not therfore absolutely blame à man for consulteing with diuerse for one cannot take councell enough in à thing of soe greate importance as saluation on which depends an Eternitie Nor the haueing diuerse Directors at one time as we haue in the Ecclesiastick and Politick state many Superiours ouer vs though subordinate one vnto the other and of an vnequall power for as I sayd before when à Director hath à greate height and eminencie much eleuated aboue the Confessor as well in the Theorique as the Practique there is neuer any debate because the greatest light obscures the lesser and in that respect there needes no deliberatioÌ„ which councell to followe But excepting this case I saye and think therin to speake according to the spirit of God who is life and veritie that this occurrence is daungerous vnto à Soule which findes it self sometimes betwixt two yrons and as it were wauernig in such sorte that it knowes not which way to tourne it selfe seeing euill euery where and good on no side though many tîmes it is not so nor can there be à more tedious torment then that of an erronious conscience CHAP. VI. The surlie Director THe person of Whom I speake was in this state for though her DIRECTOR made more noyse and was in more vogue by his preacheing I knowe not whether he yeelded more fruite then her CONFESSOR à man full of zeale in the seruice of soules who did many good workes without soundeing the trumpett serueing God with his substance and with couered dishes as our sauiour commaunds in the Gospell This I knowe and with assurance that he had farr more experience in the conduct of soules at the Tribunall of Penance then the DIRECTOR though he beleeud it not and that the DIRECTOR contrarywise esteemed himself much more fitt then he and endeuored like à Pedant vpon all occasions to gouerne both him and the penitent Soule with à browe farr more humbleing then humble and who had much more of the Pharisie then of the Publican When this good Preist gaue vnto this pious Soule some spirituall aduise which he conceiued profitable she presently related it vnto the DIRECTOR as vnto her touch-stone yf it pleased not this Preacher he declamed against it with full voyce and with such scornefull and despiseing tearmes no lesse vnbeseemeinge the mouth which vttered them then honorable vnto the modestie and patience of him vnto whom they were addressed How ofte had the austeere Empire of this sufficient DIRECTOR caused the Penitent person to forsake her CONEESSOR yf he had not bene affrayed to loose the absurd practise of his loftie Theorie and that the streames of this source should haue bene spent vpon other Meadowes then those of his owne house And then seeing himself to haue gotten the absolute dominion both ouer the spirit of the Penitent and the CONFESSOR it delighted him to ouerthrowe with the impetuous blast of his mouth all whatsoeuer the other had endeuored to buid vp solid and to pluck vp whatsoeuer he had planted before it had taken any deepe roote seldome giuing any other reasoÌ„ then the ignorant condition of this poore Confessor and of à man litle versed in these Anagogies for this word pleased him of the superessentiall supereminent life Hee treated him as one of à meane spirit litle illuminated and no wayes skillfull in the interiour and contemplatiue life not so much as vnderstandeing those fayre tearmes of the misticall Theologie which with their emphasie astoinsh the World and which are more like the laÌ„guage of Angells rather then of men so farr are they aboue the base and lowe stile of the Earth To conclude he made vse verie authentically of the priuiledge which the Apostle giues vnto the spirituall man which is to Iudge all others and not to be Iudged by any When I had discouered this whole misterie which certes was not of iniquity yet where I noted à manifest injustice I placed my self on that side which I esteemed the more lust according to the imitation of our sauiour who vpheld the penitent Mary against the censure of the Pharisie I took parte with the Confessor oppressed by this Rabby whose wine he dimolished aÌ„d dissipated sometimes like the boare sometimes like the fox to the greate trouble and damage of this Soule which was incomparably better counselled and directed by her owne prudent capable and charitable Confessor who cheerely vnderstood her whole interiour then by this imperious Director who onely beholding the superficiall parte and that which he could onely gather by à bare conference made himself growe into an Arte wherof he had no practise neither could he exercise it being restrained by his Institute I tooke then this creature off from this double torture and leaueing her in the ordinary question of the judiciary seate which God hath established in his Church I freed her from the extraordinary question of this vnexperienced Director wherof she found her selfe much eased as of à troublesome yoake or rather of an insupportable burthen à burthen which he himself who layd it on would not perchaunce haue so much as touched with the tip of his finger CHAP. VII Subiect of Murmure THis passed not without Murmure the vse wherof is no lesse frequeÌ„t amongst those of the other world then that of the Windes and the Waues on the sea according to the testimonie of S. Bernard But what imports it if men blaspheme vs or speake euill of vs so that God giue vs his blessing Whether by reproch or by good fame so as his diuine goodnes be serued therin we haue our onely end The cause of Quipps was not so much the zeale of the Soule as the bitter and contentious zeale about the priuation of certaine commodities which proceeded from this precioús Direction For there is this difference betweene zealous persons that some are eaten vp with the zeale of the spirituall good of their Neighbour but the zeale of the others consumes their Neighbours goods Shall I say prouided I breake not the bond of concord nor yet the chayne of Perfection I loue certes Plato and Socrates but I loue much more the truth so that it be charitable and respectfull because it is à testimony that the same proceedes from à Charitie which is true and full of respect I will say then that this person of whom I speake was aged without children in state of Widow hoode and which is the pointe well accommodated with the goods of fortune And who by à liberalitie truely magnificent distributed à greate parte therof to the needy so that one might say of this person as doth the Psalmist happie is the man who mercifully giues Almes for thereby prepares he the way to receaue in the day of judgement à fauâ—urable sentence because the mercifull shall obteine mercy And the eternall sentence Come ye blessed of my father shal be giuen in the examination of the works of Charitie Thus goes on the Psalmist sayeing he who distributeth and largely giueth
docilitie I thought my selfe obliged to correspond by my slender assistaÌ„ce vnto the coÌ„fidence which it testified to repose both in my publique and priuate speahes I tooke then vpon me this care amongst diuerse others and not withstandeing my dayly imployements in preaching I repaired at certaine houres to the Tribunall of Penance which is in the church as à Poole for sheepe and as the Founteine of the house of Iacob applied to the purgation of humane imperfections I found this soule then in such sorte lost in seruile feare and all worne-out with scruples bredd by the contradiction of these guides as being ledd by force it knew not well what way it went so contrary was it vnto it selfe The payne which I tooke to restore its spirit vnto à quiett and reposed seate God he knoweth that in my retirement I cast my thoughts on this soule and that I ardently prayed for its consolation In the end God heard the preparation of its heart and disperseing these obscurities and discontents caused the splendour of his face to shine vpon it and rendred it the Ioy of its saluation confirmeing it with his principall spirit Theis feares too seruile and mercinary as much swolne with self-loue as voide of diuine dilection by litle and litle dissolue them selues and charitie being diffused by the holy Ghost into its heart this starr whose influences are so benigne made like the sunne in the spring to open the flowers in the lande of its interiour And wheÌ„ this sacred vertue Queene of all others had somwhat dilated its soule the excessiue terrous as the shadowes of the night became dispersed by its amiable bâ—ames And this soule aduanceth with so much ardor and vigor in the way of God that it seemes rather to flye oâ— runn then to walk I left it in this good disposition after I had finished the course of my preacheings and was vpon the point of retireing vnto my residence And because experience made me knowe that all the trouble of its spirit sprunge from noe other source then the Antipathie of the councells of her ordinary Confessor and this blessed Director who was as greate à Theoritian and Rhetoritian as the other à good Practitian and experienced in the gouerment of soules I freely councelled her and according to God without any constraint as S. Peter sayth that if she would haue à Director besides her Confessor she should make choise of one who had the knowledge of the Theorie ioyned with the Practise and who did actually dedicate and exercise himself in the seruice and guidance of soules at the Tribunall of Penance For be he neuer so vnderstanding à man yet defectiue in the experimeÌ„tall parte he cannot proue otherwise then vnfitt and vnable not to call him à bad and dangerous Director aÌ„d one blinde leadeing another since he putts himself vpon an Arte which he vsed not and whose Practick is sometime as far distant from the Theoricke as the North from the Southe CHAP. V. Concerning Theorie without Practise VVhat I then spake with the Sourdine I doe now publishe with the Trumpett What I sayd vnto one soule I speake vnto all What I councelled in particular and private I preach vpon the howse topps what I sett forth with my tongue I signe it with my hand by this treatise And I say againe that à Director without Practise that is to say without experience is à hollow read on which no man ought to leane For as much as by this fayre theorie without the vse he spoiles all in lieu of perfitting he hinders in steede of advanceing he darkens where he should illuminate he imbroiles in place of disintangleing he imprisoneth where he ought to free he demolisheth where he should build he misleades in lieu of directing and causeth to stray where he should reduce And like vnto that temerarious of the fable who ambitious to guide the chariott of the Sunne gaue fire where he thought to haue produced light troubleing the spirits and breaking the braynes whose weakenes is no lesse worthy of pittie then their subtiltie culpable who practise vpon their docilitie an imperious gouerment which comes very neere vnto tirannie Everie one is not an Elias to guide well the chariott of Israell It is an act wherto certes knowledge is needefull but much more experience which to speake the truth is not attayned but by practise not vnlike vnto that of Phisitiones who become not able but by vse And indeed who in à daungerous sicknes would putt his lyfe into the handes of à Phisition well versed in greeke and Arabique and who in his art should speak wonders yet wanted the Practick Who would comitt his cause vnto an Aduocate whose memory were stuffed with the leaues of the Code and the Pandecte yeâ— knowes not the ordinary waye of the courte Who knowes not that à simple Atturney wanting both Latine and learning shall better manage à busines then the ablest Professor in the lawes To become à Good Painter it sufficeth not to talk well of colours shadowes proportions if he know not by the pencille how to set forth his work So it is in all artes all sciences and professiones And who can be found who knowes not the greate Chaos betweene the Theorique and the Practique He who swolne with à self-opinion through the conceipt which he hath of the same thinkenig himself to be à greate maister therin is his owne deceauer and this passage of the diuine Apostle may be applied vnto him he that thinketh himself to know something in which he knoweth nothing as yet knoweth not in what manner he ought to knowe All which causeth me te say that à Soule which for its greater securitie or consolation would consult with à Director besides its Consessor in respect two eyes see more then one and one brother assistes another ought to choose one not onely expert in the administration of the Sacrament of Penance but of à capacitie and experience so transcendinge and surpassing its ordinary Confessor that no emulation or dispute be made betweene these Angells about the body of Moses that is to say about the guidance of this hearte which with all candor and simplicitie yeelds it self vp into their hands Otherwise it vndergoes the dauÌ„ger of resenting many contradictions in it self and the same panges of minde which Rebecca suffered in her body wheÌ„ she complained of those two nations which in the persons of the twinnes did combatt in her sides If then the Church guided by the holy-ghoste giues but one Pastor vnto à flocke composed of diuers sheepe yea and euen in her full extent which is vniuersalle acknowledgeth but one Pastor as she makes but one body and one flock In what manner can one onely soule be diuided in its gouerment vnto so many Confessors and Directors who often in lieu of cure cause siknes As that auntient Emperour sayd toucheing the multitude of his Phisitions to which he artributed the cause of his death I doe
