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
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
what reason haue you to complaine of your pouertie that à man may not with more Iustice reproach you for your intrusions into Orders For by what other name can I call the litle shame of those who by false and supposed Patrimoniall and Clericall titles oblige à bishop to impose hands on them You will alleadgâ— perchance this ordinary sayeing which you make your greate Buckler that he who serues the Altar ought to liue by the Altar T is true that he ought to liue thereby but not sordidly and dishonorably as you doe It is certaine that euery mercenarie is worthy of his hire but the children of the Spouse such as you are and dispensors of the venerable Misteries ought in my opinion to follow another waye since in the Gospell the mercenary is opposed to the true Pastor such as the Director whilest he feedes à soule subiected to his conduct But not to presse farther and pardoning the first fault committed in the roote which is to say in the reception of à sacred Order vnder an vnlawfull title let vs doe indulgence and let vs patiently giue eare if one demaunde of vs What will you then haue à poore Preist to doe It is not permitted him to labour if he had the abilitie nor to begg in case he were not withheld with shame Will you then haue him to die of hunger in à shamefull pouertie for want of complaining Certainly this were too vniust à degree of rigour that he should exclude the case of necessitie and too miscrable is the griefe sayd an Auntient which hath not à voice to coÌ„plaine We must allowe that to the resentiment of Nature the short tongue say the the Toscane Prouerbe hath an ill toothe and calamitie is naturally complaining Would I hinder him that drownes himself from taking hold where he may did not the auntient lawe forbidd to mussell the mouth of the Oxe who laboured to tread out the corne Is there any thing more iust then to see that euery one profitt in his labour The stipend shal be for your worke saith the sacred worde My poore brethren I should be too cruell if I would hinder that which God and nature permitt It wâ—re to violate all lawe diuine and humane So farr be it then from me to add greife vnto the greife of your wounds as saith the Psalmist or afflict the afflicted as contrariwise I esteeme it very good that you essaye to procure your comfort by the wayes which the holy Ghost shall suggest vnto you if you loue and feare him But for Gods sake call to minde that you are Phocions and not Tudippians that in your sufferances you ought to shewe generositie constancie not cowardise because you are not reedes of the desert but pillars of the Temple but eleuated steeples but eminent towers placed in the sight of God Angels and men Regard the stone or Rock from whence you were cutt out and see the Quarrey from whence you were drawen Remember that you are citisens of the holy places and domesticks of God built vpon the foundation of the Apostles and Prophetts and founded on the corner-stone which is IESVS-CHRIST Consider then the Authour and consummator of our faith who being rich of himself and of à house replenished with glory and riches hauing in himself all thâ— treasures of his Father and the fullnes of the diuinitie dwelling corporally in him vouchsafed for the loue of vs to become poore to inrich vs with his pouertie See you not as the Apostle saith that he enriched vs not by his pouertie to wit in giuing vs his riches but with his pouertie as if he sayd that in this pouertie we shall finde inexhaustible mines of treasures and heaueÌ„ly graces It is that which S. Hierome teacheth vs when he sayth that he is abundantly rich who is poore with IESVS-CHRIST with that most amiable Sauiour who sayth of himselfe by the mouth of the Psalmiste I am poore and accoustomed to labours from my youth as also I am à begger and poore but our lord hath care of me If the head be in pouertie where is that delicate member that would liue in plentie It is for those who liue in the pallaces of kinges sayeth the greatest amongst the children of men to be sumptuously cloathed and to liue in delicacies and sweetenes not for such as make profession of following IESVS-CHRIST who died poore and naked vpon Mount-Caluarie Reduce into your memory the whole life and conuersation of our Sauiour in the dayes of his flesh you shall see him poore in his birth in his concealements in his laborious life in â—is death and euen after his death being layed in à borrowed sepulcher He saith likewise of himself that he came not but to euangelize the poore he declares them happie he takes vpon himselfe the obligations of the good deedes done to them in his name euen to à cupp of cold water Moreouer this modle of perfection though very often prest with necessities aâ— when his Disciples did pluck vp the eares of corne to susteine nature yet did he euer let fall à word of complaint Contratiwise did he not say vnto his Apostles when I sent you through the world to announce the doctrine of saluation without scripp without shooes without staff without purse did you want any thing If you cast downe your eyes on those who haue followed his stepps and who were neere vnto him in the odour of his example all were poore The most holy Virgin S. Ioseph the Apostles and so many other blessed soules which in the very infancie of the Church caste all