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
one should expect both from his doctrine and example It can not bee denied that complaints are only made of some thing which displeaseth vs and wherof wee would willingly bee exempt Whosoeuer complaines of the pouerty which God sends him witnesseth that the state in which God hath placed him is not pleasing vnto him and in this manner hee doth not only oppose the diâ—ine will but is outragious vnto Prouidence which doing nothing but for the best all cooperating to the good ought not by consequence to bee controled by our weake prudence Who knowes not that aduersity though dis-agreable to sense as Lia is equally daughter of the eternall Laban no lesse then prosperity which seemes fayer as Rachel as also that the first is not more fertile in vertues and merits then the second Hee who loues God alone in the one and the other fortune is equally content in both for in all hee may bee vinted vnto God The rodd of Moyses was miraculous in his hand out of it à Serpent Pouerty out of the hand of God seemes horrible but considered in IESVS-CHRIST and in those who haue most neerly followed and immitated him it is all admirable and desireable it is the pretious pearle which so many great lords abounding in dignities possessions and delights haue purchased in renouncing all Saint Francis called it his deare mistresse Euen à Stoick could well know its value calling it à very great good but vnknowen vnto the most part of men The ancient Philosophers heretofore held it in such esteeme euen in the darknes of Paganisme that their actions make to blush for shame diuers children of light against whom these Pagans will one day rise vp in iudgemeÌ„t of comparison Blessed are the poore of spirit sayth our Sauiour for vnto them belongeth the kingdome of heauen Accursed sayd the blessed authour of the Philothea are the rich of spirit for the misery of hell is alotted them CHAP. XVI Consideration vpon Pouertie GIue here à litle attention for this consideration importeth The better to vnderstand this doctrine wee will obserue with the great Card. Bellarmine that there are three sorts of poore some are poore in effect and in affection these are they whom God hauing placed in the state of pouerty without their election are content therwith and haue no desire of riches which trouble them such was the holy Toby when hee sayd vnto his sonne our pouerty sufficeth vs And in conclusion although wee â—ead à poore life yet shall wee haue enough if wee feare God Such was Iob when depriued of all his commodities hee sayd with an admirable courage our lord gaue mee them our lord hath taken them from mee blessed bee his name for euer There bee others who are poore in affection but not in effect these are they who amidst the abundance of goods sett not their affection vpon them and who haue nether there hart in riches nor riches in their hart like vnto the Apothecaries who haue poyson without beeing poysoned and who rather possesse them as depositaries and dispensors then as proprietaries Great soules sayth the stoick and who vse siluer plates as if they were of earth and farr greater theÌ„ those who contented in their reall pouertie vse earthen vessels as if they were of siluer Such were these great saints who in the aboundance of riches sett not their harts vpon them as Abraham Ioseph Dauid Gregory the great Saint Lowis S. Edward S. Elizabeth of Hungary and so many others who were amongst the goods of the erath as the mother of pearles in the middest of the Sea without touching the least drop of salt water not hauing their harts open but towards heauen like the Halcyons neast The third sort of poore is of those who are so in effect and not in affection and who finding pouerty iâ—cksome vse their vtmost endeuours to gett out of it to become rich Such saith the Apostle are subiect to fall into the snares and ambushes of the Diuell and into miserable desires which plunge men into death desires which kill the sloathfull saith the wise-man who are gnawen therwith as with wormes and these last are they who ordinarily become importune by the continuall complaints which they make of their pouerty calling heauen and earth to witnesse People whom the Apostle calls swolne prowde couetous more louers of theÌ„ selues then of God Shall I speak it in à word These are the rich of spirit which may bee reduced as the poore of spirit into three classes For some are rich both in effect and affection these are they who in the midst of great wealth burne with an ardent thirst to gett more men rather possest by their riches then they possesse them starued and dried vp like Tantalusses in the middest of aboundance needy in plenty and as the horsleeches allwayes crying bring bring Hidropicks increasing their disease by drinking Serpents fedd with earth and who adore gold and siluer workes of mens hands and in my opinioÌ„ one may better call them poore then rich since their desires are neuer satisfied so that they are vnfurnished of what is wanting to their couetousnes hee being trulie rich who desireth nothing and who is content with what hee hath There is an other sort who are rich in effect and not in affection because desiting nothing more then that which God hath giuen them they possesse treasures in their cofers but not in their minds ready to leaue them or keepe them according as God shall please to recall them or leaue theÌ„ in their custodie There is à third kind which are rich in affection and not in effect these are such as fill the ayre with their complaints and importune mens eares with their lamentatioÌ„s for that hauing the affection wholy insected with the desire of riches which they want they doe nothing else but aspire sigh and hunt after their acquisition placing their soneraigne good in things the bad vse wherof leads many inconsiderate persons into the greatest euill If then wee desire to bee truly rich the Apostle counsells vs to loue the true riches and what are they but the treasures which neuer decay And where are they found but in heauen where disasters and misfortunes haue no accesse It is there where one ought to lay vp treasures and the Spirituall Director who seeks to heape vp els where shewes that hee is not wise but of the Wisdome of the earth not of that aboue Wherfore he ought not to be followed in à way wherin he hath misled himself Obserue then whether he will proue of the true poore or rich of spirit of whom I am about to giue the markes and thervpon iudge whether he be Interessâ—d or no. The which you shall know by the tone of his complaint for if it be soft gentle it is à signe that he receaues this triall of his fidelity from the haÌ„d of him who mortifieth and quickneth who plungeth into the Abisse and draweth out againe But if it be sharp eager