Cenobites who drawe their principall esteeme from that of their societie and who are as the bearde honoured when it is fastened to the chinn of à man and trampled vnder foote when it is separated by the razor or cizers They often resemble certaine geÌ„tlemen who not hauing much personall merit deriue it ether from the heroick acts of their auncestors or from the antiquity of their race or from the wealth of their howses A bucket of water being cast into à lake conserues it selfe which were it spilt vpon the grounde it would dryevp The reason whereof is that the particulars of Orders backe one an other and haue as it were made â— compact and league to publish the wonders of their Institutes of their rules of their obseruances and of the vertues of those who are as the bones the pillars the supporters the lights and the cheife ornaments and arches therof So that praysing one another and publishing euery where their heroick acts for to extend their young branches from Sea to Sea and their shoots euen to the extremity of the earth it is no maruelle if their reputation be knowen by such à one as neuer sawe them and afterwards comming with à preoccupated spirit of an opinion of greatnes which causeth him to holde for à Propher à man of meane vertue and science what can he speake but of Oracles principally if he be out of his contry of his acquaintance and of his parentage For then he is reputed for à man wholie of an other world and such an one as the bad rich man requested of Abraham for to goe to exhorte his brethren It is nor that I dislike these industries being permitted to praise in God not onely ones Naighbour but also his owne soule as Dauid sayd and to magnifie his vocation and ministery as did S. Paul prouided that the same end in the glory of God according to the councell of our Sauiour saying to his Disciples let your light so shine before men that they seeing your good workes your father which is in heaueÌ„ may be honoured therin But who is it that lighteth à candle to hide it vnder à bushall being ordained to be set on à caÌ„dlesticke and to enlighten all those who are in the howse Laude being an incense or perfume due vnto vertue in Gods name let it be offered vnto her in what part soeuer she be founde be it Iewe or be it Greeke The Cenobites can neuer haue so much honour but the good Pastour will yet wish them more For one cannot enough honour the piety and sanctity which shines amongst the good Cenobites The auntient Pastours haue well declared it fraÌ„ckly dispoiling theÌ„selues of their Tithes and of their goods in the coÌ„try therwith to inueste and to inrich the founded Cenobites submitting themselues vnto their nominations and Patronages But that which can nether be suffered nor excused is that some Cenobites abusing the reputation which the outward austerity or the inward retirement purchaseth amoÌ„gst the people vnto their Orders content not themselues to despise the Pastours in their foules but passe from thoughts to words of disdaine decrying that I say not dismembring not onely the actions of some which being publickly heard ought to be publickly reprehended but generally debasing the dignitie of the Pastorall and Sacerdorall state and making it inferiour to the monasticall and Cenobiticall state for reasons grounded vpon the doctrine of S Thomas ill enough vnderstood which I could euidently shewe if I had vndertaken to treat of that subiect the same tending onely to this point to drawe vnto them people as to the most perfect Directours as being placed in the state of perfection for they please them selues with this tearme which dazells the eyes of the simple and of those who are ignorant in this subtile matter of the schoole desiring therby to exalt themselues by debasing of others and to cause theÌ„selues to be valued at the cost of an others reputation I omitt many particular reproaches onely to tye my self to that of Interest which I handle more precisely in this treatise wherin I thinke to haue made clearely enough appeare that thesâ— guards of the walls for what signifies this word Cloister but à closure of walls not being content to haue taken away the cloake from the Pastours doe also hurt and strike them in their condition seeking to render them odious to their owne sheepe whose affection is the most pretious treasure of their charges CHAP. IV. Their glittering vertues THey say that the Adamanâ— looseth the naturall property which it hath to drawe Iron in presence of the Dyamond The Cenobiticall life seemes like vnto this pretious stone by the great sparkling of its exteriour which by the nudity rude and patched habitts grosse in their matter strange and diuersified in their formes and differing from the common vse by the setled and mortified countenances the renowne of disciplines of haire shirts of hard bedds of visioÌ„s of extasies of rauishments of prophesies and reuelations of supereminent and superessentiall contemplations begetts meruellous opinions of its excellencie in the opinion of the world The life of Pastours I saie of the good is more shaddowed and of lesse lustre it is common and accomodated to the deportement of the vulgar being necessary to render it self all to all for to gaine all It imitateth not that of S. Iohn rude in its habit Sauage in its aboade terrible in its retraite wilde in its conuersation austere in its foode but it followeth the traces of our Sauiour who lead à common life in his meate and his cloathing in his manner of conuersation indifferently with the good and the badd to cofirme those in vertue and to withdrawe these from vice Moreouer as they are alone and particular in their ordinary life not associated in communities they are not praised by any they commeÌ„d not themselues all their praises being onely for God Contrariwise they doe their vtmost endeauours not to fall into the fault of that king of Israel who exposed his treasures to the pillage of his enemies for hauing shewed them They gard their secret for them they hide from their leaft hand the good which their right hand doth they serue secretly the hidden God they sounde not the Trumpet when they performe any good worke they doe not frame gestures nor metamorphize their faces to seeme great fasters they doe not counterfeit their counteâ—nance to gaine the reputation of austere and seuere persons On the other side they make themselues popular and familiar and like the good leauen of the Ghospell they spread themselues into the dowe oâ— the masse of the faithfull therein to communicate the spirit of God being the salt of the earth they season others by their communicatioÌ„ and as S. Gregory saieth speaking of Pastours they make themselues like stones of salt which the sheepe vse to licke to preserue themselues from the corruption of the world and to get an appetite of diuine things They
to the poore shal be declared Iust for euer he shal be exalted in glory and he shall reape the benedictions which he shall haue sowen Notwithstanding in the distribution of theise goods I obserued no litle inequalitie for the Confessor who did vndergoe the weight and heate of the day and who had no other meanes to liue then that which his diligence in the seruice of the Altar might yeeld him in such sorte as I saied in the beginning besides the salarie of certaine Masses receaued no gratification from this Soule the Pastor of the parish as much as nothing according to the custome of this present age the hospitalls and the rest of the poore were litle assisted the masse of the cheife liberalityes streameing by meanes of the Direction I knowe not well whether directly or indirectly opportunely or importunely by reprehendinge by menaceinge by prayeing or by presseing into the house of the Director and in such sorte as the complaintes which the fupposed heires cast forth with lowd cryes arriued euen vnto mine eares When the battrie was changed and that with in the Magazines of the heauenly Wisedome order was establissed concerning her Charitie before too much disordered the bubling streames of this fountaine appeared without the waters were diuided euery where the bread was broken vnto the necessitous hospitality open vnto strangers and the sick they whose birth or misfortune or rather the diuine Prouidence had seated in pouertie found them selues comforted as well as they who with an incomparable preeminency through I know not what Thcologie which I vnderstand not call them selues the Euangelicall poore as if the poore of all sortes were not recommended in the same Gospell From thence the indignations and teares from theÌ„ce the complaints and tumultuous garboiles as sayth that auntient Poet as if I had taken away à direct rent or rent of direction from à house which had renounced it This is not spoken of me without ground because I had no sooner tourned my back to repaire vnto my flock but that I was welcomed with à hayle of calumnie for this occasion which I haue most ingenuously and faythfully declared and by à storme of detraction raised by sacred tongues and so sugred outwardly as they seeme all hony and milke but within I dare not say with the Psalmist that there lay hidd the venome of the Aspe an animal whose sting is the more daungerous when it is least perceiued and the evill sooner ressented then knowen from whence it Comes I was thus beaten and stoned though in my absence for an aduise which I beleeue that noe man of true sense and void of passion will adiudge to bee euill or contrary to the spirit of God whose honor loues iudgement CHAP. VIII Iustification BEing aduertised by my frinds that the specious and shining mid-day diuell did sift in such maÌ„ner that litle repute which the better sorte afforded me and weighed it in prophane weights and not of the Sanctuarie of spirituall counsels which without artifice I had learnt and communicated without enuie as the wise-man sayth speakeing of what he knewe God by his mercy so established my heart in grace that I was no wayes moued with this newes knowing that we ought by good to ouercome euill and the remembrance therof would haue perished in my memorie euen with the sound had I not beene aduised nay obliged by persons of eminent dignitie and meritt to place being absent my penn in lieu of my tongue and to couch in writeing this blessed spirituall counsell wherof the noyse was so greate and the speach so diuerse Which I did most innocently after my arriuall at my ordinary residence saying with Dauid Olord I will sing forth thy iustifications in the place where thou hast assigned the abode of my pilgrimage In this I yeelded vnto the desire of those persons of qualitie whose will was to me à lawe and whose iudgement had greate authority ouer mine rather then to my owne peculiar inclination which was to be silent in sufferance saying onely in my heart to God I remayned mute and haue not opened my mouth for it is thou that hast permitted if not giuen this stroke It is in thee to free me from this calumnie or to deliuer me vp vnto it Yes father let it be done according to thy pleasure Thou knowest wherein we should giue way or whether we should oppose the malitious tongue that plots deceitfull wiles Thou hast sharp arrowes and coales of desolation wherewith thou mayest purifie those polluted lyppes that haue more neede of purifeing then those of the Prophete Thou canst enuirone me with the Buckler of thy truth impenetrable to those dartes throwen in obscuritie against those that are right of heart and sent with that feeble force that they seemed to come from the hands of children Thou canst by the spleÌ„dor of thy countenance discouer the ambushes layd in darknes against the reputation of the innocent Thou ô lord that confoundest and ouerthrowest tho haters of peace and who haueing it in their mouth doe not carrye it in their heart Thou that promisest to giue it to such as loue thy lawe and that scandalle shall not reach them Soe farr then was this tempest from breeding any disquiett in me that I praised God for that he had cutt my sack and compassed me about with gladnes Solaceing my self with the Apostles in suffering some reproch in the seruice of God for à Soule In fine being ouercome by the intreaties of those whose frindshipp might commaund me I resolued vpon à smalle defeÌ„ce blessing our lord that taught my hands to skirmish and my fingers to fight I sent them therfore à breife discourse which beares this title A spirituall aduertisemeÌ„t to Penitents about the choise of à Director It fell immediatly into diâ—erse hands whose curiositie caused many copies and as waters which passe through mynes do much alter the cleerenes of the spring so the course of â—à treatise becomes troubled passing through the hands of copists wherby the faults are infinitly multiplied And vpon notice giuen me not longe since that à printer went about to putt to the presse one of those copies thus maymed and corrupted in diuerse places to hinder in some sorte this euill office I reuewed that litle work wherein the reasons were thike and the words lockt vp because I had much labored for breuitie to th' end curious spirits might not languish after the ready knowledge of the trueth of a fact or proposition I haue much enlarged theÌ„ in this treatise where I cheefly tye my self vnto order and methode as vnto that which conduceth more vnto cleerenes which I highely affect CHAP. IX Spirituall Counsell touching Directors and Confessors BEfore I deduce them I thinke it necessary to knitt together that which I haue sayd concerning the act which gaue occasion vnto this webb with this ensueing discourse As I was then meditateing on my retourne vnto my residence I remitted this Soule healed of her
