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
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
THE SPIRITVALL DIRECTOR DISINTERESSED According to the spirit of B. Francis of Sales Bishop and Prince of Geneua Institutor of the Order of the Visitation of our Bl. Lady By the most Reuerend Father in God IOHN PETER CAMVS Bishope of Belley Translated out of French by A. B. AT ROAN M.DC.XXXIII CATHOLICKE READER THIS SPIRITVALL DIRECTOR DIS-INTERESSED hauing out of his charitie towards vs passed the seas deserues enterteinmēt And because his language is vnknowen to many I will be his Interpretour to the end his zeale of soules may shine to all and such fruite be reaped of his wholsome and charitable counsells as is desired These lines of mine wanting authoritie to moue thee to relish the sweetnes of the Auctour heare the eloquence of rare Causin of the society of IESVS who hath giuē him and his workes this Elogie in the end of the second part of his holy Court which flowing from so Religious and learned à pen will be inuitation enough to peruse this worke His words are these I may well saie I were stupide and vngratfull if I should not confesse to haue bene much excited to prosecute this labour by the honourable Inuitations which my lord Bishop of Belley hath vsed towards me in his workes I cānot set too high à price vpon his recommendation in such à subiect For he is verily one of the most able and flourishing spirits that euer handled pen. To see the number of his bookes one might saie he began to write so soone as to liue and to consider their worth it is à wonder how so many graces and beauties which others attaine not but with much labour increased with him as in à soile naturall for eloquence If there be any slight discoursers who amuse thēselues to argue vpon some words of his writings it is not à matter vnusuall seeing we are now in an age where there are some who reuiue the example of those corrupted Grecians that preferred à sauce made by the Cooke Mithecus before the diuine workes of Phidias More need not be said read and followe the Direction of this DISINTERESSED purely without any other then thy spirituall INTEREST Farwell ADVISE TO THE READER BOTH in the begining and in the end of this booke I render à reason ample enough of the subiect which gaue it birth And I satisfie me thinkes the obiectiōs which may be made against many points therin by me handled which might haue serued for matter and ornament to à preface I touch here many nice and delicate strings the euent wherof will proue as it shall please the diuine Prouidence I cannot warrant it I may onely here assure in words of veritie and Charitie not fayned that my intention was sincere and without passion in composing this worke and that I rather thought therby to serue God in my neigbour then to preiudice any This is onely as it were à Commentary vpon the third Chap of the first part of the Philothea of my B. Father Francis of Sales Bishop of Geneua and though I giue à Carreere large enough vnto my spirit suffering it to runne into the Christian libertie of its thoughts I beleeue neuertheles not to haue swarued from the conceipts of this holie Prelat from whose mouth I haue hertofore heard things which had euen as much quicknes and vigour not to saie rigour as those which I here produce albeit he had milke and honny vnder the tongue and that his words no lesse then his manners were steeped in an incomparable sweetnes If I mingle here wine with oyle in imitation of the good Samatitan it is to heale the wounds which haue neede of this dressing and where suauitie ought to be accompaigned with à wholsome bitternes My principall intention in this litle worke is to furnish deuout soules with à touchstone to discerne the true from the false Directour by the marke of Interest of his Dis-interessed Charitie I here set downe artes to know the pure alloie and to distinguish it from the sophisticall to the end we may become good coyners according to the counsell which some auntient Fathers saie to haue flowed from the mouth of our lord To giue assistance to this choise I framed this addresse Choise of so much importance as there are few practises in the spirituall life which in necessity surpasse it I present vnto thee here READER neere sighted spectacles to see things at à small distance which thou peraduēture hast neuer well perceaued by reason of their remotenes there being question of many acts for the most part hidden and diuerted from the knowledge of the vulgar Reade this without other Interest then the glorie of God and thy saluation and without respect of persons by à preocupate opinion and when thou shalt haue mett in à Directour with the qualities which I note vnto thee in this booke feare not to commit thy barke to the guidance of such à Pilot For doubtlesse vnder the winde of heauenly grace he will cause it to arriue at the hauen of saluation immortality To conclude I submit with all my hart both this treatise and all those which haue or may issue by the assistance of God from my spirit and from my pen vnto the iudgement and to the correction not onely of the holie Church and of her visible