The spirituall 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 Camus, Bishope of Belley. Translated out of French by A.B.

THE SPIRITVALL DIRECTOR DISINTERESSED.

THE FIRST PARTE.

CHAP. I. The Occasion of this treatise.

THERE are some yeares past, since I was called vnto one of the greatest cities of this kingdome, next vn∣to PARIS, for the distribution of the bread of the sacred Word, dureing the time of Aduent and Lent. Amongst the eares of corne which ripened in this ••aruest; à person worthie of regard, and truely full of honour, & pietie, de∣sired

some particular assistance from me, for the guideing of her inte∣riour. Her ordina••ie Confessor was à venerable Preist of her parish, one of sufficient capacitie, and most exemplar life. Shee had for Di∣rector à famous preacher, of à most austeere Order; but such as did not apply it self vnto the admi∣nistration of the Sacrament of Pe∣nāce. I found this soule (other wayes solidly devout) in that anguish of spirit, which Iob calles, à certaine hā∣geing, or suspention; Not in the sus∣pention of powers, wherof the specu∣latiue diuines speake, and which ap∣procheth vnto extasie: But that wher∣of I discourse, proceedeth of the vn∣certaintie, of that wherof shee ought to resolue her self, in diuerse occur∣rences, When the morall opinions of her Director, and her Confessour proue opposite. To speake the truth, this haleing of the spirit, diuided

betwixt two considerations equally probable, as a peece of yron han∣geing betwixt two Adamants, is such à torment, as can onely be knowen by him that feeles it: Place à man equally prest with hunger, and thirst, betweene meate and drink; With out doubt he Will (like à shipp which burnes in the sea) perish in his pro∣per remedy. For where will you haue him first to begin? To eate and drinke both at à time, nature per∣mitts not. The soule wherof I speak being Hungrie, and thirsting after Iustice, Which is to say, extreamely desirous to doe well; and findeing it self some times vpon the same oc∣cation perswaded by the one, and disswaded by the other, falls into the agony of à Woman, Which en∣dures the paynes of Child birth, and cannot be deliuered; the vehement panges of her desire giueing her most tedious throwes. For one to

build, and the other to demolish, is not the way (sayth the Wise-man) to raïse à greate building. It is like the Roape maker in the Embleme, wherein the asse gnawed asunder the cord as fast as he wrought it. It is the Webb of PEN••LOPE wouen in in the day, and vndon in the night. Besides the bitternes of spirit, this intangled it in à labyrinth of scru∣ples, wherof it nether could perceiue the entrance, nor finde the out∣gate. And not to lye, I could never approve this distinction which some make of Direction, and of Confession, as if they did seuer things pretious from what is base, and to speake in schoole tearmes, the ARCHITECTO∣NIQVE from the TECTONIQVE.

CHAP. II. Concerning Directors who heare not Confessions.

I Could neuer finde it good, that Confessors should not direct: Nor that they who meddle in directing should not receaue Confessions. I cannot likewise comprehend, how Directors who will not heare Con∣fessions, can profitablely meddle in giueing councell in à pratick, Wher∣of they hade onely à cold and su∣perficiall Theory: Nor conceaue the stupide and indiscreete patience of Confessors, who see their hony spoiled by droanes which cannot makit; Who onely deale in à trade, wherof they are 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 im∣ployed, with sufficient attention vn∣to 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 Con∣fessions doe ill: No truely, because to speake properly, this office is more Pastorall, then Cenobiticall; seing in∣deede the same tends to the conser∣uation of their Clausteriall discipline, which they cōceiue would therby be dissipated and relaxed, though other Congregations no lesse austeere, & reformed; and who proforme this function, with much fruite & edifica∣tion, 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 har∣uest, and by their directions to spoile (who cannot without the seale of Confession be very internall) the wholsome and holy Economie of Con∣fessors. 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 austeri∣tie 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 sō∣times the cause of euill, which he willed not. I speake boldly in this for as much as it is of certaine know∣ledge. 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, with∣out the paine or yrksomnes of hea∣reing them; that they should either wholly dedicate them selues to this practise, as the other austeere and re∣formed orders very worthily doe, should enter into the powers of our lord, and visit the interiour Hierusa∣lem 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 sal∣uation; They should containe them

selues in à deuoute silence, which would be farr more perfect. & profi∣table, then to intrude thēselues 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 emula∣tion, 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 cōtradictions, sundry impedi∣ments, 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 parti∣cular profitt of true Pietie, which alone can say with the Apostle, Tis you that I seeke, not yours, Tis your soule, and not your goods. Our fish∣ing

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 par∣ticular) 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 op∣pose not one another, strugling like Esau, and Iacob. Lett the soule then remayne in full libertie, for this res∣pect; 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 adop∣tion, which makes them cry Abba Pater. Onely let discretion, the salt and seasoning of all vertues, serue it for à Torch to auoied the incom∣modities, 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, whē 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 hon∣ney, 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 pro∣uision 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 de∣uoute, both expert, both charita∣ble, and wnanimously conspireing to the good of that soule, which cō∣mitts it self to their guideance, to the end, that as one yron cleeres a∣nother, & as one diamond polisheth another, they way explicate their difficulties, according to the occur∣rencies, without further entangleing them, or subiecting this spirit to the torture: The which will happen if both of them be Good practitio∣ners,

and well exercised in that pro∣fession, which goue••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 tray∣ned, or pull not alike, there is daun∣ger, 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 diffe∣rent opinions of those who did con∣duct it, and like vnto à shipp that can∣not finde the porte, being tossed to & froe, at an instant by two contrary windes. Haueing therfore compas∣sion of its payne, which onely pro∣ceedes frō the excesse of Meekenes, feare, and docilitie, I thought my selfe obliged to correspond by my slender assistāce, vnto the cōfidence, which it testified to repose both in my publique, and priuate speahes. I tooke then vpon me this care, amongst diuerse others; and not with∣standeing 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 purga∣tion of humane imperfections: I found this soule then in such sorte lost in seruile feare, and all worne∣out with scruples, bredd by the con∣tradiction 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 re∣posed 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, & confir∣meing it with his principall spirit.

Theis feares too seruile, and merci∣nary, 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 whē 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 b••ames. And this soule aduanceth with so much ardor, and vigor in the way of God, that it seemes rather to flye, o•• runn, then to walk. I left it in this good disposition, after I had finish∣ed 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 Theo∣ritian, 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, ioy∣ned with the Practise, and who did actually dedicate, and exercise him∣self in the seruice, and guidance of soules, at the Tribunall of Penance. For be he neuer so vnderstanding à man, yet defectiue in the experi∣mētall parte, he cannot proue other∣wise then vnfitt, and vnable (not to call him à bad, and dangerous Dire∣ctor) ād one blinde leadeing another; since he putts himself vpon an Arte,

which he vsed not, and whose Pra∣ctick 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 pu∣blishe with the Trumpett; What I sayd vnto one soule, I speake vnto all; What I councelled in par∣ticular, 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 a∣gaine, that à Director without Pra∣ctise, that is to say, without expe∣rience, is à hollow read, on which no man ought to leane: For as

much, as by this fayre theorie with∣out 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 impriso∣neth, where he ought to free; he de∣molisheth where he should build, he misleades in lieu of directing; and causeth to stray, where he should reduce. And like vnto that teme∣rarious of the fable, who ambitious to guide the chariott of the Sun∣ne, gaue fire where he thought to haue produced light; troubleing the spirits, and breaking the bray∣nes, whose weakenes is no lesse wor∣thy of pittie, then their subtiltie cul∣pable, who practise vpon their do∣cilitie an imperious gouerment, which comes very neere vnto ti∣rannie. 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 expe∣rience, 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 ye•• knowes not the ordi∣nary waye of the courte? Who kno∣wes not that à simple Atturney want∣ing both Latine, and learning, shall better manage à busines, then the ablest Professor in the lawes? To become à Good Painter, it suffi∣ceth 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 kno∣wes 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 him∣self to be à greate maister therin, is his owne deceauer, and this pas∣sage of the diuine Apostle may be applied vnto him; he that thinketh himself to know something in which he knoweth nothing; as yet kno∣weth 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 besi∣des 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 daūger of resenting many contradictions in it self, and the same panges of minde which Rebecca suffered in her body, whē 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, ac∣knowledgeth 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 sik∣nes: As that auntient Emperour sayd toucheing the multitude of his Phisitions, to which he artribu∣ted the cause of his death. I doe not therfore absolutely blame à man, for consulteing with diuerse; for one cannot take councell e∣nough, in à thing of soe greate im∣portance as saluation, on which depends an Eternitie: Nor the ha∣ueing 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 Theori∣que, as the Practique, there is neuer any debate, because the greatest

light, obscures the lesser, and in that respect there needes no deliberatiō which councell to followe. But ex∣cepting this case, I saye (and think therin to speake according to the spirit of God, who is life and veri∣tie) that this occurrence is daunge∣rous 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 con∣science.

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 CON∣FESSOR: à man full of zeale in the ser∣uice 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 ex∣perience in the conduct of soules at the Tribunall of Penance, then the DIRECTOR; though he beleeud it not; and that the DIRECTOR con∣trarywise, esteemed himself much more fitt then he, and endeuored like à Pedant vpon all occasions, to gouerne both him, and the peni∣tent 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 pre∣sently related it vnto the DIREC∣TOR, as vnto her touch-stone; yf it pleased not this Preacher, he declamed against it with full voyce, and with such scornefull, and despi∣seing tearmes, no lesse vnbeseeme∣inge 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 cau∣sed 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 ta∣ken any deepe roote, seldome giu∣ing any other reasō, then the igno∣rant condition of this poore Con∣fessor, 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 vnderstan∣deing those fayre tearmes of the misticall Theologie, which with their emphasie astoinsh the World, and which are more like the lāguage 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 disco∣uered 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 estee∣med the more lust according to the imitation of our sauiour, who vp∣held the penitent Mary against the censure of the Pharisie. I took parte with the Confessor oppressed by this Rabby, whose wine he dimolished ād 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 chari∣table Confessor, who cheerely vnder∣stood 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 exer∣cise it being restrained by his Insti∣tute. I tooke then this creature off from this double torture, and lea∣ueing 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 insupporta∣ble burthen, à burthen which he himself who layd it on, would not perchaunce, haue so much as tou∣ched, with the tip of his finger.

CHAP. VII. Subiect of Murmure.

THis passed not without Mur∣mure, the vse wherof is no lesse frequēt 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 con∣tentious zeale about the priuation of certaine commodities which proceeded from this precioús Di∣rection. For there is this difference betweene zealous persons, that

some are eaten vp with the zeale of the spirituall good of their Neigh∣bour; 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 pro∣ceedes 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, distri∣buted 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 judge∣ment à fau••urable sentence; because the mercifull shall obteine mercy: And the eternall sentence (Come ye blessed of my father) shalbe giuen in the examination of the works of Charitie. Thus goes on the Psalmist, sayeing, he who distributeth, and largely giueth to the poore, shalbe declared Iust for euer; he shalbe exalted in glory, and he shall reape the benedictions which he shall haue sowen. Notwithstanding in the distribution of theise goods, I obserued no litle inequalitie; for the Confessor who did vndergoe the weight, and heate of the day, and who had no other meanes to liue, then that which his diligence in the seruice of the Altar might yeeld him, in such sorte as I saied in the beginning, besides the salarie of cer∣taine Masses, receaued no gratifi∣cation from this Soule: the Pastor

of the parish, as much as nothing, according to the custome of this present age; the hospitalls and the rest of the poore, were litle assi∣sted; the masse of the cheife libe∣ralityes streameing, by meanes of the Direction, I knowe not well whether directly or indirectly, op∣portunely, or importunely, by re∣prehendinge, by menaceinge, by prayeing, or by presseing, into the house of the Director; and in such sorte, as the complaintes which the fupposed heires cast forth with lowd cryes, arriued euen vnto mine eares▪ When the battrie was changed, and that with in the Magazines of the heauenly Wisedome, order was establissed concerning her Charitie, before too much disordered, the bubling streames of this fountaine appeared without, the waters were diuided euery where, the bread was broken vnto the necessitous, hospi∣tality

open vnto strangers, and the sick; they whose birth or misfor∣tune, or rather the diuine Proui∣dence, had seated in pouertie, found them selues comforted, as well as they who with an incomparable preeminency, through I know not what Thcologie, which I vnderstand not, call them selues the Euangeli∣call poore, as if the poore of all sor∣tes were not recommended in the same Gospell. From thence the indignations and teares, from thēce the complaints, and tumultuous garboiles, as sayth that auntient Poet; as if I had taken away à direct rent, or rent of direction, from à house which had renounced it. This is not spoken of me without ground, because I had no sooner tourned my back to repaire vnto my flock, but that I was welcomed with à hayle of calumnie, for this occasion which I haue most ingenuously,

and faythfully declared, and by à storme of detraction raised by sa∣cred tongues, and so sugred, out∣wardly, as they seeme all hony and milke, but within (I dare not say with the Psalmist,) that there lay hidd the venome of the Aspe, an ani∣mal whose sting is the more daun∣gerous when it is least perceiued, and the evill sooner ressented, then knowen from whence it Comes. I was thus beaten and stoned, (though in my absence) for an ad∣uise, which I beleeue, that noe man of true sense, and void of passion, will adiudge to bee euill, or con∣trary to the spirit of God, whose honor loues iudgement.

CHAP. VIII. Iustification.

BEing aduertised by my frinds, that the specious and shining mid-day diuell, did sift in such mā∣ner, that litle repute, which the better sorte afforded me; and weigh∣ed it in prophane weights, and not of the Sanctuarie of spirituall counsels, which without artifice I had learnt, and communicated with∣out enuie (as the wise-man sayth, speakeing of what he knewe) God by his mercy so established my heart in grace, that I was no wayes moued with this newes; knowing that we ought by good to ouer∣come euill: and the remembrance therof would haue perished in my memorie, euen with the sound; had I not beene aduised, nay obliged,

by persons of eminent dignitie, and meritt, to place (being absent) my penn in lieu of my tongue, and to couch in writeing, this blessed spi∣rituall counsell, wherof the noyse was so greate and the speach so di∣uerse: Which I did most inno∣cently after my arriuall at my or∣dinary residence, saying with Dauid, Olord I will sing forth thy iusti∣fications in the place where thou hast assigned the abode of my pil∣grimage. In this I yeelded vnto the desire of those persons of qua∣litie, (whose will was to me à lawe, and whose iudgement had greate authority ouer mine) rather then to my owne peculiar inclination, which was to be silent in sufferance, saying onely in my heart to God: I remayned mute, and haue not opened my mouth; for it is thou that hast permitted, if not giuen, this stroke; It is in thee to free

me from this calumnie, or to de∣liuer me vp vnto it: Yes father let it be done according to thy pleasure; Thou knowest wherein we should giue way, or whether we should oppose the malitious tongue, that plots deceitfull wiles: Thou hast sharp arrowes, and coales of desolation, wherewith thou mayest purifie those polluted lyppes, that haue more neede of purifeing then those of the Pro∣phete. Thou canst enuirone me with the Buckler of thy truth, impenetrable to those dartes, throwen in obscuritie, against those that are right of heart, and sent with that feeble force, that they seemed to come from the hands of children: Thou canst by the splē∣dor of thy countenance, discouer the ambushes layd in darknes against the reputation of the in∣nocent: Thou ô lord that con∣foundest,

and ouerthrowest tho haters of peace, and who haueing it in their mouth doe not carrye it in their heart: Thou that promisest to giue it to such as loue thy lawe, and that scandalle shall not reach them. Soe farr then was this tem∣pest from breeding any disquiett in me, that I praised God, for that he had cutt my sack, and compassed me about with gladnes; Solaceing my self with the Apostles, in suffe∣ring some reproch in the seruice of God, for à Soule. In fine, being ouercome by the intreaties of those whose frindshipp might commaund me, I resolued vpon à smalle defēce, blessing our lord that taught my hands to skirmish, and my fingers to fight: I sent them therfore à breife discourse which beares this title A spirituall aduertise∣mēt to Penitents about the choise of à Di∣rector. It fell immediatly into di∣••erse

hands whose curiositie caused many copies: and as waters which passe through mynes do much al∣ter the cleerenes of the spring, so the course of ••à treatise becomes troubled passing through the hands of copists, wherby the faults are infinitly multiplied. And vpon notice giuen me not longe since, that à printer went about to putt to the presse one of those copies thus maymed and corrupted in diuerse places, to hinder in some sorte this euill office, I reuewed that litle work wherein the reasons were thike, and the words lockt vp, be∣cause I had much labored for bre∣uitie, to th'end curious spirits might not languish after the ready know∣ledge of the trueth of a fact, or pro∣position, I haue much enlarged thē in this treatise, where I cheefly tye my self vnto order and methode, as vnto that which conduceth more

vnto cleerenes, which I highely affect.

CHAP. IX. Spirituall Counsell touching Directors and Confessors.

BEfore I deduce them I thinke it necessary to knitt together that which I haue sayd concerning the act which gaue occasion vnto this webb, with this ensueing dis∣course. As I was then meditateing on my retourne vnto my residence, I remitted this Soule, healed of her scruples and vexations, into the armes of the heauenly Prouidence, haueing giuen her for à rule and leuell of perfection in her voca∣tion the Philothea of my blessed father, assuring her that if she ob∣serued 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 dire∣ction, which I iudged very good and wholsome, and walkeing sim∣ply, and confidently vnder this conduct, she could not but, arriue at à secure harbor. I told her bo∣sides 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 Con∣fessor in the practise of the Sacra∣ment of Penance, and made ordi∣nary profession therof: moreouer I required in this Director, so much aduantage both in science, and ex∣perience, 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 neuer∣theles 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 ex∣tremitie 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 medio∣critie 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 exam∣ple 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 swee∣tenes, and à sent of most holy exam∣ple,

Now in theis two sortes of communities, they enioye this free∣dome, by their constitutions, for all of them to take in generall, di∣uerse times in the yeare, extraordi∣nary Confessors; and in particular, this grace is neuer denied to à sister, when it is reasonable and ad∣uantageous to her consolation, or spirituall profitt. As for the rest, concerning conferences with lear∣ned, 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 salua∣tion: Though I am not ignorant that the pluralitie of counsells, some times, perplexeth spiritts, cheefe∣ly those of the sex which hath in∣firmity 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 ther∣fore in my opinion à thing no lesse tormenting, and daungerous, so to oblige oneselfe vnto à Director, or Confessor as not to endure the ap∣proach or relish of an other: as to chaunge euery daye without re∣lyeing 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 fre∣quent 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 dire∣ction. By this meanes he shall preserue his spirit in a perfect li∣bertie, which consisteth in à totall disingagemēt of all that is not God, what soeuer pretence he may con∣ceaue not to regard any creature, but in God, and▪ for God, and in some relation which the thing crea∣ted hath to the Creatour. For to conclude, no man can serue two Maisters, It is necessary that we ha∣ueing 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 o∣baying those whom he hath giuen vs for Superiours, and placed ouer vs, to whom he commaundeth the same obedience as to him selfe, be∣cause 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 teach∣eth

vs, to receaue à Prophett in the name of God, and not in the name of the Prophett himself, yf we de∣sire God for our reward. It was in that spirit of perfect libertie which, I counselled that Soule in her ele∣ction of à Director, and Confessor, without separateing those two qua∣lities 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, what∣soeuer 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 in∣sisting 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 con∣duct. Behold few words, but which conteine a very large sense, and which are as the foundation and basis wheron the ensueing dis∣course 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 thē, 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 bla∣med, 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 vnca∣pable) to guide them, will not an accompt therof be demaunded at their hands by the Prince of Pa∣stors? If the salt be come infatua∣ted, 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 salua∣tion vnto the people; If they haue not the key of knowledge to distin∣guish 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 fami••heth when she findes no pasture of instruction from the mouth of her Director. For the bread of lyfe and vnder∣standeing 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 speak∣ing, 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 vnderstād 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 indiffe∣rent knowledge, is much more de∣sierable in the Director of whom I treate, thë à profound knowledge, with à slight experience. The reasō 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, consi∣sting more in action then speculatiō in deedes, then in discourse. And wee speak heere rather of à con∣ductor, 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 hor∣ror 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 Do∣ctrine. 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 le∣nitie: 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 pene∣trate the spirit of man but the spirit of God? Sith that it neuer remaineing in the same state, one might sooner comprehend the chāge 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 super∣ficiall 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 lear∣ned in diuinitie; and in the pulpitt should speak the lāgage of Angels, and of the most able-men; is yet defectiue in practise, and vnexpe∣rienced in the administration of the Sacrament of Penance.

CHAP. XII. Charitie.

BVt neuerthelesse Science and Experience without Charitie litle ••uayle, which made the Apostle

say, If I haue the guift of Prophe∣cie, and know all the secrets of Sciences, yet haue not Charitie, I am nothing. After this powreing him∣selfe 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, and their life. She is then the Cheife, the Generall, the necessary Qualitie, requisite in à Director. Without her, it is à body without à soule, à soule without spiritt, à spiritt without life, à guide without eyes, à fire with∣out hea••e, à torche without light. If he were as knoweing, and as elo∣quēt as an Angell; without Charitie, he is but à resoūding peece of brasse, à ringling bell; without her, should he giue all his goods to the poore, his body to flames, it profiteth▪

nothing, wheras all things coope∣rate, and redounde tot he good of those who haue the diuine dilectiō. This qualitie is in such sorte re∣commended vnto Pastors, and Guides of Soules, as who resolues not to put downe his life for the sal∣uation of his brother, is not worthy to execute this Angelicall office. Lett the Soule then in her choise well consider, whether the Director whom she electeth, be very charita∣ble, which is easie to be knowen, as à tree by the fruite, because Charitie, much more then Faith, sheweth her self by works. Wher loue is, there is the operation, and where there is no operation, loue is not. It is à fire whose actiui••••e is insepa∣rable. Would we see the marks, and liueries therof? Let vs not seeke them in any other place, but in the greate, and diuine Apostle, who was wholy replenished therwith.

Charitie, sayth he, is patient, benigne, not enuious, not peruerse, she is not puft vp, she is not ambitious, She seekes not her proper Interests, she is not prouoked to anger, she thinks no euill, she reioyceth not in iniustice, but her ioye is in the truth; she suffereth all things, beleeues all things, hopeth all things, beareth all things. She ne∣uer falleth away. Whether Prophe∣sies shalbe made voide, or tongues shall cease, or knowledge shalbe destroyed. Theis Apistolicall wor∣des deserue to be written vpon à diamond, nay rather vpon the tables of our hearts. O that we would ponder and ruminate on them as we ought! How many tastes should we finde in this man∣na? How many secrets should we therein discouer, not onely to ayde vs in the choise of which Ispeake, but also for our owne perfection▪

But where shall à man finde à Dire∣ctor, who hath à Charitie accom∣panied with so many rare qualities? And hence it is that my blessed fa∣ther so dearely prizeing that holy person Iohn Auila, who sayth, that one amongst à thousand is scarce to be found, thinks, that such à one is hardly to be mett withall amongst ten thousands. This is to take away the hope of findeing one, yea truely à man compleate in all points. But as we leaue not to esteeme the siluer of the moone, though therin some sports appeare; so we should not omitt to make vse of à man, and to value him, albeit the gold of Charitie arriue not to the laste Cha∣ract. Otherwise there would not be à Bishop in the church, if all the qualities, which S. Paul desireth in them ought to be necessary, before they were raised to this dignitie, by the imposition of hands, It is true,

that for the conduct of Soules, there would be required the perfection of the Seraphin, the better to purge, illuminate, and accomplish. It is true, that Charitie is therein re∣quired in a supreme degree, to∣gether with all other vertues which accompany her as their Queene, Patience, Meeknes, Humility, Ve∣ritie, Iustice and the others, which the Apostle noteth, and those also which he nameth not. But without stayeing to decipher all that greate retinue, I vndertake not to sett forth in its full lustre more then one qualitie, which is essentiall vnto the subiect wherof I treate, and fun∣damētall for defence of the counsell which I gaue; as also to proue the Iustice therof, against detractions. Hence it is that Charitie seekes not its proper Interests. Whence I gather this proposition, wherof I will de∣clare the truth. That to make à

good election of à Spirituall Dire∣ctor he ought to be Dis-interessed; which is, that vnto the knowledge and experience which I haue repre∣sented, be ioyned Charitie de voide of proper Interest. This being well vnderstoode, let him not feare to embarke himself vnder his cōduct, where he cannot but make à very happie voyage vnder so assured à Pilott. But assoone as one shall perceue the rock of proper Interest, let him speedily retire, as à vessell which is in danger of shipwrack. Behold the whole Basis, and true subiect of this discourse, which caused me to take pen in hand for the pulling of veritie out of the throate of calumnie; to stopp and shutt vp the mouth of detraction, and cause iniquity to lye, turneing its malice on its owne face, to its confusion; So shall the woe re∣tourne, and its malignitie fall backe

vpon its owne head. And I assure my self that this will proue profi∣table, to diuerse penitent and pious Soules; Who when I shall haue caused the scales, and filmes fall frō their eyes, will know that all is not gold that glisters, and that amongst diuerse Iewells that appeare pre∣tious, there are some doubletts, and withall, that the finest are not the best.

CHAP. XIII. That true Charitie is dis-interessed.

TO diuide this matter according to order, we will first speak of this Charitie dis-interessed in generall, and next we will discribe the Interest in particular, to the end this touch∣stone may discouer the false from the true, the pure from the bas••:

alloy. That Charitie carrieth vs to loue God for the loue of him self, and our Neighbour for the loue of God, there is no doubt. It is also out of controuersie, that Charitie, whether she regard God, or she car∣rie vs towards our Neighbour, is à loue of Amitie, not of Concupis∣cence, à distinction very common amongst Philosophers and Diuines. By the loue then of concupiscence, we affect in another our owne in∣terest, in regard of the pleasure, honour, and profit, which we expect or drawe from thence. But the loue of amitie (in which cōsists properly the essence of Charitie) is à loue wholely Dis-interessed, and which onely and purely respects the good of the person loued, and not its owne. Although we will or procure it in God, for God, and according to God, without other pretence then the glory of God, who recō∣mends

vnto vs such à dilection in imitation of his owne puritie. It is therfore my cōmaundement (sayth the sonne of God vnto his disciples) that you loue one another as I haue loued you; and how hath he loued vs, but with an incomparable pu∣ritie of intention, haueing nothing to doe with vs for our goods, but onely out of the too greate, that is to say, extreame Charitie, which he bare towards vs? Oh if this be so how litle of this pure gold is to be found in the world? Wherfore the scripture counsels vs to buy it if we desire to growe rich, I meane of this pure Charitie, which makes vs to loue God, and our Neighbour with∣out any respect of our selues, and of our owne proper gayne. For who is there that contemplates and seekes God purely for him self, without thinkeing either to auoyde hell which is seruile; or to gaine Paradis••

which is mercenarie? But who doth simplie good to performe an act acceptable vnto God; since the Psalmist him self (à man according to Gods owne hearte) auoweth that his heart was carried towards the works of Iustice, in respect of the recompence which he hoped for? But I doe not intend heere to exa∣mine, in what cōsists the high pointe of the loue of God without any proper Interest; but onely to see wher∣in consists the Charitie disinteressed, which we ought to beare towards our Neighbour, principally in the Direction of Soules. For this sacred oyle, this pretious Balme looseth its odour, and value, when the same is mingled with the liquour of any other pretence whatsouer, then that of the glory of God, in whom, by whom, and for whom we loue and serue others. And it is in this sorte that God hath recommended our

neighbour vnto euery one of vs, makeing à rigourous lawe, not to hope for any thing from him by lending, à lawe much more severe in the distribution of spirituall gra∣ces which ought to be communi∣cated gratis, as they are freely be∣stowed, vnder paine of falling into the ignominy and chastisement of the infamous crime of Symon the Magitian. It is this Charitie disinte∣ressed, which produceth the true zeale of Soules, and which causeth those that are therewith enflamed to say what the auntient king spake vnto Abraham, giue me the soules, and I leaue to thee the rest. And with S. Paul; I desire to become an Anathema for my brethren; and moreouer, I esteeme all things lesse then dung, so that I gayne IESVS-CHRIST, and acquire vnto him soules. O how happie is he who hath bene found without spott of

particular pretence, and who hath not runn after gold, nor trusted in in the quantitie of treasures. But who is the man? That we may sound forth the prayses, which the won∣ders done by him in his life, haue merited. It wilbe he, who shalbe found free from all the interests which I now goe about t•• describe, and him may we take for the true Spirituall Director dis-interessed.

CHAP. XIIII. Of three sortes of Interest.