scruples and vexations into the armes of the heauenly Prouidence haueing giuen her for à rule and leuell of perfection in her vocation the Philothea of my blessed father assuring her that if she obserued this rule she should liue before God in sanctitie and Iustice both now and in all eternitie And haueing caused her retourne vnto her Confessor whom I found to be an excellent man and very able to guide her I assured her that followeing his counselle and direction which I iudged very good and wholsome and walkeing simply and confidently vnder this conduct she could not but arriue at à secure harbor I told her bosides plainely and roundly that I did not approue of this double guide of à Confessor and Director at one time vnlesse the Director were as well versed as the Confessor in the practise of the Sacrament of Penance and made ordinary profession therof moreouer I required in this Director so much aduantage both in science and experience aboue the Confessor that he were able to be his maister So that the opinions both of the one and the other might not so combatt one another that the spirit of the partie directed should stand doubtfull and diuided in it selfe further though I would not take parte with inconstancie knowing that one of the Prophetes makes instablitie to be à punishment of the sinnes of Ierusalem yet neuertheles in the act of Penance and the interiour I sided with libertie and as I did not finde fault with the tyeing ones self to one Confessor or Director so that distraction were easily auoyded Soe neither did I commend that voluntary seruitude not being ignorant that either extremitie might be vitious And as in the one it were to relye too much vpon à creature malediction being pronounced in holy writte against him that trusts in man and putts his confidence in the flesh which is but haye and dust So in the other it were to flye from braunch to braunch and buzze over euer flower but neuer to make honey perswadeing my self that in the temper of à mediocritie gouerned by discretion one might stick to an vnitie without renounceing à pluralitie and some times to make vse of à pluralitie and not doe iniurie to an vnitie This I shewed her by the example of two holy Congregations of Woemen ' the one of Carmelites whose holy and Angelicall life casts forth à sacred odor in IESVS-CHRIST which embaulmes the whole church The other of S. Marie of The Visitation founded by my blessed father which as the litle Violett of March growes lowe and in the shade but fayles not to send forth à most odoriferous sweetenes and à sent of most holy example Now in theis two sortes of communities they enioye this freedome by their constitutions for all of them to take in generall diuerse times in the yeare extraordinary Confessors and in particular this grace is neuer denied to à sister when it is reasonable and aduantageous to her consolation or spirituall profitt As for the rest concerning conferences with learned deuoute and spirituall persons the same is not onely graunted them with à holy freedome but likewise counselled and persuaded in regard of the ample benefitts which it brings to the progress◠of the Soule in the way of saluation Though I am not ignorant that the pluralitie of counsells some times perplexeth spiritts cheefely those of the sex which hath infirmity for its share But who knows not that there is nothing so good which may not by excesse or abuse be depraued If then such à libertie be giuen vnto women both reformed and inclosed liueing vnder à farre more strict discipline then à secular person who hath its Soule in its owne hands why might not she then iustly mak vse with the blessing of God of so honest and profitable à licence consulting with diuerse Oracles and according to the Apostle makeing triall of many spiritts not to tye her self vnto any but the good It is therfore in my opinion à thing no lesse tormenting and daungerous so to oblige oneselfe vnto à Director or Confessor as not to endure the approach or relish of an other as to chaunge euery daye without relyeing vpon any one Wherfore this aduise of an auntient wiseman who would that me should loue so as if we should one day hate and that we should hate as if we should one daye loue seemes to me may well be practised in the subiect wherof I speake in suffering ones self to be spiritually guided by à Director or Confessor as if the next day he were to loose him which happenes euery daye in the frequent transmigration which the conuentalls make And so to leaue any one as if shorte time he were to giue him self vp againe to his direction By this meanes he shall preserue his spirit in a perfect libertie which consisteth in à totall disingagemēt of all that is not God what soeuer pretence he may conceaue not to regard any creature but in God and for God and in some relation which the thing created hath to the Creatour For to conclude no man can serue two Maisters It is necessary that we haueing but one heart it should dwell in God alone The bedd is to strait the couering to shorte two cannot remaine couered therin Ah! Let God liue and who is like vnto God And who would not breake all other chaines but that chaine of perfection which linkes vs vnto him O liberty of my heart thou art too generous euer to subiect thy self to any other then to God alone or to regard any will but his In obaying those whom he hath giuen vs for Superiours and placed ouer vs to whom he commaundeth the same obedience as to him selfe because he speakes vnto vs by them and who heareth thē heareth him and who despiseth them despiseth him All obedience is imperfect which hath any other aime for which cause the Apostle exhorteth seruants to yeeld obedience vnto their Masters not as to men but as to God And the Apostle teacheth vs to receaue à Prophett in the name of God and not in the name of the Prophett himself yf we desire God for our reward It was in that spirit of perfect libertie which I counselled that Soule in her election of à Director and Confessor without separateing those two qualities of the same person in case she should thinke it fitt for her spirituall aduantage to putt her guidance into other hands then those wherin I left her And to serue her for à torch and rule in this choise I markt her out the fourth chapter of the first parte of my B. fathers Philothea where that holy Prelate in few pages comprehends no lesse judiciously then succinctly whatsoeuer is necessary in this behalfe CHAP. X. Three qualities necessarie to à Director Science BVt towards the conclusion he desires three qualities in this Director which I explicated vnto her one after the other though insisting cheefely on one which in this place I purpose to deduce more at
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
capable enough or befrinded to aspire vnto greate charges or preeminences haueing nevertheles à swolnespirit proude and puffed vp with self-opinion doe establish in their meane condition à certaine Empire by their artifices on the simple credulitie or credulous simplicitie of some who place themselues vnder their conduct I must deciphere their Character to the end wee may flie them like as the bees doe from places subiect vnto resounding Ecchoes And to the end it may appeare that I haue noe designe to weigh downe one scale to raise vp the other according to the deceiptfull vse of the false ballances of humane iudgement nor that I would by à false weight incline to any side lett iâ— be knowen once for all that in this Treatise I intende to blame the â—ice of proper Interest be it vnder what roabe soeuer as well secular as claustrall as well Pastorall and Sacerdotall as Conuentuall and Cenobiticall For as I am not ignorant that in the one and in the other condition there are very holy Directors and most Dis-interessed so know I but too well that there be some whose designes are not so holy not so Iust as they neede not to be yet more sanctified and justified nor so pure as they may not well say with Dauid O lord wash me yet more from my iniustice Let him theÌ„ who shall looke into this glasse which I am about to present consider whether hee hath the spotts which it represents and lett him endeuour to remoue them purifieing his intentions takeing away what is earthlie and humane from à fuÌ„ctioÌ„ which ought to be altogether heauenly and diuine You shall then know it by this whether à Director hath winde and presumption in his head according to the auntient Prouerbe whether hee carrie hay in his horne whether he taketh vpon him à certaine ascendancy ouer the spirit he directeth whether he speake with à certaine authoritie austere and cholerike whether he make himself the vnderstandeing the sufficient the learned whether he be self-conceipted and will rule the roast whether he will not suffer one to replie vnto him with humilitie whether he disgrace the milde and respectfull oppositions which are made contrary to his opinions whether he take agreate deale of state vpon him like à Rabbie like à Maister like à Pedagogue or to say better like à Pedant whether he desire to hold an Empire of regencie ouer à meane scholer whether he affect that his reasons should be pâ—ised as decisions his decrees as Oracles his ordinances as inuiolable lawes I say not that he should forbeare to speake in this function as haueing authority for he is there in the place of God vpon the seate of Iustice judgeing the tribes of Israell the tribes of our lord who giue testimony to his glorie by the confusion of their confession I say not that he should fayle to correct the vnquiet the scrupelous the vnrulely and to haue as that Prophet à forehead of diamant to be à hammer breaking the stony hearts and bruzing the face of the mightie let him not cease to resist euill euen to their face and to ouercome it with good let him not fayle to reprehend such as are reprehensible coniure them to ameÌ„dment to reproach their rebellion against God to tell the house of Iacob her true faults and to make her ashamed of her crimes Nothing must be omitted to rouse vp the sinner from the sleepie lethargie of his iniquitie he must sigh from the hart as if he roared imitating therein the Lionesse who findeing her whelp layd fast à sleepe and thinkenig him to be dead wakes him with her roareings he must crie out Lazarus come forth Sinner cease to doe euill retire thy feete from wicked wayes preuaricator â—etourne to thy heart No no humilitie consists not in such basenes of heart which is called cowardice or timiditie It is à vertue noble stronge generous but of à courage respectfull benigne sweete and like vnto steele whose temper is so much the more stronge by how much it is the more sweete and pliable Let then in the name of God à true value be sett vpon authoritie let the Penitent be made to vnderstand that it is the Spirit of God which speakes vnto him by the mouth of the Director as it is writteÌ„ they who haue by the imposition of hands the scieÌ„ce of the