Head the chiefe Bishop but also of her Doctours whom I reuerence as my Maisters VVe vnder written Doctours in the Facultie of Diuinitie doe certifie that we haue diligently reade and examined à certaine booke intitled The Spirituall Director disintressed according to the Spirit of B. Francis de Sales Bishope and Prince of Geneua Institutor of the Order of the Visitation of our B. Lady composed by Iohn Peter Camus Bishope of Belley In which we iudged nothing to be contrarie to the doctrine of the Catholike Apostolike and Roman Church Giuen at Paris this 6. of August 1631. DESCLEVES A. DE BREDA A TABLE OF THE CHAPTERS The first Parte CHap. 1. The occasion of this treatise p. 1 Chap. 2. Concerning Directours who heare not Confessions 5 Chap. 3. Spirituall libertie moderated 10 Chap. 4. The anguish of à soule diuided betweene à Director à Confessor of different opinions 13 Chap. 5. Concerning Theorie without Practise 18 Chap. 6. The surlie Director 24 Chap. 7. Subiect of murmure 30 Chap. 8. Iustification 36 Chap. 9. Spirituall counsell touching Directors 41 Chap. 10. Three qualities necessarie to à Directors Science 50 Chap. 11. Prudence 54 Chap. 12. Charitie 58 Chap. 13. That true Charitie is dis-interessed 65 Chap. 14. Of three sortes of Interest 70 Chap. 15. Of the delectable Interest 80 Chap. 16. Of the honorable Interest 91 Chap. 17. A character to discerne the ambitious Director from the generous 94 Chap. 18. Authoritie seasoned with Charitie ◠Humilitie 100 The second Parte Chap. 1. Of opiniatiue Directors 113 2. Of the Iealous 115 3. Of those who captiuitate soules p. 123. 4. Of such as magnifie of purpose their condition bee
wholy ignorant I speake not without ground with this litle touch and motion of Zeale because the experience of 25. yeares both publiquely and priuately imployed with sufficient attention vnto the service of soules made me knowe that some pull downe more by ignorance then by malice that which the science of others erects in good consciences with much labour I doe not say that these companies which absteine from heareing Confessions doe ill No truely because to speake properly this office is more Pastorall then Cenobiticall seing indeede the same tends to the conseruation of their Clausteriall discipline which they coÌ„ceiue would therby be dissipated and relaxed though other Congregations no lesse austeere reformed and who proforme this function with much fruite edification are not of the same opinion grounded vpon this sayenig of the Apostole That Charitie seekes rather the aduauncement of Gods glory then its proper interest But that which I finde of difficultie is that the vnexpertnes in an occupation which is the arte of artes since it is the guidance of soules wholly internall and in the face of God causeth them to put their sickle into an others haruest and by their directions to spoile who cannot without the seale of Confession be very internall the wholsome and holy Economie of Confessors I verily beleeue they haue no intent to doe ill for who could iudge otherwise then well of the good intentions of such as by the austeritie of their liues cast forth the good odour in Iesus-Christ lyke vnto that of the Myrrhe which distills from the wounded tree A comparison which the eternall wisedome takes to it self But I know well that the successe of things doth not alwayes answeare the intentions And that S. Paul did not alwayes act the good which he would and that he was soÌ„times the cause of euill which he willed not I speake boldly in this for as much as it is of certaine knowledge I thinke then it would be to the purpose to shew vnto theis our Maisters the DIRECTORS so seuere to their bodyes and so delicate in their spirits and who are content to eate the sinnes of the people without the paine or yrksomnes of heareing them that they should either wholly dedicate them selues to this practise as the other austeere and reformed orders very worthily doe should enter into the powers of our lord and visit the interiour Hierusalem with the serching lampes at the Tribunall of Penance or that without embroileing the labours of the skilfull with their aduise which they deliuer as Oracles yssueing from the horne of Dauid and saluation They should containe them selues in à deuoute silence which would be farr more perfect profitable then to intrude theÌ„selues into families consciences trayning into captiuity simple soules loaden with sinne ledd by diuers desires and continually learning without being able to arriue to the knowledge of Truth Charitie without emulation or contention hath prest me to make this censure Which is not yet so stronge as the case deserues for as much as there arise from these coÌ„tradictions sundry impediments to hinder the aduancement of many soules in the way of God And his dinine goodnes gruant that this seemeing Pietie which tends to particular profitt hurt not the particular profitt of true Pietie which alone can say with the Apostle T is you that I seeke not yours T is your soule and not your goods Our fishing is for the soules of men not for their substance CHAP. III. Spirituall Libertie moderated NEither would I yet by blameing