ALl that is in the world (sayth S. Iohn) is but concupiscence of the flesh, concupiscence of the eyes, and pride of life, which is to say, voluptuousnes, Auarice, Am∣bition. And would to God, as the

vapours of the earth mount not vnto the starrs; so these vices might not be fastned to them who are like the starrs fixed in the firmament of the earth, raised aboue the toppe of mounteines, which is the holy Church, à citty placed on à moun∣teine, and the pillar, and firmament of truth. But alas to the greate griefe of the good, we behold but too much abomination, and desso∣lation in the holy place, that is, in the manners of such, as ought to carrie before others the lyght of the doctrine of saluation, and to preserue them from corruption, by the salt of their good example. Alas (sayth God by the mouth of the Prophet) how commeth it to passe that may beloued committs so many euills in my house? How much ma∣lignitie doth mine enimie caste into the most holy of all vocations? How much darnell of Vice doth the eni∣mi••

man sowe in the field of heartes peculiarly consecrated to me, and dedicated vnto the most sacred Mi∣nisteries? All the Prophetts are fil∣led with exclamations, menaces, re∣proches, and inuectiues against the Preists which stayne their priestly dignitie with Auarice, and Pompe. And though the witten lawe had but shadowes, and figures; we see vnder the lawe of Grace too many verities of this subiect. But to auoide the malediction of Chain, and with Constantine to couer their defects with the mantle of modest silence, we will content our selues (speaking in generall not to giue occasion of offence for feare of opposeing the Ministerie to blame) in sayeing that all the Philosopheors haue obserued three sortes of Goods, the dilecta∣ble which respect the body, the ho∣norable which haue relation to the Soule, and the profitable which

concerne the faculties imployed in the distribution of fortune: Soe lykewise there are three sortes of Interests one of pleasure, another of Honour, and the third of profite. And theis are the maine engines, which moue the greate fabrick of this world, so often described in holy writt. They are well figured in the Oxen, pigeones, and money∣tables wherof our Sauiour purged the Temple, when he chased from thence the buyers and sellers, vp∣braideing them that they made the house of his father, wholy conse∣crated vnto diuine offices, à denn of theeues. For what doe the pigeo∣nes represent but voluptuousnes, and infamous commerces accom∣panieing it? What the Bulls, hut proude and ambitious hearts ele∣uated in Glorie? What the Bancks of vsurers, and exchangers of mo∣ney, but the couetous desire of

perishing goods? O lord IESV, ah when wilt thou come againe with à whipp in thy hand, to purge thy house of imperfections which theis mischeiuous Interests cause dayly to creepe into it? When wilt thou make ioyfull those other Saintes who adore thee therin, but when thy Preists shalbe cloathed with Iu∣stice? Yes, when they shalbe dec∣ked with the ornaments of sal∣uation, which are exemplar ver∣tues, then thy faythfull seruāts shall haue greate ioye. But alas, o sauiour of the world; when I see thee assal∣ted in the desert, by the common enimie of our saluation, and of thy Glorie, with temptations which re∣present vnto vs these three Interests; who can promise to himselfe an exemption from like encounters? And considering our weakenes, and the force of our enimie, who dare assure him self of the victorie,

without à puissant assistance of thy Grace? When this cursed spirit solli∣cited thee to change stones into bread, was it not to make thee quitt the rigour of fasting, for the plea∣sure of the palate? When he inui∣ted thee to throw thy self downe headlong, had he not à designe to make the march vpon the wings of the winde, and to trie if he could induce thee to vaine glorie? And when he promised thee the posses∣sion of soe many Empires, which he sett before thee, was it not to see if he could steale into thy hearte the Couetous desire of Earthly goods? If then he presumed to dare all this vpon the greenewood, what will not he doe vpon the drie? And how much aduantage will he haue ouer weake and frayle men, carryeing earthen vessels, which become broken by knock∣ing one against the other? But I

finde no more exprese figure here∣of, then that which Ezechiel in the eight chapter of his prophesie writeth, speakeing of the idolatries committed in the Temple before the Idole of Zeale, God causeing him to pierce the wall therof, to behold the disorders which his Preists committed there in secrett, in corners: He first sawe certaine woemen, who satt moorning for Adonis, à liuely simbole of pleasure, the very name wherof should not so much, as fall into the mouth of à christian, according to the commaund of the Apostle. After∣wards he sawe old men (signified by the word Preist) who, smelling to an odoriferous nosegay, adored the riseing sunne; An expressemarke of ambition, which feedes it selfe with vapor and smoake. But he sawe à third company of such as adored all sortes of liueing creatures

creeping on the ground; A very cleere representation of the abomi∣nation of auarice, à passion which is fedd with earth, creepes on the earth, and adores the mettalls drawne, for mans disaster, out of the entrayles of the Earth. O how farr are the faythfull seruantes of God, and iust dispensors of his mi∣steries estranged from theis mi∣series, and from boweing their knees before theis wretched Idolls? Indeede they resemble pigeons, and Bees, who cannot endure to make their aboade in places infected with noysome smells, subiect to noise, and where the birds of pray haue recourse. The bad odor of pleasures, the noise of ambition, and vannies, and the vniust praye of couerous desires, doe so affright them, as what soeuer hath but the resemblāce of any pleaseing, vaine, or profitable Intertst, makes them

flie, leauing Iudea (which word in the sacred language signifies Con∣fession) to retire them selues vnto the Mountaines, saueing them selues from the Babilon or confusion of theis disorders, within the retraite of à holy interiour solitude, free from theis contagions, desireing rather with Moyses (as sayth S. Paul writeing to the Hebrews) to be af∣flicted in the seruice of God, then to dwell in regall honors and delights, esteemeing contumelie for Christ fare greater riches, then all the treasures of the Egipt of the world. Such are the birds of Paradise, who descend not heere below, but by the thread of simple necessitie, la∣boureing with their hands (as S. Paul) being no burthen to any, nor coueting any thing that is anothers, contenting them selues, onely with foode and coatheing, such as the vse of natute requireth, not that of

superfluitie, and like to the perfect sphericall figure, which toucheth no•• the table perfectly seene, but in one point. Certes there are very fewe of theise people; neuertheles some there are; and though hard to be pointed at (for they liue in obscu∣ritie amongst the dead of the world as sleepeing in their Sepulchers, and free amongst the dead, vnknowen to men, and knowen to Godhidden from all, and from whom nothing is hidden) yet there are more of them▪ then is imagined, and who bend not their knee to Baall, before that image of gold and Siluer, the work∣manship of mens hands, which is called proper interest, Nor before that statue variously coloured in its com∣position, and made of so many met∣talls, which was tourned into dust by à litle stone. But let vs obseru•• at a neerer distance, and by retayle theis three Interests, beholding them

with à stronge water, vsed in the parteing of mettalls, which is to say, with the spirit of discerneing, to the end we may auoid the Snares which S. Anthony sawe to couer the face of the Earth, and establishe our feete on the firme stone, on the liueing Rock.

CHAP. XV. Of the dilectable Interest.

I Will insist very litle vpon the detestation of him who regards pleasure; because in the subiect which I handle, I cannot perswade my self, that there is any one of those who are called to the directiō of soules, so abominable, as to caste such à scādall in this way of heauen, which they ought to teach, vnluki••y transforming the stone of edifica∣tion into that of offence; and that

which ought to vnloose, into à snare or gynne the most execra∣ble, which can be immagined. And although the doctrine of Wise-men, and of many miserable examples, cause vs to know that there is nothing so holy, that findes not its profaner, nor any thing so good, which an yll minded man may not depraue, the sonne of God him self who come for the redemption of the would, being the ruine of di∣uers and à rock which crusheth to peeces those on whom it falls; and the Sacrament of his body, which is the begining of life, and life eter∣nall, doth it not render culpable of death, and death eternall such as re∣ceaue it vnworthily? If then so ill an vse may be made of so adorable à Sacrament which is the sunne of all others; how much more easily may à lost soule abuse the same, wherof they of whom I speake ar••

distributors? Since in thē hath bene placed the word of reconciliation, and vnto them the keyes of heauen haue bene comitted. Truely how spirituall soeuer ā man be, or con∣ceaue himself to be, it is necessary carefully to remember that he is inuironed with infirmitie, that the spirit is prompt, but the flesh feeble; that he is flesh ioyned vnto à spirit, which tends of it self to Sinne, through an inclination which the sense receaues from its origine; but retournes not from thence, nor is raised vp by its owne proper forces. Here it is, where, according to the Apostle, we ought to walke prudently, and as it were vpon the ashes which couer the embers. The Sanctitie of Dauid, the Wise-dome of Salomon, the strength of Sampson proue in this dangerous incounter, but misery, but folly, but Weaknes. The flesh is à traiterous Dalila who

seekes onely to poule the spirit, and depriue it of its force, its resolutiōs, and to deliuer it vp to its enimie, sinne, which will make it blinde, and binde it with cordes, that it cannot vntie it self. It is à Iahel who presents milk vnto this Sisara, to take from him the life of grace, when she shall haue lulled him asleepe in the sleepe of sinne. Alas! the Angells them selues, whom the Scripture points out by the name of the chil∣dren of God, will finde beautifull the daughters of men, which perad∣uenture are vnder their conduct, and from whose acquaintance arose Giants the horror of heauen, and the monster of the Earth. Adam in the state of Iustice and of grace, haueing one onely woman to con∣duct, for feare of distasteing hee, was seduced and ledd by her vnto this rebellion, and to eate the fatalle morsell of the forbidden fruite ••

which was the true box of Pandora, and the source of all our miseries▪ Goe and trust then in this domesti∣que enimy, which is our flesh; eni∣my so much the more stronge, by how much the more infirme, after so many horrible lapses wherwith both the profane, and sacred histo∣ries are but too full. LOT who was so holy and so iuste in à cittie the most abominable of the earth, what did he committ in the desert? Had the sense respect vnto blood, and (as à Prophett sayth) did not blood touch blood? Ammon blindad with his passion did he not violate all the duties of nature? and was there not one of the children of Iacob, and the lyke of Dauid who defiled the bed of their owne father. Certes as all good is possible to à beleeuer, so noe euill causeth horror to the Wicked. After that once God and his iudgements are taken from be∣fore

their eyes, at all times and in euery place their wayes are corrup∣ted. What did not the Children of Aaron, and those of Heli, in the most Holy places? Truely it happens but too often, that communications which are all pure, innocent, and spi∣rituall in their beginnings, become in time all sensuall; edification by humane misery groweing scanda∣lous, gold becoming black, and siluer turning to drosse; euen as the holy fire in the destruction of Hie∣rusalem made by the Babylonians being cast into à Well dureing captiuitie, was changed into durt. How many Nabuchadonosors for esteemeing them selues Gods, be∣came beastes? Man being in honor (sayth the Psalmist) and not vnder∣standing him self, became like vnto vnreasonable creatures. Behould that which the holy Bishop of Geneua the blessed Francis de Sales

represents vpon this subiect of com∣munications, good in the begin∣ning, and becomming euill by the contagion of corrupt Nature, treateing of frindshipps in the third parte of his Philothea: For me thinks that nothing ••an be sayd more iu∣dicious, or more profitable. S. Hierom that seuere Director, and who had so many holy soules vnder his con∣duct, cryeth out strongly, according to his ordinary stile, against the too frequent commerce, too free con∣uersations, affected words, imperti∣nent laughteres, dangerous priua∣cies, suspected familiarities with persons of the infirme sex: but prin∣cipally he invayeth against presēts, euen against the least, because they are so many chaines of hearts, and incēdiaries of impurities. Let euerie one say what they list, it is à hard thing, be à soule neuer so circum∣spect, that an intention haue not

alwayes some thing of the sinister, as well in giueing as in receaueing presents. The same is so shadowed and subiect to elusion, as often times vnder the cloake of Charitie, Cha∣ritie is offended; and, as the Apes their younge ones, we strangle by too much embraceing. Take it not that way, you think no euell, but the diuill is alwayes there to thinke for you, and continually layes am∣busches at your heeles, and for the weaker part, and lesse defended: Tis to handle an artificiall fire, which burnes when we least imagine. There is no trusting of à Serpent, it may come to passe that he sting you not (sayth S. Hierome) but there is much more lykelihoode to beleeue that he will stinge you: say the same of the sex which deceaued man, after the Serpent had deceaued her. But I will presse this Interest no farther; because it is the most couered, and

most hard of all, in the subiect I treate of; but such, as sometimes sparkling forth, causeth the greater scandalls, and for which no punish∣ment rigourous enough can be or∣deyned. I will beleeue that God hath à particular care to preserue from ordures this founteine of the house of Iacob, ordeyned for the purifieing of vncleane persons. Wee likewise see that our sauiour who suf∣fered in the cōpany of his Apostles, by the ambitious, couetous, vsurers, blasphemers, persecutors, wratfull, indiscreete, incredulous; could ne∣uer indure à person suspected of any dishonestie. It was demanded of Plato, why in his lawes he had not ordeined some punishment against Patricides; because (sayd he) I doe not beleeue that nature produceth such horrible monsters. And when one demaunded on à certaine time of à Lacedemonian, what was the

condemnation of Adulterers in Sparta, he answeared merrily, to pay à Bull, who had à neck longe enough to be able euen from the topp of the mount Tayge∣tus, to drinke of the riuer Euro∣tus, and it being replied, that it was impossible to finde such an animall, It is no lesse hard (replied agayne the other) to finde an adulterer in Lacedemonia. For my parte I thinke, that the like ought to be sayd of those of whom I speake, and that à man must needes be worse then à diuell, and extreamely wicked, to abuse the remedie of all euills, and to make poison of the Antidote. It is à small matter to say that such as should become so de∣sperate, would procure therby their owne damnation, which the Apo∣stle speakes of those who after the vowe of continencie, followe the desires of sensuality, couering their

fault with the Vayle of an honora∣ble Sacrament. But one may say that they neede à particular hell, or that there is no chastisement rigo∣rous enough, to punish à crime which cānot be committed without horrible sacriledge, nor named without detestation. Leaueing then this work of darknes, lett vs passe to the two other Interests, the hono∣rable, and profitable, which are as the Mid-day diuell, and the arrowe which flyeth in the day, because they are sought for in this function wherof I treate, with so faire and plausible pretences, that the best eyes are dazelled therat, and the most iudicious become therby sur∣prised.

CHAP. XVI. Of the honorable Interest.

NOw the honorable Interest is two wayes secretly sought for▪ so much the more subtile, as lesse distrusted. For ther are some who make vse of Directors, to mount in∣directly to some ambitious preten∣ce, those layeing their snares à farr of, and insinuateing them selues in∣to the Spirits directed by such gui∣les, as are better concealed the•• knowen, they vse them as stepps and degrees to raise them selues to those places, wher vnto they pre∣tend: and for that respect they leaue no stone vnmoued to erect their building, & to bring it to perfectiō. We haue à verie expresse example therof in the Gospell of the two

Children of Zebede who caused this ambitious request to be made vnto our Sauiour by their mother, Who grounding herself, vpon the right of parentage (as if Sion were built vpō flesh and blood) came adoreing and demandeing: commaund lord that my two Children may both of them sit neere thee, the one at thy right hand, and the other at the left: Wherunto our Sauiour made that excellent answeare which euery one knoweth. O how many ambitious Directors inmploy euen tatlinge woemen in solicitations, greate ones in vndethand laboreings, sometime for the cheefest chaires, sometime for the most famous Auditories, thus conuerting the Thones of ve∣ritie, into Theaters of vanitie. How much doe they make vse of them, and of their impertinent recom∣mendations, and importune re∣quests, to obteine of greate ones,

and Princes, benefices, offices, dignities, Prelatures; Ambition leaueth nothing behinde, it makes à ladder of euery wood. Well then, make accompt of theis INTERESSE•• DIRECTORS in their designes of their owne aduancement, who guide you through the Vales of Humilitie, which way them selues goe not, walking vpon the ropps of mounteines, and on the wings of the winde, but doe you that which they say, and imitate them not in what they doe. It is true and euery one knowes this distinction which the Gospell teacheth vs, but the practise therof is so difficult, as more men reflect on the deede, then on the word; and if nothing comes out of the sack, but what is in it; how would you haue à vaine man to speake other then vanities, and false follies? Turne thy selfe away from those (sayth the Apostle

to his Timothie) who haue onely the apparence of pietie, but re∣nounce it in effect.

CHAP. XVII. A Character to discerne the Ambitious Director from the generous.

THere are others who not fin∣deing them selues capable enough or befrinded, to aspire vnto greate charges or preemi∣nences, 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 sim∣plicitie of some, who place them∣selues 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, accor∣ding to the deceiptfull vse of the false ballances of humane iudge∣ment; nor that I would by à false weight, incline to any side, lett i•• be knowen once for all, that in this Treatise, I intende to blame the ••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 igno∣rant, 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 in∣iustice. Let him thē 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 fūctiō which ought to be altogether heauenly and di∣uine. You shall then know it by this; whether à Director hath winde, and presumption in his head, accor∣ding to the auntient Prouerbe, whe∣ther 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 suf∣ficient, 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, whe∣ther he take agreate deale of state vpon him like à Rabbie, like à Mai∣ster, like à Pedagogue, or to say better, like à Pedant, whether he desire to hold an Empire of regen∣cie ouer à meane scholer, whether he affect that his reasons should be p••ised as decisions, his decrees as Oracles, his ordinances as inuiola∣ble 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 confes∣sion, I say not that he should fayle to correct the vnquiet, the scrupe∣lous, the vnrulely, and to haue (as

that Prophet) à forehead of dia∣mant 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 re∣prehensible, coniure them to amēd∣ment, to reproach their rebellion against God, to tell the house of Iacob her true faults, and to make her ashamed of her crimes. No∣thing must be omitted to rouse vp the sinner from the sleepie lethar∣gie of his iniquitie, he must sigh from the hart, as if he roared, imitat∣ing therein the Lionesse, who fin∣deing her whelp layd fast à sleepe, and thinkenig him to be dead, wa∣kes him with her roareings: he must crie out Lazarus come forth, Sinner cease to doe euill, retire thy feete from wicked wayes, preuaricator ••etourne to thy heart. No no, hu∣militie

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 pli∣able. Let then in the name of God à true value be sett vpon authoritie; let the Penitent be made to vnder∣stand, that it is the Spirit of God which speakes vnto him by the mouth of the Director, as it is writtē, they who haue by the imposition of hands the sciēce of the voice, speake not as of them selues, but it is the holy Ghost which speaketh in thē, and by them. Let the Director raise himself sometimes with S. Paul, and if he must needs holily take glo∣ry, let him glory in our lord, let him magnifie his ministrie, let him say, what, seeke you to knowe by expe∣perience

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. Cor∣rection without the spirit of suauitie is à bitter Coloquintida, which putts death into the Pottage. God in∣habitts 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 Medi∣cine, and although the viper be mingled with the Treacle, yet the quantitie therof is so smalle in comparison of the other ingrediēs, as the poison hath noe force to hurt. There is à certaine naurall sharpnes in correcting, which is to be tēpered with so much modestie, and aromatised with soe much gra∣ce, as it resembles, being righ••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 vnctiō of the other: and to doe like the chi∣rugiōs who dipp the points of their

launces in oyle before they open the impostume. Breifely, to giue cor∣rection 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 de∣licious, 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 all∣wayes 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 of∣fer 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 reue∣renced 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 au∣thorise God in soules, and to cause him to reigne in them by dilection▪ Wherfore the good are called the children of diuine dilection. Nei∣ther

doe I knowe whether this spi∣rituall authoritie consigned to Dire∣ctor (without the act of the keyes which bindeth or looseth) be giuen them to performe the act of autho∣ritie; 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 whō 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 Cha∣ritie, yet à lambe dominator of the earth, to shewe with how much Charitie, and Humility, he hath tem∣pered 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, a•• the same time, of his extreme Chari∣tie, drawing all vnto himself; his hu∣militie 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 autho∣ritie hath made, euen to draw ve∣ritie out of the mouth of his eni∣mies, who were constrained by so forceable and conuincing testimo∣nies to acknowledge him for the sonne of God, causeing the con∣fession of him to issue out of the same place, from whence came blasphemie, that his Charitie and humilitie are yet become more fa∣mous, 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 obediēt euē to death, and death of the crosse. This ••ayd he himself, like à good Pastor, and Prince of Pa∣stors, and Bishop of our soules, and Director of Directors, that he came to serue, and not to be serued; hau∣ing 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 au∣thoritie, 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 de∣sire his comming. Then sayth he, lett euery man regards vs as ser∣uants, and ministers of God, and dispensers of his misteries. Besides he addeth, that the cheefe pointe is to finde amongst so many dispen∣sors 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 wilbe like vnto the highest, which then is done, when the Director assu∣mes, appropriats to himself the re∣uerence

giuen him for the autho∣ritie of God, of whom he is the Image in his function of remitting sinnes, and of the guidance of sou∣les. And deserues he not the same intertainement which the asse in the embleme receiued who gloried in the adorations which the ido∣laters 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 giue∣ing you the vse of them, and what∣haue you which you haue not re∣ceiued of this soueraigne Lord, to whom onely thanks are due and in whose name you preach remissiō of sinns, he remitting them by your ministry when that you vnt••e those who are loaden with heauy chaines

of inquition? Were it not an im∣pertinent thing, for à treasurer of à Prince, if he would that he vnto whom he deliuers à somme of mo∣ney by order from his Maister, should remaine his debtor? Is it fitt for the instrument to attribu••e to it selfe the honour of the work∣man, and for the pensile to appro∣priate 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 coun∣feller of the earth, and made of earth, and shalt retourne to earth, what à shamefull lesson doth this celestiall spirit giue to thy vaniti••? Wherof canst thou boast dust and ashes? And who art as the dust, the shittle-cock of the winde, which

••osseth thee hither, and thither, whirleing about thee. Retourne, retourne into thy self and remēber 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 àbridle, and sharp Caueson like vnto horses, nor bruised with à barr of Iron as earthen potts: With the same mea∣sure 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, accor∣ding

to the grace which he hath re∣ceaued 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 i•• be by the vertue which God hath giuen him, to the end that in all things God may be glorified by IESVS-CHRIST, vnto whom is glorie and empire world without end. Doe you see how the empire and authoritie of all that which passeth in the conduct of Soules, ought to be referred vnto God, to whom alone apperteines honour, and glorie? Not vnto vs ô lord, not vnto men, but vnto thy name let praise be giuen. As the in∣ferious would serue and obey better, and with much more per∣fection, if they regarded no other then God in the person of those

whom he hath placed ouer them; So superiours would much more perfectly commaund, if they were thrust on and induced by noe other spirit then that of God, which is the spirit of loue, of good-will, of dilection, and of accomplished suauitie.

THE SECOND PARTE.

CHAP. I. Of opiniatiue Directors.

TO this Charecter of Am∣bitious Interest, I ioyne ano∣ther which is, when the Director is so wedded to his owne opinion, as not being content to despise other mens, he blames them with outragiou termes, and with sa∣uour of insolencie. The same is not onely against Charitie, but likewise against Modestie which requires that of our selues, and of our capacitie wee still nourish humble thoughts▪

and that we preuent others with honor, and with à fraternall tender∣nes; that we respect their reasons, although they seeme to vs weake. There is à certaine notable diffe∣rence betweene common oyle, and that of Balme; both of them being put in à vessell full of Water, that swims on the topp of the water, and this falls to the bottome. But in case you make lampes therof, in extin∣guisheing the match of that which shalbe composed of common oyle it will cast forth à stinking smoake; if of the other, there will yssue forth à perfume of an odoriferous sauor: Such is the difference found bet∣weene the Directors infected with the Interest of vanitie, and the dis∣interessed: For they willing to haue their conduct preferred before all others, drawe vpon them selues an ill odour, by which they thought to rise in esteeme. But the other,

who giueing place to all by à diffe∣rence of Humilitie, and respect, as an aromatique Balme, becomes an odor of life vnto life, and à pleaseing sauor vnto IESVS CHRIST. Certes true Charitie is not riotous, it endu∣reth all, it beleeueth all, it hopeth all, it reioyceth not in wickednes, but its whole delight consists in trueth. In it she rests, not being so∣licitous whether it proceed from her owne spirit, or from any other.

CHAP. II. Of the Iealous.

FRom thence we gather an other passage of the same A∣postle, to wit, that Charitie is not Ielous, whence we learne how much is wanteing in those Directors, who through childish Iealousies (for enuy slayeth the litle ones sayth the Wise

man) become into xicated whē they who once were submitted to their conduct, consult with others then them selues, and receiue their be∣nediction. Who would beleeue this weakenes of spirit to be in such strong persons, who seeme to carrie others? Who would imagine that soe light à matter were so hard for them to supporte, since they them selues lay vpon the shoulders of theise poore Soules, as vpon pack∣horses insupportable burthenes? Alas, it is neuertheles but too too true, and would to God it were lesse frequent; I speake in generall, I scandalize none, noe not the Mi∣nistry it self: But to speake the trueth there is euery where but too much of man, and this auntient prouerb is found too true, that the office declares the man, which is to say, makes knowen his litle or greate worthe. This litle empire

which some seeke to establish is much suspected of tirannie. This bitter zeale reprehended by S. Iames which breedes contentions proceedes from à wisedome which is not from aboue, but earthly. Let vs conclude with the same Apostle, and declare how it is à diabolicall animall. It is an animall, because Ielosie is an animall passion, and of the sensitiue appetite; but is di∣uellish, when through malice it thwarteth the good, and opposeth greater glory of God. Moises that charitable man, who for the con∣seruation of his brethren offred to be blotted out of the booke of life, was far from this fantasticall humor, being solicited to oppose himself against certaine persons that pro∣phesied, why sayd he, become you Ielous of me? I wish that all the people might prophetie, and that our lord would bestow on them his

spirit. Some one with à more dis∣creete zeale may answeare with S. Paul, are all Doctors? are all A∣postles? are all Prophets? Pedago∣gues enough, and few fathers. But it is easie to reply, that the spirit of God doth breath where it pleaseth, that he is able out of stones to raise vp Children to Abraham, to speake in the midst of stones, or to make the very stones them selues, as he made the Asse of the Prophett, to speake. And though he of whom they are Ielous, might haue some defects, yet will he neuer proue so ill qualified as Saul, Baalam, Cayphas, who as wicked as they were, ceased not to be true Prophets. I doe not deny but there is à good Ielosie for soules, and their aduancement in vertue, wherof the Apostle sayd, I emulate you with the emulation of God, for I haue resolued to conse∣crate you intirely vnto Iesus-Christ.

Such was the Ielosie of the Angell who guarded S. Cicelie and was the preseruer of her integritie. And one may cōiecture by the words of Daniell to those auntiēts who would haue seduced chaste Susanna, that this Sainte had à protector of her virginitie. The zeale of Phinees, and that of Mathathias are renowned in holy scripture. And the Apostle wills that we pursue the better guifts▪ But who sees not that this Ielosie is all in God, and of God? vnto whom it is to be wished that euery soule were immutablely fastned. Oh how much is it Dis-interessed; and purged from all self loue, and how far dif∣ferent from that which is wholy filled ther-with, and is the roote of all emulations, enuies, brawle••, con∣tentions which S. Paul reprehends with so much vchemencie in his Epistles to the Romanes, in the 1. and 2. to the Corinthians, to the Galath∣ians,

to the Philippians, to Timothie and to Titus; as also S. Iames in his Canonicall. For this is tumultuous, imperious, boysterous, and seek∣ing it self rather then IESVS CHRIST; and the other is sweete, quiett, pea∣ceable, and makes vs glad to be∣hold in another that which we our selues want, to the end God may be glorified in all and euery one. Such was the zeale of that holy Preist Iohn de Auila, who desisted from the enterprise of an Ecclesiasticall Con∣gregation of holy life which he had begun, when he sawe on foote the Societie of IESVS, which he thought might suffice for that time, not di∣uersifying Institutes without ne∣cessitie, which is rather to multiply Orders, then to magnifie the ser∣uice of the greate Maister, who or∣daines all for his glory. Those are the greate soules who onely desire the aduancement of the kingdome

of IESVS-CHRIST, not careing by whom it it be done, that others rei∣gne without them, what doth it importe thē? that others are noble, and they ignoble, that others are stronge, and they weake, to them it is indifferent; that they die, so as IESVS reigne in their hearts, is their desire, and it is the summe of their wishes, to haue the fauour to suffer death for the Absalons. The vessell of the flesh and of proper Interest is it broken? Their Charitie is dila∣ted. The pitcher of self-loue (as a holy father of the church sayth) is it burst in sunder? The lampe ap∣peares which puts to flight the Ar∣my of Madian. They who bee thus disinteressed are well pleased, that the soules vnder their conduct doe con∣sult whith others, to the end their counsells haueing passed the exa∣men, and touch, might cause them to be obserued with the more assu∣rence,

in case they growe good, or correct them where moderation is requisite. He that walkes in this sim∣plicity, proceedes with much confi∣dence. If likewise they see them sel∣ues reiected, and abandoned by such, as will walk according to the desire of their owne hearts, and fol∣low their proper imaginations, they are not ther with contristated, but prayse God who had both trusted them with those soules, and resu∣med them. Are they blamed or blasphemed? They pray. Doe men curse them? They blesse. Are they persecuted? They endure it, estee∣meing them selues the excrement, and drosse of the world; Are they forsaken for others? They haue but à litle vertue, yf they haue not so much as that Pericles, who being reiected in the election of the Pre∣torship, many haueing had more voyces then himself, reioyced that

the towne of Athens had so many honest men. Such was the loue which he bare to his countrie.

CHAP. III. Of those who captiuate soules.

BVT when Iealousie arriues to this point (behold another mark of distinction) of bindeing, and looseing soules, by takeing from them the freedome not onely of consulteing with others, but also of disburdening their consciences vnto them: Certainly this tyrannie is not of that sorte which can or ought to be indured, yf there re∣maine the least spark of vigour, or light of reason. And if the cause be not very manifest, this proceedeing is extreamely suspected of ambi∣tion, of false dealeing. He that doth ill hateth the light, he that

followes our Sauiour, walkes not in darknes, and detesting its workes, walkes honestly in the day of per∣fect cleerenes, reioycing like that Roman whose house was so open on all parts as one might looke into it on euery side. The first thing which the Wolfe doth when he seazes on à sheepe, is to lay hold on her throate, to hinder her from cryeing, and calleing for, by her voice, the ayd of her Pastour. Our Sauiour sayth of him self, that he had spoken nothing in secrett, but openly to the world. If no other but wholseme counsells be giuen, there is no doubt, but they may be communicated. Good of it selfe casts forth its beames as the light; We ought not to blush at the Gos∣pell, nor at the knowledge taught by the sonne of God crucified, if we will not that he be ashamed of vs before his Father. S. PAVL was

very farr from this humour, which enthralls soules, so often repeateing, that he onely giues counsells, noe commaunds, and that he layes nor snares nor ginnes. How doth he cry out against those, who sayd, I am of Apollo, I of Cephas, I of Paul? Why, were Apollo, Cephas, Paul, crucified for you? Noe noe, all are yours, and you are Christes, and Christ is Gods. The Director, who without à solide cause, and withall held good and iust by the Penitent (who likewise shall doe well therin to take the aduise of some other person prudent in the misticall word, as the Wise-man sayth, that is, experienced) tyes à soule in such sorte, as that he for∣bids it to consult with another, ought for this sole action (I speake it boldly, because it is necessary) to be shunned as à Rocke. For al∣though he hath neither in his coun∣sell,

nor in this prohibition any sinister designe, yet giues he aduan∣tage vnto the Tempter, who will lay snares for him, and who more subtile then Archimedes, desireth but à point to plant his engins, and so remoue by them à setled heart from its proper seate. I repeat once more the better to engraue this im∣portant aduise in the readers minde, that à Director, which will not be forsaken for another, and who is disturbed at this mutation, ought to bee abandoned, and changed for another. S. Bernard aduiseth Pope Eugenius neuer to bestow Benefices on such, as shall require them; be∣cause sayth he, onely by their de∣maunding them, they declare them selues vnworthy to obteine them. We must obserue the same in the subiect wherof I speake, ād speedily shake of the yoake of him, whose ambltious Interest, seekes to make

his Penitent'd slaue. Let vs boldly breake those bonds, let vs cast off this vniust yoake; He that dwelleth in the heauens will laugh at their follie, and commend our courage, in the preseruation of our iust li∣bertie. I know there is noe rule so generall, which admitts not some exception, and that there may happen cases, which will oblige à much dis-interessed Director to inuite one sweetely, and without any obli∣gation, or constraint to retourne, now and then, vnto the same Tri∣bunall, to finde whether he hath kept his promise, whether he hath auoyded the occasions of sinne, and whether he hath bene fayth∣full in the execution of counsells giuen him, to get out of that preci∣pice. Retourne, sayth the spouse three times in the Canticles, re∣tourne Sulamitesse, retourne, that we may behold thee. But this is

done after so sincere, so lirle enfor∣ced, so sweete à manner, as it is ea∣sie to see, that the bridle is flack, and that the reynes are gouerned by à gentle hande, and that the Penitent him self is condemned by his owne iudgement, and followes therein rather his will, which assisted by Grace tells him, that it is good for him so to doe, then the motion of him that putts him forward without pressing, and bringeth him in without oppression. O how differently doe the gentle beames of the Sunne and the impetuo∣sitie of the Northeren Winde des∣poile man, and how easie to be discerned. Feede (sayth the Prince of the Apostles, speakeing to the Pastors, and conductors of soules) the flock of God which is commit∣ted to your charge. But how? (Mark Director) not by constraint, but voluntarily, not as haueing

domination, Signioritie, Empire, ouer the Cl••rgy of our Lord, but by à good example, procedeing from the bottome of your soule; that when the Prince of Pastors shall come, you may receaue at his hand an incorruptible crowne of Glory. O how well sayd this greate and generall Vicar of IESVS-CHRIST? and according to the doctrine of his Maister, who before had sayd vnto his Disciples; the kings of Nations exercise their Empire with power, but you shall not doe so: Contra∣riwise let the greater amongst you, be as the lesser, he that preceedes as the follower, and he that com∣maunds as the seruant. Certes I haue alwayes much esteemed the moderation of a wise auntient, who seasoned his commaundments with such à temper of modestie, as he seemed rather to entreate, inuite, and persuade, then to vse his au∣thoritie.