voice speake not as of them selues but it is the holy Ghost which speaketh in theÌ„ and by them Let the Director raise himself sometimes with S. Paul and if he must needs holily take glory let him glory in our lord let him magnifie his ministrie let him say what seeke you to knowe by expeperience that it is IESVS-CHRIST who speakes in me Sacred and Apostolicall termes CHAP. XVIII Authoritie seasoned with Charitie Humilitie BVt let him season for Gods sake theis sallies with soe much sweetnes that therein truth may appeare without vanity and that Charitie which sayth the Apostle is not ambitious may therin shine in all simplicitie Correction without the spirit of suauitie is à bitter Coloquintida which putts death into the Pottage God inhabitts not the whirle-windes nor dwells he in the fire-brands in the noise of the Torrent in the voice of the Thunder of diuers waters but in the whistling of à most sweete and pleaseing gale Antimonie ill prepared is à daungerous Medicine and although the viper be mingled with the Treacle yet the quantitie therof is so smalle in comparison of the other ingredieÌ„s as the poison hath noe force to hurt There is à certaine naurall sharpnes in correcting which is to be teÌ„pered with so much modestie and aromatised with soe much grace as it resembles being righâ—ly valued those greene walnutts and preserued Quinces whose bitternes is drowned in sugar Wee ought to imitate the good Samaritane who powred wine into the wounds of the hurt man but mingled with much Oyle to the end they being clensed by the sharpnes of the one they might be healed by the vnctioÌ„ of the other and to doe like the chirugioÌ„s who dipp the points of their launces in oyle before they open the impostume Breifely to giue correction vnto our neighbour like as the cakes of the Sacrifice of the old lawe wherin there was very litle salt amongst à greate quantitie of milk and meale and to cause him to take it as wine of the Palme and the pomegranett whose tarte sweetnes and sweetish sharpnes is much more confortatiue and delicious then distastfull Certes it is necessary to vse authoritie for as the secular arme beares not the Sword for nothing but to reuenge crimes and cause them to feele à iust chastisement soe is it not in vayne that the firery sword to witt the sword of the flameing word of God is placed on the tongue of the Preist who as à Cherubin guards the entrie of Paradise ought to vse it for the glory of the God of hostes to penetrate and transpeirce the heartes and to arriue euen vnto
the very diuision of the Soule of the Spirit of the Marrowe and of the nerues But it is needefull that this direction should be allwayes amiable and that mercie should swime aloft aboue this act of Iustice It is needefull that this authoritie exercised ouer Soules voluntarily submitted and who offer voluntary sacrifices vnto God at the feete of his Ministers should bee seasoned with much respect and dilection and since it is the authoritie of God which is reuerenced in Directors they ought therfore to practise it with the spirit of God with is Charitie it self For in conclusion they haue not power to authorise themselues but to authorise God in soules and to cause him to reigne in them by dilection Wherfore the good are called the children of diuine dilection Neither doe I knowe whether this spirituall authoritie consigned to Director without the act of the keyes which bindeth or looseth be giuen them to performe the act of authoritie but I knowe well that it is giuen them to performe the act of Charitie The sonne of God whose preistood is eternall being à Preist for euer according to the order of Melchesedech and to whoÌ„ all power is giuen in heauen and in earth and all right of iudgement is well called à Lion for his authoritie but he is also tearmed à lambe for his Charitie yet à lambe dominator of the earth to shewe with how much Charitie and Humility he hath tempered his authoritie reigning by the woode of his crosse which was accursed and infamous before it became sanctified and glorious And beareing his key to witt his scepter on his shoulder And what is this scepter but the crosse on which being exalted he gaue testimony aâ— the same time of his extreme Charitie drawing all vnto himself his humilitie annihilating him therto as à tender worme the reproach of the world and the refuse of the people and his authoritie eclipseing the sunne made the earth to tremble the stones to splitt the graues to open the dead to rise againe and astonished all nature But who seeth not what à thunderclapp his authoritie hath made euen to draw veritie out of the mouth of his enimies who were constrained by so forceable and conuincing testimonies to acknowledge him for the sonne of God causeing the confession of him to issue out of the same place from whence came blasphemie that his Charitie and humilitie are yet become more famous because they are much more esteemed in the holy scripture which onely speaks of this excesse of Charitie which caused him to giue his life for the propitiation of our sinnes and of his annihilation and humiliation which made him obedieÌ„t eueÌ„ to death and death of the crosse This â—ayd he himself like à good Pastor and Prince of Pastors and Bishop of our soules and Director of Directors that he came to serue and not to be serued hauing for that cause taken vpon him the likenes of à slaue in becoming man and speakeing to his disciples I am sayd he in the midst of you as à wayter at table not as sitting with you In this spiritt not of authoritie but of Humilitie the greate Apostle would be vnderstoode by the faythfull in so many places where he cales himself not onely à seruant of Iesus-Christ but for Iesus-Christ à seruant of all those who beleeue in him and who desire his comming Then sayth he lett euery man regards vs as seruants and ministers of God and dispensers of his misteries Besides he addeth that the cheefe pointe is to finde amongst so many dispensors one faythfull What meanes this to finde out one faythfull but such à one as putts not his hand to the portion of his Maister and who like Ioseph toucheth not his spouse with is Glorie Glorie which God reserues to him self with such à Ielosie that he protestes neuer to giue nor communicate it to any Now is not this to touch the apple of his eyes and there where he is most sensible and to say with the first rebellious angell I will place my seate vpon the North and I wil be like vnto the highest which then is done when the Director assumes appropriats to himself the reuerence giuen him for the authoritie of God of whom he is the Image in his function of remitting sinnes and of the guidance of soules And deserues he not the same intertainement which the asse in the embleme receiued who gloried in the adorations which the idolaters made to the goddesse Ises whose image he carried as if those honours had bene addressed to him It is not vnto you ô Directors to whom so much respect is borne it is to him who beares the keyes of death of hell and of life and who hath made you the porters in giueing you the vse of them and whathaue you which you haue not receiued of this soueraigne Lord to whom onely thanks are due and in whose name you preach remissioÌ„ of sinns he remitting them by your ministry when that you vntâ—e those who are loaden with heauy chaines of inquition Were it not an impertinent thing for à treasurer of à Prince if he would that he vnto whom he deliuers à somme of money by order from his Maister should remaine his debtor Is it fitt for the instrument to attribuâ—e to it selfe the honour of the workman and for the pensile to appropriate to it self the glory of the Painter An Angell in his splendor appearinge on à time to S. 〈…〉 hn who takeing him for God would haue adored him sayd doe not this Iam but thy sellow seruant O vaine man who art no Angell but à counfeller of the earth and made of earth and shalt retourne to earth what à shamefull lesson doth this celestiall spirit giue to thy vanitiâ— Wherof canst thou boast dust and ashes And who art as the dust the shittle-cock of the winde which â—osseth thee hither and thither whirleing about thee Retourne retourne into thy self and remeÌ„ber to say reflecting on the Soules which put them selues vnder thy conduct they are reasonable spirits Christian spirits reasonable spirits which are not to be led with à bridle and sharp Caueson like vnto horses nor bruised with à barr of Iron as earthen potts With the same measure that I shall measure vnto them I shall one day be measured my self This will asswage thy haughtie humour which carries thee to great thinges and will make thee tend the eare of thy heart to those words of the Prince of the Apostles Aboue all things haue à continuall Charitie one towards another because this vertue couers the multitude of sinns Assiste one another without murmure Let every one according to the grace which he hath receaued from God communicate the same as à good dispensor vnto others If any one speake let it be as the wordes of God If one exercise any ministry let iâ— be by the vertue which God hath giuen him to the end that in all things God may be glorified by IESVS-CHRIST vnto whom
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
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
lawfull PEraduenture I haue too much extended and raised my self speculations soe much stretched will not be comprehended by such as are pressed with Adamantine nailes of necessitie For as he that is satiated reiects the honey combe as the wise-man saith soâ— he that is starued sauores not spirituall discourses If the appetite be not pacified he murmurs Israell it self distasted the Manna as à hollowe and light meate although it were so heauenly and admirable I desceÌ„d then from this high stile and to accomodate my self and communcate to the necessicie of Saints and of Gods annointed I will more neerely examine their complainte We are incoÌ„modated with Pouertie vnto whom will you haue vs temporally to addresse ourselues but vnto those who haue recourse vnto vs spiritually Doth not the Apostle teach vs that they who sowe the spirituall may reape temporall comfort Would to God my deare brethren that we had the spirit of this holy Apostle to the end we might doe and say like him For theÌ„ might we vse his tearmes and take the testament of God by our mouth But all they who alleage his wordes haue not his feelings witnes that which S. Peter said vnto such as abused the diuine â—wrritings of that Vessell of Election to their owne perdition It is true that S. Paul complained oftentimes of his anguishes which reduced him euen to the pointe of being wearie of his life and to crie out miserablely Who will free me from the body of this death And moreouer I desire to be dissolued to flie vnto IESVS-CHRIST He speakes of his pouerties of his sufferances of his weakenes of his nakednes of his hunger of his thirst of his beatings of his perigrinations of his perills and troubles by sea and Land in such sorâ—e as he seemes to groane vnder the waight of soe many afflictions In the meane while lifting vp his head in the midst of these torrents he doth like the Palme rise vp vnder the burthen and doth reioice and glorie in his infirmities and tribulations knowing that the rose of vertue growes amongst these thornes He semetimes represents his pouertie and wants after à manner which seemes to accuse those of ingratitude and litle compassion to whom he rendred seruices with wordes that haue the sound of reproaches but afferwardes he tempers the same with so much sweetenes as he doth like the Bee which steepes his sting in his owne honey and he giues sufficiently to vnderstand how much his Charitie is Dis-interessed and that they are not the goods but the soules which he seekes for to gaine theÌ„ to Iesus Christ For he glorifieth God because he knoweth how to abounde and also to suffer want that he knowes how by the labour of his hands to gaine what is necessarie for him not onely for his owne liuing but also for the entertainement of his companions not to be chargeable to any not careing to exact of the faithfull which he could lawfully doe and by right of Iustice to the end saith he that all passe honestly amongst vs as well becommeth Saints Theis are not then to speake properly coÌ„plaints which S. Paul sometimes vttered of his necessities but free representations of his wants to the faithfull that as members of the selfe same body they might help to beare one anothers burthens to fulfill the lawe of Iesus-Christ and his diuine precept which recommends ones Neighbour to euery one à precept which obligeth vnder paine of sinne when the necessitie of him that implores our aide is extreame If then the