their goods at the feete of the Apostles practising to the letter this saying of our Sauiour If thou will be perfect goe sell all that thou hast giue it vnto the poore and followe me And those others of whom the world was not worhy who retired themselues into the desertes couered with illfauored skinns poore necessitous famished miserable afflicted dwelling in the caues of the earth those had nothing and yet possessed all things Certes they possessed all since they had God with them more worth then all things without caring for the multiplicitie of transitorie goods they rested in the vnitie of this souereigne and eternall good Wherfore God sayd vnto Moises I will shewe thee all good in manifesting my self vnto thee He surely is too too couetous whom this good sufficeth not from which all other good is deriued and descends It is à good and à treasure which neither rust can corrupt nor can be forced away by the hands of theeues nor consumed with fire and deluge He that is not content therewith will neuer be content with any thing In this spirit Dauid saied What will I in heauen and earth but thee ô my God the parte of my inheritance for euer O my God sayd S. FRANCIS thou art my all Let vs seeke this true and onely good and all the rest will be added vnto vs. CHAP. XIV Wherein they are excusable and how
although the ordinaries may not ouerlooke them nor haue any thing to say vnto them for it belongs vnto theâ— to teache others onely by the way of fraternall charitie and in the same fashion as I would desire to receaue of them à good aduertissement for the correction of my faults according to the precepâ— which our Sauiour giues vs gentlie â—o correct those who stray out of their bounds and to receaue with à willing hart the same grace when an other shall aduertise vs of our errours CHAP. VIII A remonstrance thervpon and aduise VVill it I say be permitted me to shew that it would be much more expedient for to growe by the roote then by the braunches which is to extend themselues in the exercise of vertues rather then in the multiplity of foundatioÌ„s and not to leaue Maries good part for the toile and trouble of Martha inseparable trouble of so many new missions and Conuoyes No the perfection of an order consisteth not in the number of men and howses but in the exact obseruaÌ„ce of the rules aÌ„d Institute If the number caused the excellency the world would carry it froÌ„â—hose that leaue it for there are â—lwaies many more secular laicks then of those who abandon the worlde An armie lesse in multitude but well ordered is stronger then à great one where disorder puts all into route and confusion But why is it necessary to take mucâ— thought or vse many words for the proofe of à truth altogether euident and which experience makes palpable No no at the Tribunall of God you shall not giue so strict an accompte for not enlarging your order and multipling your dwellings as for the ill husbanding of vertues and for many other imperfections which wage continuall warr against vs. And besides where there is no hearer sayeth the wise-man what neede is there to powere out our speach The passion of spiritually multiplying themselues being so vehement in zealous soules as that which God inspired in nature by his words increase and multiply is not so ardent For the other is so much the more pressing by how much it hath à fairer pretence to aduance the glory of God in the saluation of soules by bringing to him many seruants whence such as are once taken therwith cannot acquit themselues because they would thinke to lose all their perfection No the passion which carnall fathers haue for the aduancement of their Children to lodge them weâ—l to prouide for all their necessities to erect them howses beares no comparison with that of Cenobiticall fathers and Superiours in extending multiplying aduancing inriching building magnifiing and causing their blessed instituts â—o florish And God graunt said an auntient father of the Cenobites vnto his bâ—â—thren who prest him to reedify the Monastery and to make it greater that by inlarging our terrestriall cells we do not straiten the habitations which expect vs in the mansion of our heauenly father It is in vaine to oppose reasons and words vnto à torrent which can not be staied by any bankes Goe on then in the name of God our deare Bretheren goe on dilating your selues alwaies forward and neuer returne back noe more then the birds of the Prophett ascend alwaies or desceÌ„d like the Angels on Iacobs laddeâ— without stopping in your motion I â—ell you from my very hart as Rebeccha's brothers told her wheâ— they sent her by Eliezer to be the spouse of Isaac you are our sister increase into thousand thousands lett your Orders florish more and more lett your Brethreren multiply and surpasse in number the starrs of heauen and the sands of the Sea Yet is it not very certaine that by multipling people the glory of God is magnified since that experience which your passion causesh you to ignore makes vs to see that you spiritually ruine yourselues by that wherby you thinke temporally to establish yourselues that the Wisdome of the flish obscureth that of the spiritt as the moone receaueth Ecclips by the opposition of the earth and that thinking to aduaÌ„ce the glory of God by multiplication you diminish it by inconsideratioÌ„ It is in my opinion the iudgement of the holy Ghost who by the mouth of the