All yeelds to loue, there are onely voluntaries in its vessell, none prest: There is nothing so powerfull as loue, whose force the Scripture compares to Death, and Hell: Meekenes shall haue all the earth for its heritage, saith the Psal∣mist, heritage conquered neither with bow, nor sword, but after à manner, so much the more firme, as more amiable. Whereas the manner of commaunding with power, and authoritie, which God blames so much in Pastors by Eze∣chiel, destroyes much more then it edifieth, retardeth soules in the way of Vertue, more then it ad∣uanceth them: Because naturally Pride is hatefull vnto God, and men. For who can beare with Pa∣tience the foolish guidance of an arrogant, and sterne countenance, and the Magistrall tone of these people, who like those whom the

Gospell reprehends for dilateing their Philacteries, and enlargeing their fringes that they might be esteemed greate obseruers of the lawe neuer think them selues suffi∣ciently raysed, but by the deba∣seing of others, nor their authority ouer soules established, but by the contempt of others, who perad∣uenture hade more of Gods talent to gouerne them. A Monck•• called Demophilus in the time of S. Denis Ariopogite Apostle of our France, haueing chased away with fist and feet à poore Penitent sinner, who in his opinion vn∣worthily approached to the sacred Misteries, therin iudgeing of him as the Pharisie did of Marie Mag∣dalen comming to kisse the feete of our Sauiour, to wash them with her teares, to annointe them with her sweete ointments, and to dry them with the hayre of her

head, and after this greate scan∣dall excited with à false zeale in the face of the church and people, boasteing therof as of an heroicall act, was sharply reprehended by that holy bishop of our Guales, as we reade in à learned and eligant epistle which he wrote vnto this in∣solent person, who reioyced in his euill, and tooke glorie in his con∣fusion; teacheing vs by this badd example, and by an other no lesse noteable of Carpus bishope of Candie, with how much sweetenes, and moderation, the Conductors of soules ought to make vse of the voluntarie submission which they rēder them for the loue of CHRIST, who being Lord of all, was well pleased to be subiecte to IOSEPH and MARIE.

CHAP. IIII. Of such as magnifie of purpose theire condition, bee it Pastorall.

BVt obserue à litle the malice of Self-loue; when this imperfe∣ction perceiues it self discouered on the one side, it couers it self on the other, and seekes to mount vnto the empire by another way, wherby one may soone perceiue, that he who preferrs himself before others, falls into such à degree of folly, as for the cure thereof there is more neede of Helebore, then reason. And if his enuie, and Iealousie chance to be discouered, then he beco∣mes yet more ridiculous, for there is none but derides the Enuie of Cain, of Iosephs brothers, of Saul, of Aman, and such like franticks;

wherfore it is necessarie to maske it vnder some other artifice, which is practised when à Pastor comes to raise the dignitie of à Parish by his discourse vnto Soules vnder his condct, sai••ing▪ that it is the mother church of à faithfull Christian, that it is there where he is regenerated of water and the holy Ghost, that the Pastor spouse of this church is his true father; that it belongs vnto answere for the Soules which liue within the limitts of his parish, that there is an obligation there to receaue the Sacraments; that their assistance is due, that ther the Parochiall Masse hath greate aduantage aboue the priuate Masses which are heard els where; that the Sacraments of Baptisme, of Matri∣mony, of extreame Vnction, are there administred; as also from thence is taken the holy Viaticum to carrie vnto the sick, and that it

would be of greater ed••f••cation ther to receaue the two other Sacra∣ments of Penance, and the Eucharist, then elswhere, in regard of the good example which those of the same parish owe each other, and à thou∣sand other such like reasons which they who serue in Parishes may bring for the maintenāce of Order, and Hierarchicall police. Besides if one would rest there, and content himself with the praises and prehe∣minencies iustly due vnto churches, in this manner, it were in some forte excuseable, though self-loue plaies there his parte openly enough, vnder the cloake of the Interest of honour, and preference, the man hideinge himself vnder his dignitie, and that of his church; à subtiltie too grosse not to be dis∣couered. But when one vncases himself, and exceedeing the bounds of good māners, comes to declame

against persons, and places of priuiledges, against the troupes of succour which the Generall of the Church-Militants armie sends for the aide, and defence of ordinary Pastors, and that insteede of appro∣ueing their labours, and assistance, they are blamed, as ouerthrowing order, and troubleing the state of the hierarchicall policie: t••uely this shock is too boisterous, and shewes too apparently, that there is some other motiue then the zeale of soules, and of the glorie of God, which causeth theise words of pre∣cipitation: and that it is the honorable Interest, which spurs on such spirits, whose tongues frame those com∣plaints soe full of iniustice. Seekeing then to fasten the Laietie to their Parishes as statues to their Niches, pictures vnto their frames Planets to their heauens, without giueing them à decent libertie of visiting

other churches, were truely vnder the cloake of politicall order, to ouerthrowe the order of Charitie, with the sacred spouse hath esta∣blished in his holy seller, which is to say, in his paternall prouidence.

CHAP. V. Be it Cenobiticall.

LEt vs now behold the other side of the medall, and say mi∣serie on all sides, not to say mi∣scheefe with the Prophett: For if the Pastors are not excuseable, who keepe their sheepe so subiect, and inclosed in their parkes, as not to giue them the libertie some time to feede in the pastures of Pietie where they may be nourished, and made fatt by wholesome doctrine and good example (qualities which

are found in churches of well re∣formed communities how can à man couer the practise of those who by à litle empire so much the more potent, as lesse apparent, and soe much the more binding, as more interne; diuert the sheepe from their foldes, alienate them from their pastors, allure them from their parishes, and by an art not of Thessalie, but of persuasion, cause the haruest of others to passe into their owne fields. But this being not the place to speake of the pro∣fitable interest, let vs onely trea•••• of the honorable. I wishe that à par∣ticular Director would not tie vnto him self the Soules which he con∣ducts. Who sees not the crooked way of self-loue, when he enter∣taines them with the excessiue esteeme of the Cenobiticall state in generall, willing by this thunder∣ing crack, to deface that of the

Pastorall, as if it were of lesse value? When it is displaied with à curious search, and with magnificent wor∣des, how many Emperors, Empe∣resses, Kings, Queenes, Princes, Princesses, Dukes, Duchesses, greate lords, and ladies haue left the pompe of the world, to retire them selues into cloisters? How many saints and greate persons, from thence haue bene taken out, to be Popes, Cardinalls, Bishops? How many Martyrs, Confessors, Doctors, haue therin bene eminent in Sanctitie, and learneing? And then when he shall come to his particular order, what will not his mouth vtter out of the abundance of his hearte? It is à common place, out of which there is noe getting forth, when one is once entered, What soeuer is holy, what soeuer is pure, what soeuer is eminent, what soeuer is of good odor in the church

of God, is there heaped together: It sufficeth to be of it, or at least to be associated thervnto, to receaue letters of filiation, to participate of soe many Fastes, Disciplines, Vi∣gills, Prayers, Mortifications, Stu∣dies, Singings, Preacheings, Pil∣grinnages, Sufferances, and such like workes, which are therin exer∣cised, and practised. O what à hap∣pines to haue à colligation with all this? that one may drawe vnto him∣self so many greate and litle cordes, so many girdles, so many scapulars, Rozaries, so many Tertiaries, or Tertialets, so many confraternities, congregations, associations which are so many young shoutes of the Empire of Orders, which extend their branches euen vnto the Sea of the world, and their plants vnto the riuers of secular families.

CHAP. VI. Of the honorable Interest of Confrater∣nities as well Parochiall, as Cenobiticall.

BVT what? It seemes you blame soe many holy Confra∣ternities established for the saluation of so many Soules, approued by the holy Sea, and which bring forth so noteable fruite through out all Christendome. Alas I would blame my self, who am (thanks be to God from my whole heart) for the most part moued therunto by my desire to participate with all those who feare and serue God. Ah! God defend me from so criminall and odious à thought: Noe truely, I doe not reprehend the thing, nor its good countenance, but onely

the imperious hooke hidden vnder theis faire apparances: For (reser∣ueing to speake hereafter of the profitable Interest) who sees not, that this is to bring the young Asse to her Dame, and that they are so many bands wherof vse is made to authorize, if not the particulars of an Order, yet at least the Order of theise particulars, who sitting at the sterne of the whole Broterhoode giude at their pleasure those who are embarked in the vessell? We will treate by and by of the abuse of Confraternities, as well in Paro∣chiall churches, as Cenobiticall which looke after profit; Here we will onely speake of him who makes by this industrious Pietie, and in∣genuous deuotion, heads and go∣uernours of people, such, as by their condition haue renounced this charge, and who haueing de∣parted out by the greate gate, do••

neuertheles reenter by those litle ones, and withdrawe the gouermēt of Soules from those who by their offices are charged with them, and are answeareable before God and his vice-gerents: in some sorte also trauerseing, not to say ouerthrow∣ing, the Order of Hierarchicall policie and discipline. Of this I doe not speake without booke; For in the proper fould, wherin I was placed à sentinell, I haue herto fore discouered certaine Tiercelets as birds of passage comming from à farr, makeing their roundes and visits, exerciseing in laye families and purely secular, vnder the cloake of these filiations, acts of spirituall iurisdiction, causeing accompt to be giuen of actions, making of faults (as they call them) ordaining, commaundeing, inioyneing exte∣riour penances, causeing them to kneele and to aske pardon, in the

same manner, as if they had exer∣cised full Cenobiticall authoritie: If this be not for the cobler to goe beyond his laste, I know not what is. For being thus, as it is most true, that there is no Confrater∣nitie in which the rules or consti∣tutions oblige to à veniall sinne, I say more, there being no rule (one onely excepted) of all those which the church approueth for the gouerment of Cenobites, that oblige vnder paine of sinne, vnles it be in the breach of sollemne and essentiall vowes, proceeding from the propertie of the vowe which cannot be infringed, as the Apostle teacheth vs, without acquireing damnation. Who seeth not, that though one be inrolled vnder the Standerds of all theise Confrater∣nities, as well seculars as regulars, he is tied to nothing in rigour of iustice, nor with burthen of con∣science,

nor hath other prerogatiue, saue that they who haue giuen their names into theis holy socie∣ties, gaine all the graces, and indul∣gēces which the holy sea hath distri∣buted vnto such as therin shalbe registred, by performing the works and conditions annexed to these priuiledges. Now then to affect such gouerments, which are onely for the more decencie, and to the end all may passe in good order within the Confraternitie, to make obligatory lawes vnder paine of sinne, and bands which tie men by dependencie on superiours either Parochialls or claustria••ls, who see•• not that it is to turne Charitie into Iustice, Iustice into iudgement, and iudgement, which is the fruite of Iustice, as the Prophett Amos saith, into wormewood? Hence so many obseruances which are truely most holy in claustriall deuotion, but

often in the ciuill, very vnfit•• and which cause much murmurings and many disorders in families, I haue said enough to be vnderstood by those who ought to vnderstand me, one must not so much blowe the nose, that insteede of purgeing the braine, the blood gush forth.

CHAP. VII. Of bad Emulation.

YET hitherto I finde all suppor∣table: but when one passeth the line, and that to eleuate the di∣rection of Cenobites, some debase, some desesteeme, some crie downe that of Pastors, and of those who vnder them labour in the clergie, and in the Hierarchicall order, it is that which woundeth Charitie, it is that which offends veritie, it is

that which ruines modestie. That Cenobites praise Cenobites may passe, similitude is mother of amitie, amitie of esteeme, though it be to bring in the Prouerb drawne from those animalls which scratch one another in the month of may▪ Let the Preist commend the the Preist, let them magnifie the mini∣strie as much as they please, let them aduaunce it with all their power, yet will their wordes be infinitely inferiour to the iust grea∣tenes of this dignitie, which the very Angells thē selues reuerence, and the sonne of God himself hath taken neuer to leaue it. But let these men take heed, how they vnderualue those who make pro∣fession of the state of perfection, and that he that eates, disdaine not him that fastes, because all haue receiued of our Lord, some so, and others so, and all are seruants of one

Maister, though after à different manner of seruice. For as all the Angells are spirits serueing the di∣uine Maiestie; So likewise are all the Preists as well of the cleargie as the Cenobitts all visible Angells of the God of battailes. Let them not be so indiscreete to say of these aydes, the Romās will come∣and take from vs our dwellings, which is to say, such as are extra∣ordinarily sent, and as missionaries of the Sea Apostolick, as if the Pastors themselues did not receiue their ordinary mission from the self same spring, since the whole church is founded vpon this Rock. This Emulation would not be good, but rather iniurious vnto him who holdes on earth the leiftenancy of IESVS-CHRIST, who can send la∣bourers into his vinyearde in such time, in such number, and after such à manner, as to him shall

seeme good, exercising by them his full power and seuereigne autho∣ritie. Otherwaies, who should re∣iect them, should reiect in them, him that sent them, and euery one knoweth how much Dauid was irri∣tated at the outrage done vnto his Embassadours. And theise are not onely Embassadours of the Sea of S. Peter, but also of IESVS CHRIST, exhortinge Soules to reconcile themselues to God. But likewise on the otherside, it is to be wished, that Cenobites in the exercise of their mission, which is onely by way of addition, would giue honour vn∣to whom honour is due, as tribute ought to be payd to him who hath right to leuie it: yeelding vnto Pastours as well Diocesans as sub∣alternes, as well vnto Preists as vn∣to other Ecclesiasticks of the clergie the respects which their ranck de∣serues, without giueing by tearmes

of contempt, or of litle esteeme▪ occasion offence vnto some, and scandall vnto weake Soules. Let them adorne, with as many elogie•• as they shall please, the Cenobi∣ticall life, wherof there be greate volumes which place the excel∣lencie, dignitie, vtilitie, glorie, emi∣nencie, and perfection therof aboue all that is in earth, even aboue the dignitie of Kinges, and Popes, let them extoll it at their pleasure aboue the Angells, saying with the Apostle, doe not we iudge the An∣gells? How much more the seculars, and the twelue tribes of Israell? Let them produce their Apocalipses, and let them shewe vs one of their Patriarckes with the world vnder his feete, with all his crownes, Bau∣dricks, and Miters another with crosses, Crosiers and Pastorall en∣signes for his footestoole; and other holding the armes of God like ano∣ther

Moises, and hindering him frō casting vpon the world the firery darts of his wroth, by the three scourges which depopulat it; Ano∣ther beareing vp with his shoulder the church of S. Iohn Lateran mo∣ther and matrix of all others, being ready to fall although the sonne of God hath called his church the Pil∣lar, ād foundatiō of truth, which can nether faile nor perish; that he hath promissed therunto the assistance of his spirit euen vnto the consum∣mation of Time, and engaged his word of truth which remaines eter∣nally, that all the gates of Hell shall neuer preuaile against it; let them call them selues the salt, and light of the erath, the most illustrious portion of the flock of Iesus-Christ, the Apostles of the new and old testament, that Heauen would dis∣solue, that the earth would be swallowed vp, and that all the whole

Masse of the vniuerse, would re∣tourne into its first Chaos without the science, conscience, documents, labours, austerities, praiers, and meritts of Cenobites. We will conceiue therof yet more then they can be able to saye. Wee will willingly leaue them in this braue esteeme, in this odor of life ūto life, that their flowring vine cast forth its perfume; that euery one runn after them in the odor of their Vn∣guent, and their druggs. But at least that this exaltation reach not so farr as to depresse an Order which Iesus-Christ approued, not by his Vicar-generall, but established it him self, and wherein himself is rancked, beinge made eternall Preist, Prince of Pastors, and Bishop of our Soules. If they be Hebewes so are the Ecclesiasticks of the cleargie, who by an odious word are tearmed seculars, which scarce

one would giue vnto Laicks. Are they Israelites? so are the Pastors▪ Be they of the seed of Abraham? so are the others: let, vs raise the text, and fill the sayle with the Apostle; If they are Ministers of Christ, the Pastors (not to speake indiscreetely) are yet more then they, exeeding them in labours, and how so? Be∣hold it in this scantling. Who labours most in the administration of the Sacraments▪ whether Pastors, who haue seauen vpon there shoulders to administer at all times, in all places, all howers, by charge, by state, by obligation of conscience: or Cenobites, who haue two of thē euen at ease in their churches, in their Tribunalls, in their Altars, without charge, without obligation without any dutie on their part. Obserue for this purpose the tenth chapter, and the two next followe∣ing of the second to the Corinthiās▪

for it troubles me to trāsport hither the sharp and forcible wordes ther∣of, which would beare à certaine inuectiue aire, drawen out of their trunck; and which would seeme bitter out of the impetuous streame of this Apostolicall torrent. It is à bad way to aduance himself in glo∣rie, by obscureing that of another, as if one could not raise him self, but by makeing others his footestoole. Such is the misery of the world, that there can be no generations with∣out precedent corruptions, nor profite raised to one, but by the damage of another. But to beleeue that some doe all, and others no∣thing, that they who are obliged to labour should be vnprofitable ser∣uants; and such as haue no obliga∣tion should beare the waight of the day; to place the principall in lieu of the accessory, and the light for darcknes, in calling good euill, is

that which vrgeth the patiēce of Iob▪ To call Pastors dumb doggs, Seaes without water tost about with win∣des, barren trees twice dead; scūms of the sea, Wandring starrs, feeding themselues, and other such like cherisheings taken out of Iude, and sinistrously applied, is à litle cōtrary to modesty. To cry that they haue wakned the guardes, and sentinells of the church in sight of Heresie whilst the doggs slept, to compare them selues to the Geese of the Capitoll, is to doe like newe Wine which pollutes the vessell in purg∣ing it self of its scumme. To call Preists, surnamed seculars, with à certaine accent of ill grace, people doeing their owne will, as if à so∣lemne vowe made betwixt the hāds of à Prelate in the Sacrament of Or∣der, of which they are neuer to be dispensed withall, did not as much take à may the will from à man, as à

vowe made without the Sacrament: ād in which one may be dispēsed for diuers causes; as if the forsaking of himself recōmended in the Gospell vnto all Christian of what cōdition soeuer he be either in the single life, or in Mariage, did not take away proper will so much blamed by the spiritualists which is the ground of all sinne, and the onely fuell which nourisheth the eternall flames. As if he who conformes his will vnto that of God, obeying his lawe, could be called proper voluntary, and as if after the vowe of obediēce offered vp betweene the hands of a superiour, à man might no more make vse of his proper will, and by very absurd consequence should become impeccable. O God, how the children of men deceaue thē selues in their waights, and how their iudgements are subiect to caution, since that they weigh them

in weight and weight, which is to say the vertues, and faults of ano∣ther in one weight, and their owne in another; vniust both in the rigour of the one, and in fauour of the other. Lett vs close this passage slippery enough, with this sweet•• sayeing of S. Iames, If any man think him self to be Religious (by this name you may think that he speakes of all those who are of the Catholique and vniuersall Reli∣gion, not of those who applie this generall and proper name to all Christians, vnto particular assem∣blies) not bridleinge his tongue, he deceaues his owne heart, and his Religion is vaine. Religion pure and without spott towards God, is to visitt the Orphanes, to assist the Widowes in their tribulations, and to preserue themselues from the contagion, and ordures of the world. Now who doth this, but he,

that in the sonn•• of God towards his Neighbour is deuoide of all Interest of Vanitie? For it is that winde which makes the tongue to play, and sturrs vp murmurs. Let the Penitent then take heede in the choise of à Director, whether he pre∣ferr him self aboue another, whe∣ther he contemne him, whether he speake ill of him; or whether omit∣ting the person, he raiseth his owne condition, beit Clericall, be it Ce∣nobiticall, whether he preferr his Church, his Parish, his Order, his Rule before others, with excessiue tearmes, or which importe à de∣basement of others functions, or Institutes: For without doubt such à head hath more neede to be go∣uerned, then to meddle in condu∣cting, and he cannot be secure in such hands; to him agreeth the motto Phisitian cure thy selfe.

CHAP. VIII. Of the vowe of particular Obedience.

LET vs conclude this character of honorable Interest with this passage; which in my opinion as it is the more remarkable, so is it the more euitable. The same, is when à Director of what condition soeuer of Cenobite seekes by his perswa∣sions to entangle à soule in obliga∣tions or Vowes of Obedience per∣sonall, or locall, that is, to confine it to à certaine place vnto the Directiō of a particular Order, desireing vn∣der the pretence of the greater me∣ritt, or more ample perfection to range it vnder the lawes, which esta∣blish an interiour Empire, to the preiudice sometimes of the condi∣tion of the person guided. From

thence one falls into à blinde Obe∣dience, laudable peraduenture in some case (for I knowe that grau•• and holy Authours haue commen∣ded it, makeing vse of the examples of Isaac, and the daugter of Iephte) but daungerous in many others, if therebe no exception of things commaunded, and forbidden by God himselfe, whome we must rather obey then men; for as much as it is subiect to be led into precipi∣ces, if the guide who directs it be not well assured. I know that here some alledge wonders, and that the scripture seemes to thunder from all partes against proper Wisdome, proper Will, proper motion, that those who think them selues wise, are truely fooles; that, we ought to be as litle children: that the obe∣dient man speakes of victories; that Obedience is better then Sacrifice; that our Sauiour rendered himself

obedient euen vnto the Crosse; that he who walkes plainely, walketh confidently, and à thousand such like allegations. But likewise on the other side, when we are aduised to mingle the Prudence of the Ser∣pent with the simplicity of the doue, it seemes that obedience takes not away the spirit of discerning, which makes vs to render vnto God, and vnto those who hold his place ouer vs, à reasonable seruice. If one beate our eares with this sayeing of Dauid, I was made O lord as à horse vnder you, and be∣hold I am alwayes with you, cannot we replie with the same Prophett, man being placed in honour, vn∣derstoode not his dignitie, for which cause he hath bene compared vnto horses, and made like vnto them? When they who diue into the Sea to fish for Pearles, descende into the hollow places, they there cause

light by oyle which they carrie in their mouths: To finde the pearle of perfection in à particular Obe∣dience, I conceaue that the oyle of discretion is therin most necessary, that we may cleerely see what we doe; otherwise in steede of growing rich in Vertues, we runn the hazard to become like that inconsiderate of the Apocalips, poore, naked, and miserable. You see well that I speak heere of à speciall obedience, of à particular soule vnto à particular Director, not of that which is made in the solemne, and publick Vowe of the Cenobiticall life. For though this same hath neede of some kinde of light to discerne, whether that which is commaunded by the Supe∣riour be not contrary to the diuine lawe; In all that is indifferent to be performed, it neede not be had. But the other is much more in the hād of his owne counsell, and ought

to walke with much more circum∣spection, euen in such things as seeme indifferent, and as if it mar∣ched on flowers, where some ser∣pente might lay ambushes at its heeles. What? (will one say) can you finde fault with the simple and se∣cret Vowes of particular obedience, which so many holy soules haue made vnto their Directors, of which the examples are reported by the blessed Francis of Sales in the 4▪ chapter of the first parte of his Phi∣lothea? Thankes be to God, I think I haue some practise in that book, as also some knowledge of the spi∣rit of that holy Author: But to take that place precisely, he brings onely one of S. Elizabeth of Hungarie who putt her-self vnder the obe∣dience of Doctor Conradus, with an extraordinary submission; he speakes nothing of à Vowe. Marrie he addes indeede, that S. Teresa▪

besides the vow of Obedience▪ which she, as Religious, had made vnto her Superiours, made yet à à particular vow, vnto one of her Confessors, which is à superabun∣dance of Pietie, laudable truely in this greate Saint, but which would not be so peraduenture in another. For in à Monasterie of women, what Superiour would approue, that one of the Sisters should make the like vowe of speciall Obedience▪ Which causeth me to answeare by this auntient Prouerbe, that one Swallowe makes no summer, nor à particular action à generall exam∣ple. Let vs say then, that this sub∣iection made by à setled purpose, or by vowe, may be good when it proceedes from the franke, pure, and free will of the person that subiecteth himself, without any ne∣cessitie, precipitation, perswasion, or induction; euen as the first Mirrhe

which commeth out of the tree, by way of sweete gumme, or distil∣lation, is much more esteemed then the second, that is drawen out by inscisions, scrapeing, or scrat∣ching of the rinde. Wherfore the Spirituall Director truely dis-interessed, doth not onely not exact, nor euer perswade such an obligation and Obedience, but when feruour sug∣gests it vnto the soule, vnder his conduct, he makes longe triall, whether this motion preceede from the spirit of God, or from some in∣discreete, and immoderate zeale: and doth not inconsiderately per∣mitt this tye to be made, what soe∣ver 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 augmen∣tation of Value, according to all di∣uines••; yet it is à medall of both si∣des, 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 repu∣tation of à perfect integritie, being extreamely necessarie in soules to serue God with profitt and edifica∣tion. 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 reitera∣ted euery day, contrariwise he ex∣horted the continuation of the same by constant purpose and firme resolution: But he was not of opi∣nion

that à vowe should be therin vsed, because (sayd he) vowed actions, though of their owne na∣ture excellent, yet by accident are they subiect to greate scruples & perplexities. I would willingly lay open the conceit of this holy Pre∣late, 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 suffi∣ciently 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 con∣secrate it self vnto God by an abso∣lute 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 Congre∣tion which he hath founded, had remained in the simple obligation, according to the first Institution without passeing further into so∣lemne vowes intituled An order vn∣der the rule of S. Augustine: So farr was this holy Pastor from the spirit of constraint, and seruitude, so highely did he prize voluntary Sa∣crifice; 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 impe∣rious pretences. This is not in the least sort to derogate frō the prero∣gatiue of holy vowes, so much com∣mended 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 notwithstan∣ding

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 in∣constancie of the directed soules, which is to dis-oblige them by obli∣ging 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 spiri∣tuall, is much more powerfully tied and submitted vnto him, then by all those meanes, which the de∣sire of mainteyneing ones self in credence, and authoritie, causeth them to inuent; who desire to com∣maund 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 A∣postle, and to ioyne by so iust à temper its submission vnto its Dire∣ctor, with an honest and Christian libertie, as no sooner shall it per∣ceiue the winde of the imperious Interest to blowe on his side who conducts it, and that he assume ouer it, an odious, or vnlimited domina∣tion, 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 of∣fice 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 accor∣ding 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 much iniqui∣tie. The safest way then is to

withdrawe it self from those Pro∣phets, who speak not but of vani∣tie, whereof they haue their heads full; against whom Ezechiel in his 13. Chapter cries out with open mouth, and wherof one may say with the Apostle, that haueing the vnderstandeing obscured, they walke in the vanitie of their senses, and that the Whirle▪ winde of darkenes is prepared for them. Whence you may iudge, how far they ought to keepe themselues à loofe, who desire to walk as children of light, to follow the stepps of him, who is the light of the world, who is all splendor, and whom darknes cannot comprehend.

CHAP. X. Of the profitable Interest.

BVT there is enough spoken▪ and perhaps too much for those who loue more shineing, then netling, glittering then enflameing truthes, of this honorable Interest, or rather ambitious and imperious. Let vs now turne the point of our discourse toward the Profitable, arme∣ing our stile against the younge foxe who gnawes the roots of the Vineyeard of our Lord; ād as those of Sampson, who put the fire into the haruests, or rather who reape there where they haue not sowen. But before the entrie into this nice pointe, I repeate againe once more (for as the greate Stoick sayth he hath not sayd enough this word, Discitur, who hath not sufficiently

learned this word, discitur) that I will not touch any particular man, nor yet any particular condition, my discourse addressing it self as well vnto Directors who are of the Order of the Clergie, as vnto those who are of the Cenobitick. Which I say, to the end euery one may profit in this lesson, and doe not as the Apes who breake the lookeing∣glasses wherein they see themselues so vglie, in steed, of amending their deformitie; And the Cammells who trouble the Water, Wherin they see the bunches on their backs, their long necks, their litle heads, their monstrous and disproportionate body, not being able to reforme their deformity. For it happens oftentimes that they who discouer faults vnto the house of Iacob, to the end they might be amended, re∣ceaue nothing but murmures, and outrages, in recompence of their

good office, and are stoned for their good work; which the scrip▪ teacheth vs to haue happened ūto diuers Pro¦phetts▪ and vnto the sonne of God himself, who vpon this subiect sayd one daye to the Iewes, woe be to thee Hierusalē who killest the Pro∣phetts whom God sendeth vnto thee, when they speake vnto thee, pressing truths, and which are dista∣stefull: Woe be to you who doe ree∣difie the monuments of the Pro∣phetts, which your fathers haue stoned and massacred. But what glo∣rie is it ô IESV my Sauiour, to suffer persecutions and maledictions for thy name, and for the seruice of this veritie, wherof thou hast prepared the publication in thy life time. O Soule thou shalt knowe the Cha∣racter of the Profitable Interest in the proceedeing of à Director by di∣uerse markes, of which behold the first.

CHAP. XI. That it leades vnto Flatterie.