poore Director conuerte misbeseemeing complaints into à simple and candide declaration of his necessitie without any arte yea rather without deceite there is noe doubt but God who is the God of hartes and who hath not onely those of Kings but also of all particular men in his hande will giue such motions as shabbe requisite to cause him to be assisted with à franke and free will by such à Soule as should feele it self importuned with complaints which haue alwaies some image of reproach and euery one knowes how ill the reproaching tone souÌ„ds in eares beaten therewith But to giue à greater indulgence à more ample meanes both of breathing aÌ„d sighing vnto him who is prest with the stinge of necessitie according to the sacred counsell giue stronge drinke vnto those who haue their spirit in bitternes I will serue as with the hande of à midwife such as are in this affliction and helpe theÌ„ to be deliured of their griefe I will then presuppose that the Preist who complaines should become poore by misfortunes which are coÌ„mon in the miseries wherof the world is replenished and which the vulgar attribute to the crosses of aduerse fortune though in effect they are but the strokes of the diuine prouidence I will imagine that losses by fire hayle stormes deluge banqueroutes suites warrs vniuste pillages and other scourges haue taken from him or wasted his reueneue be it Ecclesiasticall be it patrimoniall and in conclusioÌ„ he is brought to pouertie In this case wâ—ll you not haue him complaine And to whom may he more tenderly make his complainte then vnto those who come vnto him for their interiour direction Of whom can he with more reason hope for à temporall assistance then of such as expect from him à spirituall He knoweth their consciences why should he not laie open vnto them his necessities We haue already satisfied this obiection in as much as we haue permitted the discouery of wants prouided it be not by way of complainte since that manner is doublely vniust It being first iniurious to God and secondly vnto him who receaues the complainte Vnto man For in what is he culpeable of this necessitie Is it he who hath reduced him into this necessitie Vnto God For if one haire of our head fall not without his ordinance and if he hauecare of the least sparrowes is it not to contest with his Prouidence by coÌ„plaining of the is eueÌ„ts since they onely are effects of this first cause I but he complaines vnto the Soule Directed after the manner of beggers who represent their miseries vnto passengers to the end they should take pittie on them and comforte them with some smalle almes Let them doe there like theiâ—e poore who to drawe vnto them the liberalitie of such vnto whom they present their misfortunes are carefull not to vse coÌ„plaintes which haue the least aire of reproache For insteede of mollifying hearts this way they would harden them and produce contrary effects to what they pretend CHAP. XV. Wherein vniuste BVT when one makes complaintes of the litle Charitie that is in the World when one exaggerates his necessitie and which being but indifferent he paintes it forth as extreame with pressing and importune tearmes which testifie either à greate greedines or an extreame impatience of suffering or too slender à confidence in the Prouidence of God this truely takes much away from the credit of the Director and of the edification which
were rented and able without charging the publique to nourish with their superabundaÌ„t reuennues those who should not be fitt for the exercise of Mary and solitude But it is to be beleeued that they who liue not but of almes and begge from day to day doe not demaund them gratis but for the charitable seruice which they render to the people reaping the temporall of those vnto whom they distribute their spirituall labours And concerning brother-seruants I doe not comprehend in this kinde of life where in the most are stated since they being neuer able through their incapacity to aspire to Preist hood nor vnto clericall functions or likewise to the seruice of the Quire it seemes that the right of demaunding almes is not acquired but because the Church approues it by sufferance or suffers it by approuing For asmuch as they cannot according to the vse of common reason reape where they haue not sowen But if one alleage for their iustification that there are of this condition amongst the rented Cenobites it may be answeared that they are there as seruants for which cause they beare the name of seruants who are contented with their nouriture and with their cloathing to be enterteined as well in health as in sicknes by the communitie to which they giue and offer themselues whence in some places they are called brothers Oblates Which is not so amongst the mendicant Cenobites who haue no right to haue seruants at the expence of the publique being à thing which would be founde â—range in the world if à maÌ„ reduced to mendicitie had diuers seruants who should goe vp and downe searching after necessaries from howse to howse whilest he imploied himselfe in study aÌ„d conteÌ„plation The poore impotent or blinde haue sometimes other poore to conduct carry or leade them but the necessitie of these miserable persons sufficieÌ„tly declares that though they cause themselues to be guided by others whose eies and shoulders they borrowe yet themselues in person are they that aske begge and not the seruants or helpers To beare the glorious title of mendicants and neuer to begge and as the bee drinks the dew which falls vpon the flowers to drinke and eate the sweate of poore brother seruaÌ„ts who continually trott vp and downe through the dirt who haue their mouth in the dust whose soule sticks to the pauemens and who run from howse to howse to seeke nouriture for their Reuerences Is it in your opinion sutable to their rancke whom that great Sainte whose Seraphicall charitie deserued the markes of the stigmats of the sonne of God called brother-flies But whilest these poore lay-brothers goe and come like the litle flies or Nimphes to gather flowers aboute the towne and feild as vpon à landskipp the mother bees remaine in the hiue composing the hony combes of publique and priuate exhortations wherby pietie and vertue are inspired into directed soules It is true and since the Church so findes it good who can dislike it if he will not shew the losse of his common sense in contradicting the commoÌ„ sense of all the faithfull It is neuertheles possible that some good Cenobite will like this reason without preiudice to his rights priuiledges and repose Is it enough to be called mendicants to liue onely of almes brought in without going to seeke them enough to nourishons selfe of things asked without humilitie to aske them It is true that Kings Princes and the great men of the world gather their reuennues by their Officiers Receauers Treasurers Ouerseers Cofferers Factors and many rich persons and of great qualitie receaue their rents euen with their owne hands The Cenobites themselues who liue of foundations gather that which is due to them by their Procuratours who are graue Fathers and of note not relying wholie vpon their lay-brothers vnles they be of an approued fidelitie and of an intelligent witt to negotiate I knowe not whether there be any secret pruiledge and wherof I am ignorant in the mendicant societies which raiseth them to this height of causing their necessities to be sought for by such as haue least right to aske them For if there were some such captious spirit whereof there bee enough in the world who should demaund of à begging brother for whom doe you aske of me this almes He ought to answeare him in words of veritie and of an vnfeigned chatitie It is partly for mee partly for holy personages seruing at the altar in the pulpit in the Confessionary in the Quire and in the direction of soules And if this captious person should reply brother you are in good health you are strong and able you might gaine your liuing by your labour or by seruice in the world and since you render no spirituall forâ—ice why doe you demaund of me à temporall succour for your selfe If it be for others I wonder that they so litle esteeme the good done them in bestowing on them liuelihood although it be not in so litle as of thirâ—y parts of men there are no lesse then nine and twentie which goe which run hazards which trauelle night and day in all fashions to gaine it as they take not the paines to aske it themselues sending onely their seruants like apparaters It must needs be that they make litle compte oâ— things and persons of the world these are the stronge Gods of the earth powerfully eleuated and so rapt with the knowledge froÌ„ aboue as they no more remember the necessiâ—ies here belowe Goe cause them to descend from this Thabor that I may knowe to whom I giue my goods and if they be profitable for soules let them visite mine I will receaue them as Prophets but their seruants and staffe is that which I knowe not and which workes neither miracle nor impression in me So it is that some penetrating spirit might send backe these good brothers for reasons reiecting their plea. They might peraduenture say that their masters are not of such à humour as to disdeine their profession of mendicants and that to honour this glorious mendicity they goe some times à begging in person and it is also possible one may reply vnto them that this is so rare that as one swallowe makes no suÌ„mer so acts so litle vsed caÌ„not forme great habits This happens scarce so often as the eclipses of the sunne or of the moone which rauish the ignorant with admiration and cause soules most tyed to the earth to beholde heauen And moreouer who knowes the intentions of these actions which we ought alwaies to take in the best part and not to touch the brand where it burnes For since all the actions of men are said Epictetus like meddalls of two faces aÌ„d vessells of two haÌ„dles who shall assure vs whether these so rare humiliations be true or feigned done simply or for some end since the Ghospell giues vs to vnderstand that there is no vertue which is not counterfeited by some vice and that one may faste giue almes and other
bona ventura of the temporalitie And as there are many whose hart is estranged from God whilest they honour him with their lippes so are there some whose bellie is glewed aÌ„d their eyes fixed on the earth whilest their discourses are in heauen Admirable Archimedeses in their arts and who desire but à litle point to place theron the foote of their engines and to raise from its center all the masse of the heauyest of elements It is not that the Rosary the Scapular the litle Corde the blessed Girdle and other sacred markes are not holie things prouided that this blessed girdle this blessed Corde be giuen with intention to drawe vs from earth by shewing vs heauen so that there be no other pretence then to raise vs thereby from the earth to heauen not to take from vs the goods of the earth vpon promise of heauenly For though I know that by a diuine and holie Alchimie this change is made of leade into golde It is not allwaies knowne whether it proceede from the pure intention of these blowers who doe not so liberally offer heauen vnto those who haue not the earth These are the insnarers who coÌ„ceale harts aspiring to pray vnder the fleeses of innocent lambes of whom we ought to beware and according to the councell of the Ghospell to auoyde this leauen which corrupts the best paste Consider your wayes ô Penitent aÌ„d aduise whether the handes correspond vnto the voice doe not erre therin as blinde Isaac make no compact as Iosue with the craftie Gabeonits obserue as the Prophet whether the wife of Iereboam be not disguised and committ not your selues to these who deuoure the poore of spirit in secret and who eate them without noise as à morsell of bread A litle astention on those who praise themselues not as peacocks who beholde themselues in their feathers but for bread or on those who extraordâ—narily extoll such as doe them good and you will see that as beasts of hire so men of praising are ordinarily of base esteeme from thence these great Paranimphes these Panegyricks these Elogies of Confraternities of third Orders of merits of Indulgences of paticipations of Associations and other braue things which truly taken in their true sense are holie venerable and most desireable but these meddalls haue two sides haue two hands one may take them by the leaft or by the right and they who distribute them doe not alwayes correspond to the sinceritie of those who receaue them Happy neuertheles are these since thaâ— without heeding the defects of channells they omit not to refresh themselues with the waters of grace and to drawe them