Church his true oracle teacheth vs in the last Ecumenicall councell that the multiplicity of new institutes placeth so many ChildreÌ„ on the brest of Christian piety as it therby becometh dry which bee it spoken with due reuerence to the Sea Apostolick that doth nothing therin but maturebly holily and vpon iust necessities for who can say vnto it why doe you soe since that the soueraigne Bishop holding the generall gouerment of the ship of the vniuersall Church knoweth better the necessities therof theÌ„ any particular Pastours who aâ—â— onely called vnto part of the sollicitude not vnto the fulnesse of the absolute powre and auctority reserued onely vnto him Now to returne to my first purpose whence this digression which will not bee vnusefull touching the multipliing of Cenobiticall houses seems to haue some what putt mee our of my track I say that if such as make new foundations complaine of their pouerty their complaint can not bee iustified by their inconsideration which causeth them rashly to enterprise workes wherin they take â—o ill à bias that one need not woÌ„der whatsoeuer coÌ„fidence they alleadg in the prouidence of God if they prosper so ill therin as in the end their harp is changed into lamentation as Iob saith and their voice into the accent of those who weepe What might à man then do to cause these complaints to drie vp in their mouthes and to satisfie this remediles appetite of founding howses and making new establishments Concerning which I should bidd them to aske of their ancieÌ„t fathers Cenobites and of those who haue preceeded theÌ„ in the like designes and they will answere them follow our stepps pursue the tracts of our example Receiue not any amongst you who bringe not vnto the community meanes to liue as no Preist is receiued into sacred Orders without title I speak here of Cenobits liuing of rents Or else take noâ— new howses vnles they bee sufficiently endowed by founders and do not receiue more people then the reuenue of the howse can mantaine as you see in Cathedrall and Collegiall Churches ther are buâ— so many places for Canons or PrebeÌ„daries as the rents of the chapters can mantaine And if some offer themselues to bee brother-seruants admitt onely such as know some trade and who by their act and labour shall bee able to gaine their liuing in seruing God and the community so should you want nothing nor haue occasion to complaine CHAP. IX Indiscreete feruor BVT going on this pace you will say one should not much aduance For foundations are rare more rare such as entring into communities bring with them meanes to entertaine them and besides this were to tye the hands of the Diuine Prouidence and subiect it vnto humane prudence which is folly before God I know not truly whether
was tolde me by à noble man who setled à great Abbay vpon one of his Children who scarce seauen yeares olde was called lord Abbot as if one should say my Lord the fathers childe now the father of this infant father tolde me in excuse that for à great number of yeares this Abbay was belonging to his howse and it concerned him not to suffer it to fall into the haÌ„ds of straungers in regard his predicessours had bene partly founders therof and heretofore bare so much deuotioÌ„ ther vnto as they were willing â—heir land which was neere should releiue it become voluntary feoditories and vassalls of our lady to whom this Abbaye was dedicated Therupon I replied vnto him that the case was much altered since in times past his howse raised the Abbay and now the Abbay depending of his howse of mistres was become seruant tributary and as à wofull farme Beholde how by these changes the face of the world is tourned The Directour truly dis-interessed will discourse soberly of Almes where he shall thinke it fit to be spoken of when his aduise is required he will shun as à rocke his particular profit setling à true order in the charitie of the soule which he conducts And what is the true order but that with the deuoute Cardinall Bellarmine in the last chapter of his booke of Monks drawes from the Doctrine of S. Thomas which is to distribute his goods where one knoweth there is most necessity For it is not enough to giue ones goods but he ought to bestowe them welâ— almes is so much the more accompanied with iudgment in respect that God is then serued not onely with his substance but also with the spirit by the discretion of the applicatioÌ„ I will shutt vp this passage with à notable consideration of my blessed father the great Francis of Sales Bishop of Geneua He was vpon à time called into one of the principall cities of this state to distribute there the word of God As being the AdamaÌ„t of harts touched with deuotion he was instantly accoasted by diuers mysticall and spirituall bees which swarmed aboute the sacred flowers of the documents of his mouth to drawe from thence à honie of pietie Of them he sawe diuers sortes and guided by different handes Now this man who was all iudgement himselfe hauing cast his eyes vpon the workmen who laboured in the vinyeard of this citie as well by their publique sermons as by their priuate directioÌ„s tooke principall notice of two who by two wayes quite contrary yet holie aimed at the same butt which was to eleuate the soules vnder their conduct to à solide pietie The one was Cenobite of an Order very renowned and examplar the other Ecclesiasticke of the Clergie liuing of à patrimony