The second admonition, wherin is handled the diuersity of estates, and sundry manners of liuings in the Church. CHAP. XX.

THys second admonition teacheth, that one should not iudge another in the manner of his liuing. For we must know, that seeing there are many vertues, which are required, that a man may liue christianly, some are giuen to this man, others to that, which direct a man to God, and bring him vnto him; the greater part of which pertaine to a contemplatiue life: by some a man is taught his duty to his neighbour, which per∣taine Page  508 to an actiue life, and some there are, which respect a mans selfe,* which especially belong vnto a priuate life. Furthermore, seeing that all vertues are as certaine meanes, by which the grace of the holy Ghost is obtayned, some endeuour to obtayne it by this meanes, others by that. Some seeke for the dewe of grace, and a blessing to be poured vpon their soules by fasting, disci∣pline, and austerenes of life; some by almes and the workes of mercy; others by prayers and continuall meditations: in which last meane there is as great variety, as there are prayers and me∣ditations. For this forme and manner of prayer and meditation liketh this man, and that another: and as there are many things to meditate on, so are there sundry kinds of meditations; a∣mongst which that is the best, whatsoeuer it be, in which a man findeth greater deuotion, and more profit. But we must obserue here;* that oftentimes it commeth to passe, that an errour mee∣teth with the louers of vertue; for there are some when they haue found some profit by this or that meane, and by the bene∣fit of it haue somwhat profited in the way of the Lord, forth∣with they perswade themselues, that there is no other meanes to serue God, and please him, besides that, which they vse, and in which they are conuersant: they would haue all men to follow that, and they think that they that enter not into this way, and walke not in this path, shall not come vnto life.

They that deuote themselues wholy vnto Prayer think that prayer is the onely way to saluation: they that wholy apply themselues vnto fasting, thinke that all things besides fasting are in vaine: they that bestow themselues vpon the contempla∣tiue life, thinke that they that are not contemplatiue, are in very great danger: and they are so in loue with this their opinion, that they reiect the actiue life as altogether vnprofitable. Con∣trarily they that giue themselues to an actiue life, because they neuer tried, what sweetnes passeth betweene God and the soule in holy contemplation & meditation; and seeing the manifest and visible profit that redoundeth of an actiue life, they so exte∣nuate the contemplatiue life, that scarce they allow of a pure contemplatiue, vnlesse it haue some of the actiue ioyned and mingled with it; but they so iudge of it, as if it were in euery ones power to be right excellent in that kind. In like manner they Page  509 that haue wholy deuoted & consecrated themselues vnto pray∣er, they thinke that euery ones prayers besides theirs are vnfruit∣full; and he that bestoweth his paynes vpon vocall & lip pray∣er, saith that it is more laborious then the other, and therefore of greater acceptance.

After this manner euery Merchant, as it is in the Prouerb, prayseth his owne wares: and so by a close and secret manner of pride, not knowing what he doth, prayseth himselfe: extol∣ling that, he himselfe doth, because in it he feeleth greater com∣modity. Therfore it happeneth in vertues, as in sciences, euery one of which is cōmended to the skies of him,* that excelleth in it; of whom also in like maner all other are contemned as vn∣profitable. The Orator sayth that in the world there is not any thing more noble then eloquence. The Astrologer affirmeth, that Astrologie carieth the bell from all other Arts, because it is conuersant about the heauens and the starres. The same the Philosopher sayth of Philosophy. The Schoole Diuine not knowing to keepe a meane, condemneth all other sciences, and placeth his throne aboue them all. Neyther are likely reasons wanting to any of them, to proue their sciences and faculties to be better, more profitable, & more necessary then other. Ther∣fore that which is openly and notoriously knowne in sciences, is found also in vertues; but somwhat more obscurely. For euery one that desireth vertue, in one respect coueteth to choose that which is the best, and in another respect which is more agreea∣ble to his nature: and therfore he supposeth, that to be condu∣cent to all, which is conuenient for him; and that the shooes that fit his feete, are fit for all other.