with ioy out of the fountaines of our Sauiour I hate moreouer this other artifice which enterteines be it of setled purpose be it by impertinency scruples to the end it may render them alwayes vsefull Who will not fly from such phisitions as foment the discease in others to nourish theÌ„selues of their goods I should neuer haue thought the same of Spiritualls if our Sauiour in the Ghospell had not aduertized me that there are some who straine à gnat and swallowe à cammell Were it not à thing woâ—thy not onely of blame but also of notable punishment if of à Confessionary one make à banke of particular Interest à labourers farme à marchants shop à Procurers or à Notaries study where one enters but to leaue there more theÌ„ he carryeth away à nett to catch somewhat else then fishes and an art to gaine other marchandise then soules to God Nether doe I beleeue that so base à temptation can assaile persons who haue euen had the courage to forsake all to followe IESVS-CHRIST in his nakednes and in his pouertie and who are arriued to such à hight of contempt of golde and siluer and of all the Treasures of the earth as they make no vse therof at least with their owne proper handes causing the charities of that kinde which are giuen them to be receaued by Seculars whose pietie and fidelitie is knowne vnto them afterwards imploying them according to their necessities in buildings in vestments in moueables or in victualls Wherin they testifie their generosity in some sorte like to that of the great Grecian Captaine who pursuing à victory and meeting with à very rich buckler couered with plates of siluer which one of his enemies had throwne downe the more nimbly to saue himselfe by flight tourning himselfe towards one of his soldiers sayd vnto him CoÌ„pagnioÌ„ take this bucker for thou art not Themistocles A generosity which hath likwise some truth of reseÌ„blance vnto that of great lords who handle not their siluer and their reuennues but by their Treasurers or Cofferers as being an occupation vnworthy of their imploimeÌ„t A paralele which might be added vnto the comparisons of the MoÌ„ke and the king Which S. Chrisostome makes and Hierome Platus very strongly vrgeth in his secoÌ„d booke of the happines of the Cenobiticall state in the sixteenth Chapter CHAP. XIII The spirituall Director dis-interessed is without artifice THe truly dis-interessed Directour as well of the Clergie as Cenobitique hath no cunning in his conduct for that he hath no fraile and terrestriall pretention he goes on freely because he walkes directly Besides he hath likewise the true wisdome of God assisting him wisdome which neuer dwelles in à malitious hart For the spirit of discipline saieth the wiseman flies him that faineth and whose double and deceiptfull lipps speake in à hart and in hart in regard that which he sayeth is farr from his thought So soone as then ó Directed soule you shall pâ—rceaue that in the conduct of him who guides you there is à sordid artifice and tending to propter Interest I say vnto you with an auntient Poet Auoyde these rocks these couetuous shores all darkened with shipwracks These people seekes themselues in you and not God in you nor you in God They who seeke themselues in others deserue not to be sought by others CHAP. XIV He hath no respect of persons THey merit yet lesse to be sought for Directours who haue regard vnto the apparence of persons an imperfection so much blamed in scripture principally in the epistles of S. Paul S. Peter and S. Iames perticularly in the second chapter of the Canonicall where he makes à strong inuectiue against those who doe great honour vnto the rich and despise the poore which he concludes in those words whosoeuer is an excepter of persons commits sinne and is reprehended by the lawe as à transgressour And I pray you to what purpose shall the spirituall Directour who ought to regard onely God in à soule or a soule in God take consideration not of his body but of his goods which are onely made for the transitory life of the body Meate is made for the belly and the bellie to receaue the meate but God will distroy both the one and the other Besides is it not God who hath made both the great and litle as the
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
was tolde me by à noble man who setled à great Abbay vpon one of his Children who scarce seauen yeares olde was called lord Abbot as if one should say my Lord the fathers childe now the father of this infant father tolde me in excuse that for à great number of yeares this Abbay was belonging to his howse and it concerned him not to suffer it to fall into the haÌ„ds of straungers in regard his predicessours had bene partly founders therof and heretofore bare so much deuotioÌ„ ther vnto as they were willing â—heir land which was neere should releiue it become voluntary feoditories and vassalls of our lady to whom this Abbaye was dedicated Therupon I replied vnto him that the case was much altered since in times past his howse raised the Abbay and now the Abbay depending of his howse of mistres was become seruant tributary and as à wofull farme Beholde how by these changes the face of the world is tourned The Directour truly dis-interessed will discourse soberly of Almes where he shall thinke it fit to be spoken of when his aduise is required he will shun as à rocke his particular profit setling à true order in the charitie of the soule which he conducts And what is the true order but that with the deuoute Cardinall Bellarmine in the last chapter of his booke of Monks drawes from the Doctrine of S. Thomas which is to distribute his goods where one knoweth there is most necessity For it is not enough to giue ones goods but he ought to bestowe them welâ— almes is so much the more accompanied with iudgment in respect that God is then serued not onely with his substance but also with the spirit by the discretion of the applicatioÌ„ I will shutt vp this passage with à notable consideration of my blessed father the great Francis of Sales Bishop of Geneua He was vpon à time called into one of the principall cities of this state to distribute there the word of God As being the AdamaÌ„t of harts touched with deuotion he was instantly accoasted by diuers mysticall and spirituall bees which swarmed aboute the sacred flowers of the documents of his mouth to drawe from thence à honie of pietie Of them he sawe diuers sortes and guided by different handes Now this man who was all iudgement himselfe hauing cast his eyes vpon the workmen who laboured in the vinyeard of this citie as well by their publique sermons as by their priuate directioÌ„s tooke principall notice of two who by two wayes quite contrary yet holie aimed at the same butt which was to eleuate the soules vnder their conduct to à solide pietie The one was Cenobite of an Order very renowned and examplar the other Ecclesiasticke of the Clergie liuing of à patrimony much more ample then the reuennue which he had of his benifice The first gouerned the soules which put themselues vnder his conduct by the way of feare of rigour and of exterior austerity and helde them too subiect and tied to their exercises as nothing could happen though neuer so litle to put them out of their course without causing them to enter into troubles into scruples into remorces into bitternes of spirit which were strange Besides they were so strongly tied vnto this Confessour and by themselues for this truly pious person was for his owne particular very dis-interessed that they would haue thought it à great crime to regard or consult which an other These persons vsed much prayer mortification but visited very few hospitalls prisons poore and necessitous alwayes in the Churches at diuine offices at Sermons at Indulgences insatiable therein Not that almes came not out of their purses but the greatest part went to the holy community of the Directour who therof had no greater share then the rest though he were next vnto God the principall motiue of this aboundance He was an enemy of propriety and of presents which were addressed vnto him remitting all to the Superiour of the howse who caused this precept exactly to be kept by the communitie not to refuse any thing and to demaund nothing For the communitie neuer demaunds yet well may the particular for the community as à member labouring for the whole body Moreouer these soules did iudgement and Iustice by the feare which they had of the iudgements and justices of God not certes by that feare which excludes loue but by the same which being put in the ballance with this turnes the scales Now as the thunder tearing the clowds causeth them to dissolue into rayne and prepareth the hindes to disburthen themselues of of their calues as sayeth the Psalmist according to the interpretation of S. Hierome and as he who is pursued by à bull by à mastife or by some furious beast casts him his cloake to saue himselfe by flight So there is nothing which doth so much perswade to redeeme sinns by the workes of mercy as feare For when the terror of hell seiseth on à soule and causeth her to conceaue what it is to lodge in the deuouring fires and in the eternall flames is there any thing which she will not giue for her deliuery as saieth Iob O God saieth Dauid thou hast moued the earth and thou hast troubled it heale the contritions therof for it is greatly moued He speakes of à soule fastned to the earth And if the fire which causeth the meate to roste looseneth the flesh from the bones how much more will the apprehension of that of hell seperate à soule from earthly affections O God no I doe not say that this holie person had in these terrible remonstrances so base à thought but as the effects doe not alwayes followe the intentions paraduenture these soules as the scholers of an ancieÌ„t Philosopher tooke that by the left haÌ„de which he presented by the right wherfore I present the effect of this cause of what designe soeuer it was animated The soules contrary wise which God had inspired to range themselues vnder the conduct of à simple Preist the which I saye to serue my selfe of the tearmes of coÌ„mon vse not conceiuing à Cenobite to be à double Preist were incited by an other spirit which was that of simplicity which excludeth not wisdome and of that charitie which as the Apostle sayeth chaseth away all seruile and scupelous feare onely hauing in their harts that which in the scripture is called chaste and holie and which ought to continue euen in eternitie it selfe Charity was their predominant starr and as the roofe of their misticall edifice and humilitie their foundation Sweetnes and candor shined in their deportments and docility which the Apostle calls diuine was in their spirits and they being disingaged of exteriour thiÌ„gs enioyed that interiour freedome of which it is saied where the spirit of God is there is true liberty They loued God with all respect and with à high and incoÌ„parable esteeme and their neighbour in God tenderly cordially They visited the poore the widdowes the