THis mischievous diuell (for how can I otherwise stile this miserable motiue) comes from à farr, makes his preparatiues in silence, hides the hooke vnder the baite, and is so much the more craftie and cautelous, by how much the more masked, disguised, and lesse perceiued. Sometimes the Director spurd on with this Interest, regardes his particular, and person∣all profitt, sometimes that of his church or community. One ought to be awake and stande vpon his guard, keepe himself vpō his waies, and not to run riot. In the first case, the Guile is lesse couered, in the second, it is more subtile all

ouer; What soeuer some say there is more of the terrestriall, then the celestiall, of the temporall, then the spirituall. The eale lies vnder the rock, and the serpent vnder the grasse. Obserue well this discourse, for the tongue hath its roote in the hearte, and from the aboundance therof it speaketh. When this pro∣f••table Interest is absolute Master, it causeth him whom it animates, to answeare in milde and gratious tearmes, (in à word) in flatterie. He excuses the faults of a Penitent, he speakes not vnto him but of the mercies of God exceeding his Iu∣stice, he placeth light for darknes, he lessenes the euill, he puffs vp with the hope of pardon, he putteth soft pillowes vnder their elbowes, (it is the phrase of the Prophet) re∣prehēding such as praise the sinner, and blesse the wicked. Doe you see à fouler plaieing vpon his litle

reade to call the foule into his netts? Wordes are soft like oile, and yet they penetrate like dartes; they enter as water, and as oile into the bone, it is the honey of Heracle, extrea∣mely sweete, but daungerous, be∣cause it is gathered on the hearbe, called wolfe-bane. It troubles the sight, and causeth dizzines of the head, all effects of Flattery. For it is receaued with sweetnes, it clow∣des the iudgement, and causeth the strongest braines to turne, à domestick beast, sayd an auntient, most dreadefull. The whale to nourish her self, makes vse of à meruellous arte, for being extreame heauy, and as à mountaine moueing in the heart of the sea, she cannot goe to the chace of other Fishes, and make therof her praie, what doth she? She makes, as some say, but as others thinke, she findes the Amber-greece, and casteing it out

of her throate, this sweete odou•• drawes about her all the fishes smelling it à farr of, which being gathered about her serue for à praie vnto this greate Colossus, which deuoures them. They say that the Panther, à cruell beaste, doth likewise drawe by the odour which commeth from his skinn, the simple beastes which approach him, and that he deuoures them one after the other. Behold you therin the proceedeing of à Fatterer, whose honyed wordes attract by compla∣cence, those whose substance he seekes to suck. Shall I speake it (to cutt of in à word this first point) all counsell either Interessed, or which tendes vnto profitable Interest is to me suspected; let others see, and excuse it as they will, perhaps they haue reason, and perchance I am not in the wronge. But I can hardly persuade my self, that so badd à

cause as Flatterie can produce à good effect. The dis-interessed Di∣rector doth neuerso farr debase him∣self, as to speake the language of à slaue, neither is he à man of riches, esteemeing what soeuer is not of God às filth. His wordes are plaine, and free, he boldly reprehendes what is reprehensible, without res∣pect of persons, and without fearing the face of the powerfull, or humane disgrace; knoweing that to complie with men, makes him not the ser∣nant of God. His Charitie doth neuer disguise euill, but as it is good and true, it can onely praise reall goodnes, and that too after à māner which cannot begett vainty and presumption in the person praised, because it is onely commended in God, and to whose grace all the glorie of the action is referred. It is not that it knowes not how to eleuate the courage of the pusila∣nanimous,

to secure their feares, and to consolidate their hope: but it is after so ciuill, so honest, so gene∣rous à manner, as it is easie to iudge, that all its pretences are heauenly, and that it makes vse of no earthly motiue.

CHAP. XII. The artifice of Complainte.

FRom this sordide and Flatter∣inge language, it is easie to slide vnto another, no lesse re∣misse, which shall serue for the second stroke of this Character. It is that of Complainte. The wordes of this aire are presseing, though vnpleasant, and importune. It is like the proceedeing of woemē, who are neuer so stronge, as when they complanie; their weapons are

their teares, but teares soe power∣full, as cause the armes to fall out of the handes of the most resolute. Let one of them crie, and weepe in à house, she becomes mistrisse ther∣of; and there is nothing that à husband leaues vndone, or graun∣teth not to make her hold her peace. An excellent personage of our time verie iudiciously sayd, that vertue is no more vertue when it com∣plaines; and that it is worthy of contempt when it demandeth any∣thing, since it ought not to haue any rewarde, or prize, out of it self. What shall we saye then of those who make lucre of P••etie (as the Apo∣stle sayth writeing vnto Timothy,) without considering that the grea∣test gaine which can be made, is to haue piously that which sufficeth For we brought nothing into this world, ād certaine it is that we shall carrie away nothing with vs, but

haueing our noriture, and wherwith to clothe vs, we ought to be con∣tent. For they who would be rich, fall into temptation, and into the snare of the diuell, and into many vnprofitable and hurtfull desires, which plunge men into destructiō, and ruine; For the roote of all euill is couetousnes of goods. Hitherto are the wordes of the vessell of Ele∣ction to à Pastor and Director of Soules, whon he exhorts some lines after, to flie all auarice, and all pre∣tentions of the earth, and not to place his hopes in the vncertaintie of riches, but in the liueing God, who giues vs all things abundantly for our vse. And indeede, ô Director of what condition soeuer thou art, whether of the clergie, or Cenobite, what cause canst thou haue to sound forth this foolish Complaint, and to speake more sweetely, this

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manner of Complainte in the eares of thy Penitent?

CHAP. XIII. Against the Complaintes of Pastors.

PErhaps, ô Pastor, you will say your Benefice is of too smalle à reueneue, if that be it, why did you receaue it? Why put you vpon your shoulders à charge of which you should haue foreseene the incom∣moditie, as well as the burthen? Is it to haue D••na that you were circū∣cised? Is it for meate that you put your selfe in the state of single and clericall life? If you haue taken orders on this title, either you know its value, or you are ignorant of it; in both cases you haue offended the Bishop who imposed handes

on you, vnto whom you affirmed that it was sufficient for your main∣tenance, otherwise he had neuer, nor ought he to haue proceeded to your cōsecratiō. If that you haue re∣ceaued the Caracter of Preisthood vnder the title of Patrimonie, why doe you complaine of the poorenes of your benefice, since vpon all occasions your Patrimoniall sub∣stance, may supplie that defect, and then you will serue God purely in your cure without Interest, without stipend you will freely play the soul∣dioer at your owne charge; You will honour God with your substance, if it be lawfull soe to call your Pater∣nall reueneue, as if you receaued it not of God, as well as the reueneues of the church, since all the earth and the fullnes therof is his, who made heauen and earth. You may be peraduenture ô Director à simple Preist setled in à Parish, and serueing

soules vnder the Pastor of that Church: You haue onely (say you) that which comes from the tempo∣rall liberalities of those vnto whom you render spirituall duties. Then, most beloued brother, you haue surprised the Bishope who hath conferred on you the Sacrament of Order. For being not conuen∣tuall, you ought to haue à Patrimo∣niall title. If that your testimonials were false, see you not that this pouertie wherof you complaine is the punishement of your falsitie? It is not man whom you haue de∣ceaued but God, as saied S. Peter to Ananias, who by à iuste iudge∣ment tourned your sorrowe vpon your owne head; and made your iniquitie to descende vpon your crowne. Who is it that compelled you to sacred Orders? It is à vo∣luntary Sacrament, no man is forced thervnto. If it were to serue

God, and the Soules in God purely, behold à good intention; but if it were to liue on the goods of of the Church, and on the seruice of Altares, such an intention is si∣nister, for one ought not to Euan∣gelize to eate, but eate to Euange∣lize. Why doe you approach vnto the Altare, which is the mariage banquett of the lambe, without the nuptiall garment of Charitie, whose propertie is not to seeke its proper Interest? What, were you made Preist to liue, or did you desire to liue to be made Preist? Certes it is well done to be made Preist to liue, marrie spiritually, not temporally; otherwise it were by à preposterous order to make the spirit serue the bodie, and Eternitie time. Noe, we must not embarke our selues in so holy à vacation by the calling and will of the flesh, and of man, which is to say, for earthly considerations;

but through the inspiration of God. He that doth otherwise deceaues himself, and abuseth others, neither is the rule of Charitie established in his heart. S. Paul being called from heauen to soe holy à state, immediately (saith the sacred text) he gaue no place to flesh and blood. Is it not à shame both for you, ô Preistes, and for the Church of God to see that after the takeing of holy Orders, you presētly hūt after some condition, either of Vicar, Chap∣leine, Attendant, or Clerk, to gaine your liueing after à manner almost mercenary, as if you would make of your sacred Ministrie à profane trade? I will not say to what indig∣nities you abase your dignitie; nor how you vilifie your Ministry in lieu of exalting it according to the counsell of the Apostle. You had done better to remaine à laick, and to liue of the labour of your

hands, without giueing scandall by your leuitie, that is to say, without bringing à reproach to the Leuiti∣call Order, by casteing yourself into functions without lawfull title, capable of mainteyning you de∣cently, without stoopeing vnto sor∣dide conditions, and which I dare not expresse for the reuerence due vnto you, and which I beare you: And which is worse, without deuo∣tion, without inspiration, without vocation from aboue, so that you come vncalled, and runn not being sent. Whence you fall into the pitt of pouertie which you yourself haue made. And then who would not laugh at him (sayth the Scrip∣ture) who is bitten of à Serpent, going about to enchaunt him? Vpon this ill foundation which you yourself haue layed, what reason haue you to complaine of your po∣uertie, that à man may not with

more Iustice reproach you, for your intrusions into Orders? For by what other name can I call the litle shame of those, who by false, and supposed Patrimoniall, and Cleri∣call titles, oblige à bishop to impose hands on them? You will alleadg•• perchance this ordinary sayeing, which you make your greate Buck∣ler, that he who serues the Altar, ought to liue by the Altar. Tis true that he ought to liue thereby, but not sordidly, and dishonorably as you doe. It is certaine that euery mercenarie is worthy of his hire; but the children of the Spouse, such as you are, and dispensors of the ve∣nerable Misteries, ought in my opi∣nion, to follow another waye, since in the Gospell the mercenary is op∣posed to the true Pastor; such as the Director whilest he feedes à soule subiected to his conduct. But not to presse farther, and pardoning the

first fault committed in the roote, which is to say in the reception of à sacred Order vnder an vnlawfull title; let vs doe indulgence, and let vs patiently giue eare if one de∣maunde of vs; What will you then haue à poore Preist to doe? It is not permitted him to labour, if he had the abilitie, nor to begg, in case he were not withheld with shame; Will you then haue him to die of hunger, in à shamefull pouertie for want of complaining? Certainly this were too vniust à degree of rigour, that he should exclude the case of necessitie, and too miscrable is the griefe (sayd an Auntient) which hath not à voice to cōplaine. We must allowe that to the resenti∣ment of Nature; the short tongue (say the the Toscane Prouerbe) hath an ill toothe, and calamitie is naturally complaining. Would I hinder him that drownes himself,

from taking hold where he may? did not the auntient lawe forbidd to mussell the mouth of the Oxe, who laboured to tread out the corne? Is there any thing more iust, then to see that euery one profitt in his labour? The stipend shalbe for your worke saith the sacred worde; My poore brethren, I should be too cruell, if I would hinder that which God and nature permitt; It w••re to violate all lawe diuine, and humane. So farr be it then from me to add greife vnto the greife of your wounds (as saith the Psalmist) or afflict the affli∣cted, as contrariwise, I esteeme it very good, that you essaye to pro∣cure your comfort, by the wayes which the holy Ghost shall sug∣gest vnto you, if you loue and feare him. But for Gods sake call to minde, that you are Pho∣cions, and not Tudippians, that

in your sufferances you ought to shewe generositie & constancie not cowardise; because you are not reedes of the desert, but pil∣lars of the Temple; but eleuated steeples, but eminent towers pla∣ced in the sight of God, Angels, and men. Regard the stone or Rock from whence you were cutt out; and see the Quarrey from whence you were drawen. Remember that you are citisens of the holy places, and domesticks of God, built vpon the founda∣tion of the Apostles, and Pro∣phetts, and founded on the corner∣stone which is IESVS-CHRIST. Consider then the Authour and consummator of our faith, who being rich of himself and of à house replenished with glory, and riches, hauing in himself all th•• treasures of his Father, and the fullnes of the diuinitie dwelling

corporally in him: vouchsafed for the loue of vs to become poore to inrich vs with his pouertie. See you not (as the Apostle saith) that he enriched vs, not by his pouertie, to wit in giuing vs his riches, but with his pouertie, as if he sayd that in this pouertie we shall finde inexhaustible mines of treasures and heauēly graces. It is that which S. Hierome teacheth vs, when he sayth, that he is abundantly rich, who is poore with IESVS-CHRIST, with that most amiable Sauiour, who sayth of himselfe, by the mouth of the Psalmiste, I am poore and accoustomed to labours from my youth: as also, I am à begger and poore, but our lord hath care of me: If the head be in pouertie, where is that delicate member, that would liue in plen∣tie. It is for those who liue in the pallaces of kinges, (sayeth the

greatest amongst the children of men) to be sumptuously cloa∣thed, and to liue in delicacies, and sweetenes; not for such as make profession of following IESVS-CHRIST who died poore, and naked vpon Mount-Caluarie. Re∣duce into your memory the whole life, and conuersation of our Sa∣uiour in the dayes of his flesh, you shall see him poore in his birth, in his concealements, in his laborious life, in ••is death, and euen after his death, being layed in à borrowed sepulcher. He saith likewise of himself, that he came not but to euangelize the poore, he declares them happie, he takes vpon himselfe the obliga∣tions of the good deedes done to them in his name, euen to à cupp of cold water. Moreouer this modle of perfection, though very often prest with necessities, a••

when his Disciples did pluck vp the eares of corne to susteine na∣ture, yet did he euer let fall à word of complaint? Contratiwise, did he not say vnto his Apostles, when I sent you through the world to announce the doctrine of saluation, without scripp, with∣out shooes, without staff, with∣out purse, did you want any thing? If you cast downe your eyes on those who haue followed his stepps, and who were neere vnto him in the odour of his example, all were poore. The most holy Virgin, S. Ioseph, the Apostles, and so many other blessed soules, which in the very infancie of the Church caste all their goods at the feete of the Apostles, practising to the let∣ter, this saying of our Sauiour. If thou will be perfect, goe sell all that thou hast, giue it vnto

the poore, and followe me: And those others of whom the world was not worhy, who retired them∣selues into the desertes, couered with illfauored skinns, poore, ne∣cessitous, famished, miserable, afflicted, dwelling in the caues of the earth; those had no∣thing, and yet possessed all things; Certes they possessed all, since they had God with them more worth then all things, without caring for the multiplicitie of transitorie goods, they rested in the vnitie of this souereigne, and eternall good; Wherfore God sayd vnto Moises, I will shewe thee all good in manife∣sting my self vnto thee. He surely is too too couetous, whom this good sufficeth not, from which all other good is deriued, and descends. It is à good and à trea∣sure

which neither rust can cor∣rupt, nor can be forced away by the hands of theeues, nor consu∣med with fire and deluge. He that is not content therewith, will neuer be content with any thing. In this spirit Dauid saied, What will I in heauen and earth, but thee ô my God, the parte of my inheritance for euer? O my God sayd S. FRANCIS, thou art my all. Let vs seeke this true and onely good, and all the rest will be added vnto vs.

CHAP. XIV. Wherein they are excusable, and how 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) so•• 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 descēd then from this high stile, and to ac∣comodate my self, and commun∣cate to the necessicie of Saints, and

of Gods annointed, I will more neerely examine their complainte. We are incōmodated with Pouertie, vnto whom will you haue vs tempo∣rally to addresse ourselues, but vn∣to 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 thē 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 ••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 perigrina∣tions, of his perills, and troubles by sea, and Land, in such sor••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 tribu∣lations, knowing that the rose of, vertue growes amongst these thor∣nes. He semetimes represents his pouertie and wants after à manner▪ which seemes to accuse those of in∣gratitude, and litle compassion, to

whom he rendred seruices, with wordes that haue the sound of re∣proaches; but afferwardes he tem∣pers the same with so much sweete∣nes, as he doth like the Bee which steepes his sting in his owne honey and he giues sufficiently to vnder∣stand, how much his Charitie is. Dis-interessed, and that they are not the goods, but the soules which he seekes for, to gaine thē 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 compa∣nions, 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 pro∣perly, cōplaints which S. Paul some∣times 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 recom∣mends ones Neighbour to euery one; à precept which obligeth vn∣der paine of sinne, when the neces∣sitie of him that implores our aide is extreame. If then the poore Director, conuerte misbeseemeing complaints into à simple and can∣dide declaration of his necessitie, without any arte, yea rather with∣out 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 soūds in eares beaten therewith. But to giue à greater indulgence, à more ample meanes, both of breathing, ād 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 thē to be deliured of their griefe. I will then presuppose that the Preist who complaines, should become poore by misfortunes which are cō∣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 di∣uine prouidence. I will imagine that losses by fire, hayle, stormes, deluge, banqueroutes, suites, warrs, vniuste pillages, and other scour∣ges haue taken from him, or wasted his reueneue, be it Ecclesiasticall, be it patrimoniall; and in conclusiō he is brought to pouertie. In this case w••ll you not haue him com∣plaine? 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 con∣sciences; why should he not laie open vnto them his necessities? We haue already satisfied this obie∣ction, in as much as we haue per∣mitted the discouery of wants, pro∣uided it be not by way of com∣plainte,

since that manner is dou∣blely vniust; It being first iniu∣rious to God, and secondly vnto him who receaues the complainte▪ Vnto man; For in what is he cul∣peable of this necessitie? Is it he who hath reduced him into this necessitie? Vnto God; For if one haire of our head fall not with∣out his ordinance, and if he haue∣care of the least sparrowes, is it not to contest with his Prouidence by cōplaining of the is euēts, since they onely are effects of this first cau∣se? 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 thei••e poore, who (to drawe vnto them the liberalitie of such vnto whom they present their mis∣fortunes)

are carefull not to vse cō∣plaintes which haue the least aire of reproache. For insteede of mol∣lifying hearts, this way, they would harden them, and produce contrary effects to what they pretend.

CHAP. XV. Wherein vniuste.

BVT▪ when one makes com∣plaintes of the litle Charitie that is in the World, when one exagge∣rates his necessitie, and which being but indifferent, he paintes it forth as extreame, with pressing and im∣portune tearmes, which testifie either à greate greedines, or an ex∣treame impatience of suffering, or too slender à confidence in the Pro∣uidence of God; this truely takes much away from the credit of the

Director, and of the edification, which 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. Who∣soeuer 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 di••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 eter∣nall Laban, no lesse then prospe∣rity which seemes fayer as Rachel▪ as also that the first is not more fer∣tile

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. Po∣uerty out of the hand of God seemes horrible, but considered in IESVS-CHRIST, and in those who haue most neerly followed and im∣mitated 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 re∣nouncing 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 iudgemēt of comparison. Blessed are the poore of spirit, sayth our Sauiour, for vnto them belon∣geth the kingdome of heauen. Ac∣cursed (sayd the blessed authour of the Philothea) are the rich of spi∣rit, 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 do∣ctrine 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 with∣out their election, are content ther∣with, 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 ••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 ad∣mirable 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 A∣pothecaries, who haue poyson with∣out beeing poysoned, and who

rather possesse them as depositaries and dispensors then as proprieta∣ries; Great soules, sayth the stoick and who vse siluer plates as if they were of earth, and farr greater thē 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 mid∣dest of the Sea, without touching the least drop of salt water, not hau∣ing 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 affe∣ction, and who finding pouerty i••cksome, vse their vtmost ende∣uours

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 wor∣mes; 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. Peo∣ple whom the Apostle calls swolne, prowde, couetous, more louers of thē 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, all∣wayes crying, bring, bring; Hidro∣picks, increasing their disease by drinking; Serpents, fedd with earth, and who adore gold and siluer, wor∣kes of mens hands: and in my opi∣niō, one may better call them poore then rich, since their desires are ne∣uer satisfied, so that they are vnfur∣nished 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, accor∣ding as God shall please to recall

them, or leaue thē 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 lamentatiōs; 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 so∣neraigne good in things, the bad vse wherof leads many inconside∣rate 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 de∣cay? 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 Interess••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 hād of him who mortifieth and quickneth: who plungeth into the Abisse, and draweth out againe: But if it be sharp, eager, and pressing, it is à testimony that this visitation of God pleaseth him not, and which likwise will not turne, as Iob sayth, vnto the safetie, to witt, the benefitt, of his soule.

CHAP. XVII. Aduantages of the Secular Pouertie.

O Poore Director how preiu∣diciall is this complaint vnto you, since it violently takes from you two excellent aduantages, which you might draw from this pouertie, that would bee as honny out of the rock, and oyle from the slinte? For first, this not happening vnto you by your owne choise (where there is all wayes, how pure soeuer the intention bee, some kind of proprietie) but by the sole diuine ordinance, adorable in all his wayes; see you not that this sufferance would be very perfect, and mount vp as the smoake of the

myrrh, and the incense, in odour of sweetnes before the throne of God: If you receaue with à cheerfull hart, and free will, what befalls you from this deare hand, alwaies amiable, whether it cherisheth, whether it chastiseth, whether it giue, whether it take away; à hand wherin con∣sisteth our Lott, and which formes our destiny: If you say with the king of the poore, vnto his eternall father, yes father, because it hath bene thought good in thy sight, yes, lett thy will be done vnto mee on earth, which thou hast ordained in heauen, thou giuest mee this chalice, and why shall not I drink it, yes, I will drink of this wholsome cup, and will call vpon thy holy name; such as may be the heauenly will, lett it he done in mee and vpon mee, yes Lord, for I ame thy seruant, and the sonne of thy handmayd, and à pas∣sionat

adorer of thy eternall decrees; thou hast prepared for mee this po∣uerty, in which there is nothing pleasant, but the hand that giues it. I receiue this blear-eied L••a, and will loue her for the loue of thee, who didst so much loue her for the loue of mee; for, is it not for me that thou becamest poore, ô my Sauiour? Thou, who before thy taking vpon thee the forme of à slaue, wert reple∣nished with so much riches. The other aduantage which you ••oose by your vniust complaints, ô my brother, is that you depriu•• your self of the honour of the most ex∣cellent of all pouerties: For being alone and without aide in the single life, besides not tied to any societie whence you may hope for assistāce, (for the brother who is aided by an other is secured, saith the Wise-man, as if hee were within à fortresse) you are more immediatly depending on

the prouidence of God, and may say with Dauid; help mee, Lord, for I am poore and alone: As also I am singular, which is to say, alone, euen vnto my last passage: And more∣ouer, t'is thou Lord who hast esta∣blished mee in à singular hope. The pouerty of the Ecclesiasticks of the Clergie, reduced vnto necessity; is à pouerty truly poore: For besides that it is shamfull (the word poore Preist being turned into à ridicu∣lous Prouerb) neglected, dispised, reuiled, subiect to taunts and re∣proaches; it hath this of miserable, to be deptiued of succours, and abandoned, seeking consolation and not finding it euen amongst frends, who mock at it, laugh at it, and wagg the head at it. They who are thus forsaken, haue they not à greater part in the abandonings of Iesus-Christ on the Crosse, then such as are well assisted in their pouerty?

And may they not say with the Psalmist; It is thine Lord to receiu•• mee, and to place mee in shelter, vnder the shadow of thy wings, since my father and my mother, and all my frends forsake mee, and fly from mee, as if I were dead; and giue mee vp to obliuion, not onely in their memory, but in the affe∣ction of their hart. That is the great aduantage which the diuine authour of the Philothea obserues in the pouerty of seculars, aboue that of Cenobites, for as much as that dis∣honers, and leaues in inexplicable miseries, and without support of those who liue in community. But this, besides that is proceeds of proper election, is à pouertie, glo∣rious, honorable, cherishing, res∣pected, succoured & assisted withi••, and supported without; in esteeme and vogue in the world, and placed in high degree, and prime rank of

all pouerties; hauing onely on its side commendable, the prerogatiue of à vow, and of dis-apropriation, which is à quality more spirituall & speculatiue then reall, materiall, and solide: A qualitie which giues it the name, the splendour and brightnes of vertue, whose onely shadow is worthy of honour and re∣uerence, but not the pressing in∣commodities, and sharp sufferances which are felt in à single pouerty, abandoned and necessitous: So that they haue the glorie of pouertie, but not the incommodities: And the others haue the incommodities, not onely without honour, but also with reproach. Which be it spoken with∣out preiudice vnto the excellency of the pouerty vowed in communi∣ties, which placeth such as imbrace it, in this high and triumphant state of perfection, so much extolled by writers, and Wherunto, in some

some, may be applied this saying of the Apostle; Hauing nothing, and possessing all things.

CHAP. XVIII. Against the complaints of Cenobite Directors.

SOme neuertheles of this condi∣tion leaue not to forme com∣plaints, which wee must now exa∣mine, hauing already, with à liuely, Christian, and as I beleeue, chari∣table liberty, reprehended those Directors who are of the Order of the Clergie. But before I enter into this matter, which is of it self tick∣lish enough; I had need to fortifi•• my self with à distinction, which the no less learned then deuout Cardi∣nall Bellarmine furnisheth mee withall, in the 41. chap. of his booke intituled of Monks, wherin ••••

speakes of the meanes wherof they liue; it is his manner of speach, and these are his proper termes. This excellent and holy person then saith, that the Cenobites draw that which is necessary for their liueli¦hood foure wayes, which may be reduced to two kinds of regular life; the one, of those who are founded and rented; the other of such as are called Mendicants, and who liue by their begging. The first then of these foure sorts, is of those who liue by their labour and industry, buying and selling to draw from thence profitt, wherby to liue; These are Bellarmines owne words; The second of those who liue on the goods which they haue brought in∣to the community, wherof they make à stock, which afterwards they distribute vnto the brothers, accor∣ding to their necessities without hauing any thing proper. The third

of those who liue vpon foundation▪ made by pious persons, who haue giuen sufficient reuenues to enter∣taine à certaine number of Ceno∣bites. The fourth, of those who liue of meere begging, without re∣ceiuing any lands, heritages, rents, foundations, or other reuenues, im∣moueable, and founded. Of the three first sorts, liue such as begg not; and of the last, such as haue by their institute, the title of Mendi∣cants. Now in the foure chapters following, the Cardinall whom I haue cited, proues as learnedly as the Monks; first that they are not obliged to labour with their hands, as the ancient Cenobites did. Se∣condly, that they may liue of the goods, which they brought into common; which is without contra∣diction. Thirdly that they may su∣staine themselues of the founda∣tions made to this purpose, by the

founders of Monasteries. Fourthly that begging being permitted by the Church to certaine Orders, one cannot blame it without note of he∣resie: Refuting besides, all the op∣posite errors to these verities, so strōgly, that after so exact à haruest∣man, one can make but à very ••light gleaning. It therfore onely remaines, for mee to shew in this subiect, that of what fashion soeuer à community liues, the complaints of pouerty, which the Cenobiticall Directors make, can not be iust. In the ensuing part you shall see the reasons.

THE THIRD PARTE.

CHAP. I. Reasons opposed to Cenobiticall complaints.

VVherof complaine you, ô Cenobites, when you say with à pittifull tune, that you are poore? Since that without à spe∣cies of sacriledge you cannot be rich, nor proprietaries, the vow of po∣uerty once made. Of what do you cōplaine, bur of your owne choyse and of this best part which

you haue taken with à free will? Beleeuing, as it is true, that it is good for à man to bee so. Of what do you complaine? Is it for hauing embraced an Euangelicall Coun∣sell so holy and so fitt to aspire vn∣to perfection? According to that: all that thou hast, giue it to the poore and follow mee. Alas see you not that by your complaining of counsell, you frame à kind of com∣plaint against the Consellor as if hee who is called the strong God, Cō∣sellor, Prince of peace, Angell of the great Counsell could or would giue counsells which were not wor∣thy of him, who hath in himselfe all the treasures of Wisdome, and knowledg of the eternall father. Or rather of what doe you complaine but of your selues repenting the good which you haue done? Euen as à sinner who should repent him selfe of his ill doing. Of what doe

••ou complaine but of charging your selues with à burthen which your ••itle feruour and courage cause you to find too heauy? Though the sonne of God called it sweete and light, hauing himselfe caried it on his shoulders all the dayes of his life. O God, doe not ōcplaine of this holy election; for this were to putt your mouth against heauē, and seeke to correct the workes of God which are all perfect, and without repentance; Though it bee said that God seeing man soe vngratfall was touched with an interiour griefe of hart, and repented himselfe that hee made him. But perhapps you groane vnder the sharpnesse of tē∣porall incommodties which presse you. When S. Bennett, to ouercome à temptation cast him selfe all naked amongst the thornes, and S. Fran∣cis rowled him selfe vpon the snow for the like; had not they good rea∣son

to complaine the one of the priking of the thornes, the other of the coldnesse of the snow? And hee who would plung himselfe into à riuer to wash himselfe, should hee haue reason to complaine that water wett. I Neuer yet hard say that fasting glutts, nor that pouerty inrisheth, roses growe not but amongst thornes, ād there is no day but hath his night, All vertue con∣sists in action, and in action hard and difficult: if vowed pouerty bee à vertue, (of which noe man doubts) must it not haue, as chastity, Obe∣dience, Patience, Humilitie, and all the other vertues, some sufferāce or labour annexed to the practise therof, otherwise what merit were there to exercise it? The proper action then of vertuous pouerty, is to suffer patiently and ioyfully ne∣cessities, wants and scarcities. Hap∣py is pouerty, said à great stoick, if

it bee pleasant, but I deceaue my selfe, goes hee on saying, it is not pouerty if it bee cheerfull and con∣tent. Why, ô Cenobite, can you well thinke to haue the glory of an honorable pouerty without fee∣ling the discommodities therof? Are you ignorant that crownes, are not to be gotten but by lawfull com∣batts? And would you gaine that of pouerty without being prickt with the points of necessities? Is it to be à delicate soldier that you were inrowled vnder the standard of the Crosse? Doe you imiagine that it would suffice to honour God with your lipps and to sacrifice vnto him solemne words, without putting your selfe into the practise? He who voweth Chastity, ought he not to resist sensuall temptatiōs? And if he feele them as did S. Paule, ought he not to haue recourse vnto grace, to the end his vertue be perfected in

his infirmity? He who promiseth obedience ought he not to be rea∣dy to suffer à thousand contradi∣ctions and repugnances in himself to attaine vnto à perfect resignatiō, mortification, and an intire renoun∣ciation of his owne will. And would then he who vowes pouerty haue for nothing (to wit, without suffe∣rance) this pretious pearle? Is it not to acquire it, and for its loue, that he hath renounced all the substance of his goods? For I speake heere of Priests Cenobites, who I suppose haue left some possessions in the world, not of such as hauing no∣thing gaine much more then they loose, by puting themselues into Cloisters; and then of what doth he complaine? If he feele the do∣lours of this voluntary circumcisiō, might not one say vnto him in some sort, as vnto Saphira, it was lawfull for thee to keepe thine owne and to

doe like the young man in the Gos∣pell who retired himself vnto his goods not being able to disgest the counsell of perfection; But after he had put his hande to the plough to looke back is that which cannot be done, without declaring ones self vnfit for the conquest of heauen. Peraduenture my Brother you ex∣pect in this life the hundred fold which our Sauiour promised to S. Peter, to his Disciple, and to such as shall leaue all to follow him; but see you not that this intention would be impure and too mercenary, not wil∣lingly to giue an almes but in hope of this hundred fold, and after this reckning is there an vserer or coue∣tous man who hath not bene libe∣rall, to giue one for à hundred? If you complaine repining at what you haue left, it is yet worse, for it is à kinde of reproach made vnto God, to whom we haue rendred in the

person of the poore, that onely which we haue receaued from him; for what temporall, corporall, or spirituall thing doe we inioy which we haue nor receaued? And if wee haue receaued it from him what do wee giue him? Are not thes ri∣uers, which naturally returne vnto the Sea frō whence they draw their Origen? And moreouer what neede hath he of our goods? If wee cā call ours this title portion of the Vni∣uers which is all his, wherof he onely permitts vs the vse; so the Spouse who was wholy her beloueds in bo∣dy, hart, and affection, did she not confesse that hauing giuen all the substance of her house for the loue she bare him, she thought to haue done nothing: Were it possi∣ble that an Euangelicall Nazarite, à soule consecrated to God, by à vowe so holy, could amidst the Manna of the desert of Cenobiticall life,

long after the ognyons and flesh∣pots of Egipt? Would one foule his feete after he hath washed them? would one put on againe his gar∣ment after he were vncloathed? It is to vsurpe the very Words of Iob, but in à far contrary sense, who will graunt mee to be as in my daies past when I washed my feet with butter, and the rock powred mee riuers of oile? This is to imitate the cowes who thought to ouerturne the Arke which they drew when the voice of theire calues resounded in theire eares. If perchance, ô Cenobite, you are poore in the world, and being brought vp in study by your community you are arriued to the state of Preisthood, vnder the title of pouerty, and afterwards imploied by your Superiour in the direction of soules deuoted to your Order, what cause haue you to complaine of à title which hath honored you

with the character which you beare and could not obtaine in the world for want of meanes? Is it that the incommodities of pouerty seeme vnto you lesse supportable in the seruice of IESVS-CHRIST, then in the world? behold, behold him vnto whom you are dedicated, behold your Captaine, and iudge whether you bee more poore and more in∣commodated then he; It is à yoak which he beares with you, and it would not be à yoak vnlesse you were two who carried it, for grace is neuer wanting vnto him who is not wanting vnto grace. Grace which causeth this yoak to putrefy, (it is the word of à Prophett, which is to say, sweeten) at the face of oile, to witt, by the suauety of the vn∣ction. It may be that you would haue the honour of pouerty and the same commoditie, which the rich enioy, an vnequality of spiritt

which cā not fall on à persō of good sense; for it is to desire the triumph without victory, the victory with∣out combatt, the combatt without perill and the perill without payne. There is noe vertue without labour, noe glory without vertue, noe re∣ward without meritt, noe honour without charg; and the Maxime of the la•• teacheth vs, that he who re∣ceaueth some profitt ought likwise to take parte with the discommo∣dities annexed thervnto. One can not receaue an inheritance without being charged with debts; otherwise it were to imitate those children vnto whom honny is giuen vpon theire bread, and who cast away the bread after they haue licked vp the honny. Shall I heere dare to speake à bold word with the Pro∣phett Amos, I why not? It is God who speaketh, and his iudgements are true and iustified in themselues;

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Behold that which the oracle saith, harken vnto this saying; fatt cows which inhabitt the mountaigns of Samaria, why doe you wrong the needy, and deceaue the poore, who say vnto the great ons and the Lords, bring, and wee will drink; our Lord hath sworne by his holy one, that loe the dayes shall come vpon you: and à litle after, your teeth shall be sett on edg in all your communities, and you shall haue want of bread in all your houses.