this varietie auoid one gulfe to run into another All extreamitie is naught I would not willingly take away from à soule the libertie of searcheing euery where for able and pious men to conferr with them about the affayres of her saluation For though the Scripture placeth Knowledge and the Lawe in the Mouth of the Preist note this particular and putteth euery word to be determined in the Mouth of two or three yet neuertheles other where it sayes that saluation consists in diuerse counsells There are neuer too many when they are good and then are they such when they oppose not one another strugling like Esau and Iacob Lett the soule then remayne in full libertie for this respect because where the spirit of God dwells ther is the true libertie Libertie of the children of God Children of the Free not of the Bondslaue and who haue not the spirit of seruitude but that of adoption which makes them cry Abba Pater Onely let discretion the salt and seasoning of all vertues serue it for à Torch to auoied the incommodities which are found both in the vnitie and multiplicitie the same being subject to daungerous tyes and to an Empire on the one side and à Thraldome on the other which make the yoake insupportable wheÌ„ it is forced And this engulfeing à soule into the trouble of incertitude resembles these trauellers who lodge euery where rest no where and these Bees which make no honney when the spring ouer-abounds in flowers because the delight they take in flying vp and downe causeth them to forgett to retourne into their hiues and there to lay vp prouision for winter If some time it bee needefull for à soule to be thus diuided betwixt à DIRECTOR and à CONEESSOR at least let these two persons be both learned both deuoute both expert both charitable and wnanimously conspireing to the good of that soule which coÌ„mitts it self to their guideance to the end that as one yron cleeres another as one diamond polisheth another they way explicate their difficulties according to the occurrencies without further entangleing them or subiecting this spirit to the torture The which will happen if both of them be Good practitioners and well exercised in that profession which goueâ—nes the keys of Heauen bindeing and vnbindeing consciences But not soe in case one of the two be onely versed in the Theory of that Theologie which is called Morall CHAP. IV. The anguish of à soule diuided betweene à Director à Confessor of different opinions NOw as if two horses which drawe à coach be not well trayned or pull not alike there is daunger the one aduanceing the other going back the one turneing on one side the other on the contrary that they euerturne and breake it in peeces Soe likewise if à poore heart be rent as is were torne in sunder by two different guidances what can it hope for but to dye vnder so cruell à torment and to finde his punishment euen there where it ought to expect consolation and its direction vnto grace I haue sett forth that which is already spoken vpon the subiect of this pious soule wearied in this manner by the different opinions of those who did conduct it and like vnto à shipp that cannot finde the porte being tossed to froe at an instant by two contrary windes Haueing therfore compassion of its payne which onely proceedes froÌ„ the excesse of Meekenes feare and
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
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
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
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
Church or Magistrate to liue by begging Why place you the carte before the horses Aâ—e not men they who ought to establish and endowe howses and not the howses to endowe the men Such as haue no meanes to liue in the world and being ashamed to aske and loath to take paines say that they cannot there worke their saluation ought they to finde their life plentifully prouided for in that countrie which you call out of the worlde in places most peopled of great townes and in howses whether they bring nothing but Alexanders part in his conquests hope CHAP. VII The indiscreete zeale of some Cenonobites in the multiplication of their howses BVt is it not behouefull to saue solues which would be lost in the world and to trust in the Prouidence of God ô fayre words ô beautifull head said the foxe of the fable hauing founde one of marble but much better would it be if it had braines The indiscreete zeale and without science makes faults in thinking to performe heroicke acts It is not good husbandry say the clownes to nourish peacocks for though they eate spyders and mise purifying the howses of these vermin yet doe they otherwise greater mischeifes for they vncouer topps of howses and fright away tame pigeons with their cries It is the same with indiscreete zeale which sometimes by chaunce produceth small benefitts but on the other side committs à thousand impertinencies and causeth à thousand perplexities Plunging in the subiect wherof I speake such as thinke to retire themselues out of the world therby wholy to apply themselues vnto God into thornie cares into secular negotiations which the Apostle forbids those