much more ample then the reuennue which he had of his benifice The first gouerned the soules which put themselues vnder his conduct by the way of feare of rigour and of exterior austerity and helde them too subiect and tied to their exercises as nothing could happen though neuer so litle to put them out of their course without causing them to enter into troubles into scruples into remorces into bitternes of spirit which were strange Besides they were so strongly tied vnto this Confessour and by themselues for this truly pious person was for his owne particular very dis-interessed that they would haue thought it à great crime to regard or consult which an other These persons vsed much prayer mortification but visited very few hospitalls prisons poore and necessitous alwayes in the Churches at diuine offices at Sermons at Indulgences insatiable therein Not that almes came not out of their purses but the greatest part went to the holy community of the Directour who therof had no greater share then the rest though he were next vnto God the principall motiue of this aboundance He was an enemy of propriety and of presents which were addressed vnto him remitting all to the Superiour of the howse who caused this precept exactly to be kept by the communitie not to refuse any thing and to demaund nothing For the communitie neuer demaunds yet well may the particular for the community as à member labouring for the whole body Moreouer these soules did iudgement and Iustice by the feare which they had of the iudgements and justices of God not certes by that feare which excludes loue but by the same which being put in the ballance with this turnes the scales Now as the thunder tearing the clowds causeth them to dissolue into rayne and prepareth the hindes to disburthen themselues of of their calues as sayeth the Psalmist according to the interpretation of S. Hierome and as he who is pursued by à bull by à mastife or by some furious beast casts him his cloake to saue himselfe by flight So there is nothing which doth so much perswade to redeeme sinns by the workes of mercy as feare For when the terror of hell seiseth on à soule and causeth her to conceaue what it is to lodge in the deuouring fires and in the eternall flames is there any thing which she will not giue for her deliuery as saieth Iob O God saieth Dauid thou hast moued the earth and thou hast troubled it heale the contritions therof for it is greatly moued He speakes of à soule fastned to the earth And if the fire which causeth the meate to roste looseneth the flesh from the bones how much more will the apprehension of that of hell seperate à soule from earthly affections O God no I doe not say that this holie person had in these terrible remonstrances so base à thought but as the effects doe not alwayes followe the intentions paraduenture these soules as the scholers of an ancieÌ„t Philosopher tooke that by the left haÌ„de which he presented by the right wherfore I present the effect of this cause of what designe soeuer it was animated The soules contrary wise which God had inspired to range themselues vnder the conduct of à simple Preist the which I saye to serue my selfe of the tearmes of coÌ„mon vse not conceiuing à Cenobite to be à double Preist were incited by an other spirit which was that of simplicity which excludeth not wisdome and of that charitie which as the Apostle sayeth chaseth away all seruile and scupelous feare onely hauing in their harts that which in the scripture is called chaste and holie and which ought to continue euen in eternitie it selfe Charity was their predominant starr and as the roofe of their misticall edifice and humilitie their foundation Sweetnes and candor shined in their deportments and docility which the Apostle calls diuine was in their spirits and they being disingaged of exteriour thiÌ„gs enioyed that interiour freedome of which it is saied where the spirit of God is there is true liberty They loued God with all respect and with à high and incoÌ„parable esteeme and their neighbour in God tenderly cordially They visited the poore the widdowes the
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
if not altogether voide of reason can dislike that the Penitent or à person who would liue deuoutly should make choise of his Directour since that we see that for the conduct of our goods and of our bodies we choose such Proctours Aduocates Phisitions and Chirurgions as we esteeme fitt for vs and in whom we repose most confidence CHAP. XII That this choice is necessary ANd we must not saye that this is to make the parties and the sicke Iudges of their judges and exalt the inferiours ouer those who ought to be their Superiours and whose counsells they should holde for Oracles for otherwise in all our actions we should walke like blinde men suffering our selues to be guided in our goods in our bodies and in our soules as if we had no manner of vnderstanding and the light of our eyes were not with vs. And if no man finde fault that he who desires to take à sea-voyage should choose à vessell and à Pilott to guide his nauigation why shall it not be permitted to make choice of à Confessour and to examine whether he hath the qualities requisite to steere vs vnto the hauen of saluation Our consulting with Lawyers and Phisitions makes vs not renounce the naturall vnderstanding which we haue of our affaires and of our heath much lesse doe