CHAP. II. Of the laboure of hands.

BVT lett vs examine more ne∣erly, ô Cenobitts, your poore manner of liuing, which Bellar∣min notes, and lett vs see whether in ether of them you haue iust cause

to complaine; As for the first which concernes the labour of hands, if you say that is an old custome which is noe more in vse, and that it was then good, to witt in the daies of those coals wherof wee are but the ashes, I would willingly know whe∣ther wee pretend vnto any other Paradise then that whervnto those good auncient Cenobitts aimed who labored with their hands, and eate their bread in the sweat of their brows; or likewise whether wee haue receaued some new Ghos∣pell which promiseth vs Paradise at an easier rate then vnto them who gott it with violence, and to speake according to S. Paule, in labour, in trauell, in watchings, in hunger, in fastings, in cold, in nakednesse, in pouerty, in anguish, in misery, in affliction, as dead yet liuing: or whether we haue receaued some in∣dulgence or priuiledge which frees

vs from this paine, and exempts vs from this ordinary toile, as we are not subiect to the power and juris∣diction of Ordinaries. You will say with this Learned Cardinall, that the same was good and practised in those auntient Monasteries, as wel of Egipt as of the other parts of the world, where many liued in com∣mon, not hundreds onely, but thou∣sands of Monkes according to the report of histories, who were all Laicks, their Superiour onely excepted, who for reuerence vnto the Sacerdotall dignity was called Abbot, which is to say, father: But since that Priesthood began to mul∣tiply amongst Monks, the vse of the labour of handes is not onely Lesned, but abolished amongst the Priests; let vs add, and euen amongst the laye brothers, who in imitation of the fathers, haue left the labour of handes to apply themselues to

holy contemplation, and the prayer of rest and recollection where they doe wōders; because the holy Ghost who is simplicity it selfe, is pleased to cōmunicate himselfe vnto simple spiritts; Notwithstanding I referre my selfe vnto what S. Austen saith vpon this subiect, in à whole booke of the manuall labours of monkes; and the complaints which he makes of this▪ defect in the thirty one Chapter of the first booke of the customes of the Church, wherof I will onely giue this touch. It is noe waies to the purpose that in this life (he speakes of the Cenobiticall) where the Senatours (these were the greatest Lords of the Roman Common wealth) are laborious, and take paines, the artificers should grow idle, and doe nothing, and where the Lords of villages resort forsaking their goods, their deli∣cases and commaunds, there the

downe, who were their vassalls, should liue daintily; Is not this delicat sloth in your iudgement touched with à delicate hand? No, no, saith he in the same booke, you must not in this sort be idle, but rather show vnto men by your la∣bour, that you haue not chosen this kind of life to spend your dayes in sloth and idlenesse, but rather enter heauen by the narrow gate which is that of sufferances and labours; otherwise this saying of the Ghos∣pell will beate your eares, what doe you heere all the day without doing any thing? And this other, sluggard, goe to the emi••t, and lett this litle creature giue à most shamfull lesson vnto thy slothful∣n••sse; learne the like of the bee, and know that it is ordained, that he who labours not, should not eat. During the time the Manna fell vpon Israel who so euer was negli∣gent

to rise at the break of day to gather vp his portion, fasted that day. The great Patria••ke S. Fran∣cis, did he not call brother-flies such amongst his companions, as would needs liue vpon the labour of others, without contributing of their owne, after the manner of drones, who seeke in the winter time to liue vpon the labour of bees. If then à Cenobite were in à community not mendicant by in∣stitute and priuiledge, and had no other means to liue but by the la∣bour of his hands▪ should it not be iniustice in him being vnwilling to take paines, yet to make com∣plaints of his necessity? might not •• man with reason aske him why he choose this kind of life, if vnwil∣ling to practise it? And à secular ar∣tisan who were expert in à good trade, and would suffer hunger rather then exercise the same, and

apply his labour ther-vnto, should hee not giue more ground of deri∣sion then pitty, in case he complaine of his want, hauing armes, health, and strenght to support him in performance of his worke? But peraduenture wee frame▪ these reasons to litle purpose, since this manner of liuing, being noe more in vse amongst the Cenobits, there are few Monasteries (except those of the Mendicants) which haue not their liuing setled by the second and third meanes, which is to say, by the goods brought in or ga∣thered together in common, or by the foundations of pious persons.

CHAP. III. Of founded Cenobites, and whether their Complaints be iuste.

IF then à Director Cenobite ••i∣side in à howse where the institute is to liue of reueneues according to ether of the manners, what cause would he haue to complaine of his particular pouerty; since that in à Conuentual family well gouerned the distribution of the common goods is made into particulars with à iustice si exact, as euery one hath what is needfull for his liuelihood, cloathing and all other commodities of life? If the Dire∣ctor complaine of his community and of his Superiours as not recea∣uing things iustly necessary, sees he not that like Cham he discou∣ereth

the shame of his fathers and of his howse, and that this com∣plaint giues rather occasion of scandall then subiect of edificatiō? And to beleeue that they are fitter to exasperate soules then to reclai∣me; and to take them of rather thē to allure them? Haue they not rea∣son to say within themselues let those people first well order their owne communitie, and then will they well direct others? He who (sayth the Apostle speaking of à Pastour) knowes not how to order his family nor rule his domesticks how will he be able to gouerne in the howse of God, and wisely to dispose therof? And what kinde of Directors are they, who know not how to guide them selues? But some will reply, it is of the pouerty of the house they complaine, not of their owne particular. O wife of Ieroboam why dost thou disguise

thy selfe? No, no we runne vpon à hote sent, wee vnderstand the dublings, wee know how to keepe our selues from chang. Wee will presently speake concerning the specious complaints, which the Pa∣stours and Cenobits make of the pouerty of their parishes and Cō∣uents, litere wee will onely touch the personall which haue soe much the more ill grace in the mouth of à Cenobite, as they seeme to yeeld vnto propriety, à vice so much de∣tested by all the Ascetiks, who hertofore denied Christian buriall vnto such, as at their death were found to be tainted therwith giuing them the sepulture of asses. For in fine what would the Ceno∣bite? What pretends he, by this complaint, but to be eased in his owne particular of the necessity whe••with ••e saith he is pressed, vnder colour of the pouerty of

the house where he liues? And might not one aske him why he left his goods in the world, wherof he could haue liued without impor∣tuning any, to putt himselfe into à disaccomodated house, in an order which needs foundation, since it is not of the ranke of mendicants, and founded according to the two kinds of which wee treat. If he were acquainted with these incommo∣dities during his nouiship why did he become professed, and hauing made his profession, why did he giue testemony of his repentance by his complaints? If the pressing necessities of the house or of the order were concealed from him, was he sinceerly dealt withall? Is it after à manner as they vse to call haukes to the fist to hood them, and to cause fish to enter into the wicker? some are so sollicitous to vnderstand à nouice, to sound the

depth of his soule, and the whide circuite of his interiour, why then will the professed vse such diligēce to hide them selues from them, and will not giue them à cleere sight of all the particularities of the commu∣nity? Must one make profession to learne what belongs to à professed? Againe from the receauing of the habit of the nouice vnto the priuation there is some returne in∣to the world, but after à solemne profession there is no time to say I was ignorant, I thought not, I knew not; for he must remaine in this sentinell not to remoue till the great Captaine sounds the retreat at the houre of death. Whoso euer descends from this regular crosse whereon he is fastned with the n••iles of the three Vowes, cannot be à childe of God; there must h•• die, to liue for euer; For who per∣seuereth not therein till the end▪

cannot finde saluation. What soeuer complaint then, a Cenobi∣ticall Director, of an institute which ought to liue of foundation, and rent, might frame; cannot be ad∣mitted; since it taxeth the com∣munitie of iniustice, in the distri∣butions of necessaries, When it tends to particularity, or proprietie, When it accuseth the indiscretion of the complainant, for as much as he casts himselfe into the laby∣rinth, wherin he findes himself intangled.

CHAP. IV. Of those of Mendicant Directors.

THe mendicant Cenobite hath yet lesse ground to complaine of his perticular pouertie, because

he could not be ignorant of that of the communitie, wherin he putt himselfe, which, hauinge no∣thing assured, saue that which is most firme of what soeuer is sta∣ble, to wit, the infallible prouidēce of God, cannot permit, or giue vnto such as range themselues vn∣der its banner, but what the ordi∣nary begging may afford. He then who will drawe some perti∣cular succour, or comfort from à Directed soule, should not he proue in some sorte propri••tary, and in∣iurious vnto his communitie, from which alone, he ought to expect his necessaries, and not frō persons abroade, and by waies▪ which being secret, cannot be but indi∣rect, and reprehensible? He will also say that it is not his owne particular want wherof he complaines, but of those of his brethren, and of the whole communitie. Beholde he••e

the sonne of Adam, still couers himself with figue leaues, and how proper and particular loue cōceals it selfe vnder the shaddowe of à focietie. But Adam where art thou Tell me thou sonne of the olde man, art not thou one of those brothers, and he whom thou che∣rishest most, of all that litle poore communitie? If that be at ease, hast not thou all thou desirest? The safetie of the common wealth, is it not the particulars? When the ves∣sell is saued from shipwracke, doe they perish who are in it? They who traficke in common of that which is within, haue they not their part of the profit, when it is arriued at the hauen? It is that which we must now examine, to wit, wheither the complaints are iust, which the Pastours, and the Cenobites make of the pouertie of their Parishes, and of their Mona∣steries.

As they goe first in the procession for the venerable anti∣quitie of their order, so also shall they haue the preeminency in the reprehension; that the Diocesan Pastours haue à litle more power, and iurisdiction ouer such Pastours as are subordinate to them; For as concerning others, although they be not out of the bosome, yet are they neuertheles out of the precinct of the ordinary Hierarchie; not rising by their exemptions, but from the authoritie of the head of the Church; à tie which S. Bernard compares to the faire disposition of that man, whose feete should be immediatly fastened to his head, without interposition of other mē∣bers of the body; such à contra∣cting, that the pencills of painters, no lesse subtile then the inuentions of Poets, haue not yet mett with any thinge so admirable. This

conceite comming from so great à saint. I b••l••eue that the report which I therof make, cannot be taken in ill part, but by those whose sight is offended by the light.

CHAP. V. Of those of Pastors, touching the pouertie of their Churches.

TO what purpose then doe some Pastours in the Direction of soules to them commit••ed, be∣come importunate in laying open the pouertie of their Churches, if it be not to share in the commodities which they desire should be giuen therevnto? Is it not more honest, and more sutable to the dignitie of à Pastour to represent in all simplici∣tie, and without any shewe of com∣plaint the necessities of his Church, Whether it be in ornaments, in

buildings, or in light, or els in the foundation of some Chappells, ser∣uices, or confraternities, most sweetly causing the sheepe to vn∣derstand that the parish is their mother? and that well-bred chil∣dren, and abunding with the goods of fortune, get no honour in leau∣ing their mother naked, and in ne∣cessitie, without proceeding to ex∣clamations, to reproaches, to in∣uectiues: For that doth manifest some perticuler interest; as thirst, and eagernes to drinke, though it be but water, sheweth some fea∣uourish disposition. If the dormi∣tiue, and sweete medicines or milde, and gentle remonstrances made in tearmes of cordiall veritie, and Charitie not fayned be vnpro∣fitable in regard of the hardnes of ha••ts, after charity, (which neuer goes without longanimitie, and patience) marcheth Iustice, proui∣ding

that the Bishop ordaine things necessary for that respect, and that he, in case the people be stub∣borne, demaund aide of the Ma∣gistrate for the execution of the or∣dinances which concerne the ne∣cessities of the seruice of God, and the maintenance of holie places, and sacred ornaments. The same may be said of the entertainement, and maintenance of Pastors, which is due in all justice both diuine, and humane, and which may be sweetly, peaceably, and quietly demaunded, by wayes which can onely be odious vnto such as curse the day, and who conceiuing iniquitie bring forth injustice: For that purpose are designed Tithes; and for pa∣••ishes where there are none, as in Townes, other rights are ordained forth maintenāce of Pastours, which ought to be receaued with humili∣tie and gentlenesse as well besee∣ming

those who feede the flock of God, without of à sordid lucre, as S. Peter sayth, but franckly, and amiablie. To what end is it then to fill the ayre with complaints, which cannot be exempt from suspition of auarice, though possiblie the hart of his tongue which vttereth them, be not infected with this euill? I doe not say that the Institution of the Confraternities, is not holie, and whence soules receaue very great profitt, it being à powerfull spurr vnto pietie: But when à Pasto•• makes vse of them, to drawe ad∣uantage, and to increase his reuen∣nue, who sees not that this litle streame degenerates from the puri∣tie of its source, and that the inten∣tion of instituting these devout as∣semblies, doth no waies sute with this designe? There is à sorte of white Adamant which repulseth the iron, which is attracted by the

blacke. The Director who hath true charitie, which is the Adamant of harts, will dart farr from him all these interests, which rather seeke profitt secretly, then with the trompet. As concerning other a∣buses of Confraternities of Pa∣r••shes, which, principally in the country, leade vnto banquets, and other dissolutiōs of the mouth, as if the kingdome of God, con∣sisted in eating, and drinking, and not in the ioye, and peace of the holy Ghost, I will not here speake▪ since that the very naming of these disorders, is enough to blame them, and to reprehend the Pa∣stors, and Directors, of such assem∣blies, who insteede of sharply re∣prehending such expences, no lesse odio••s then vicious, take part therin, authorisinge by their ex∣ample, that which ought to be destroyed by their speach.

CHAP. VI. Of those of Cenobites touching the pouertie of their Communities.

LET vs now see, if the com∣plaints which the Ceno∣ticall Directors powre out in∣to the eares of those persons whom they conduct, haue any more reasonable ayre, when they speake of the pouertie of their Communities, then when they trea••e of their particular incommo∣dities. I will say (to the end I may not irritate the bees, accor∣ding to the auntient Prouerbe) yet lesse; this worde is short, but true, and behold the proofes. Let vs alwaies remember the distinction of Cenobites who liue of foundatiōs, and such as get their liuing by beg∣ging,

who therfore are called men∣dicants; because this difference is very considerable. Touching the first, if their foundation be aunciēt, and well established, it is altogether euident, that they cānot complaine of pouertie, vnles ther be dis-order in the communitie, disorder which, as the anathema of Saul, and Achā, causeth that nothing prospereth. What may one say wnto such, but that they reforme themselues, and then all will abounde with them, according to the infallible promise of our sauiour, seeke first the king∣dome of God, and then all will be added vnto you? Yes, but this will be à well reformed community, yet the foundation will be new, and consequently weake enough: This argument seemes vnanswearable, and yet is it the most feeble of all, whose complainte is least receaua∣ble. For if all communities be esta∣blished

ether of goods brought thither by such as enter therin (as is practized in the new erected Monasteries of woemen) which hath made the order of S. Bennet, so great and rich, and other foun∣dations, as the learned Bellarmine noteth, whose doctrine I here fol∣lowe, step, by step in the 23. Chap. of his booke of monks; Or if they he grounded on the founda∣tions of great, and rich personages whose pietie erecteth, and indoweth intire Monasteries (which is com∣mon in Italie, and Spayne, of France I Say nothing) why doe these people complaine that these new howses haue no soundations? But if they who come in, bring no∣thing, why doe you receaue them, in case you haue neither the meanes to maintaine them, nor the facultie, or permission ether of Church or Magistrate to liue by begging?

Why place you the carte before the horses? A••e not men they who ought to establish and endowe howses, and not the howses to en∣dowe 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 Ceno∣nobites 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 Pro∣uidence 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 indis∣creete zeale, and without science, makes faults, in thinking to per∣forme heroicke acts: It is not good husbandry say the clownes to nou∣rish 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 some∣times by chaunce produceth small benefitts, but on the other side committs à thousand▪ impertinen∣cies, and causeth à thousand per∣plexities; 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 de∣dicated vnto God, and into à thou∣sand 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 car∣riage, of the weaker sexe, since in the interiour passages of the misti∣call Theologie we learne so many holie documēts from woemen and maides, of eminent piety, whose in∣firmitie, God hath chosen to con∣founde 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 sim∣ple soules, whose writings doe ra∣uish vs. Obserue then the actions of the Conuentuall maides, who like you begin their Orders, their reformations, their families, their Communities. Beholde these pru∣dent Virgins, and how they walke with the lampe in their hand, to wit, with consideration▪ and dis∣creete 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, thē is necessary for their maintenance, and who assist in building, in foun∣ding, in adorning, in establishing▪ the number is farr greater; Ther∣with they become founders, ben••∣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 bur∣densome 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 liu••d of foundations: For they re∣ce••ued not any one amongst them,

who brought not wherewith to entertaine him, in case the howse being otherwise founded was no•• capable to receaue some soule, emi∣nent 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 pa∣trimony, feare not that they will finde her vocation to be assured; they will furmish you, not to ad∣mitt her amongst them, with as many excuses as you please, and they will no wa••es doubte, that this weake soule, according to her sex••▪ shall be lost in the worlde, and they will tell you wonders of confi∣dence 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 with∣out 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 ho∣lie, and venerable Order of Ceno∣bites, 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 communi∣tie, vntil the howse be entirelie built, and wholie founded, as well for the maintenance of the Ceno∣bites, 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 Con∣uentuall discipline; many begin∣nings, and the consummation to no ••nd. An arte of the bad spirit, who therby endeuours like Pharao, to cause the Israelites to perish, ordei∣ning that their children should ••e ••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, the•• the vn∣limited multiplication of howse〈…〉〈…〉

for if it be hard to frame good sub∣iects, whose submission may be en∣tire, 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 re∣ceaue men to fill them, without much choise, many elected, and fewe called; laying aside the vn∣profitable, the incapable, the re∣misse, who haue as good teeth as the rest, but haue nether arme, nor tongue, to labour corporally or spi∣ritually, and in the meane while, are no lesse expencefull then the labou∣rers in the vinyeard, and oftentimes more; for as the wheele of the char∣riot least greased, makes the most noise, so they who haue least of the

vnction of grace, are the greatest complainers of their entertaine∣ment, and as the Prophet said of Israel, if they be not filled, beholde they murmur. May I be permitted to speake vnto these Sirs (although the ordinaries may not ouerlooke them, nor haue any thing to say vnto them, for it belongs vnto the•• to teache others) onely by the way▪ of fraternall▪ charitie, and in the same fashion as I would desire to receaue of them à good aduertisse∣ment for the correction of my faults, according to the precep•• which our Sauiour giues vs, gentlie ••o correct those who stray out of their bounds, and to receaue with à willing hart the same grace, when an other shall aduertise vs of our errours.

CHAP. VIII. A remonstrance thervpon and aduise.

VVill it, I say, be permitted me to shew that it would be much more expedient for to growe by the roote, then by the braun∣ches, which is to extend them∣selues in the exercise of vertues, rather then in the multiplity of foundatiōs, and not to leaue Maries good part, for the toile and trouble of Martha; inseparable trouble of so many new missions, and Con∣uoyes. No the perfection of an order consisteth not in the number of men and howses, but in the exact obseruāce of the rules, ād Institute. If the number caused the excel∣lency, the world would carry it frō ••hose that leaue it; for there are

••lwaies many more secular laicks then of those who abandon the worlde. An armie lesse in multitu∣de but well ordered, is stronger then à great one where disorder puts all into route and confusion. But why is it necessary to take muc•• thought, or vse many words for the proofe of à truth altogether euident, and which experience ma∣kes palpable? No, no, at the Tri∣bunall of God, you shall not giue so strict an accompte for not enlar∣ging your order and multipling your dwellings, as for the ill husban∣ding of vertues, and for many other imperfections which wage continuall warr against vs. And besides where there is no hearer sayeth the wise-man, what neede is there to powere out our speach? The passion of spiritually multi∣plying themselues, being so vehe∣ment in zealous soules, as that:

which God inspired in nature by his words increase and multiply, is not so ardent: For the other is so much the more pressing by how much it hath à fairer pretence to aduance the glory of God in the saluation of soules, by bringing to him many seruants; whence such as are once taken therwith cannot acquit themselues; because they would thinke to lose all their per∣fection. No, the passion which carnall fathers haue for the aduan∣cement of their Children, to lodge them we••l, to prouide for all their necessities to erect them howses, beares no comparison with that of Cenobiticall fathers and Superiours in extending, multiplying aduanc∣ing inriching building magnifiing and causing their blessed instituts ••o florish; And God graunt, said an auntient father of the Ceno∣bites vnto his b••••thren who prest

him to reedify the Monastery and to make it greater; that by inlarg∣ing our terrestriall cells we do not straiten the habitations which expect vs in the mansion of our heauenly father. It is in vaine to oppose reasons and words vnto à torrent which can not be staied by any bankes. Goe on then in the name of God, our deare Bretheren goe on dilating your selues alwaies forward, and neuer returne back noe more then the birds of the Prophett, ascend alwaies or descēd like the Angels on Iacobs ladde•• without stopping in your motion, I ••ell you from my very hart as Re∣beccha's brothers told her whe•• they sent her by Eliezer to be the spouse of Isaac; you are our sister increase into thousand thousands: lett your Orders florish more and more, lett your Brethreren multiply and surpasse in number the starrs of

heauen, and the sands of the Sea: Yet is it not very certaine that by multipling people the glory of God is magnified: since that experience, which your passion causesh you to ignore, makes vs to see that you spiritually ruine yourselues by that wherby you thinke temporally to establish yourselues; that the Wis∣dome of the flish obscureth that of the spiritt, as the moone receaueth Ecclips by the opposition of the earth, and that thinking to aduāce the glory of God by multiplication, you diminish it by inconsideratiō It is in my opinion the iudgement of the holy Ghost, who by the mouth of the Church his true oracle teacheth vs in the last Ecumenicall councell, that the multiplicity of new institutes placeth so many Childrē on the brest of Christian piety, as it therby becometh dry; which bee it spoken with due reuerence to the

Sea Apostolick that doth nothing therin but maturebly, holily, and vpon iust necessities; for who can say vnto it why doe you soe? since that the soueraigne Bishop hol∣ding the generall gouerment of the ship of the vniuersall Church know¦eth better the necessities therof, thē any particular Pastours, who a•••• onely called vnto part of the solli∣citude, not vnto the fulnesse of the absolute powre and auctority reser∣ued onely vnto him. Now to returne to my first purpose; whence this digression (which will not bee vnusefull) touching the multipliing of Cenobiticall houses seems to haue some what putt mee our of my track; I say that if such as make new foundations complaine of their po∣uerty, their complaint can not bee iustified by their inconsideration which causeth them rashly to en∣terprise workes, wherin they take

••o ill à bias that one need not wōder (whatsoeuer cōfidence they alleadg in the prouidence of God) if they prosper so ill therin, as in the end their harp is changed into lamen∣tation, as Iob saith, and their voice into the accent of those who weepe▪ What might à man then do to cause these complaints to drie vp in their mouthes, and to satisfie this reme∣diles appetite of founding howses and making new establishments? Concerning which, I should bidd them to aske of their anciēt fathers Cenobites, and of those who haue preceeded thē in the like designes; and they will answere them, follow our stepps, pursue the tracts of our example: Receiue not any amongst you, who bringe not vnto the com∣munity meanes to liue; as no Preist: is receiued into sacred Orders, with∣out title (I speak here of Cenobits liuing of rents.) Or else take no••

new howses, vnles they bee suffi∣ciently endowed by founders; and do not receiue more people then the reuenue of the howse can man∣taine, as you see in Cathedrall and Collegiall Churches, ther are bu•• so many places for Canons or Pre∣bēdaries, as the rents of the chapters can mantaine. And if some offer themselues to bee brother-seruants, admitt onely such as know some trade, and who by their act and labour, shall bee able to gaine their liuing, in seruing God and the com∣munity; so should you want no∣thing, nor haue occasion to com∣plaine.

CHAP. IX. Indiscreete feruor.

BVT going on this pace, you will say, one should not much ad∣uance.

For foundations are rare; more rare such as entring into communities bring with them mea∣nes to entertaine them; and besides, this were to tye the hands of the Diuine Prouidence, and subiect it vnto humane prudence which is folly before God. I know not truly whether this prudence be à folly, but I am certaine that indiscretion and temeritie are noe markes of wisdome, and likwise the example of the woemen which I haue for∣merly mentioned, and which erect so great à number of Monasteries, euery where, and alwaies well foū∣ded, at leaste in time, makes vs cleerly to see and to touch with our very finger, that their conduct is full of security and benediction. Moreouer if you who are trans∣ported with this zeale haue the guift of miracles, and of multiplying loaues in the desert, as the some of

God, or oyle and milke as the Prophett, or to cause manna to des∣cend as Moyses, you should haue good reason to assemble together much people without beinge solli∣citous for their nourishment, bu•• to receaue many persons who fain•• in their way hauing nothing to eat, and then to crie for succour, to complaine; is it not rather to accuse your indiscretion, then to stirr vp others to compassionat your mise∣ries, seeing you fall into the ditch which your selfe haue made. You demaūd in begining, or rather you begin in demaunding, and are you soe ignorant Logitians that you know not the nullety of the Argu∣ment which is called Petitio Prin∣cipij: you cry out prouidence, pro∣uidence, you thinke to walke vpon the winges of the winds and vpon the waters as S. Peter, and as soone as you find the want of any thing

in à house where you haue nothing nor brought any thing, you cry Lord saue vs, and your weake faith testi∣fies your mistrusts by these lamen∣tations; perceaue you not when it coms to the effect the weaknesse of your protestations, and that like S. Peter you make great propositions of confidence which you performe ill enough? the satyre in the fable the first time that he saw fire thought it soe beautefull as he ran to imbrace it, but he scorched his skin and beard. Warre is sweet saith the auncient Prouerb, vnto those who haue not tried it: The Childrē of Ephrem did wonders in shooting at butts, but in the field they fought with their heels before their Ene∣mies. In the begining of an insti∣tute there are no thing but lamps of fire and of flame, nothing but fer∣uours, nothing but courage; lett vs goe, lett vs goe and lett vs die with

him, said the Apostles, when they r•• away at the taking of their Master. So sing our new establishers, lett vs onely goe, lett vs begin, lett vs ad∣uenture, what can not wee doe in him who strengthens vs? If he should kill vs yet would wee hope in him; when hee sent his Disciples without scripp, without staff, with∣out shoos in the dispersion of na∣tions what did they want? All is made for Gods elect, all is for vs, if wee be all in him whether life or death, at the worst the earth may be defectiue for vs to liue, but not to dye. O fayre resolutions so that the effects correspond thervnto! but when à S. Peter at the voice of à silly Chamber▪ maide changeth his note; when after so many braue protestations one descendeth to complaints, then may one saye with the Prophet, how is the gold chan∣ged, and its good colour lost. And

what pitty is it to see the stones of the Sanctuary dispersed in the heads of the streets, and the valiant Is∣raelits armed with so many glorious propositions of suffering, running vp and downe the streets, and into howses, to receaue comfort in their necessities, and defning with their cries the eares of persons, who haue put themselues vnder their spiri∣tuall conduct, that by their assi∣stance they may be taken out of the labyrinth wherin they intangled themselues through their owne im∣prudence: For they would not haue run as it were at randome, nor fought as writers in the ayre, but se∣riously purposed to establish them∣selues, not vpon foundations of hope rather melted and rotten, then wel grounded, if they had not layd their foundations, as saith the Apostle, vpon haye and straw; straw, saith the Psalmist, the shitle,

cock of the winde and the symbole of inconstancy. From thence arise these complaints which yeeld noise enough but litle fruict, and take from them the glory which is giuen to Salomon for hauing built the Temple of our Lord without cau∣sing to be heard the noise of hum∣mers, Sawes, or any other iron tooles. The auntient Cenobites haue not so done in their time; for they walkt à leaden pace in their beginnings, they vndertooke few Monasteries and those in the woodes and solitudes, in places remote from the commerce of men, so that they had no desire to importune, since they did flie them▪ and liuing there of the labour of their handes, and of their hus∣bandry, as also of the goods which their companions brought into their communities, or else of the voluntary offerings and legacies

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which the faithfull Laicks gaue them to be remembred in their prayers; they haue in continuāce of time heaped togeather this prodi∣gious multitude of goods, which now serue to maintaine the pompe and riolt of Commendatories and great men, who find nothing more fatt, or delicious then the bread of the Crucifix, giuing for à pray vnto birds and doggs (that I say not worse) that which was gathered and ordained for the nourishment of Saints. These in their good hus∣bādry labour without complaining, but the new founders of our time without taking paynes, imagin, that it is sufficient to aske, and to com∣plaine, if one giue them not what they desire; calling heauen and earth to witnesse and inuaying against the ingratitude of the world which knows not how to esteeme nor acknowledge, as it ought, the

great and notable seruices they ren∣der vnto it. A complaint like vnto that of pedants who puffed vp with à litle learning in the smale Empire of their schools doe nothing else but accuse the blindnesse of the age which know not how to value their merit to aduance them to the di∣gnities of the common wealth, and to yeeld them à share in the gouer∣ment therof. Behold touching those Cenobites who by their In∣stitutes ought to liue of reuenus and rents, or of their labour, and who being not actualy founded but▪ onely in possibility, haue so pressing à desire of being founded as through their importunities they neuer suffer in repose the soules which range them selues vnder their direction, vntill they haue therby procured the foundation, the good deeds and comforts which they aymd at. If these complaints

be iuste, others see; as for mee I ac∣knowledge the weaknesse of my sight and spirit to perceaue and conceaue their iustification; for if there be any thing in the world which ought to be done gratis and dis-interessed, it is the guidance of consciences.