Hence arise rash iudgements of other mens lifes; hence spring contentions, and spirituall schismes among brethren: for one embraceth what another condemneth, while all doe not fol∣low one way. In this errour liued the Corinthians, who when they had receaued of God many & sundry gifts, euery one iud∣ged his owne more excellent then the rest: and therefore one would be preferred before another: for some said that the grace of tongues was nobler then the rest; others the gift of Prophe∣cie; some s••d the interpretation of the Scriptures was to be preferred, others affirmed the gift of miracles was the excellen∣test Page  510 of all other: others also defended the excellencie and pre∣rogatiue of their owne gifts. Against this error and abuse, there is no remedy more profitable, or more effectuall thē that, which Saint Paule vseth, in his former Epistle sent vnto thē: in which, first he reduceth all graces to their beginning, saying that all graces are riuers of one fountaine, that is, of the holy Ghost: and that therefore they all participate of one equality in theyr cause, although they be diuers and sundry among themselues. Euen as the members of one body of any King are all members of the King,* being deriued from one royall blood, although they be diuers among themselues: so sayth the Apostle; By one spi∣rit we are baptized into one body:* that we may be members of one body. And therefore we all participate of one and the selfe same dignity and glory, seeing that we are all members of the same head. Wherefore the Apostleforth-with addeth; If the foote would say, Because I am not the hand, I am not of the body, is it ther∣fore not of the body? And if the eare would say, Because I am not the eye, I am not of the body, is it therefore not of the body? We all therfore are made equall, that among all there might be vnity and brother-hood, albeit there is some diuersity betweene vs. This ariseth partly of nature, & partly of grace. We say partly of nature; for although grace is the beginning of all our spirituall Being;* yet grace, as water receaued into diuers vessels, doth put on diuers figures and shapes, according to the disposition and nature of euery one. For there are some men by nature mo∣dest, mild,* and quiet, and therfore very fit for a contemplatiue life. Others are cholerick, and delighted in practise and action, and therfore more fit for an actiue life; others are strong and of a sound and healthfull constitution, who doe not much tender and affect themselues, and these are meete for greater austerity of life. In this the goodnes and mercy of God shineth after a singuler manner, who willing to deuide and communicate him∣selfe vnto all, he would not doe it onely after one manner, but after many and diuers, according to the variety of mans condi∣tion, that the man that is not fit for some one meane and gift, might be fit for another.

The other reason is, this diuersity is grace: for the holy Spi∣rit the Authour of it, would that among his there should be va∣riety, Page  511 to the greater perfection and beauty of the Church.* For euen as diuers members & diuers sences are required to the per∣fection and beauty of the body: so also it is required for the perfection and beauty of the Church, that there should be di∣uers vertues and graces. For if all the faithfull were of one and the selfe same condition, how should they be called a body? If the whole body were an eye,* sayth Paule, where were the hearing? if the whole were hearing, where were the smelling? But nowe hath God disposed the members, euery one of them in the body at his owne pleasure. But God would that there should be many members, and yet one body, that when there were a multitude conioyned in vnity, there might be a proportion and an harmonious con∣cord of many in one: and hence ariseth the perfection & beau∣tie of the Church. Such a like thing we see in Musick, where it behoueth that there be diuersity and multitude of voces vvith vnity and agreeablenes of consent in tune:* so that there may be sweetnes and melody in it. If all the voyces were of one qualitie and stampe, they should all be either Baces or Meanes, which would make neither musicke nor harmony.

In naturall things also it is admirable to see so great diuersitie of things, as that high and almighty Work-maister hath made, who hath deuided and bestowed beauty and perfection vppon all creatures in that order, that although euery one of them haue somewhat in themselues in which they excell the rest, yet there is no enuy amongst thē: because euery one of them hath some prerogatiue,* which in others is not the same. The Peacocke is very beautifull to the sight, but maketh a ranke and an vnplea∣sant noyse. The Nightingale singeth sweetly; but is not so faire to the sight. An Horse is good for the race, and profitable for warre; but not good for foode, or fit for the table. The Oxe is profitable for the table and the plough, but vnprofitable for other things. Fruitefull trees doe serue for the nourishment of men, but are vnfit for building: contrarily, wilde and barren trees are fit for building, but vnapt to serue for foode. Therfore amongst all things, there is both a certaine vnity and a diuision, neither in one thing are all things found, that by this meanes the variety and beauty of the Vniuerse, and the forme and shapes of things might be preserued; that one may loue and embrace Page  512 another, for that neede which one standeth of another.