who are dedicated vnto God and into à thousand labyrinthes which I rather desire to couer with an ingenious and charitable silence then to lay them open by my discourse My deare brethren giue eare vnto S. Peter who forbids you to walke in your feruour and to Dauid who tells you that the honour of the king of glory loues iudgement and be not ashamed to learne your lesson touching your exteriour carriage of the weaker sexe since in the interiour passages of the misticall Theologie we learne so many holie documeÌ„ts from woemen and maides of eminent piety whose infirmitie God hath chosen to confounde stringth and ignorance to abate the swolne pride of the science of the most learned from whom he hath hidden his secrets and reuealed them vnto these simple soules whose writings doe rauish vs. Obserue then the actions of the Conuentuall maides who like you begin their Orders their reformations their families their Communities Beholde these prudent Virgins and how they walke with the lampe in their hand to wit with consideration and discreete gouerment They receaue not amongst them any maide which may be à charge vnto them and who hath not à competent dowrie for her enterteinement but of the other classe which is of such as bring much more with them theÌ„ is necessary for their maintenance and who assist in building in founding in adorning in establishing the number is farr greater Therwith they become founders benâ—factours and other lesser Suffrages who by their good gouerment place immediatly their howses in that state called the happiest which is rather to giue then to receaue and to be rather profitable then burdensome vnto the common wealth This example is domesticke at your doares before your eyes it is not farr fetched those are litle ants learne their Economie So haue the auntient Cenobites done who liuâ—d of foundations For they receâ—ued not any one amongst them who brought not wherewith to entertaine him in case the howse being otherwise founded was noâ— capable to receaue some soule eminent in pietie or learning though depriued of the goods of fortune Consult with the prudent Virgins and propose vnto them à maide of gold for vertues and deuotion yet without money and without patrimony feare not that they will finde her vocation to be assured they will furmish you not to admitt her amongst them with as many excuses as you please and they will no waâ—es doubte that this weake soule according to her sexâ— shall be lost in the worlde and they will tell you wonders of confidence in Gods Prouidence On the other syde present vnto them à maide very rich but of à froward and harsh spirit ô she shall not want vocation what merit is it to breake this hard braine when she is once entred they hauing well framed others will willingly shew her the spirituall workes of mercy so as she performe the temporall towards them After this manner guide they their affaires without being chargeable to any and without making great enterprises which afterwards cause them to hang downe their heads imitating that indiscreete buylder reprehended in the Ghospell who began to builde but measured so ill the proportion of expence as he could not finish it exposing himself vnto the scorne of his neighbours There is à holie and venerable Order of Cenobites which makes profession of à great solitude and which hath longer continued in the rigour of its first strictnes then any other in the Church of God that Order walkes à leaden pace in the erecting of new howses and neuer sendes à à colonie I would say à communitie vntil the howse be entirelie built and wholie founded as well for the maintenance of the Cenobites as of the buildings desiring rather to haue à fewe Conuents well ruled and wel endowed then à rable of litle howses which distroye the Claustriall and Conuentuall discipline many beginnings and the consummation to no â—nd An arte of the bad spirit who therby endeuours like Pharao to cause the Israelites to perish ordeining that their children should â—e â—ast into the currant of waters And like XERXES to cause the riuer Gindes to dry vp by deuiding it into many streames And to speake the trueth nothing sooner brings to decaye the policie of à Conuentuall Order theâ— the vnlimited multiplication of howse 〈…〉 for if it be hard to frame good subiects whose submission may be entire it is much more hard to meere with good Superiours who ought to be as the bones the sinnows and the supporters of the body And experience shewes that in small communities obseruance doth easily slacken Add that this desire to extend themselues in number of habitations causeth that they receaue men to fill them without much choise many elected and fewe called laying aside the vnprofitable the incapable the remisse who haue as good teeth as the rest but haue nether arme nor tongue to labour corporally or spiritually and in the meane while are no lesse expencefull then the labourers in the vinyeard and oftentimes more for as the wheele of the charriot least greased makes the most noise so they who haue least of the vnction of grace are the greatest complainers of their entertainement and as the Prophet said of Israel if they be not filled beholde they murmur May I be permitted to speake vnto these Sirs