CHAP. X. Complaints of Mendicant Cenobites and their examen.

PEraduenture wee shall find more Iustice in the complaints which Mendicant Cenobites may make who meddle in the function of Directours. For since noe other liuing is alotted them then by beg∣ging, if they find not therin the comfort which they ought to ex∣pect in their necessities, what can

they doe but complaine, therby 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 pre∣tend; because making open profes∣sion 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, imitat∣ing 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 neighbour∣hood 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 vn∣derstand none so well as this; I giue to the end thou mayst giue vnto mee, I doe well, because thou pro∣uokest 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 suf∣ferrs with alacrity the inseparable necessities of mendicity, in imita∣cion

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 incommo∣dity is fallen? I am no enemy to Na∣ture in this poynt, and it were iniu∣rious to reason (out of matters of fayth) to striue and bandy directly against sense. S. Paule permitts euen the most perfect to weepe mo∣deratly 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 tem∣pests, 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 be∣getts it, is neither casuall nor vnpre∣meditated, nor necessitated, but sought for, but imbraced, but vo∣luntary and deliberatly chosen; For I pray you, the Cenobite who puts himselfe into à company of Men∣dicants, 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 pu∣trified because of my indiscretion knowing that his harme proceeded from himselfe: Who is ignoran•• 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) tha•• 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 herto∣fore tooke vpon him this respect∣full 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 autho∣rized 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 hap∣pen, that they vnto whom this permission is giuen, make vse ther∣of, 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 necessi∣ties where they establish them∣selues in certaine places without competent rents for their mainte∣nance, wherby they ruine their discipline, multiplyinge in such

••ort howses, that they cannot pro∣uide for their people as is befit∣ting good subiects, and good Su∣periours, to the end the rules and obseruances may there be kept ac∣cording to their rigour in full vi∣gour: Euen the Mendicant Ce∣nobites may dissipate the spirit of their Institute by the same multi∣plication, 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, can∣not conueniently prouide for their entertainement.

CHAP. XI. A digression concerning lay-brothers, or seruants.

PRincipally when they place a∣mongst 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 ver∣tuous, ād make their praiers, ād exer∣cises very profittable within; and be raised to high degrees of contē∣plation, yet the world which is not so subtile, nor speculatiue, hath not so much regard to interiour as exte∣riour actions, and as it hath not eies but in the head, it beleeues nothing of men, but what it seeth or hea∣reth of them, saying with that ser∣uāt 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 A∣postle calls (opitulations, guber∣nations) and likewise take the title of coadiutours of the Diocesan Pa∣stours: I see not to what purpose they admitt, and receaue such as haue not talents to performe cle∣••icall functions, of preaching, and administration of Sacramēts. For to saie that they receiue youth, who seeme, to haue à disposition there∣vnto, and that they instruct them for this purpose, notwithstanding that sometimes the successe fru∣strates their intention; and that such as they esteeme fit become vn∣able for these actions, so that they remaine as it were superfluous, and ouer-numerous, seruing onely to sing, and performe the other m••a∣ner offices of the conuent, that

were, more excusable, in case these howses whereof I here speake; were rented, and able without charging the publique, to nourish with their superabundāt reuennues those who should not be fitt, for the exercise of Mary, and solitude: But it is to be beleeued that they who liue not but of almes, and begge from day to day, doe not demaund them gratis, but for the charitable seruice which they render to the people, reaping the temporall, of those vnto whom they distribute their spiri∣tuall labours. And concerning brother-seruants, I doe not com∣prehend in this kinde of life where in the most are stated, since they being neuer able through their inca∣pacity to aspire to Preist hood, nor vnto clericall functions, or likewise to the seruice of the Quire, it seemes that the right of demaunding almes is not acquired, but because the

Church approues it by sufferance, or suffers it by approuing: For asmuch as they cannot, according to the vse of common reason, reape where they haue not sowen. But if one alleage for their iustifi∣cation, that there are of this con∣dition amongst the rented Ceno∣bites, it may be answeared that they are there as seruants (for which cause they beare the name of seruants) who are contented with their nouriture, and with their cloathing to be enterteined, as well in health as in sicknes by the com∣munitie, to which they giue and offer themselues, whence in some places they are called brothers Oblates, Which is not so amongst the mendicant Cenobites, who haue no right to haue seruants at the expence of the publique, being à thing which would be founde

••range in the world, if à mā reduced to mendicitie, had diuers seruants, who should goe vp and downe searching after necessaries from howse to howse, whilest he im∣ploied himselfe in study, ād contē∣plation. The poore, impotent, or blinde haue sometimes other poore to conduct, carry, or leade them; but the necessitie of these miserable per∣sons sufficiētly declares, that though they cause themselues to be guided by others whose eies and shoulders they borrowe, yet themselues in person are they that aske & begge, and not the seruants or helpers. To beare the glorious title of mendi∣cants, and neuer to begge; and as the bee drinks the dew which falls vpon the flowers, to drinke and eate the sweate of poore brother ser∣uāts, who continually trott vp and downe through the dirt; who haue their mouth in the dust; whose soule

sticks to the pauemens: and who run from howse to howse to seeke nouriture for their Reuerences: Is it in your opinion sutable to their rancke, whom that great Sainte whose Seraphicall charitie deser∣ued the markes of the stigmats of the sonne of God, called brother∣flies? But whilest these poore lay∣brothers goe and come like the litle flies, or Nimphes, to gather flowers aboute the towne, and feild, as vpon à landskipp, the mother bees remaine in the hiue composing the hony combes of publique and priuate exhortations, wherby pietie and vertue are inspi∣red into directed soules. It is true, and since the Church so findes it good, who can dislike it, if he will not shew the losse of his common sense, in contradicting the commō sense of all the faithfull? It is neuer∣theles possible that some good Ce∣nobite

will like this reason without preiudice to his rights, priuiledges, and repose. Is it enough to be called mendicants, to liue onely of almes brought in without going to seeke them? enough to nourishons selfe of things asked, without humi∣litie to aske them? It is true that Kings, Princes▪ and the great men of the world, gather their reuen∣nues by their Officiers, Receauers, Treasurers, Ouerseers, Cofferers, Factors; and many rich persons, and of great qualitie, receaue their rents euen with their owne hands. The Cenobites themselues who liue of foundations, gather that which is due to them, by their Procura∣tours, who are graue Fathers and of note, not relying wholie vpon their lay-brothers, vnles they be of an approued fidelitie, and of an intelligent witt to negotiate. I knowe not whether there be any

secret pruiledge, and wherof I am ignorant, in the mendicant socie∣ties, which raiseth them to this height, of causing their necessities to be sought for by such as haue least right to aske them. For if there were some such captious spi∣rit (whereof there bee enough in the world) who should demaund of à begging brother for whom doe you aske of me this almes? He ought to answeare him in words of veritie, and of an vnfeigned cha∣titie. It is partly for mee, partly for holy personages seruing at the altar, in the pulpit, in the Confes∣sionary, in the Quire, and in the direction of soules. And if this captious person should reply, bro∣ther you are in good health, you are strong and able, you might gaine your liuing by your labour, or by seruice in the world, and since you render no spirituall for∣••ice,

why doe you demaund of me à temporall succour for your selfe? If it be for others, I wonder that they so litle esteeme the good done them, in bestowing on them liue∣lihood (although it be not in so litle, as of thir••y parts of men, there are no lesse then nine and twentie which goe, which run hazards, which trauelle night and day in all fashions to gaine it) as they take not the paines to aske it them∣selues, sending onely their seruants like apparaters. It must needs be that they make litle compte o•• things and persons of the world▪ these are the stronge Gods of the earth powerfully eleuated, and so rapt with the knowledge frō aboue, as they no more remember the necessi••ies here belowe. Goe cause them to descend from this Thabor that I may knowe to whom I giue my goods, and if they be profitable

for soules, let them visite mine, I will receaue them as Prophets, but their seruants and staffe, is that which I knowe not, and which workes neither miracle, nor im∣pression in me. So it is that some penetrating spirit might send backe these good brothers, for reasons reiecting their plea. They might peraduenture say, that their masters are not of such à humour, as to dis∣deine their profession of mendi∣cants, and that to honour this glo∣rious mendicity, they goe some times à begging in person, and it is also possible, one may reply vnto them, that this is so rare, that as one swallowe makes no sūmer, so acts so litle vsed cānot forme great habits. This happens scarce so often as the eclipses of the sunne, or of the moone, which rauish the ignorant with admiration, and cause soules most tyed to the earth, to beholde

heauen▪ And moreouer who knowes the intentions of these actions which we ought alwaies to take in the best part, and not to touch the brand where it burnes? For since all the actions of men are, said Epictetus, like meddalls of two faces, ād vessells of two hādles, who shall assure vs whether these so rare humiliations, be true, or feigned, done simply or for some end, since the Ghospell giues vs to vnderstand that there is no vertue, which is not counterfeited by some vice, and that one may faste, giue almes, and other such like actions, for to be seene of men, rather then of God? Neuertheles euen by the common practise, we may easilie discerne amongst such as liue of begging, those who haue chosen Maries best part in keeping themselues in re∣pose, and in the holy vacancy, at the feete of our Sauiour, from

those who are put vnto the toyles, and troubles of Martha; and it belongs to the actiue life of lay∣brothers, to nourish the contem∣platiue of those of the Quire, who a•••• as the Cherubins, and Sera∣phines of the highest Hierarchie. And besides if one should set vpon these good brothers and saie vnto them, my frinds I see well that you are like vnto bees, which gather of flowers, and make hony, but not for them selues; vnto sheepe which carry fleeses to cloath others; vnto oxen which plowe the feild, when the haruest shall not be theirs; vnto birds which make neasts, not for their owne vse. Tell me, if you had remained in this vncleane world, vpon whose head are heaped all the inuectiues which are in holy Scrip∣ture, as the maledictions were aun∣tiently cast vpon the emissary goate, which one chased into the

desert: Would you haue bene con∣tented (since it seemes that your condition called you vnto serui∣tude) to serue à maister which would oblige you, being poore, to goe seeke for his and your liuing, amongst your neighbours of the towne, and country; and who per∣haps at your retourne would treat you as liberally, as the good maister did the prodigall childe. But of courtesie and euen in good truth, and without dissimulation, that if you saie, you serue in this countrie, out of the world where you are (I vnderstand not that which Plato imagined to be in the lowest Pla∣nets) through à farr purer inten∣tion, and for à reward farr more eminent; since like that auntient Painter you labour not, but for eter∣nitie, the Apostle commaunding the seruants of secular persons to render seruice vnto their maisters,

not as vnto men, but vnto God, opens them the gate to purifie their intentions, and to render them as straight as yours. And finally these masters whom you serue out of the world, in qualitie of Laymen and seruants, though they alleage all the Scripture to shewe you alle∣gorically, tropologically, anagogi∣cally (tearmes which you well knowe) that they are Angells, and Gods, and that truely God speakes by their mouthes, and that it is from thence you ought to receaue the lawe, and learne the science of Saints, albeit these be men, and shall die, and be iudged like other men, and the ceremonious and ma∣gnificent excellencies of your vowes excepted, I see not, why the other seruantes which are vnder subiection in the world, may not take their masters for Gods in the same sense, since their autho∣rity

ouer them, represents that of God. And if you saie that these men whom God hath placed ouer you, and who hath called you into bands, doe you the honour as to holde you for brothers, and chil∣dren of the selfesame communitie: One will answeare that honest men and such as liue Christianly in the world, esteeme not their ser∣uants as slaues, but according to the saying of the great Stoick, as hum∣ble soules, or rather, as brothers in IESVS-CHRIST, called vnto the same beatitude. For they knowe it is vnto them, these Apostolicall words are addressed, Masters be you benigne towards your seruants laying aside threats, knowing that both their Lord and yours is in heauen, and that before him there is no exceptions of persons. That if you will vnderstand the precept which the same vessell of election

giues vnto seruants, who desire to render their dutie Christianly, be∣holde his diuine words, Seruants be obediēt to your maisters according to the flesh, with feare, and trem∣bling, in the simplicitie of your hart as to CHRIST, not seruing to the eye, as it were pleasing men, but as the seruants of Christ, doing the will of God from the hart; se••∣uing with à good affection, as to our Lord, and not to men, know∣ing that euery one what good soeuer he shall doe, that shall he receaue of our Lord, whether he be bond, or free, Beholde how the good and faythfull seruants who are in the world, and haue pietie and their saluation in recommen∣dation, carry themselues in their duty, being subiect in all reuerence vnto their maisters, not onely vnto the wayward, according to the doctrine of S. Peter. And we must

not aske where are the seruants of this condition, for besides that they who are in this obseruance ether knowe not their owne vertue, or if they knowe it, couer it as much as they can by humilitie: It is certaine that God in the corruption of the world, so much exaggerated by those who haue left it, reporting the wolfe to be sometimes greater, sometimes lesse then he is, accor∣ding to the humour of those with whom they medle. God alwayes reserues to to himselfe in all estates many thousands of men, who bende not their knee before the Idol of vice: Yes yes the deluge▪ is not so great, nor so vniuersall as there are not alwayes many soules saued from ••his invndation of the world: and Paradise is not euer so open to those who are gone out of it, to put themselues into Cloisters, but that some one is shut out of the

gate. But what? on the otherside it is so cried downe by such as haue made à glorious breaking there∣with, as it seemes who soeuer re∣maines in this Babilon, and flies not vnto the montaines of the high state of perfection, runs the waye of perdition. An opinion not one∣lie vniust and irroneous, but also would be hereticall, if obstinatly mainteyned, as very well saied blessed Francis de Sales in the first part of his diuine Philothy. Tell vs not then ô good brother-seruant that it is the feare of damning your selfe in the world, and the desire of sauing your soule in the Cloister (which you call religion, as if there were no religion but in the same) that hath reduced you into the state of voluntary seruitude wherin we see you; à seruitude which for IESVS-CHRIST, is more excellent then euen the Diademe of kings.

Saie not that you cannot worke your saluation in the world, if you distinguish not vnto vs the corpo∣rall, from the spirituall; for con∣cerning this it were impietie to say that one might not worke it; but touching the other, if it be hun∣ger which hath chased you from this place, to finde your liuing in à begging pietie, or if it be permitted so to speake, I knowe not whether this gainfull mo∣tiue render you laudable before God, and whether this be not, as saieth S. Paul to make lucre, or profitt of pietie. This word per∣aduenture will touche some of this sort, in the aple of the ey, who were great, noble, and rich in the world, and wanting learning to enter into the power and dignitie of Preist∣hood, haue left goods, & honours to put on à Cenobiticall weede in qualitie of lay-brothers, casting

themselues into à Cloister, not to be serued, but to serue, and serue in fastings, watchings, hunger, thirst colde, nakednes, and other incom∣modities which the Apostle recoūts: and to serue for the pure loue of God hauing the will free, and without any necessity spirituall or temporall. Sirs (for your present condition shall not hinder me to respect your qualitie past) I know that not onely your intention, but also your action is holy, generous Christian, heroick, laudable, and worthy of an hundredfolde, and of an eternall rewa••d: For who can but admire in you so great à chāge of the right hande of God, for whom you are become, of great, litle, of exalted, debased; and to speake with S. Paul, of wise, fooles, of noble, ignoble, and as the excre∣ment of the world? But neuertheles I see not (with submission to the

Church of which one ought no more to search à reason, then à article of faith) that all this acqui∣reth you more right of asking ether for your selfe, or others, though some holde that they who haue giuen all their goods vnto the poore, according to the coun∣cell of the Ghospell, haue right to demaund almes of the rich, and such as may helpe them: For if that were, who sees not but à pa••ticu∣cular Preist, or as you call him, se∣cular, giuing to the poore his pa∣trimoniall title, or renouncing his benefice, would haue right to begg, and to exact his maintenance of whom be should demaund it? And not onely à particular Preist, but also euery Christian, Laick, and se∣cular, since the Councells are gene∣rally giuen to all Christians, of what condition soeuer, who may practise them according to their

calling, although they be not vowed but by Clarks, and Ceno∣bites. Now I pray you could this particular man with reputation, goe to aske his liuing after this sort? giue me the almes which you owe me, because I haue distributed all my goods amongst the poore, and haue onely left vnto my selfe the right of demaunding my neces∣saries. Some will saie that this is not permitted, but vnto those who haue put themselues into commu∣nities; and one may aske what au∣thoritie by the Ghospe••l, and what prerogatiue in this, haue the com∣munities aboue particular persons? And whether it be à thing more fi••∣ting, and lesse chargeable vnto the publique to begg for fiftie mouthes then for one, and one which shall begge for it selfe, by it selfe, not by à seruant; Brother I saie vnto you when you shall haue abandoned

Earldomes, Marquisates, and the Empire it selfe, as did Charles the fift, to become the begger for the communitie, without the right and the facultie which the Church giues you, you haue none at all to aske, ether for your selfe, or for their Re∣uerences who send you à begging: Not for your selfe, since you la∣bour not for the publike, nether corporally nor spiritually: nor for others, who ought themselues to begge, if they will with justice beare title of Mendicants. A No∣tary, an Aduocat, an Atturney, à Iuge, à Phisition, à Tradsman, tak∣ing nothing for his paines and ser∣uing the Publike gratis, should he haue right to sende his seruant through the citie to demaund his necessities? And who would beleeue him when he should say that his Maister performes all his functions for nothing? Would not one reply,

tell him, let him liue by his art▪ and let him not be ashamed to re∣ceaue his paie for the same. And besides, should not this seruant rather haue tolde his Maister, and since you giue me no maintenance but that which I finde my selfe, it were better done of me to prouide for my selfe alone, then to carry à double burthen in susteining my selfe and you also by my trauell. What if one reply that they who imploy lay-brothers in begging, la∣bour of their part in study, to at∣tend vnto preaching, and the con∣duct of soules, and to that, one brother aides another, in so much as one giues not vnto such as de∣maunde, but in respect of them? Beholde an admirable winding-out. They who aske, aske for such as aske not, and they that aske not, aske for those who aske. Where vpon it were good to knowe, whe∣ther

they who aske not, eate an e∣quall share, or for those that aske; or whether such as aske, fast alike, or for those that aske not, or whe∣ther both the one and the other, eate by proxie, or in proper person. But it is impossible that they who study, meditate, sing, or contem∣plate, imploy themselues after∣wards in Clericall functions, and in the seruice of soules, by preaching, and administring the Sacraments should begge, themselues; wher∣fore it is necessary that they cause it to be done by others who haue not these talents. Certes I confesse that the same is impossible, and that it is likwise necessary, for them to cause their liuing to be demaunded by others. But I aske if it were ne∣cessary that they should imbrace the impossible, and by what neces∣sity and constraint they haue bene moued therevnto: For since they

must needs knowe that they could not begg, and at the same time ex∣cecute their spirituall talents, which God hath giuen them for the ser∣uice of soules, why became they Mendicants, by state, and profes∣sion? Or besides, embracing this condition, did they intend to place themselues therin, to begg by others, or by themselues? One will possiblie saie that the Prophets haue had their seruants, which is very common in the Scripture, and that who receaued the seruants, had the same reward, as if he had re∣ceaued the Prophet. Moreouer that in the Hierarchie of the Church the Bishops haue Preists for their aydes, assistants, and coadjutours: And the Preists for their seruants haue Deacons, who for that cause are called Ministers. For the holy Councell of Trent say••th, that the sacred Hierarchie is composed of

Bishopps, Preists, and Ministers by them vnderstanding the Dea∣cons. Obserue vs well heere, then euery Mendicāt Cenobite will haue à seruant as an inseparable shadowe of his body, and per-aduenture for that cause it is that they goe not, but as the Disciples, by two, and two, and this Cenobiticall ioyning of payers shall be framed according to the modell of the Hierarchy, ô how well is this taken! The Bishop hath à Preist for assistant, the Preist à Deacon, but it is the functions of the holy Altar, in the diuine of∣fices, and other sacred Ministeries, not in the seruice of the common life: For who euer heard say (vnles it be by abuse, and prophanation which ought rather to be detested, then reduced to example) that à Preist is seruant, or better to expres my selfe, à drudge of the Bishop, and à Deacon, drudge of the Preist,

for to seeke and prouide his meate, to dresse his garden and his cham∣ber, to sweepe his howse, and to performe other base actions, such as are done by laye-brothers in à Cloister for the seruice of their Re∣uerences? That though à Bishop be assisted at the Altar by Preists▪ and the Preist by the Deacon, doth it followe that the Cenobiticall Di∣rector, or Preacher may not sing in the Quire without hauing with him à laie-brother, nor preach, nor cōfesse without à lay brother by his side? The Preist which assists (for so ought one to saye, and not to serue) the Bishop at the Altar, the Deacon, and the Subdeacon, who assist the Preist in diuine offices, haue they not their part in the same office, as the holy ceremonies, and order of singing, whether of the Epistle, whether of the Ghospell, whether of other parts, sufficiently

declare? But what part hath, or ought to haue the laie-brother, in the sermon made, or in the confes∣sion administred by the Cenobi∣ticall preacher or Confessor, vnles it be to goe à begging for him? As who would saie, the Preist is ordai∣ned to serue the Bishop, or the Dea∣con, the Preist. To what pourpose? to goe seeke for, and prepare him his meate. Hence I gather that to desire multitude of seruants in the state of pouertie, and of vowed po∣uertie, and of perfect pouertie, and of mendicant pouertie, is à diuinitie the vnderstanding wherof is reser∣ued to such as are in the practique; ingeniously confessing my igno∣rance herein, and that my Theory and speculation cannot penetrate into these misteries; and that these secrets of the Cloister are vnto me as closed letters, and closed with many seales: And much lesse to

penetrate them, with the sight. Ne∣vertheles since in Schooles without preiudice to faith, one may diuersly dispute vpon the points of our beleife, and bring reasons for things which are aboue all vnder∣standing, and which should be no more beleeued, if they were knowē by demonstrations like vnto those of humane sciences, for asmuch as faith and sight are incompatible, reason grounded vpon experience, saieth an auntient Father, taking away the merit of fayth, which according to the Apostle, is of things inuisible and not appearing: Why may not we exercise our ratio∣cination vpon that which is no waies of faith, but of some points or dispositions of pollicy, and Ec∣clesiasticall discipline, which are as morrall lawes, that is, subiect to change, and to be diuersified accor∣ding to times, and occurrences,

principally in the Cenobiticall state, where we see many varia∣tions, and nouelties? Let vs goe on then with lesse doubte, but with that charitie which chaseth away feare, to frame as yet some conside∣rations vpon the condition of such as are called brother-seruants in the Societies which professe mendicity. I haue already declared that whe∣ther they were rich or poore in the world before their enterance ther∣in, they had no other right to begge then what the Church gaue them, in consideration, as I thinke, of the seruice which they rendred vnto Cenobiticall Preists, which per∣forme the Clericall functions, ac∣cording to their institutes; So that without beleeuing them to be Popes, one may call them, seruants of the seruants of God, or seruants of the Prophets.

CHAP. XII. Whether they be exempt from the labour of hands.

BVT it is no small question to know whether the Church permitting them to begge as well themselues as for these whom they serue, exempt them from labouring with their hands, and from liuing of their labour, or from liuing onely by begging. Let no man thinke that I desire to moue con∣tention, seeking here, according to that auntient Prouerbe, à mite to deuide, and knotts in à bull-rush. For there is question here of their conscience, and consequētly, of the good of their soules. I knowe that S. Thomas in the litle worke which he composed to refute the obie∣ctions of those, who in his time

rose vp and wrote against the in∣stitute of Mendicants Cenobites was very eager to shew, that the Mendicants are not obliged, like the auntient Ancorites, and Ceno∣bites, to take paines with their hands: A doctrine which hath beene receaued with applauses, and almost Canonised, or made Cano∣nicall, like à diuine Oracle, by such as haue exactly practised it, by à most delicate Saboth. But when this good and Angelicall Saint gi∣ues his reason therof, and of this exemption from the labour of hands, wherby to gaine ones liuing, he onely applies it vnto those, who administer the Sacraments, who preach ād teach iustice vnto others, presupposing that this labour much more excellent then the Manuell, merits very litle, if it giues not liue∣lihood vnto him that doth vse it. Besides, nether he nor Bellarmine,

who followeth his doctrine in the booke of munks, in the fourth cha∣pter, will not haue those who per∣forme the functions of preaching, and administration of Sacraments to demaund any thing as due vnto them of Iustice or equitie, but onely of pure charity, as it is for pure charitie, and not by obligation (vnles it be that of their institute) they render these good offices vn∣to soules: Whence I draw these arguments; that if amongst Men∣dicants, onely such as labour spiri∣tually in the seruice of soules, are exempt from the labour of hands, and who may demaund their liuing though of mere charitie, and not by any title of Iustice; what shall ••e say of those who no waies per∣forme these functions (as ther are many amongst the Mendicants, euen the verie Preists thēselues) and ••ho haue nether capacitie nor are

able to performe them, as the lay∣brothers, the very name of laicks sufficiently declaring thē, not to be any part of the Ecclesiasticall Or∣der. Shall such in conscience be exempt from labouring with their hands, and from susteining their life by their labour, hauing both health, and abilitie to worke; pos∣siblie will one saie that manuell la∣bour, and of hands, as vnbefitting Preists, is in some sort forbidden them, and consequently, that a∣mongst the Cenobites, such as beare this carracter are therhence exempted though they performe not the clericall functions. For the difference betwixt particular Preists not Cenobites, and Cenobites, is very notable, because they haue, or ought to haue, an Ecclesiasticall, or patrimoniall title sufficient to mainteine thē, without practising, or exercising mecanicke arts. But

the Cenobiticall Preists haue no other then that of their pouertie, and mendicity, which hath bene onely approued by the Church, in regard their institute, applies, and appoints them to the seruice of soules, and the helpe of Pastours, as well in the administration of Sacraments, as of the word of God. Let then such as goe not à begging, nor performe the seruices of the howse, like lay-brothers; nor con∣fesse nor preach, nor assists soules, consider by what right they drinke and eate, the sweate, and labour aswell of lay-brothers, as of the preachers, and Confessors of their howse, and whether the seraphicall founder of the Minors would not haue put them into the Order of brother-Flyes. I doe not say this so much to reprehend them, as to aduertise them to thinke of the accompt which they shall render

for hauing liued in the lande of Saints, of the labour of others; and for hauing embraced à profes∣sion, and institute which they exer∣cise not; and for being of the nū∣ber of the children of Ephrem, who made à faire shewe, but knew not how to fight. Let them remember that God hates the peace of those whom he hath destined to warr, and that euery tree (witnes the fig∣tree cursed by our Sauiour) that beares not fruite according to its kinde, is in danger to be cut downe and reduced into ashes. It is not enough to weare the habit of à mendicant, to haue the out-side of à preacher, Confessor, Director; the cause is knowne by the effects; and by the fruite the tree. It is not likewise sufficient to beare fruites, if they are not ••ounde, and entire, not corrupt and wormeaten, or like vn∣to those which growe on the shore

of the Read Sea, which haue the out-side, and apparence of fruites, but within are onely filled with dust, winde, and smoake. Peraduen∣ture they vnto whom I speake, will mocke at the charitable aduise I giue them, but God, whom no man derides without punishement, may chance one day to laugh to their losse, in causing them to ren∣der à reason of their dealing, and demanding of them fruites accor∣ding to their kinde; that is, fruites of preaching, direction, and seruice of soules, according to the institute wherof they haue made professiō, and receaued their susteinance, and entertainement. The litle bees want not this iudgement, to chase away from their hiue, the lazie droanes, which are willing to eate the hony, but are not industrious to make it. But the Cenobiticall professiō hath this defect, that one cannot sende

out of the hiue of the Cloister such as are vnprofitable, and these fatt∣bellies, which haue nether backe nor feete to goe à begging, nor tongue nor spirit to speake and in∣struct, in à word, who haue nether mouth nor spirit, and who are one∣ly good to fill vp à number, and to consume the goods of the earth which they enioy, like that tree of the Ghospell, vnfruitfully. For touching the poore laick, I am not ignorant that they labour much, and peraduenture no lesse then Israel vnder the maisters of the workes of the king of Egipt, be∣cause the subtiltie, which the lear∣ned, aduantagiously vse towards the ignorant, and the simple, to make them carry the burdēs which they would not touch with the tip of the finger, is not vnknowne vn∣to vs; and we sufficiently vnder∣stand, that euery man who labours

in what sort soeuer, is worthy of his hire. We commiserate these poore beggers when we see them carry, like poore beasts of burthen, the sinne which the people redeeme by almes. And perchāce take more compassion then they who imploy them, and for whom they trauell; I would onely seeke their institutiō in the right which they might haue to demaund their liuing without being subiect to the labour of other men; and I doe not beleeue that they can finde it in any other place, then in the happines which they enioy in spending their dayes, being fastened therevnto by the nayles of vowes, in seruing the Angells of the Lord of hosts, which are the Ce∣nobiticall Preists imployed in the administration of Sacraments, the distribution of the word of God, and in the seruice of soules for the aide of Pastors. After this sorte they be∣come

the temporall coadjutours of those vnto whom the Church hath not giuen right to begg without the labour of hands, vnles in qualitie of spirituall Coadjutours of Pastours, obliging them by their institutes which she hath approued, for the helpe of ordinary Pastours, as being troopes of Supply in the Church mi∣litant. Be you then very humble, ô brother-seruants, and take à good consideration of your selues, know∣ing that since you nether are, ne∣ther can be admitted vnto sacred Orders, whether in regard of the rancke you holde amongst the Ce∣nobites, or els out of your inca∣pacity for learning, you are but lay∣brothers, and seruants, to the Preists of your Orders, though it be said that in some of your Instituts they of your condition may be Supe∣riour of howses, of Prouinces, and likewise beare the qualitie, and au∣thoritie

of Generalls, in respect and in consideration of some of your founders, and Institutours, whose greate and profunde humilitie hath with held them from aspiring vnto the dignitie of Preist-hood. Re∣member that in this condition of seruants you eate, in some sort, the bread of those whom you serue, since it is by them, and for them that you haue right to begg it, and in this manner as the true balme is made by taking the quintesence of all liquors, practise this saying of S. Paul, be subiect and submitt your selues vnto euery creature for the loue of IESVS-CHRIST. Let the mē∣dicāt Preists be likwise carefull who haue the talents required by tho Institute to trie the Spirits, the vo∣cations, & the capacities, not to ad∣mitt vnto their profession so many persons who want the qualities re∣quisite in those of their vocation;

qualities which haue caused their Orders to be approued, and not to multiply amongst the lay-brothers and seruants, but when bare and pure necessity shall cause them to haue vse of such aides. I speake not this so much for auoyding by this meanes the publique charge, as for the discharging of their own•• consciences. For to what pourpose, when there are three, foure, seauen, or eight Cenobiticall Preachers, and Confessors in one Conuent, will it be fitt that the publique beare the burthen of fistie, threescore, and sometimes an hundred mouthes, as well of lay-brothers, as of others, who doe nothing else but-sing in the Quire, and sometimes (which is but too true and two common) with so litle edification, as their silence would giue better satisfaction.