The same beauty and order, which GOD hath ordained and appointed in the works of nature, he would that it should be also in the works of grace: and therefore hee hath disposed by his Spirit, that there should be a thousand kind of vertues & graces in Church, that of all them there might arise one most sweet harmony, one perfect world, and one beautifull bodie, compounded of diuers and sundry members. Hence it is that in the Church some are giuen to a contemplatiue life, some to an actiue: one is famous and excellent in the works of obedi∣ence, another in prayer. Some in singing, others in studying do exercise theyr gifts, that they may help & further others: some attend vpon the weake, & receaue strangers, who deuide theyr goods to the poore, and many other such kinde of vertuous ex∣ercises there be. Therefore there be many members in one bo∣dy, and many voyces in one musick, that by this meanes there may be comlines, consonancie, and proportion in the Church: and therefore in one Harpe there are many strings, and in one Organ many pipes: that by this meanes there may be a conso∣nancie and an harmony of many tunes. This is that garment which the Patriarke Iacob commaunded to be made for hys sonne Ioseph,* of diuers colours. These are those Curtaines, which by the commaundement of God were made for the vse of the Tabernacle of wonderfull varietie and beautie. That the same should be done, both the order and beauty of the Church required. Therefore why should one eate vp another? Why should one iudge and condemne another, saying: Why is it not lawfull for one to doe that another doth? I know not what o∣ther thing this is, then to goe about to destroy the body of the Church, and to teare in peeces Iosephs beauteous garment, and to disturbe this heauenly musick and harmony: that is, to make all the members of the Church, feete, or hands, or eyes, &c. which certainly were monstrous beyond measure.

* By this it manifestly appeareth, how great wickednes it is to speak ill of, or enuie our neighbor: because he hath, that I haue not, or because he is not apt for that function I am. Surely the body should be in ill case, if the eyes should contemne the feete because they see not: and the feete should murmure against the Page  513 eyes, because they walke not, and should oppose themselues a∣gainst the whole body, because the burden of the body is impo∣sed vpon them. It is altogether necessary, that the feete should be weary with going, but that the eyes should rest; that the feete should be polluted with durt and mire, but that the eyes should be kept cleane and pure from all dust and moates: ney∣ther doe the eyes lesse in being at rest, then the feete in walking: neither doth the Pilot lesse sitting, and holding the sterne in his hand,* neither is lesse necessary for the shyppe, then all the other Marriners, which eyther climbe the mast, or hoyse vp the sailes, or labour at the pumpe: yea albeit hee seemeth to doe the least of all, yet he dooth the most of all; for the excellency of a thing is not to be esteemed by labours, but by the profit and necessity: vnlesse we will say that an husband-man, who diggeth and tyl∣leth the ground, is of better esteeme in a Common-wealth, then a vvise-man, that gouerneth the Common-wealth by his aduice and wisedome. He therfore that well considereth these things, will leaue his vocation and calling to euery man: that is, that a foote may continue a foote, and a hand a hand: neyther vvill the foote desire that all the members might be feete; neither the hand, that all should be hands. This is that, which in that most large disputation the Apostle would teach in the Epistle cited a little before; the same thing he also admonisheth whē he saith; Let not him that eateth,* despise him that eateth not, and let not him that eateth not, iudge him that eateth. For he that eateth, perhaps hath neede to eate: yet he may be indued with more excellent vertues, then he that fasteth. For euen as in song, the notes in the space are are valuable,* as those in the line: so in the harmony of the spirituall musick of the Church, he is no lesse valuable that eateth, then he that eateth not: and he that is at quiet and rest, no lesse acceptable then he that is occupied, or he that in his ley∣sure laboureth to edifie his neighbour. The same thing vvith great vehemencie S. Bernard teacheth, commaunding that no man should curiously looke into or search their lifes, who are placed in offices to censure and try others, or doe execute func∣tions of Iudges and Rulers: neyther that any man should iudge of another mans life, or compare his life with anothers.