to moue at least some compassion in soules and to change the harts of stone into tender and sensible harts of flesh but they shall pardon mee if I tell them that they therby doe quite contrary vnto what they pretend because making open profession both by their discourse and their life of remitting all their cares vnto the Diuine prouidence they destroy by their complaints what they edify by their actions imitating the Lions of Libia who to make men loose their trace brush out with their tayles the markes which their pawes imprint on the sand And besides in saying after à sighing and as it were reproching manner that Charity is growne very cold giues occasion to the world to examen whether it be actiue or passiue to witt whether it be their owne or that of seculars whose dores they frequente For there is noe coale so dead which is not reinkindled by the neighbourhood of one that is burning so the Charity of Cenobites when it is true excites that of the people who of all the Rules of the law vnderstand none so well as this I giue to the end thou mayst giue vnto mee I doe well because thou prouokest mee so to doe They who truly seeke God neuer want any good the Manna would sooner fall from heauen then necessity should ouertake them The iust man is neuer forsaken nor euer reduced to extremity of want such as show Charity vnto soules find good souls enough charitable towards their bodies But as God loueth him who cheerfully giueth almes so doth he cheerish him who for his loue sufferrs with alacrity the inseparable necessities of mendicity in imitacion of Iob of whom it is written that amongst so many strang and various abandonings not the least word fell from his mouth which expressed discontent What would I then take away à thing so naturall as complaint when some incommodity is fallen I am no enemy to Nature in this poynt and it were iniurious to reason out of matters of fayth to striue and bandy directly against sense S. Paule permitts euen the most perfect to weepe moderatly and tenderly ouer the dead our Sauiour himselfe hauing giuen vs the example when he groned and shead teares vpon the death of Lazarus But it is alwayes needfull that reason should be mistresse and that during the most violent tempests à man should neuer abandon this sterne Neuerthelesse in the subiect wherof I treat it seems that I might haue iust cause to forbid it since the incommodity which begetts it is neither casuall nor vnpremeditated nor necessitated but sought for but imbraced but voluntary and deliberatly chosen For I pray you the Cenobite who puts himselfe into à company of Mendicants doth he not well know that the same is not founded but as the earth whose masse is ballanced by its proper weight in the midst of the aire that the community to which he hath tyed himselfe by his profession and which is obliged to nourish and keepe him sound and sick hath no assured reueneue that what it demaunds of the people of the world who are not obliged by any contract or any duty of Iustice towards it if it be not in à case which bindeth euery Christian to helpe his neighbour in extreame necessity Of whom then ought he to complaine who hath nothing and vnto whom nothing is due if nothing be giuen him vnto whom are these reproches addressed but to himselfe being like spittings cast vp against heauen which fall back vpon the face of him who spitts them My woundes saith Dauid are putrified because of my indiscretion knowing that his harme proceeded from himselfe Who is ignoranâ— that to vncloath one self à long time before he layes him downe to rest is not the waye to goe warme to bed It is not therfore alas no thaâ— I reproche the holy mendicity of Orders approued by the holy Sea for it is enough that this Oracle speakes to make me humbly giue place saying with the Schollers of that auntient Philosopher He spake it But if à Prophet hertofore tooke vpon him this respectfull licence to saye vnto God ô Lord thou art iust and yet I will tell the iust things in making to the à reasonable demaund Why shall it not be permitted vs without censuring this sacred Mendicity of Cenobites authorized by the Church to saye that as there is nothing so good nor so holy in the state of nature and of grace which one may not abuse ether by wickednes or by imprudence So may it also happen that they vnto whom this permission is giuen make vse therof peraduenture otherwise then this infallible Sea intendes which hath approued their manner of liuing For as the Cenobites who liue of foundations and reuenues intangle themselues in necessities where they establish themselues in certaine places without competent rents for their maintenance wherby they ruine their discipline multiplyinge in such â—ort howses that they cannot prouide for their people as is befitting good subiects and good Superiours to the end the rules and obseruances may there be kept according to their rigour in full vigour Euen the Mendicant Cenobites may dissipate the spirit of their Institute by the same multiplication and when they make their abode in such poore places as they