CHAP. XIII. Of the brothers of the Quire amongst the Mendicants.

IT is true, singing is good, but vnto them it is onely accessory, it is not the basis & foundation of their institute: It hath bene admit∣ted for the consolation in God by Psalmody of those who should be tired with the paines of study, of preaching, and administration of Sacraments. It is not but that the diuine laud is an Ange••••call functiō∣and which shall remaine with the blessed in heauen, where they shall praise God in his mansion for euer and euer, saieth the Psalmist. But it is not the principall function of such as are sayd to be obliged by their Institutes, to Clericall actions. And let not these Chanters alleage vnto

vs, that by this diuision of Ceno∣bites of the Quire, and the Ceno∣bites of the Chaire, and of the Confessionary, their Orders are like vnto that Sulamite in the Can∣ticle, where are seene nothing but Quires of combatans, and armies of Quiresters. And this example so often resounded, and this colewort, so many times sodd, of the hands of Moyses, eleuated whilst Iosue fought. For to ouerturne these fayre excuses on the faces of those who couer themselues with these idle pretenses; I aske of them, if in à battaille or combate there were fiue hundred trompetts which should sounde the charge to fiue or sixe Champions, who should fight by themselues, were it not à ridiculous thing? And if Iosue with so many thousands of Israelites had lifted vp their hands towards the holy places, that is to saie, towards

heauen, as Moyses, would Moyses alone with his sword haue ouerthro∣wen the armie of the Amalachites? Prayer is good, tis true, it workes miracles, or rather obteines that God workes them; but it is in such as are assigned to à contemplatiue life. They who by their vocation are called vnto the seruice of their neighbour, are not principally tyed to the Quire. It is not that I blame it in Mendicant Cenobites, ah no▪ (for who can dislike à thing so ho∣lie) but I say that it is not their prime, and cheife function the which brings in esteeme the most learned company amongst all the Cenobites, and vnto whom one may not without enuie, denie the glory of learning and of pietie, which consecrating it selfe vnto all Clericall functions for the honour of God, and the seruice of our neighbour, hath left the singing in

the Quire, not onely with iust cause, but also with profit. I doe then nether reprehend the vse and feruice of the Quire, nor the men∣dicity, but I onely advertise such as make profession therof, not to make the principall of the Acces∣sory, and the Accessory of the Prin∣cipall, by filling their howses (which ought to be as the towers of Dauid, and Arsenalls full of armes, swords, bucklers, and retraits for men ready for à spiritual warr, against vices, and errour, armed with the sworde of the spirit, which is the word of God) with persons vnprofitable to their Orders, and who onely knowing how to sing, should be better placed in founded and contemplatiue howses, desti∣ned vnto the exercise of Psal∣〈…〉〈…〉.

THE FOVRTH PARTE.

CHAP. I. One may vse the best things ill.

THere is much difference betwixt blaming à thing, and the ill vse, or excesse which may be committed therin by inconsideration. That Spartan did ill in causing all the vines of the territory of Lacedemonia to be rooted vp, who should rather haue corrected the abuse which one might make of that liquour, which reioyceth the hart of man. Mea••e is à thing both good and necessary▪

but too much hurteh the health, and oppresseth the stomake. One may vse à sworde for good and ill, the magistrate vses it for iustice, à villaine to murther. There is no thing so holy in it selfe, which à profane mā may not turne into ill, euen the diuine Scripture, by reason wherof it is not committed with∣out consideration, vnto the hands of the vulgar, the diuell himselfe alleaging it, to tempt our Sauiour, and diuers, as S. Peter reporteh wresting at that very time the Epi∣stles of S. Paul, from their true sense: how much more easie is it, to abuse institutes, which like cleare streames in their source, become dayly altered, and troubled by the progresse. What is ordained for one vse, is by course of time insen∣siblie diuerted to another, and I haue seene very authentique priui∣ledges giuen vpon lawfull causes

vnto Cenobites of very good life, to exempte them from the violēce of à Diocesan Pastour, whose life was of litle edification; to serue, an age and an halfe after very vitious, ād irregular Cenobites of the same howse, against an Ordinarie of great vertue, and of holie conuer∣sation. Is not this altogether a∣gainst the intention of the holie Sea, who hauing had no other aime but to defende the poore, and in∣nocent from the insolent domina∣tion of one powerfull abusing his authority; neuer intended to main∣teine the disorder, against à lawfull power, and ordeined by God. There is nothing more holie, then the newe institutes of communities, be they founded, or mendicants, which God hath from time to time raised in his Church, like to many rounds sent by him aboute the walls of the militant Hierusalem; and like so

many plants wherby he reneweth his vinyeard, restoring it by these newfeathers which embelish and in∣uiron with varietie, the youth of the Eagle. Yet neuertheles the holie Ghost speaking by the Councell of Trent, as forseeing that frō thence through humane misery, disorder might arise, forbidds the multipli∣city of them, as we haue formerly noted. And moreouer to shewe that the multiplication of Mendi∣cant companies, might chiefely bring both oppression to the pu∣blique, and confusion amongst thē∣selues, the Councell permitts the foure Orders of Mendicants, which then were, to receaue rents, à grace which was receaued of all except the Order of Minors, for asmuch as the Mendicant pouertie, was the foun∣dation, and as it were, the basis of their rule. The which is so well pra∣ctised, that through Italy ād Spaine

almost all the Conuents of those whom we call Mendicants, vnles such as we haue named, haue foun∣dations and setled reuennues. But since the Councell, there are risen so great à number of new institutes, as well founded as Mendicants, and so many new reformations, God so permitting it for the assistance of his Church diuersly assaulted and molested by new troopes, as we haue counted, euen vnto fiue and twentie Orders besides all those which are vnknowne to vs) of onely Mendicants: All different Orders, and which haue almost euery one Generalls apart. Touching other Orders of Cenobites who liue of rents, and inheretances, and who haue Generalls apart, I know not precisly the number, but peraduen∣ture it is no lesse then that of men∣dicants, and these are much less•• burdēsome to the Publique; because

their howses liue by their labour, and by husbanding of their goods, like other families of the common wealth, ād they support the charges therof, as the other Citizenes, ac∣cording to the occasions of neces∣sities which occurr: Though Ceno∣bites in their owne particular, by reason of dis-apropriation are no lesse poore, and in the same state of perfection for that regard, as also of vowes, then the mēdicants. I know that God, ād nature, or rather God by nature (let vs add) ād by the Church, does nothing which is not profitable; yet as we see autumne•• wherein the fruites answere not the aboundance of flowers of the pre∣cedent spring, and as vines cast forth many shootes which are fit to be cut of, to make the grape prosper: So in the best designes, and which come from God, humane affections which are cast away, some

times ingender ouergrowing••, which make them appeare lyke that gaie Colossus of the king of Asiria, wherin there was à litle gold, and siluer, mingled with much copper, iron, and earth, and whose fall caused by à litle stone, manifesteth, that the same which before appeared so glittering, and high, was but dust, and ashes. How many things are there in nature which vnto vs seeme vnprofitable, and neuertheles serue for many vses which we know not? There are likewise things which we holde daungerous, and hurtfull, as poi∣sons, wilde beastes, hayles, and tempests, which serue the diuine pro∣uidence for many good vses. That which is the death of one creature is the nourishment of an other; the very flies, and litle wormes serue for foode vnto the small birds: the variety of creatures extreamly beau∣tifieth

the face of the vniuerse, ād announceth the glory, & great∣nesse of the wroker. How knowe we whether he who is more then Salomon, & Assuerus, will not dis∣play vnto vs the wonders of his magnificence, in the agreable mul∣tiplicity of so many Cenobiticall Institutis, as the good Platus very amply shewes in his second booke of the good of the state called Re∣gular? If it be so, as there are great appearāce; is it not rather our parts to admire this disposition then to controlle it? Who knowe whether God permitts not this multiplica∣tion of mendicant Orders, princi∣pally of that which is called Sera∣phicall, the Church saying in the prayer of its holie Institutor that God by his merits doth amplifie the Church from time to time, by the increase of new issue, for to exercise the liberall charitie of the

giuers, by the quantitie of the de∣manders, who say with S. Austen giue me the earth, and receaue hea∣uen, in exchange. Conceaue you that to be à burthen? In nowise, no more then feathers are à burthen to birds, for without that waight they would not be light, nor lift them∣selues vp into the aire. To receaue the Prophetes of God, is it not to receaue God himselfe, Who hath said, whatsoeuer you shall doe vnto the least of these, shewing the poore, it is to me the good deede is done? And besides if there were no other reason, thē that God permitts, and the Church approues it, who will not kisse the earth vnder this au∣thority? Who would demaund rea∣sons after this will, as if this will, were not reason it selfe? Reason infinitly diuine, aboue all humane reason. I haue not likewise sett forth all which I haue alleaged, to iustifie

this authority, knowing that this is à tearing rocke, which causeth all the vessells which strike against it, to suffer shipwracke, and that it is à most foolish temerity, and too presumptious audacitie, to extoll ones iudgment aboue that which is ordained by this supreame Tribu∣all; these are the very words of à father of the Church. But I onely desired to sownde whether they who vse this facultie of begging▪ which hath beene graunted to their institutes to containe them∣selues within the limits prescribed them, and whether they performe the functions, in consideration wherof they obteined this priui∣ledge. This is of fact wherof one may dispute, the other of right, which is to be reuerenced in so much as he who searcheth the Maiesty, is oprest with glorie. Now as à riuer how deepe so euer its

bottome be, swolne with winter raines, or melted snowes which in the spring time fall from the moun∣teines, ouerflowes its banks, and spreads it selfe ouer the feilds, if it cause not great spoyles, it doth al∣waies make plashes, & leaues be∣hind it, sand, or mud. So the Ceno∣biticall societies, besides the great graces wherewith the holie Sea sa∣uours them in the begining of their institutions, goe alwayes aug∣menting them by progression, and increasing themselues in conti∣nuance of time, rather in number of men, then in vertue. It often happens that the fauours which haue beene shewen to saints, and worthy personages who haue had the first fruites of the spirit, and who haue made good vse therof, passe vnto their successours, who are indeede heires of their habits, not of their manners, of their rules, and of

their howses, not of their obser∣uance, and of their capacity? And so that which hath bene done for the good, and profitable, abusiuely serues the bad, and vnprofitable: Which we reade in the cronicle of an excellent Order, which I will not name; For as in à time of great contagion, the Cenobites sung the Litanies neare the tombe of their blessed founder, and repeated di∣uerstimes, ô our holie father pray for vs; à voice came forth of the sepulcher, which answeared vnto these Cenobites, farre differing in their manners from the Sainctity of their institute: Nether am I your father, nor are you my chil∣dren, by which he reproched them defect of their obseruance, and how much they were fallen from the first charity of those who had established their Order, which heretofore had bene so flourishing.

CHAP. II. The origine and Institution of Medicants.

FOR it is true that the assem∣blies of Mendicants, as of choise compainies; and, if one must so say, of troope of volun∣tairs, and light horsmen, haue bene admitted in the Church (which before had onely approued foun∣ded Cenobites) to preach, and administer Sacraments by mission, and permission and for the aide and ease of Pastours: There consists the principall end of their institutes, and not to sing, or to imploy them∣selues in the seruice of the Quire, for which cause they are not so necessary vnto Pastours, nor in the conduct of soules, since that so many other Cenobites liuing of

foundations, so laudablie exercise themselues therin: So that if now for one preacher and Confessour there are founde amongst them thirtie, as well Chorists, as lay∣brothers, euen amongst the most reformed, who see not, that herein they exceede the limmits of the Churches intention, which neuer was to sende vs so many Chanters, of whom one may saie, as the Spartan sayed of the nighting all: Thou art onely voice and nothing else. And indeed of these foure prin∣cipall Orders which beare the title of Mendicants, there are three (two of which haue the rule of S. Austen) which no wayes mentio∣neth mendicitie: Yet lesse that of S. Basile, of which there are so many Cenobites in the east who liue of their possessions or rents, or of the labour of their hands. The first then which bore the standart of

mendicity in the Church, was that great, and Seraphicall Saint, foun∣der of the Minours who was therin contradicted, yea with in his owne Order which was sifted, and diui∣ded since his time by those who would liue of foundations, and those who would remaine in the ri∣gorous obseruance of the letter, of this holie rule, which was giuen him from heauen, as vnto an other Moyses vpon the mount Aluerne as the Chronicles report. The foun∣der of Preachers who being of the Order of S. Austen, called Cannon Regulars, carried the banner of preaching against the Albigeois, and à great frind of the Seraphi∣call Institutor of the Minours, could hardly approue of this mendicity, vntill he had seene the splendor of the Diuine Prouidence to appeare in that famous Chapter of Nattes so well discribed in the admirable

Cronicles of Minors, where so many thousands of Religions liued of the Almes brought them from all parts without their demaunding it; à miracle compared to that of the multitude nourished in the desart, by the loaues which our Sauiour multiplied. For then the blessed founder of Preachers seeing the great aduantage of the mendicity, aboue all rents, and reuenneues, not onely renounced those which he possessed (in so much as his Or∣der, but then begun, had not he heaped vp much together) as also those which he might possesse; to cause his Disciples to followe the same kinde of life, as that of the Minours. The heremites of Saint Austen, and them of S. Basile, vnder the title of the mountaine of Elie, followed this trace, and so they framed amongst themselues in the Church, in the compase of foure

ages, these foūre Mendicante com∣munities; three of which haue not begun their Institute in mendicitie, but onely in imitation of that of Minours, who concerning their Institution being the last in the date of time, were the first in the practise of mendicitie, which vntill that time, had not bene in the Eccle∣siasticall Order. This noueltie stir∣red vp certaine spirits, transported with à bitter zeale without discre∣tion, and I might also say, without science, but they had too much of it, not of that of Saints grounded in charitie which edifieth, but of that which puffeth vp, and which causeth such as possesse it, to sinne, and makes them to receaue condemna∣tion by their owne iudgement. These wrote venomous inuectiues, full of coller, & boldnes, against these holie Institutes, against whom S. Thomas composed those diuine

treatises which serue for sworde, and buckle••, I would say, as offēsiue, and defensiue armes, for all the Men∣dicants. The authoritie, learning, and pietie of this great Saint, who was indeede, rather an Angell, then à man, rendred the names of the Authours of these Satyrs, infamous; Who had done like the Giants of the Poets, burying themselues vnder the mountaines which they themselues had raised. For he tourned their dolour, and iniquitie, vpon their owne heads, with so much efficacie, as he cut off, without recouery, the heads of this hydra, for euer stopping the mouth of all detracters, by his thirteēth opuscule, and the two fol∣lowing, out of which he afterwards drewe, those excellent resolutions which he brings touching the Ce∣nobiticall Mendicitie, and the la∣bour of hands, in the 186. question:

secund••, 2. Farr be it then from me to touch vpon this Cenobiticall Mendicitie, and this exemption from the labour of hands, so well defended, and by so many reasons, and authorities, as, if I should be so ill minded, as in this point (from which God preserue me) to iustle or reprehend them, I were not able; and if I might, truely I would not for all the world hurt, or giue à shocke vnto fraternall charitie. But reprehending the bad vse of a good whence arise these vniust complaints of some Cenobiticall Directors, I thinke not to offend à condition altogether holy, and which is not culpable of the faults of some par∣ticulars, who make ill vse of the happynes which they enioy to be therin placed, complaining to ill pourpose of suffering some incom∣modities, inseparable to the Men∣dicant pouertie, which by à modest

silence would tourne vnto their merit before God, and their glory before men.

CHAP. III. The obiection touching strong Mendicants refuted.

NOw in these excellent workes of S. Thomas, by me cited, I haue made an obseruation wherof I will speake here à worde in pas∣sing. He often enough refuteth, cheifly in the fifteenth Opuscule, the obiection drawen from that lawe of the Code which is made against the sturdy beggers. A knot which this great and incomparable spirit could cut à sunder with à backe blowe, as the Gardian was by Alexander, and yet neuerthelesse he seemes to be so moued & pressed therewith, as if it were no small dif∣ficulty

vnto him, to vntie it. He makes à retraction in the Question of his summe, which I haue cited in the fift article, wherin he shewes himselfe to be as euery where else, à better Philosopher and Diuine then à Ciuilian. For this lawe spea∣king onely of these Qu••ymans lazie sluggards who being strong vigourous and very healthy, loue rather to gaine their liuing by beg∣ging then by working, their lazines causing them to wipe away all shame, and to preferr à fatt idlenes, before an honest labour, who sees not that the publique Iustice hath rissē to chastis•• these blood suckers, who by their deuices drawe to themselues the almes which should be better applied for the comfort of those that are truly poore, and in à pressing necessitie? What com∣parison then can one make (vnles it be by à blacke, and iniurious malice)

of these rascalls who are as the ratts, and vermine of common wealths, with the Sainctity of those, whose voluntarily vowed, and Mendicāt pouertie, the Church approueth, in consideration of the great seruices, which they render vnto Pastours, in instructing and directing, by way of ayde and as∣sistance, the soules of the faythfull? What à mockery were it to call him sluggard who cooperats in the arte of artes, which is the feeding of soules, an arte as it is more diffi∣cult, so the more laborious and perilous of all others? Now as the pride of those who hate the true good still ascendeth, so nether was it simply with the lay-brothers, nor those of the Quire, those defaming aduersaries of the Mendicants grap∣pled, but they fell more by furie then reason, vpon the Preachers, and Confessors of these holie

Orders, therin Coadjutours of the ordinary Pastours, delegated for that end by the Sea Apostolicke. Was not this to imitate the dogge who biteth the stone and not the caster, addressing themselues to those that are sent, and not vnto him who sends them, whose emi∣nency is too much exalted to be∣come subiect vnto the reach of so base persons, and who were in the obscurities amongst the dead of the worlde? And that which is more considerable, is, that these excellent and most vsefull Institutes, were then in their birth, and as young shootes which had not as yet ga∣thered mosse. All such as were admitted therin; hauing, as the first Christians, but one hart and on•• soule, and the selfe same pre∣tention ioyned with à sufficiency to serue soules, and helpe the Pastours in their charges, when the

burthen would haue bene dread∣full vpon the shoulders of Angells. How then could they haue filled their lungs, and cried alowde, if they had not seene that which is since come to passe, the fleets of brother seruants, and of Chorists, mingled amongst so few Preachers and Confessours, as one may say, that in these armies, the baggage and the followers (which the Latines call by the name of impediments) infinitly surpasse the champions.

CHAP. IIII. Two passages of S. Austen and à notable example.

HOw strongly would they haue resounded these passages of S. Austen in his booke of the workes of Monks (whervpon S. Thomas as well in his, 15. Opuscule, as in his

Summa in the Quest: cited article 5. makes so excellent interpretations) the first wherof is in the 22. Where this Eagle of Doctors speakes thus. Many of an abiect and seruile con∣dition in the world, imbrace this holie profession of seruing God (hee speakes of Monachisme) aban∣doning the rusticke, and clownist life, or shopps of tradsmen, and the mecanicall labours, where it is not euident, whether they came, with à good purpose to serue God, or els to flie à poore, painfull, and labo∣rious life, and to be cloathed, and feed without doing any thing, and besides honoured of those by whō they were before despised, and trodden vnder foote. Can such iustly excuse themselues from the labour of hands, being conuinced therof by their first life, which they gained by the sweate of their browes? And in the 25. Chapter, if they will

not worke, let them not eate: For pietie ought not to be the cause that rich men humble themselues, to the end the poore growe prowde. I will confirme this discourse of S. Austen, by à notable example which I had from the very mouth of à learned and deuoute Cenobite, of à very reformed Order, who taking with him, in his visite à compagniō (for he was then Prouinciall) who had the honour in the world to be à lackay, and afterwards cooke to à gentleman of worth, à frind and benefactor of the Order, wherin be was receaued, at the intreatie, and recomendation of his maister, being one day arriued at an Epis∣copall City where there was à Co∣uent of the Order, he was presently inuited by the Bishop, to dinner, ac∣cording to the ciuilitie, and hospita∣litie, so much recommended to Pre∣lates: And à fewe daies after, the

Archdeacon who had the first place in the Cathedrall, next to that of the Bishop, and à great frind of the Order, inuited him likwise to his table, where hauing bene very well, and honourably enterteined, the lay-brother onely went away dis∣contented, murmuring vnto his Prouinciall, against the arrogancie, and inciuilitie of the Archdeacon, who carried himselfe, saied he, like à pettie Prelate; and had not done him more honour, then the Bishop; because the Archdeacon hauing placed the Prouinciall with much respect in the prime place, tooke the second to himselfe, and had giuen onely the third vnto the venerable brother, saying vnto him, brother sitt you downe there, complaining of the ruderies of the Archdeacon, Who had not the witt to knowe the value, and merit of à reformed Cenobite, such as he was, or con∣ceaued himselfe to be. I will no••

amplifie in words the greatnes of this vanitie, which speaks enough of it selfe, since he hauing changed newly the habite, and not the con∣dition, for, of à footman become à begger à broad for the Couēt, which he did not exercise on horsbacke, as you may well beleeue, and which in being imploied in the seruice of the kitchin, he complained that an vnciuill Archdeacon, had not vsed him, as the Bishop did. The Pro∣uinciall tolde me that he had washed his head with à strong lee, but perhapps he washed those animalls, whom such washings profitt litle. I bring not the example of this im∣pertinent to drawe other consequē∣ce, then the confirmation of Saint Austens words, against the prowde poore who glory in that state which the riche take for humilitie. For as we knowe that there are many ••oo well conceited of themselues,

and lift vp their hornes in com∣munities, who had beene in the world the refuse, and scumme ther∣of, euen basnes it selfe, insolently abusing the sainctity of their habit, and profession. Also we are not ignorant, that there be infinite of others, who, whether they haue left much, or nothing, carry the crosse of IESVS-CHRIST, which so much sweetnes, humilitie, and modesty, as they may saye with the Pfalmist, that they loued rather to be abjects in the howse of God, then to be great; and rich amongst the Tabernacles of sinners. But let vs behold another passage of S. Austen in the 28 Chapter of the same booke, cōcerning the workes of monks cited by S. Thomas in his Opuscule ād in the article which we haue noted. The most subtile aduersary of our saluation, hath dis∣persed here and there, vnder the

habit of Monks, an infinitie of hi∣pocrits. Who roame through Pro∣uinces, all of them begging, and requiring the enterteinment of à fatt, and profitable Mendicitie, or the price of à feigned, and counter∣feit Sainctity. Where vnto the great Saint Thomas answeares most tru∣ly, that S. Austen blames onely those who would liue at their ease, by begging, without labour. Now the Cenobites who preach, and ad∣minister the Sacramēts, take paynes enough to haue right, at least by charitie, humblie to demaund their liuing; which is also most iust, and most true.

CHAP. V. Touching the Mendicitie of Lay∣brothers, & of Chorists.

BVt whether this concerne the Lay-brothers, and these who

onely serue in the Quire, is that wherof he speakes not, and that is it which were good to be knowne, being in à manner probable, that the Church had no intention in sending aydes vnto Pastours, to whom she permitts mendicitie, to permitt also à great number of peo∣ple, which render no seruice vnto soules, and who might otherwise liue, being healthfull and strong, by their labour, or by their goods. 3. Thomas adds, that three causes might authorise mendicitie, and make it lawfull, euen in the world it selfe. The first, humilitie, which he proues by the example of those who being great, and rich, for to doe penance, and to humble themselues vow to make pilgrimages asking of almes. The second vtility, as when one beggs for the making of à bridge, or à Church, for the pub∣licke vse. The third necessity is,

when à man is brought to such ex∣treamity, by his disastre, that hau∣ing lost all his goods, and being vnable to liue by the labour of his hands, is constreined to haue re∣course to the charity of others. And why sayed he in these three cases, that which is permitted to seculars, shall it not be so to the Mendicant Cenobites? certes that strongly, argues for those who haue left their honours, and their goods in the world, to liue in humilitie, & pouertie in the seruice of God, and for the Preachers, and Directors of soules, who by their institution make bridges to passe into heauen, & edifie walls, to witt the manners of the spirituall serusalem. Let them who are more penetrating then my selfe, obserue whether that agree vnto those who haue no∣thing, knowe nothing, nor doe any seruice at all to soules. And

concerning the case of necessitie, besides that the same is not subiect to ordinary lawes, it ought to be vn∣derstood of the vnvoluntary neces∣sity; for otherwise there is no neede willingly to put ones selfe into the state of necessitie. In fine there is no question of knowing whether the exemption, from the labour of hands, graunted to Cenobites, who serue soules with permission to begge, be good; for the bare ap∣probation of their institute, done by the Church, or by her head suf∣ficiently declares it: But onely whe∣ther they who weare the same habit, and performe not that function, ought to enioy this Cenobiticall priuiledge; and whereas the secu∣lars, of what soeuer condition they be, haue permission to worke, and not that of begging; whether they are in state of being able to liue o•• their labour, to witt, whether th••

Regulars, who are not imployed in the seruice of soules, and who otherwayes are strong and heal∣thy, haue power to begge with∣out labouring. And it must not be sayd that they labour, in ser∣uing them that labour; for first it were necessary for them to proue, that they who labour in the seruice of soules, hauing made the vowe of pouertie, and mendicity, haue right to cause themselues to be serued, and their needes to be demaunded by their seruants, which we haue here aboue weighed; and besides that, they should shewe that the Church had giuen them power to liue of their labour, who attend to the instruction, and dire∣ction of the people. Of an expresse permission of this, I knowe no∣thing, 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 vnderstan∣ding 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 rēder vnto those of the Quire. And for à particular example they holde by auntient traditiō in the Abbay where S. Ber∣nard 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 Ce∣nobites, & 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 culti∣uate their possessions, gather their rents, and in summe without being chargable either to publique, or particulars, they liue as priuate fa∣milies in the world, of their reuen∣nues: In case of warr, famine, or plague, of tempests, firings, rob∣bings, 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 Cōuetrs, as those of the Quire, then of the liberalities of great men, who truly haue giuen there∣vnto some thing, but farr from the maine. For then the brother seruants labouring cōtinually with∣out any proprietie, or particular in∣terest, fasting, and perpetually mortifying themselues, and ay∣ming 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 suc∣cour 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 Ho∣milies of S. Bernard, which he cutts of in the middest of à dis∣cours in regard of the bell which called the community of Cho∣rists 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 suffi∣cient reuennues to mainteine its conuentualls, they haue no more obligation to corporall labour, then rich seculars; the Conuerts satis∣fying 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, sol••tude, silence, prayer, and con∣templation, not vnto the seruice of soules, or clericall functions. It is not so with the mendicant Ceno∣bites, who besides that, they pro∣fesse à more strict pouertie, since it reacheth euen to the communitie, which cannot possesse any immo∣ueable, are yet obliged by their In∣stitutes to the seruice of the publi∣que, in the administration of the word of God, and of Sacraments, for the aide of Pastours, and in con∣sideration thereof, they haue per∣mission to demaund their necessi∣ties, so that the people be not sur∣charged; 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 establis∣hed 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 recea∣ued 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 in∣stitute, 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 alterna∣tiue 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 ••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. Con∣cerning 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 re∣course 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, af∣flicted, and who haue neede of

consolation, whereof there is al∣wayes abundance in the great cities. Let vs saye then for the sa∣tisfaction 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 ce∣nobiticall state being à very liuely image of the terrestriall, or celestiall Paradice according to the ample comparisons which S. Anthony in his summe, and S. Ierome Platus in the 4. Chap. of his 3. booke of the happines of the Cenobiticall life, make thereof; yet fayle they to liue there without labour; for though the kingdome of God consists not

in meate and drinke, but of ioye, and peace in the holie Ghost, yet ne∣uerthelesse euen in the state of in nocēcy, and in à garden of delight-which produced fruite in all seasons, our first father was placed therin by the hande of God to labour, and keepe it. It is true say the morrall diuines that the traueiller is exempt from fasting which is of precept, but that is to be vnderstood, if the toyle of the iorney be such as takes away the necessary forces to susteyne fasting, together which the payne of traveill. In your iudge∣ment he that should ryde at his ease vpon à good horse, or in à coach, would he haue cause of exem∣ption from fasting? And if the man who makes à great and long voyage à foote, but by too litle iourneys as à league or two in à day, according to the condition of his persons shall he haue occasion to breake the fast?