assistance I haue hands to gaine by their labour what is needfull for me One offered money vnto S. Peter he angerily reiected it and with such soure tearmes that they proceeded to an Anathema let thy money leade thee into thy perdition Who can beleeue to obteine the gifte of God and to possesse it at so base à price The Directours are Iudges placed vpon the seates of iudgement iudging in this life the tribs of Israel Who knowes not how great à crime it is in à Iudge to receaue presents Their right hand is filled with presents saieth the Psalmist crying downe the vniust Iudges For which cause an auntient Paynter represented the iust Iudges of Areopagita without handes to shew that they were incorruptible Vpon this subiect the great Apostle deliuered à sentence which ought to be heldâ— for an Oracle and which cannot be deepe enough ingrauen in the spirit of Directours we must not if it be possible owe any thing vnto any one but dilection according to God How farr from this puritie are they who vse their penitents as children amongst whom to stirr vp some honest emulation in teaching them Chatechisme they distribute Images beads and other litle guifts Ah! no it is not that cosses meddalls relicks and Reliquaries Rosaries Tablets hallowed lights Coronets or Images of certaine holywoods by the name of some great Saints It is not I say that all this is not good in it self and that the vse thereof is not commendable But who sees not how Interest slides like à serpent vnder these beautifull flowres wherof it doth impaire venomous as it is both the freshnes beautie grace A Lacedemonian one day smelling Spitnard and recreated with the sweetnes of that odour à curse light on them sayed he who sophisticate this perfume who abuse it in their delights O God the blood of thy sonne which is à balme powred out and whose grace is dispersed by vertue of the keyes giuen vnto the Church amongst these blessed things is sometimes imployed by interessed Directours to serue as baites to arriue vnto pretentions of earth which thy spiritt hath not reuealed vnto them when shall it be lord that thou wilt with whip in hande chase away these merchants from thy howse and the sellers of pigeons guifts of thy diuine Spirit How blame worthy are they who making profession of guiding soules and to thinke of nothing else but the gouerment of their interiour faculties haue more attention to accoÌ„modate themselues with their exteriour facultyes Rowers who tourne their backs to the place where they tende Phisitions who take in refusing Turneâ— sols whose flowre tournes towards the sunne but the roote into earth Like to the raynbowe in the heauen wonder of the eyes and the ornament of nature Obserue how it carieth the top of its arche â—oward heauen whilest as à pumpe it suckes water from the sea to bedewe the earth Resembling the eagle who looteth her self in the skye at least to the sight of those that behold her soare or when one thinkes that she lookes stedfastly vpon the sunne she hath her eyes fixed on the earth to espye there her preye on which she is wholie bent I will not explicate more clearly these conceipts which will be sufficiently knowne to these Directours of what condition soeuer to whom these are addressed And I rather desire to seeme obscure then biting in these reprehensions although we must neuer spare vices nor treat them with à seruile hande were they vnder à Myter or vnder à Diademe CHAP. IV. The dis-interessed Directour shuns incombrances and affaires THe Directour truly Dis-interessed doth good onely to the poore and distributes gratis to the most rich the heauenly vnction which he receaued gratis his liberty and his authority haue no price his vertue is his proper recompence or rather the seruice of God which is his onely part his crowne his hire Who offers him goods doth him an iniury being rather disposed to receaue with ioy à disgrace and an affront then à benefitt and an iniury then à coÌ„mendation so that he may gaine IESVS-CHRIST Breefly he sayeth from his very hart with the generous S. Teresa God is my sole part and my onely good all that is not he to me seemes nothing Feare not that he will intangle himself in the spiders webs the affayres of this world which men call according to the present time encombrances As these cobwebs hinder the Economie of the bees so the secular turmoiles disturbs that of grace wherfor the Apostle absolutely forbids him who is dedicated vnto God to medle therin And if S. Ambrose that great light of the Church raised from the tribunall of iudicature to the Ecclesiasticall throne and as capable of affaires as any man that liued in his time hauing atteined vnto the Episcopall dignity would neuer giue his aduice touching mariages warr and negotiations to what purpose shall à Directour as à busied Martha intangle himselfe in howsholde affaires in rents in offices in buying selling intruding himself into all these vnder the cloake of Charity and oftentimes limeing there with the wings of his desires as S. Augustine speakes being hard to touch pitch without defileing ones hands therwith I doe not saie for all this that one may not resolue consciences when there happen doubtfull cases and which trouble the repose of scrupulous soules The sunne passing ouer the mud doth not yet infect his beames I onely speake of those who thrust themselues into the temporall affaires of such as consult with them about their spirituall called by S. Paul the subuerters of howses and disturbers of families They are alwaies making curious and improfitable inquiries after the goods and reuennues of à howse they desire to knowe what expeÌ„ces is there made what frugality what are the titles the lordships the possessions what retinnue what table what cheere what humour what almes are distributed what company one frequents what are the inclinations what designes what pretentions what charges what negotiations what trafficke what offices what benefice and what not Moreouer these interrogatories are made with so much cunning and subtiltie as one cannot perceaue them He who hath discouered all that is pretended thinkes he hath sayed nothing If the Master be more reserued the wife will haue more tongue if the father and mother saie nothing the children will talke if not the seruants or wayting maydes to conclude there is nothing so hiddeÌ„ which these inquisitiue Masters discouuer not nothing so secret which they finde not out and as they chase with full sente and without change with time addresse and patience there is no game which comes not to the point nor hitts their poper Interest Will you knowe the forme of this carracter beholde it in the words of S. Hierome writing to Pauline Accompte him whom you shall heare to speake often of the goods of the world except of à simple almes which is rarely denied vnto the necessitous rather for à baÌ„cker or negotiatour
then à Monke These are the proper tearmes of this great Sainte one of the most Dis-interessed Directours that was in his time It is vnto them that one might apply these words of S. Paul in the Chap. 3. of 2. Epist to the Thesalonians we vnderstaÌ„d that there are certaine amongst you that liue without order vnquiet and who doe nothing but curiously engage And he addes we aduertise those that be such and exhort them in our lord IESVS-CHRIST that they eate their bread working with silence When à hawke fetches her tournes ouer the bird which she intends to make her prey to trye which way she may catch it the falconers saie that the hawke dares the partridge or any other fowle So these Directours which walke indirectly by compasses and to speake according to scripture in à circle may be sayd to dare the soules and captiuate them both plume and substance I cannot but infinitly commend the pure and sincere gouerment of some Orders wherin it is forbidden by rigourous constitutions vnto the Master of the Nouices or to any other Profest to inquire of the Nouices what goods they haue in the world or to induce or exhort them to leaue them vnto the howses where they setlâ— themselues leaueing the same to their full and free disposition and vnto that which the holy Ghost shall dictate vnto theÌ„ The which declares à great candor and right intention free from all pretention and sordide Interest And though it be credible that he who giues his body his soule his liberty and his couduct dureing his whole life vnto à communitie will not be vnto it à niggard of his goods which howsoeuer he must leaue in making his will before his solemne profession yet this Ordonance iustifieth the proceedings of Orders which neuer ought to be blamed though some particulars giue themselues libertie in the practise of their rules CHAP. V. He ought to be an Angell ONe may saie vnto me that I desire so great à purity of intention in à spirituall Directour of what condition soeuer be it pastorall be it Cenobiticall as an Angell were requisite to practise it which I auowe to be true and that not onely there would be required aÌ„ Angell but also if it were possible more then an Angell to vndertake the direction of many soules since that euery Angell Guardian hath enough of that which is committed vnto him Besides the best moddel which the Spirituall Directour can propose to himselfe in this Angelicall function which he exerciseth on earth in Gods behalfe is that of Angells They haue no other Interest in the Custodie of soules then that of the glory of God for what can they pretend of vs They likewise who are knowne vnto vs in the Scripture declare by their very names their actions and their functions towards God For Raphael signifieth the medicine of God Gabriel the fortitude of God and Michael who is as God In fine these are the inflamed spirits of charitie who all serue God and are sent to guide and guard these who are called to the inheritance of saluation to fill vp the ruines therof and the places which are become voyde by the fall of the Angells Apostataes They who haue eaten of the roote of the hearbe called Angelica haue à sweete and pleasing breath O how good an arriuall hath he made that hath mett with à Directour entirely dis-interessed truly he is an Angell in the forme of man or à man wholie Angelicall who onely regards the soules in what body soeuer they are lodged without considering whether the persons be great or litle faire or foule poore or rich all his pretention being no other then the seruice of God in those soules Excellent men Angells of the testament Angells of good councell and able as Raphael to deliuer vs from the perills of the world and to raise vs before God vnto an eminent fortune When Tobie the father would haue presented vnto the Angell who conducted his sonne the moyitie of all the great goods which came to him by the marriage of Sara he testifyed to them that his treasure was in heauen and not in the land of the dead and that his inuisible meate was to performe the will of God who sent him CHAP. VI. Who is the most dis-interessed Directour the Pastour or the Cenobite BVT it is no small question to knowe who comes neerest to the imitation of this Angell to witt who is ordinarily more dis-interessed Directour Pastour or Cenobite For the admirable praises wherewith all the books of those men are filled touching the cenobiticall which seemes too base buâ— Seraphycall Cherubicall raise it so high in the Godlike state of perfection that it euen passeth our view Not like smoake which vannisheth the more it flies vp but as the eagle takes her mount by the force of her wings aboue the cloudes I knowe not whether the same be called to walke vpon the wings of the winde or otherwise to walke highly and admirablie aÌ„d to raise it selfe aboue it self This is that which we oâ—ght to examine without bitter zeale if it be possible and without contention If knowe that the Cenobites are very liberall in reproaching vnto Pastours the qualitie of mercenaryes casting in their teeth that they labour not but vpon hope of hire and gayne And I haue bene sometimes astonished that S. Thomas in his thirteenth Opuse and the two following prest with zeale for the defence of Cenobites and answearing those who in his time opposed the institutes of Mendicants suffered himselfe to fall into this reproache he who all Angelicall testifieth amidest the heats of disputes à moderation and incomparable modestie But if it be permitted to the Scotists in matters very sublime to contradict the opinions of this great Sainte the honour glory and Oracle of the schooles it will be much more tolerable in this subiect which is no wise of fayth but rather of fact then of right more narrowly to examine whether this reproache be lawfull or of more base alloy The which we shall perceiue by diuers markes whereof beholde the first What seeke the Pastours whether Diocesans or Curates or simple Preists subordinate to them This is that which is called the Order of the Clergie in the charge of soules If you beleeue the words of precicipitation and rash iudgements of some Cenobites I saye of some well knowing that there are amoÌ„gst them truly Saints and whose words are no lesse reserued then their life exemplar without doubte they seeke nothing therin but honour or profitt If I would cite the Authours who vse this odious laÌ„guage I should cause whole Orders to blush but the respect I beare vnto the good hinders me from replying according to their temeritie to these temerarious Iudges I will neuertheles speake the truth without regarding the appearence of persons à vice which we haue already blamed but with all possible charity Now before the entrance into this slipperie passage I had neede to declare here that