are not able to draw from thence the comforts which they expect for their liuelihood or else when they receaue therin so many brothers that the cityes and townes which admit them cannot conueniently prouide for their entertainement CHAP. XI A digression concerning lay-brothers or seruants PRincipally when they place amongst them à great number either of lay-brothers or brothers of the Quire who are not fitt for the seruice of soules For though they may be otherwise very vertuous aÌ„d make their praiers aÌ„d exercises very profittable within and be raised to high degrees of conteÌ„plation yet the world which is not so subtile nor speculatiue hath not so much regard to interiour as exteriour actions and as it hath not eies but in the head it beleeues nothing of men but what it seeth or heareth of them saying with that seruaÌ„t of the ghospell thy speach doth manifest thee And to speake truth since these institutes are said to be established to serue as aides vnto those who gouerne which the Apostle calls opitulations gubernations and likewise take the title of coadiutours of the Diocesan Pastours I see not to what purpose they admitt and receaue such as haue not talents to performe cleâ—icall functions of preaching and administration of SacrameÌ„ts For to saie that they receiue youth who seeme to haue à disposition therevnto and that they instruct them for this purpose notwithstanding that sometimes the successe frustrates their intention and that such as they esteeme fit become vnable for these actions so that they remaine as it were superfluous and ouer-numerous seruing onely to sing and performe the other mâ—aner offices of the conuent that were more excusable in case these howses whereof I here speake
expresse permission of this I knowe nothing but that she suffers it I see and it is that which stayes me and that which makes me as in matter of fayth to render my vnderstanding captiue and reduce my reason into seruitude Possibly one will say that in founded communities there are store of Lay-brothers oblates Conuerts Seruants call them as you please who liue of the seruice which they reÌ„der vnto those of the Quire And for à particular example they holde by auntient traditioÌ„ in the Abbay where S. Bernard was Superiour that in the time of this eminent person one of the greatest lights which hath appeared in the Church since the Apostles there were 700. Cenobites 300. of the Quire and 400. Lay-brothers which is gathered euen by the number of chaires or fomes which are in the Quire 300. for those that attend to the psalmodie and the diuine offices and 400. which are in the body of the Church where the Conuerts were seated But there is à great chaos and an extreame difference in this poynt betweene the founded Cenobites the Mendicants For the founded liue of their owne be it by the good husbandry of their ancestors be it of that they haue brought vnto the stocke of the Communitie be it of their proper labour be it of certaine donations or pious legacies giuen by great Lords or rich persons They make the best of their lands they cultiuate their possessions gather their rents and in summe without being chargable either to publique or particulars they liue as priuate families in the world of their reuennues In case of warr famine or plague of tempests firings robbings and many other losses and misfortunes wherof this life is full they fast suffer and susteine these disasters without other assistance then from their frinds parents without burthening the publique Euen vnto Clareuallis it self from whence we haue taken the example one may saye that their reuennues proceede rather of the labour and good husbandry of Cenobites as well CoÌ„uetrs as those of the Quire then of the liberalities of great men who truly haue giuen therevnto some thing but farr from the maine For then the brother seruants labouring coÌ„tinually without any proprietie or particular interest fasting and perpetually mortifying themselues and ayming at nothing but the seruice of God and the communitie this vnion was able to heape together enough to purchase à Prouince if they had not laboured according to the counsell of S. Paul to succour the needy to whom they had more care to giue almes then to inlarge their possessions Even they who are honoured with the dignitie of Preist-hood were not exempt from the labour of hands as is easily gathered out of many Homilies of S. Bernard which he cutts of in the middest of à discours in regard of the bell which called the community of Chorists to worke And in the very rule of S. Bennet it is sayed that the Scapular both common to Preists and Conuerts is à kinde of garment proper for the labour of hands Vnto all this I add that if à Conuent be founded with sufficient reuennues to mainteine its conuentualls they haue no more obligation to corporall labour then rich seculars the Conuerts satisfying their duty in seruing the Preists and Chorists of their howse performing their office since that their Instituts and founders onely oblige them to retirement closure solâ—tude silence prayer and contemplation not vnto the seruice of soules or clericall functions It is not