state for the good of soules were to make himselfe rediculous rather then worthy of answeare For concerning the two other vowes of Chastity and obedience no man doubtes but that Preists as Preists performe them more solemly in regard they are tied and annexed vnto the Sacrament of Order then the Cenobites as simple Cenobites And besides for that of pouertie we haue already declared how much its aduantage is balanced by the eminent qualities of the singular and secular pouertie Peraduēture some will reply according to the new diuinitie beyond-sea the last censure of the Prelats of the Gallicane Church and the Sorbon sufficiently noteing that wherof I speake that Cenobites seruing soules without obligation which is true and without Interest which is the thing in question render more pure seruice then the Pastours who are obliged thervnto by office by state and by duty of iustice and that this purity extreamly exaltes their charity But to retort this argument which seemes plausible on the face of those that propose it I saie first that though charity be without cōtrouersie the greatest of all vertues the scripture declaring it in expres tearmes such à case may neuertheles happen that Iustice ought to be preferred before it for exāple some one owes much and he is inspired to giue great almes is not the same man obliged to preferre iustice before Charitie and to pay his debtes before he distributes his liberalities to the poore the very Order of Charity so requiring it I saie in the second place that this purity of Charity as some take it is rather an impurity
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