we renounce that which we haue of our proper conscience when we take the aduise of à Directour And though it be needfull to submit ones iudgement vnto his aduise it is not meant that one ought wholie to renounce the light of discretion otherwise it were by becoming deuoute to loose the qualitie of reasonable No no it is not onely the Directours but also the Directed that the Scripture teacheth to proue the spirits and to discerne whether they be of God to make tryall of all to holde ones selfe vnto that which is good and to mingle the prudence of the serpent with the simplicitie of the doue A Directour truly dis-interessed will not be offended at this triall but will say vnto God with Dauid proue me lord and try me burne my reynes and my hart For as he who tenders good money nether feares the touch-stone nor the sheeres though well may he who puts away the false so he who hath no other aime but God in the conduct of soules doubteth not the examine which is made of his actions of his words no nor of his intentions For when he should be tried by fire there will not be founde in him iniquitie By this examine he who is holie is yet more sanctified and he who is pure is yet more purified Golde put into à fornace is there purged without consuming if there be any drosse it is spent in the flame The Prophet true seruant to God reioyced when he sawe his lipps purified by à burning cole which an Angell had taken from the Altar These are the vlcerated bodies which dread the shock and the spirits whose vertue is weake who feare the touch When the Apostle saied that he was made à spectacle before God the Angells and men you may thinke that he feared not to be waighed on all sides to the end he might be esteemed as à minister of God and à lawfull dispenser of his misteries CHAP. XIII That it woundes not confidence IT is yet lesse to be imagined that by this examin of the Interessed or Dis-interessed Directour I cast à distrust into the mindes of Penitents and of persons directed and banish from thence the confidence which deuoute soules ought to repose in their Directours For as before the tryalls which I teache it is needfull according to the Apostle to walke prudently cautè and as it is written of the Machabees to march in battaile with iudgment and Order cautè ordinatè and as the Prouerbe saith to march bridle in hand So after that the sinceritie of the Directour and his prefect charitie deuoide of Interest be knowne the confidence reposed in him becomes more entire and absolute For as he who is not temped knowes nothing so no mā is knowen vnles he be tried It happens herein as vnto trees which fasten in their rootes the more they are shaken by windes And if we be obliged by the Scripture and by the documents of the greatest Maisters in the spirituall life to haue à diffidence of ourselues why shall we not haue the like of others whom we knowe yet lesse then nor selues The holie writ admonishing vs in so many places not to leane on staues of reeds Cursed be he who trusts in man and makes flesh his arme which is no other then grasse and grasse on the topps of howses withered before it be cutt Who knowes not that mans greatest enemies are his domesticks and most familiars Blessed is the man who is alwaies fearfull and who places his stability in his apprehēsiō Who can be ignorāt that it is nether our brother no◠mā who hath redeemed vs that it is nether Apelles nor Paul nor Cephas who were crucified for vs ād that we ouhgt to place our rest and hope in God alone Who regards the Directour otherwise then in God and ought else then God in the Directour will neuer haue any true confidēce in his Directour For as the rod of Moyses miraculous in his hand was out of it à serpent so man considered apart and out of the hande of God is rather à deuouring serpent then à rod of directiō of the heauenly kingdome And we must not for the gayning of an Empire and authoritie ouer feeble spirits lull them à sleepe with these fayre wordes of obedience of resignation of mortification of renouncing ones selfe of annihilation of proper iudgment and of proper will and of the ruine of self-loue repeating vnto them euen to wearisonnesse that saying of the Psalmist I am made like à horse before God to be alwayes with him For if the same be not vnderstood with iudgement and discretion and as saith S. Paul with à reasonable seruice it is the meanes by this doctrine good and most holie in it selfe being rightly vnderstood taken which an ill by as to beastifie rather thē to mortifie creatures vnto whom God hath giuen the vse of reason It is the meanes to imitate those bird-catchers who take birds with à glasse And I saie with the Prophet or rather with God speaking with this Propheticall mouth Sonne of man be vpright in thy self and beleeue not euery spirit principally that which thou shalt see neuer so litle interessed in his counsells for nothing so much obscures the iudgement as the filme of proper benefitt CHAP. XIV Answeres to some obiections I Well foresee that some spirits peraduenture interessed or perhaps onely nice will make diuers iudgements of this treatise and if they cannot bite vpon the reasons they will glosse according to their humours vpon my intentions But mee-thinks that at the very enterance I haue so plainly made appeare the occasion inuiting me to write vpon this subiect as no man
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