so with the mendicant Cenobites who besides that they professe à more strict pouertie since it reacheth euen to the communitie which cannot possesse any immoueable are yet obliged by their Institutes to the seruice of the publique in the administration of the word of God and of Sacraments for the aide of Pastours and in consideration thereof they haue permission to demaund their necessities so that the people be not surcharged which may happen by the superfluous number of the brother-Conuerts and of those who onely serue in the Quire for which cause principally they were not established in the Church Besides in case of the three scourges of plague warr and famine when they finde not their necessaries in particular howses they repaire vnto the body of cities which haue receaued them to be mainteyned at the expence of the publique where they finde liberal assistance Obserue now by this difference whether they who serue but in the Quire amongst the Mendicants as also the Lay-brother or Conuerts who are onely imployed to begge for the Preachers and Confessors of their Orders satisfie by this seruice the foundation of their institute and the intention of the Church which approued them or whether they haue any obligation to worke I saye to gayne at least part of their liuing by the labour of their hands at times when they are not imployed in these seruices For put the case that à brother-seruant should not goe à begging but one day in the weeke and should rest the other sixe would he satisfye his rule or the commaundemnt of God which ordeyneth that one labour sixe dayes appoynting onely the seauenth for repose And if the Chorist after seauen howres alowed ordinarily for sleepe bestoweth three or foure in singing in the quire what shall become of the thirteene which remayne of the foure and twentie For foure houres of the alternatiue singing doe they require twentie to take breath Touching Preachers and Directors of soules it is not the same in so much as according to the quicknes or dulnes of spirits there be some to whom the function of preacing costeth litle time and study and others who labour strangely â—o performe it well and with fruite that holy imployement They haue alwayes theyr mindes bent vnto their sermons and there be such who spend all the yeare to pollish and prepare the sermons of one Aduent or one lent Concerning the Directors they are to tyed by the eares and occupied in such sort and if one may say so prostituted to all those that demaunde them and haue recourse vnto them diuiding to euery houre and pourpose the the waters of their science through places distributing the fountaynes of their doctrine according to the spirituall needs of soules which consult with them as they can onely dispose of some moments here and there spiritually if they be attentiue to visite prisoners the sicke miserable persons afflicted and who haue neede of consolation whereof there is alwayes abundance in the great cities Let vs saye then for the satisfaction of Chorists and brother-Conuers that if their conscience reprehends them not and that they finde themselues reasonably charged with profitable labour and which may redound to the aduantage whether spirituall or temporall of those from whom they demaund their maintenance they ought to remayne in peace and onely set before their eyes the cenobiticall state being à very liuely image of the terrestriall or celestiall Paradice according to the ample comparisons which S. Anthony in his
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
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
will conceiue that I had other designe then to speake truth in my owne defence For I haue not composed this worke but by encounter and rather to ward the blowes of calumny then to assault If that I defende my honny with the sting why shall I be rather taken for à droane then for à bee I am not ignorant that the night-birds hate the light which is so pleasing to those of the day And there are barbarous people vnder the burning zone who shoote arrowes against the sunne wheÌ„ it scortcheth them with its rayes so are there persons who kick against the spurr of truth and who pay with reproaches such as tell them of it I omitt not howsoeuer to pray vnto God with the Psalmist that he take not from my mouth the word of truth whatsoeuer auersion they may conceiue of one who loue it not For I am sufficiently taught that to displease the bad by this way is to gaine the good fauour of the better foules No I will not be ashamed of the Ghospell nor will I forbeare to testifie the word of God For it iustifieth it selfe in it selfe and I beleeue to haue so well supported my reasons therewith as it will be hard to shake me without iustling it Inuironed with this buckler of truth I haue no cause to feare the darknes of calumnie nor the arrow which flies in the day nor the ambushes of obscurities nor the assauts of the midday deuill I esteeme it à smale matter may I saie with the diuine Apostle to be iudged of men whose iudgements haue for the most part vniust ballances my witnes is in heauen and it is God who iudgeth me If I should please men I could not be his