if not altogether voide of reason can dislike that the Penitent or à person who would liue deuoutly should make choise of his Directour since that we see that for the conduct of our goods and of our bodies we choose such Proctours Aduocates Phisitions and Chirurgions as we esteeme fitt for vs and in whom we repose most confidence CHAP. XII That this choice is necessary ANd we must not saye that this is to make the parties and the sicke Iudges of their judges and exalt the inferiours ouer those who ought to be their Superiours and whose counsells they should holde for Oracles for otherwise in all our actions we should walke like blinde men suffering our selues to be guided in our goods in our bodies and in our soules as if we had no manner of vnderstanding and the light of our eyes were not with vs. And if no man finde fault that he who desires to take à sea-voyage should choose à vessell and à Pilott to guide his nauigation why shall it not be permitted to make choice of à Confessour and to examine whether he hath the qualities requisite to steere vs vnto the hauen of saluation Our consulting with Lawyers and Phisitions makes vs not renounce the naturall vnderstanding which we haue of our affaires and of our heath much lesse doe we renounce that which we haue of our proper conscience when we take the aduise of à Directour And though it be needfull to submit ones iudgement vnto his aduise it is not meant that one ought wholie to renounce the light of discretion otherwise it were by becoming deuoute to loose the qualitie of reasonable No no it is not onely the Directours but also the Directed that the Scripture teacheth to proue the spirits and to discerne whether they be of God to make tryall of all to holde ones selfe vnto that which is good and to mingle the prudence of the serpent with the simplicitie of the doue A Directour truly dis-interessed will not be offended at this triall but will say vnto God with Dauid proue me lord and try me burne my reynes and my hart For as he who tenders good money nether feares the touch-stone nor the sheeres though well may he who puts away the false so he who hath no other aime but God in the conduct of soules doubteth not the examine which is made of his actions of his words no nor of his intentions For when he should be tried by fire there will not be founde in him iniquitie By this examine he who is holie is yet more sanctified and he who is pure is yet more purified Golde put into à fornace is there purged without consuming if there be any drosse it is spent in the flame The Prophet true seruant to God reioyced when he sawe his lipps purified by à burning cole which an Angell had taken from the Altar These are the vlcerated bodies which dread the shock and the spirits whose vertue is weake who feare the touch When the Apostle saied that he was made à spectacle before God the Angells and men you may thinke that he feared not to be waighed on all sides to the end he might be esteemed as à minister of God and à lawfull dispenser of his misteries CHAP. XIII That it woundes not confidence IT is yet lesse to be imagined that by this examin of the Interessed or Dis-interessed Directour I cast à distrust into the mindes of Penitents and of persons directed and banish from thence the confidence which deuoute soules ought to repose in their Directours For as before the tryalls which I teache it is needfull according to the Apostle to walke prudently cautè and as it is written of the Machabees to march in battaile with iudgment and Order cautè ordinatè and as the Prouerbe saith to march bridle in hand So after that the sinceritie of the Directour and his prefect charitie deuoide of Interest be knowne the confidence reposed in him becomes more entire and absolute For as he who is not temped knowes nothing so no mā is knowen vnles he be tried It happens herein as vnto trees which fasten in their rootes the more they are shaken by windes And if we be obliged by the Scripture and by the documents of the greatest Maisters in the spirituall life to haue à diffidence of ourselues why shall we not haue the like of others whom we knowe yet lesse then nor selues The holie writ admonishing vs in so many places not to leane on staues of reeds Cursed be he who trusts in man and makes flesh his arme which is no other then grasse and grasse on the topps of howses withered before it be cutt Who knowes not that mans greatest enemies are his domesticks and most familiars Blessed is the man who is alwaies fearfull and who places his stability in his apprehēsiō Who can be ignorāt that it is nether our brother no◠mā who hath redeemed vs that it is nether Apelles nor Paul nor Cephas who were crucified for vs ād that we ouhgt to place our rest and hope in God alone Who regards the Directour otherwise then in God and ought else then God in the Directour will neuer haue any true confidēce in his Directour For as the rod of Moyses miraculous in his hand was out of it à serpent so man considered apart and out of the hande of God is rather à deuouring serpent then à rod of directiō of the heauenly kingdome And we must not for the gayning of an Empire and authoritie ouer feeble spirits lull them à sleepe with these fayre wordes of obedience of resignation of mortification of renouncing ones selfe of annihilation of proper iudgment and of proper will and of the ruine of self-loue repeating vnto them euen to wearisonnesse that saying of the Psalmist I am made like à horse before God to be alwayes with him For if the same be not vnderstood with iudgement and discretion and as saith S. Paul with à reasonable seruice it is the meanes by this doctrine good and most holie in it selfe being rightly vnderstood taken which an ill by as to beastifie rather thē to mortifie creatures vnto whom God hath giuen the vse of reason It is the meanes to imitate those bird-catchers who take birds with à glasse And I saie with the Prophet or rather with God speaking with this Propheticall mouth Sonne of man be vpright in thy self and beleeue not euery spirit principally that which thou shalt see neuer so litle interessed in his counsells for nothing so much obscures the iudgement as the filme of proper benefitt CHAP. XIV Answeres to some obiections I Well foresee that some spirits peraduenture interessed or perhaps onely nice will make diuers iudgements of this treatise and if they cannot bite vpon the reasons they will glosse according to their humours vpon my intentions But mee-thinks that at the very enterance I haue so plainly made appeare the occasion inuiting me to write vpon this subiect as no man