to carry their children in their armes and on their bosome as it is written of Benjamin the well-beloued of Iacob who reposed on the breast of his father This tender and paternall feeling caused S. Paul to say my litle children whom I trauelle withall vntill CHRIST IESVS be formed in you Now it is most euident that the Pastours alone are charged with soules and lincke their saluation with that of their sheepe That wihch made S. Hierom to say writing to à person vnresolued whether he should become à Monke or remaine in the Clergie If thou wilt be à monke what doe you in the Cities The very name of monke which is as much to say as solitarie doth it not call thee to the desart But if thou wilt be à Clarke to wit Preist or Pastour liue in such sorte that in the saluation of others thou mayest mannage thyne owne There is nothing which the Cenobites I say the most reformed flie and feare so much as the charge of soules and neuertheles it seemes that there is nothing which they seeke with so much passion as to gouerne and guide them by their particular directions Who goes about I will not say to hinder delaye or contradict but attentiuely to obserue them toucheth them in the aple of the eye prouokes and irritates them in such sort as he presently goeth for an heretick or schismatick or at least for an ignorant dolt this is to tickle them in places where they are most sensible this is to be blind in their Institute and not to know the Butt and designe of their Order sent to susteine vpholde establish wants but à litle that some saie not in à reformed language to reestablish the Church of God that without these supportiue Arches it would fall to ruine and desolation Notwithstanding whilest they desire the direction of soules without charge leauing vnto Pastours as the beasts of burthen the charge without direction who sees not that they sucke and drawe the milke of sheepe that is to say of people and after they haue taken away the creame they leaue the curds and whaye vnto Pastours like vnto those children to whom honny is giuen vpon their bread who hauing lickt vp the honny cast away the bread Is not this à pleasing policie to goe about to haue the profit without charge and without obligation and to leaue the charge of the office vnto those who haue so scanty à share in the benefice as we will presently shew what reason permitts that he feede himselfe with the flesh of the flocke and cloake himselfe with the wooll who takes not the care to feede it nor to be accomptable for the same If the soule belost immediatly will they saie we are cleare of his blood à strange language and like to the tone of him who sayed am I my brothers guardian Is not this to immitate the grashopper which liues of nothing but dewe in drinking the sweate of the browe of the workmen who haue taken the vinyeard to taske at their perills and fortunes and who are accomptable for the same vnto the great Maister From thence proceede these frequent contestations betweene the Pastours and the delegated Cenobites as happened betwixt the shepheards of Loth and Abraham The Cenobites imbracing all the Clericall functions without being so much as willing that they of the Clergie should no more cast their eyes on the Cenobiticall conducte then if it were an Arke which one durst nether touch nor beholde à man might saie of them that they would imitate Partridges so desirous to become mothers as they take the eggs one from the others But here there is but one sorte of partridges which accommodate themselues with the eggs of others For that the Pastours of the Clergie should guide the Cenobiticall soule is that which is not sene and that which is not tolerable and that which some would call ouerthrowing of all Order and of all policie For they haue not the spirit of the institute nether doe they knowe all the litle secrets which the world is not worthy of But that the Cenobites gouerne guide direct Dioceses by Episcopall authority when they are raised therevnto and secular soules by thousands be it by preaching be it by pennance be it by administration of Sacraments particular visits and conferences that brings but ornament and comfort to the policie of the Church and to the Hierarchie Besides the partriges which haue as it were disclosed the eggs of others nourish these litle ones as if they had laied them themselues But the question is to knowe whether they who are so eager in Directions of the soules which are not of their folde are willing to feede them or to be fedd by them as also to charge themselues with them or to be answearable before God for the same or rather to serue them by way of spirituall enterteynment and onely of passage or to drawe from them some temporall releife Of which though we haue strong coniectures yet neuertheles God alone ought to be iudge who knowes the secrets of harts alone penetrates the interiours and discernes intentions CHAP. XI That Maintenance is due vnto Pastours by Iustice vnto Cenobites onely by fauour IF it be so that vpon this subiect some Cenobites make not their mouth so litle when there is question to speake of Pastours but that they will saie very openly and without vsing à parifrase that they serue not soules but for hire and attend not their offices but for the profit which they receaue of their benefice One might auoide them as with à buckler with this veritie of God Iudge not and you shall not be iudged Who are you that iudge your brother and the seruant of God it belongs to his maister to knowe whether he be stāding or fallen It is equally forbidden vnto him who fasts to despise him that eates as vnto him who eates to mocke at the faster who hath made vs Iudges in à Tribunall where God alone sees clearly since he hath reserued vnto himselfe the scrutanie of thoughts But I rest not there I will that this reproach be verified in some persons for it cannot be vniuersally the Church hauing by the grace of God some Pastours so litle addicted to the profit of their charges that they giue vnto the necessitous more then they receaue of their benefices what sinister cōsequence might one drawe from thence would it be that this salerie were vniust euen whē it should be exacted Certes the same would manifestly contradict the doctrine of the Apostle all diuinitie and all Iustice which willeth that euery good worke haue its reward For if there be à spirituall mariage as no man doubteth betweene the Pastour and his Church to wit the assemblie of the faithfull to him committed there ought to be reciprocall obligation of some duties and that the Pastour feeding his sheepe with words and examples and giuing them spirituall foode by the sciēce of the voice should draw from them his temporall
for feare least some peruerse spirit should conceiue that I would make an odious application THE SIXT PART CHAP. I. Spirituall Hunters and Fishers IF that some Cenobites well founded applie themselues freely to the coÌ„duct of soules therin certes are they very commendable as likewise some Pastours who hauing an honest and sufficient maintenance labour in like sort But if the Cenobites who by their institute haue right to liue of foundation though not yet founded take in their direction some kinde of gratuitie it concernes them well to purifie their intentions For hauing not onely à purpose but also neede and necessity to build to founde and establish themselues it is very hard that humane respects doe not come crosse in the way and that the desire of accommodating themselues make them not to take holde of occasions which may present themselues in the direction of soules And beholde the rocke vnder which the Eele is hidd and the stone of edification in apparence changed into the stone of offence in effect For when they pearce into an heritage when they will acquire à founder à foundatrice gaine the fauours of à benefactour of à benefactrice there are not so many sleights in the arte of hunting which pursues the sauage beasts and birds nor in that of fishing as they practise who of fishers of men and soules become fishers of goods of foundations and of heritages vnto whom this saying of Ieremie may be applied Beholde I will send many fishers sayeth our Lord who shall fish them and after that I will send them many hunters that shall huÌ„t and chase them from euery montaine from euery litle hill and from all the caues of rocks So easie it is for spirituall men who iudge others and are not iudged by any to bring or if you like better to leade sensuall men and litle versed in spirituall and misticall subtilties whither they will This is that wherof à peniteÌ„t ought to be heedfull who hath the simplicitie of à doue ioyned with the prudence of the serpent and to be circumspect in resorting according to his choise vnto places free from rocks of Interests and the snares of hunteâ—s CHAP. II. Of the choise of à Directour I Am not ignorant that à Iudicious man ought alwayes for his conduct to addresse himselfe vnto the best Directour and cheefly vnto the most Dis-interessed as also vnto him whom he shall knowe to be voide of any other pretention then the seruice of God and of his eternall saluation without any regard of earthly things It is euer better to choose à good Cenobite then an ill Pastour or à bad particular Preist this is too manifest And likewise on the other side à good Pastour and à good Preist ought rather to be chosen for à Directour then à bad and irregular Cenobite But what will à good Parishioner doe that shall see himselfe betwixte à good Pastour which God hath giuen him and vnto whom he is obliged by thâ— reciprocall duties of à sonne to à father and à good Cenobite whom he hath no obligation to choose that is no wayes charged with his soule whereof he may euery day free himselfe at the obedience of his superiour and whom the peniteÌ„t himselfe may leaue without other reasoÌ„ then his will and without sinne I suppose them equally prudent vertuous charitable spirituall and capable beholde à soule well diuided If you put à peece of iron betweene two loadstones doubtles it will not â—dheare to ether in case thei be both of equall bignes and the one hauing as much attractiue vertue as the other and placed in equall distance For the iron being as powerfully drawen on the one side as on the other remaines necessarily ballanced in the midle but if in greatnes or proximitie there be neuer so litle difference you will see that the iron will be drawen ether to the greatest or to the neerest in summe to that which shall haue the most attractiue force It is the same with à soule which seekes à Directour If the Pastour be more learned more deuoute more capable then the Cenobite without doubte she will not abandoÌ„ this good Father of her soule which God hath giuen her for him who at the most can be onely her tutor for à time yea according to his fancy and without any obligation on ether side There are alwaies enough Pedagogues but few Fathers saieth the Apostle But also on the other side if the Cenobite haue notable aduantages of integrity of science of pietie aboue the Pastour who sees not that it were want of iudgement perceiuing the better to make choise of the worse since that there is free libertie of election But the personall qualities supposed equall both in the one and the other who sees not but the neernes of the Pastour and the duties and reciprocall bands betwixt his flocke and him are more powerfull attractiues then what soeuer the other can alleadge of the Saints and sanctitie of his Order which notwithstanding all his productions will be alwayes more young more feeble lesse authorised and lesse Apostolicall then the Hierarchicall Order of S. Peter establissed and erected by IESVS-CHRIST himselfe CHAP. III. Industrious aduantages of Cenobites their vnion BVT I pray you obserue some industries which yeeld herein much aduantage vnto Cenobiteâ— euen in the supposed equality of merits and of good qualities of the persons It is that the Parochiall Pastours are not so Locked vp in Communities nor yet as much vnited as the Cenobites For though they be in the Diocesan and Synodall Communitie and within the body of the holie Hierarâ—hie yet liue they neuertheles within their parkes and sheepfolled assembling themselues but once or twice à yeare at Synodes and for so litle à tyme that they haue not meanes to make any great colligation Whereas the Cenobites liuing alwayes vnder the same roofe eating at the same table singing in thâ— same Quire assembling themselues dayly in the Chapter in conuersations at study at conferences taking their rest in the same Dormitory hauing their honourable and profitable interests in common the same fire the same bread one onely purse and that which is more one sole and onely pretention which is the glory of God and consequently the splendour augmentation and reputation of their Order you may iudge that these assemblies so fastned tyed and retied as they call that of Religious haue much more vigour then they who are separated vnbound and if one may so say scattered here and there in the dispersions of nations From thence they get prerogatiues which eleuate the Cenobites who would be but meane in their qualities and sufficiencies if they were forth of their Orders and were particular Preists For there be looking-glasses which enlarge the obiects and make cherries appeare as bigg as melones and as there is à riuer of Beotia wherein the fishes seemâ— to haue scales of golde which taken out of those waters are like vnto others Euen so there are many Directours
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