seruant And thou ô man who art thou that iudgeth the seruant of an other Dost thou not knowe that in what thou iudgest him thou condemnest thy selfe since thou vndertakest that which God hath reserued to himselfe which is the knowledge of harts And if thou saiest that I declare my selfe herin too openly partiall for the Pastours and vnequall towards the Cenobites dost thou not see that as à Balaam thou beholdest the armie of Israel on one side for to haue if not lawfull yet at least some apparent grounde to curse it For who knoweth not that I blame the Interessed Directour with what roabe soeuer he be couered of what condition soeuer he may be be it Pastorall be it Cenobiticall It is true notwithstanding deare Reader that as the hart being seated in the midst of the breast as à sunne amongst the Plannets of the litle world doth not leaue neuertheles to incline à litle more to the one side then the other without loosing for all thaâ— his situation and as in his course he varies and changes the seasons without leauing his Ecliptique so doe I well beleeue that God hauing placed my vnworthines amidst the Pastours of his Church I haue mee thinkes as much right to loue this Hierarchicall Order established by IESVS-CHRIST himselfe and to loue it with à loue of election and of an election of preference before all the Cenobiticall Orders which are onely of humane and positiue lawe and which the holie Sea may as well abolish as it hath approued them as we haue seene in those of the Templars and of the Humiliats and to destitute as it instituted them seeing that in this dilection of preference euery Cenobite hath an inclination and à particular the not to the Cenobiticall Order onely and in generall but vnto that in particular whose liuery he weares Furthermore these aduantages Prerogatiues Preeminencies of the Pastorall state and of Preist-hood are so farre aboue that of the Monasticall and Cenobiticall not-withstanding the resounding and writing of the tongues and the soaring penns of some Cenobites as if I would handle this Scholasticall and Hierarchicall matter I beleeue that there would come out of my cabinett an Antimoine which in what manner soeuer I might prepare it would giue gripings and convulsions to many cacochimicke spirits subiect to the coqueluche I will neuertheles absteine I will hold my peace with humilitie and deteine these verities in silence for that they might cause the megrime in those whom ouer strong persumes offend and hurt the weake eyes of such as cannot endure too great à light If no other then the same charity which caused me as à Harpocrate to put finger on the mouth presseth me to resume the pen vpon this subiect for repressing the intemperance of some tongues transported to words of precipitation For the loue of Sion the holie Church sometimes wee must not holde our peace when neede requires Woe be to him that Euangelizeth not The armes of ouâ— warre are not materiall but spirituall powerfull neuertheles to destroy whatsoeuer â—leuates it selfe by the spirit of pride Here I rested satisfyed in making knowen the meddall by the backe side the horse running in the list by the figure of the ouerthrowen and the excelleÌ„cy of the beautie by the opposition of deformitie and teaching that which ought to be imbraced and proposing what ought to be auoyded I would say that by the muddy colours of the Interessed Directour which ought to be auoided I exalt the bright ones of the dis-interessed which ought to be followed and sought after So I make to appeare the brightnes of the day by the darknes of the night giuing the precepts of vertue by the liuely reprehensions of vice imitating therin those who make the best kinde of Tapestry the beautie of whose worke sheweth it selfe onely on that side where they worke not or those who paynte glasse whose draughts appeare not but on the side where the colours are not layed He that would knowe who is the true Dis-interessed Directour let him consider the same who is free from the defaults which in this writing I noted of him who is Interessed and let him boldlie take this guide for the conduct of his soule and he shall make à most happie and most assured voyage towards Christian perfection Let him not regard the habite but the dispositions let him not sufferre himselfe to be surprised by the eyes nor by the exteriour but let him obserue the actions which proceede from the interiour this foorde being well sounded let him passe with assurance otherwise let him beware least the torrent of à preoccupated opinion carry him not into precipices and that too late he repeÌ„t not himselfe for hauing followed the counsells of an Interessed man CHAP. XV. An Aduise touching this worke MOreouer before I take the pencell from of this peece I shall be well content my reader to discharge my selfe of à veritie with all simplicitie and fidelitie Thou shall knowe then that in the yeare 1624. hauing published the picture of two opposite Hermites vnder the title of Herimante I chanced in this deuout history to place the good and stable Anchorites in this state of perfection so much boasted of by the Cenobites and wherof they are so iealous