And if he rest himselfe whole dayes, during that time of repose, shall he not be obliged to fast? Say the same of those who amongst the mendicāts serue onely in the Quire, or to goe à begging whether this labour be such vnto them as it may be incompatible with all other, they haue with out doubte right to liue of their mendicity according to the permission which the Church giues to their Orderes. If it be not soe, there is some reason to doubte thereof, whose decision I seaue to our Masters. The example of the Apostles labouring with their hāds, and to liue by their labour after the forsaking of all, after their assum∣ption to the Apostleshipe, in prea∣ching, administring the Sacramēts, and gouerning the whole Church, is in my iudgement, and argument most pressing, and whence I see not in my minde how they can ouer

happily winde themselues out, who seeme to haue taken as à taske to bannish the labour of hands, from the Cenobiticall and Mendicant howses.

CHAP. VI. Whether their complaynts are receaueable.

BVt to what pourpose, will one say vnto me, is it to make so ample à digression for the exami∣nation of the mendicity of those brotheres who serue onely in the Quire, and of the Conuerts, who are amongst the mendicante Ce∣nobites, seeing that those no wayes medle neither in preaching, nor in the direction of soules, and neuer∣thelesse you speake in the beginning of the vniust cōplaints of Spirituall Cenobiticall Directors? Beholde two of weight and measure, & re∣ceuable

as I beleeue, by euery iust-Spirit. The first reason is, that for the most part the Lay-brothers as least iudicious, and aduised, are they who more lowdly sounde fourth the complaynts of their pouertie, when they want some thing which they esteeme to be needfull for them. I would now willingly shew thē their injustice, and that they haue yet much lesse right to complaine, then to demaunde, by the proofes which we haue brought: The which I saye in case that the complaints proceede from their owne motion. But for so much as oftentimes they are but the ecchoes of the voyce of those who send them to begg, and who are vnited with them in the same interests, and resembling two violls which resounde in the self same time, though there be but one of them touched, or those poore Twins which Plinie mentioneth,

wherof the one communicats vnto the other the nourishment. Doe you not conceaue that I ought to refute in them the complaints which the Cenobiticall Directors cause to be made, of the necessity, and needs of the litle communitie? But beholde à reason which seemes to me more powerfull then the pre∣ceedent; which is, that there are many of these brother-Conuerts, & more of those that serue onely in the Quire, and no wayes in preaching, nor in confessing, who intrude themselues into the spiri∣tuall direction, and conduct of some deuoute persons, with no lesse bol∣denes then impertinence, and ne∣ther the one, nor the other are supportable. For if one ignorant leade an other, what will followe, but that they both tumble into the pitt of ignorance? Who will not blame the audacitie of those

who without authoritie, put their hande to the Censor, and without the science of the voice, secretly vsurpe the Office of teaching in the Church, making themselues sour∣dines, not being able to be trum∣pets in the howse of God? An in∣supportable abuse. and which is litle lesse then the sacriledge of those who enkindled the sacrifices with à strange fire. And as there is no fault, which is not coloured with some pretexte, nor à doublet which hath not à soyle to make it seeme à true stone, they grounde them∣selues on the example of some aun∣tient persons, eminent in Sainctity, of whom God made extraordinary vse to teache his wayes vnto men, who had nether the carracter of Preist-hood, nor the qualitie of Doctors in the Church of God; without considering that they wan•• the vertues which authorized thes••

Saints, who walked onely in humi∣lltie, and simplicity, whereas these exalt themselues by presumption and subtiltie. I will saie more, that this arrogancie reacheth euen vnto woemen, who being forbidden to speake, and hauing commaunde∣ment to holde their peace in the Church, to take vpon them in this poynt vnder the cloake of I knowe not what spiritualitie, and interiour life, to serue for Directrices vnto certaine soules in the world, whose deuoute stupidity is litle lesse redi∣culous, then the arrogant vanitie of these Doctresses; who counter∣feiting the Prophetesses, the learned and couragious woemen as Debora, Moyses sister, Anne, the Thecuite, and Iudith, and vnder pretexte that S. Brigget, S. Mattilda, S. Gertrude, the blessed B. Angela of Foligny, the B B. Catherines of Sienne, and of Genua, and the great S. Teresa,

haue had particular guifts for to vn∣derstand and explicate the misticall wayes, they imagine themselues to haue the same knowledge and ca∣pacity, although they be as farr•• distant from the sufficiency, as from the vertues of these eminent Saints.

CHAP. VII. The force of the complainte.

SOme peraduenture will thinke that this were with too much rigour, to examine so light à mat∣ter, as the complaint; but they who knowe how to weigh as it ought, the importance, and the force of à la∣menting voice, much more power∣full ouer harts, then is, I will not say the dropp of water which weareth, but the Iron which breaketh the stone, will (I assure my self) iudge that there is no Sergeant, nor offi∣cer

who exacts that which is due with à more imperious commaund or vehemency, then doth à pressing supplication, or an importune com∣plaint, in so much as it seazeth' on the soule by the parts which are most tender, and delicate, to witt, pietie, and shame. For he who complaines of an other, reproa∣cheth him, if not expresly, at least tacitly, of cruelty and auarice; two vices which no man will acknow∣ledge in him selfe, and to remoue the suspicions of these blemishes in the opinion of the world there is no sorte of humanity, and liberality which is not vsed: So that amōgst all the crafts, for the obteyning what one desireth, I finde none more sub∣tile then an industrious complaint. So it is sayed that the Hiena which is à rauinous animall counterfeits in her denne, or on the way, the la∣menting voyce of à man, to allure

vnto her the passenger, naturall compassion inviting helpe, that she may surprize and deuoure him▪ The crocodile vseth the like strata∣geme by his teares, which are tour∣ned into à prouerbe to signifie à dis∣sembled and malitious complaint. If you will see à naturall effect of this power, consider à litle infant•• who by his cryes, teares, and sigh∣ings, becomes the master of à howse where there are none that endea∣uours not to satisfie his desires for to quyet him. And in the Gospel the Iudge, otherwise vniust, was he not constreyned to doe justice vnto the widdowe that pressed him? Did not the importunate cryes of the Ca∣nanean enforce the Apostles to be∣seech our Sauiour to receaue her prayer, to the end they might be freed from the sweete, yet neuerthe∣lesse tedious tyrany of her com∣plaints? Whence it comes to passe

that woemen become mistresses in howses, and vsurpe by this arte the authority of husbands, who giue way to auoyde their cryes, of which they stand more in awe, then doe the woemen of their blowes. Ima∣gine what conclusion I drawe from thence, which I will leaue to those who haue the guifte of vnder∣standing. I will onely say by the waye, that I doe not beleeue that the Church, which hath permitted the Mendicants to demaund gratis, and for charity, hath likewise giuen way vnto them, to complayne of those who giue them nothing, when they obteyne not their requests: Much lesse to cry downe, that I saie not, rende them in peeces, by their murmures, and to hurt or impeach the reputation of such as are lesse fauourable to them. For there are to be founde so fewe discreto amongst them, as they beleeue, that

that who giues them not, takes from them, who is not on their side, is against them, who doth them not good, doth them hurt; who once fayles them in what they desire, may make accompte to haue neuer giuen them any thing: and who bestoweth not on them what they demaund, offeres them an affron••, shewing themselues in occasiones no lesse strong enemies, then weake frinds. Now when we shall haue yeelded, in respect of the Churches permission vnto this holie Mendi∣city, and exemption from the la∣bour of bands, the argument tou∣ching the excessiue multitude of persons, and of Cenobiticall Men∣dicant howses, would yet still re∣mayne, which is, as I beleeue, vnansweareable, and this multipli∣cation without excuse. That it is so, aske, euen the most reformed Cenobites themselues, and heare

the seemly noyse, and the strong oppositions which they make, when there is question of establishing some new howse of Mendicants in citie. It is there where the game is discouered, and where vertue walkes vnmasked, and causeth vs to discerne whether it be charitie without interest, or els interressed emulation which playes her pa••t.

CHAP. VIII. The Director Cenobite truly Dis-interessed.

ALL these takes no place in the Cenobiticall Director truly Dis-interessed, because hauing no earthly pretence in all his guidances nether for himself, nor for his Co∣munity, wholie reposing both him∣selfe and it, in the bosome of the

diuine Prouidence, which hath •• generall care of all, and à most perticular regard of those who adore and serue it, as of so many instruments of his glory, he re∣maynes in peace, and ioye, amongst the crosses of necessity, like vnto the Salemander, which liues, in the fires; to the Dolfin, and to the Eagle, which take delight in the tempests of the sea, and of the Aire, neuer feeling himselfe so neare vnto God, as when he seemes to he forsaken by him, remembring himselfe of so many, and so many promises touched in the diuine Word, which can neuer ether fayle or decay, of an infaillible assistance: Cast thy thought, and all thy care betwixt the armes of our Sauiour, sayth the Psalmist, and he will nourish thee, nether will he permitt the iust to floate in vncertaynties; they who seek our lord, neuer want

any good. Of what then should he complayne? Of the diuine Prouidence in which he hath an∣kored all his hope, and wher∣in there is farre more confidence, then in his owne wisdome. Of the person whom he directs? by no•• meanes; well knowing that he is accursed who puts his trust in man, and that the golden Colossus of the king of Assirians fell into dust, because it had feete, and à basis of earth. He then holdes his peace, and cherishing the sufferance of his want, as à Lia whom the eternall Laban had caused him to espouse, he placeth his ex∣pectation in silence, and in hope.

CHAP. IX. The commendation of Theatins.

VVe haue à perfect moddell hereof in à most holie, and truly admirable Congregation which God beholdeth as à treasure in the feilde of his Church. It is that of the Preists called Theatins whose Order flourisheth in Italy, where they haue à great number of howses. Iohn Peter Carassa of à great and illustrious familie in the kingdome of Na••les, and Bishop of Thiete in the same realme, ha∣uing assembled together some num∣ber of Preists in his Dioses, very eminent in sainctity, inuited them to leaue their benefices by his example: For hauing at the Popes feete renounced his Bishopricke, he placed himselfe amongst them to leade à true Apostolicall life;

wholie abandoning himselfe to the prouidence of God, by an excel∣lent confidence. They vndertooke all the functions of the Clericall life (calling themselues likewise re∣gular Clarkes) ioyning prearching, and the direction of soules in the way of saluation, vnto à very exem∣plat life, principally in an incom∣parable pouertie. For to drawe in this place some lineaments thereof, first they are not proprietaries of howses where they dwell, but the foundation, and consequently what soeuer ••s there on built, appertaines in propertie vnto some Lord, or Burger of the citie where they are established, and all their moueables belong vnto the holy Sea. Besides they can possesse nether lands, nor rents, nor possessions, nor any set∣led reuennues, nor such as consist in any husbandry. Moreouer they cannot carry the wallet, nor begge

through the citie, nor in howses, nor in the country, nor aske any thing of any one who soeuer, ne∣ther by themselues, nor by any in∣terposed persons. They receaue the almes, and charities which are giuen them, with humilitie, but it is without seeking them, or causing them to be sought for. Besides, that which is remarkable, they neuer speake of this kinde of life, nor of this abandonment vnto the diuine Prouidence, in their familiar enter∣teinments with straungers, for so much as that will open the gate to disguised, and indirect demands▪ They neuer open their mouth to complaine of their necessities, how pressing soeuer they be, although I piously beleeue that in extreame necessity, and in perill to dye of fa∣mine, they might cause it to be made knowen to some frinds, otherwise in my opinion, this were in some

sorte to tempt God: And I learned in many places of Italy that they neuer founde themselues reduced to this poynt of extreamitie, the Diuine Prouidence alwayes preuen∣ting their extraordinary confi∣dence. I will here speake one thing to the glory of God, which I ob∣serued conuersing with them. The first time was at Florence, where hauing some time preached in their Church, and before Madame th•• great Christian Dutchesse of 〈◊〉〈◊〉 a∣raigne, who is à Princesse of great vertue, and pietie, and much deuo∣ted vnto this Institute; I often chan∣ced to treate aswell with the Supe∣riour as others of that howse, and to discourse of their Institute: But when I touched vpon the string of their extreame pouertie, and resignation vnto the diuine Proui∣dence, which did not permitt them to demaunde their necessaries,

like the other Mendicants, how re∣formed soeuer they bee, they gaue me no answeare at all, to the pur∣pose; and the more I pressed for answeare, the more they withheld themselues from this discourse, vntill an Italian gentleman ad∣uertized me that it was their cou∣stome, after this sorte to shift, when any one fell to speake of this subiect, which they auoyded in their communication as à rocke. I made at Rome, at Venice, at Padua, at Millan, the like try∣alls, and putting them vpon the same matter, I founde them as men without eares, and without tongues, their mouthes in this res∣pect (though otherwise learned, and eloquent; for they haue a∣mongst them the most famous Preachers of Italy) being barren in replies. In your opinion the Directors of this stampe; are they

dis-interessed? Doe they astonish the world with their complaints, and with recitall of their necessi∣ties, as many Cenobites doe, as well founded, or to be founded, as Mendicants, who haue no dis∣course more common, nor ordi∣nary, then of the wants of the litle communitie, of the pouertie of the Conuent, of the frosen charity, of the fewe almes which they receaue; of the small com∣fort which they drawe from the world, of the great and extreame penuryes where vnto they are redu∣ced, and à hundreth other such like chapters of common places, which are so many commentaries vpon that passage of the Prophet, speaking of the Messias, call his name, make hast, dispatch to take away, and bring in the booties; as if they w••re so many Benjamins, vnto whom was giuen the sur∣name

of an animall, which I will not name, that liued onely of prey? Is it not time thinke you, that we cease, to touche this string of the vniust complaintes of Spirituall Directours, be they Pastours, or Cenobites, founded, or Mendi∣cants? In à lute though it hath many strings, yet that which is oftenest touched, is the smallest, called the treble, it is that which beares away the sounde, and makes it more pleasing to the care, by its shrille, and pearcing tone; these complaintes like tre∣bles lay the grounde for the bet∣ter discouery of the Interessed Di∣rector; for which cause I haue so long touched vpon this string, as the highest and most important: Let vs now descend to some others, and onely touch them in passing for feare least this lesson last too long, and offende those vnto

whom this musicke might cause the Megrim. As the bird by her note, so the interessed Director is knowne by his complaint, and this tone quickly repulseth the sou∣les to whom this harmony is im∣portune; and which will not vn∣derstand the part which he would haue them to sing. Likewise the more subtile knowe better how to guide their designe, vsing more hidden artifices, which I must dis∣couer for the good of simple sou∣les, and the confusion of such as by their baites drawe profitt from their simplicity. I vndertake not here to produce them all, for who but God can sounde the depth, or the secrete of mans hart? But by the scantling of some, one may arriue to some knowledge of the rest.

CHAP. X. Concerning the Cenobiticall Confraternities.

VVe haue already blamed the abuses committed in the con∣fraternities of parishes whose insti∣tution being so holie and so lau∣dable ends too often by euill cou∣stome, both of feasts, and dissolu∣tions, where the very Pastours engage themselues not without scandall, and bad example. Such as are erected in howses of Ceno∣bites, carry themselues with more prudence, I knowe not whether with more simplicity, the disorder therin doth so much appeare, and paraduenture interest raignes lesse there. I speake here to the end one may vnderstand me, of those deuoute confraternities, and Socie∣ties of persons, meerly Laicks, and

Seculars, which are sometimes in∣stituted in parishes vnder the title ether of the blessed Sacrament, or of our lady of pittie, or of S. Roch, and so of others: Sometimes in Churches of Cenobites, vnder the titles, either of the Corde, or of the Rosary, or of the Girdle, or of the Scapular, or of à third Order, or of the Angell Guardian, or of some other Sainte, or of some diuine mistery, or of the name of Iesus, or of the fiue wounds of our Sa∣uiour, and the like. There are cer∣taine Chappells appointed for the assemblies of these Confraternities, there is an Order established, Offi∣cers created as well for the spiri∣tuall, as for the temporall gouer∣ment of these Societies (for there are some which haue foundations) to the end that all there march in good order, as is well beseeming those who aspire vnto true pietie,

which sainctifieth soules. Thes•• institutions are so holie, and pro∣duce so great good effects in soules, in what Church soeuer they are ere∣cted, be it Parochiall, be it Ceno∣biticall, as they cannot be sufficiētly recommended, nor the people enough exhorted to come in and to make themselues partakes of all that feare God. There are exer∣cised so many good workes, by the prouocation of the good example which the Brothers giue each to other, as one may truly saie with the Psalmist, that it is à good thing, and pleasing, to see brethren vnani∣mously aiming at the Butt of true vertue; the same casting forth à perfume like vnto that of Aaron, which doth imbalme the whole Church. But as the Cantharides neuer fasten, but vpon the best frui∣tes, so the bad spirit doth alwaies lay ambushes, on the high waies to▪

heauen, and casteth wood on the best breade, for to trauers the most wholsome designes. And as there is an arte, though wicked & deceipt∣full to change amities, spirituall in the beginning, into sensuall in the end: So of these assemblies which in their origine, respect no∣thing but heauen, he vses them as à meane, either to heape together earth, or for some other disorders which make à God of the belly. We haue made this appeare in the cō∣fraternities of parises, which often times, if their Diosesan Pastours be not vigilant in their frequent vi∣sitations, to take away the abuse thereof, degenerate into banquets, amongst the virgiers, the Priours, Receauers, Treasurers and princi∣pall Officiers who in lieu of giuing vnto the poore, the collections, or remainder of the almes, of the Confraternitie, after the main∣tenance

of the Chappell, of or∣naments, and of lights; and in∣steede of making auntient Agapes, to wit, some repasts for the neces∣sitous, be it of the Confraternitie it selfe, be it of straungers, they be∣stowe it on themselues in merri∣mēts, and to collour this abuse, they call thither the Pastour, who not able to holde the reignes of these vnruly horses, suffers himselfe to fall into this ill costume, whereas at the outmost, he can but perfor∣me the deuoir of à man, nor but holde his place at the table. But in Confraternities which assemble themselues in Churches of Ceno∣bites, it is otherwise; for the tem∣porall remaines there, and the spi∣rituallis largely distributed vnto the Brothers and Officers Layckes, and Seculars, to these the dew of heauen, to the others the fatt of the earth; for after the building, ador∣ning

and illuminating the Chap∣pells in all manners, both necessary and magnificent, à thing very lau∣dable, since it is bestowed for the beauty, and ornament of the house of God, the saying of the Ghospell is here in force, that which remai∣nes, be it giuen to the poore; and to what poore, if not to the Euan∣gelicall, wherof the holie Agapees are made in the Refectory? I bla∣me nether the Confraternities, nor their Order, nor their gonerment, nor their collections, nor their buil∣dings, nor the ornaments, nor the imployment of the remaines, to the vse wherof I haue spoken, which cannot be but holie, but good, but iust, but lawfull. But be∣holde the rocke hidden vnder the creeping water; if the Director Ce∣nobite who hath his part in the Agapees, preach, presse opportunly importunely, the soules vnder his

conduct, to inrole themselues in the confraternity, with any refle∣ction on profitable Interest, vnto him therehence might accrewe, to∣gether with the rest of his com∣munitie, who sees not here the marke and carracter of one Inte∣ressed? here might be applied the art which Daniel discouered with his ashes, but that I feare the launce might be too sharpe, or too hott, and the vlcer too tender, and that they cannot indure the touche therof, who haue not the patience of Iob, though like him they seeme to be vpon the dunghill, and call themselues the offall, & scumme of the world, and the last of men.

CHAP. XI. Agaynst couetous Pretentions.

LET vs take away, let vs take away all sordid gayne, and all

pretention of lucre, from the howse of God; let vs weede the garden of the Church, and rooting vp the bad hearbes; let time giue place to eternitie, and the earth to heauen. O Christians, but cheifly ô Eccle∣siasticts, if you confide onely in the commodities of this life, are you not the most miserable of all men liuing? And what will it auaile man to gayne à whole world, if he thinke not vpon the saluation of his owne soule? Is not the Spirit of more value then meate, as the body then the garment? O Dire∣ctour let your stafte of direction be onely an addresse vnto the king∣dome of God, not à rod of golde, nor à rule of Acan, to measure the substance of an other; These lakes which regard onely the pre∣sent retribution; are snares of scan∣dall, rather then stones of edifica∣tion. To what purpose is it to builde

the sepulchers of the Prophets, and to make for your profit, breade and wine, of the sepulture of the iust, conuerting, cōtrary to the intention of the Church, to their owne vse, that which is ordained to eleuate soules to God. He who hath founde à faithfull frinde (that is à chari∣table Director, sayeth the Bl. Au∣thor of the Philothea) hath founde à treasure; see you how à penitent ought to finde à treasure, in his Director, and not the Directour in his penitent? This Director is à me∣dicine of life and immortalitie vnto the penitent, and not the penitent, à medicine of temporall life in Mendicitie vnto the Director. If the eye be simple, to witt, if the inten∣tion be right, all the body will be cleare; that is, all the actions will proue workes of light, for the good intention is à lamp of spl••ndour▪ which dissipateth the darknes of

subtile and interessed designes▪

CHAP. XII. Subtile and interessed designes.

AWay with these artificious cō∣plaints, which some make euen when they haue that which suffi∣ceth, to keepe the world in awe, and cause it to suspect necessities which onely consist in the feare of those who cryout like certaine animalls, before one flea them, vnto whom might be sayd with the Apostle, no, no, your sufferances are not such as you haue yet resisted dolou••s euen vnto blood; your voice is à voice of thunder which neuer rowles with∣in the clowde without causing rayne: For this complaint makes vs like the daughter of Caleb, to desire the inferiour, and Supe∣••iour waters, that is, to inuoke the

••uccours of great, and litle, to water your Terrene. And God graunt that your earth hauing often re∣ceaued dew, be not like that wher∣of S. Paul speakes, which renders no thing but bryars, and thistles, in lieu of sweete and sauory fruites, that is reproaches, insteede of thankes. There are besides other industries, so much the more fruit∣full, as subtile, and the more they are subtile, the lesse are they perceaued. I will not vnueile them, for feare of appearing rather offensiue to those who vse them, then officious vnto such, as are taken with them. S. Paul notwithstanding is neuer so sharpe (though his stile be ve∣hement in the reprehension of all vices) as when he thunders agaynst those who insinuate themselues into harts by sweete benedictions, those who promise Paradice vnto such as doe them good, and who

haue so many faire reasons to make good their saying, alleaging for that purpose the sea of scri∣pture, with all its fishes, I would say its passages. In your opinion, doe they not giue that which they haue not, and are they not very liberall of à thing which doth not yet ap∣perteyne vnto them, and that the same Scripture in so many places, makes it vnto vs, so violent and difficult à conquest. The Lamies sayeth the Prophet, haue opened their breast, and giuen sucke to their young, but such à milke as brings them asleep insteede of nourishment. My childe, sayeth the wise-man, they who giue thee sucke, doe not wish thy good, I would willingly adde, but they wish thy goods. There are certaine people in the world, who roame like Gipsies from Citie to Citie; from Prouince, to Prouince, who

goe euery where, and abide in noe place; they make great shewe of being fortune-tellers, and vnderstād nothing therin, but whylest they holde your hande, and tell you wonders vpon the midle crosse braunching line, and other tea••∣mes, of their iugling arte, they haue one of their eyes on some other part, and often times after they haue tolde the good fortune, they haue done; and you finde the misfortune. Sometimes when one eleuates our Spirits vnto the good fortune (ad bona ventura) of the eternitie, it is conceaued to the good fortune (ad bona ventura) of the temporalitie. And as there are many whose hart is estranged from God whilest they honour him with their lippes; so are there some, whose bellie is glewed, ād their eyes fixed on the earth, whilest their discourses are in heauen. Admi∣rable

Archimedeses in their arts, and who desire but à litle point to place theron the foote of their engines, and to raise from its center all the masse of the heauyest of ele∣ments. It is not that the Rosary, the Scapular, the litle Corde, the blessed Girdle, and other sacred markes, are not holie things, prouided that this blessed girdle, this blessed Corde, be giuen with intention to drawe vs from earth, by shewing vs heauen, so that there be no other pretence then to raise vs thereby from the earth to heauen, not to take from vs, the goods of the earth, vpon pro∣mise of heauenly. For though I know that by a diuine, and holie Al∣chimie this change is made of leade into golde: It is not allwaies knowne whether it proceede from the pure intention of these blowers who doe not so liberally offer

heauen vnto those who haue not the earth. These are the insnarers who cōceale harts: aspiring to pray, vnder the fleeses of innocent lam∣bes, of whom we ought to beware, and according to the councell of the Ghospell, to auoyde this leauen which corrupts the best paste. Consider your wayes, ô Penitent: ād aduise whether the handes cor∣respond vnto the voice, doe not erre therin as blinde Isaac, make no compact as Iosue with the craftie Gabeonits, obserue as the Prophet whether the wife of Iere∣boam be not disguised, and com∣mitt, not your selues to these who deuoure the poore of spirit, in se∣cret, and who eate them without noise, as à morsell of bread. A litle astention on those who praise themselues, not as peacocks who beholde themselues in their fea∣thers, but for bread, or on those

who extraord••narily extoll such, as doe them good; and you will see that as beasts of hire; so men of praising, are ordinarily of base esteeme; from thence these great Paranimphes, these Panegyricks, these Elogies, of Confraternities, of third Orders, of merits, of In∣dulgences, of paticipations, of As∣sociations, and other braue things which truly taken in their true sense, are holie, venerable, and most desireable; but these meddalls haue two sides, haue two hands, one may take them by the leaft, or by the right, and they who distribute them, doe not alwayes correspond to the sinceritie of those who re∣ceaue them: Happy neuertheles are these, since tha•• without heed∣ing the defects of channells, they omit not to refresh themselues with the waters of grace, and to drawe them with ioy, out of the foun∣taines

of our Sauiour. I hate more∣ouer this other artifice which en∣terteines, be it of setled purpose, be it by impertinency, scruples, to the end it may render them alwayes vsefull: Who will not fly from such phisitions as foment the discease in others to nourish thēselues of their goods? I should neuer haue thought the same of Spiritualls, if our Sa∣uiour in the Ghospell had not ad∣uertized me, that there are some, who straine à gnat, and swallowe à cammell. Were it not à thing wo••∣thy, not onely of blame, but also of notable punishment, if of à Con∣fessionary, one make à banke of particular Interest, à labourers farme, à marchants shop, à Procurers, or à Notaries study, where one enters but to leaue there more thē he car∣ryeth away; à nett to catch some∣what else then fishes; and an art to gaine other marchandise then sou∣les

to God? Nether doe I beleeue that so base à temptation can assaile persons who haue euen had the cou∣rage to forsake all to followe IESVS-CHRIST, in his nakednes, and in his pouertie, and who are arriued to such à hight of contempt of golde, and siluer, and of all the Treasures of the earth, as they make no vse therof, at least, with their owne proper handes, causing the charities of that kinde which are giuen them, to be receaued by Se∣culars; whose pietie, and fidelitie is knowne vnto them; afterwards imploying them according to their necessities, in buildings, in vest∣ments, in moueables, or in victualls. Wherin they testifie their genero∣sity in some sorte like to that of the great Grecian Captaine, who pur∣suing à victory, and meeting with à very rich buckler, couered with plates of siluer, which one of his

enemies had throwne downe, the more nimbly to saue himselfe by flight, tourning himselfe towards one of his soldiers, sayd vnto him▪ Cōpagniō take this bucker, for thou art not Themistocles. A generosity w.^ch hath likwise some truth of resē∣blance vnto that of great lords, who handle not their siluer and their re∣uennues but by their Treasurers, or Cofferers, as being an occupa∣tion vnworthy of their imploimēt. A paralele which might be added vnto the comparisons of the Mōke, and the king, Which S. Chrisostome makes, and Hierome Platus very strongly vrgeth in his secōd booke of the happines of the Cenobiticall state, in the sixteenth Chapter.

CHAP. XIII. The spirituall Director dis-interessed is without artifice.

THe truly dis-interessed Dire∣ctour as well of the Clergie, as Cenobitique, hath no cunning in his conduct, for that he hath no fraile and terrestriall pretention, he goes on freely, because he walkes directly. Besides he hath likewise the true wisdome of God, assisting him; wisdome which neuer dwelles in à malitious hart: For the spirit of discipline, saieth the wiseman, flies him that faineth, and whose double and deceiptfull lipps, speake in à hart, and in hart, in regard that which he sayeth is farr from his thought. So soone as then ó Di∣rected soule, you shall p••rceaue that in the conduct of him who gui∣des you there is à sordid artifice,

and tending to propter Interest; I say vnto you with an auntient Poet: Auoyde these rocks, these coue∣tuous shores, all darkened with shipwracks. These people seekes themselues in you, and not God in you, nor you in God. They who seeke themselues in others, deserue not to be sought by others.

CHAP. XIV. He hath no respect of persons.

THey merit yet lesse to be sought for Directours who haue regard vnto the apparence of persons, an imperfection so much blamed in scripture, principally in the epistles of S. Paul, S. Peter, and S. Iames, perticularly in the second chapter of the Canonicall where he makes à strong inuectiue against those, who doe great honour vnto

the rich, and despise the poore, which he concludes in those words, whosoeuer is an excepter of persons commits sinne, and is reprehended, by the lawe, as à transgressour. And I pray you to what purpose, shall the spirituall Directour, who ought to regard onely God, in à soule, or a soule in God, take con∣sideration, not of his body, but of his goods, which are onely made for the transitory life of the body? Meate is made for the belly, and the bellie to receaue the meate, but God will distroy both the one and the other. Besides is it not God who hath made both the great and litle, as the wise-man teacheth vs, and who hath the same care of the litle as of the great? To what pur∣pose then shall à Pastour, à spiri∣tuall Directour be he à particular Preist, be he Cenobite, called into some part of the solicitude of soules

by the Prince of Pastours, and bi∣shop of our soules, swarue from the modell, which is shewed him, vpon the mountaine of perfection, hauing more attention, and care for the rich, then for the poore. Is he ignorant that our Sauiour came to Euangelize the poore, and that he giues for à marke of his coming unto the disciples of his precursor, carry tidings to your Master that the poore are Euangelized. And himselfe in the daies of his flesh▪ and of his conuersation amongst men, did he not desire to be, and appreare poore? In his birth, in his life, in his death, there is nothing but litlenesse, and poorenes; he suf∣fereth himselfe to be held for the sonne of à carpenter, did com∣maunds his Apostles that they per∣mitt the litle ones to come vnto him, and declares vnto them that if they become not like vnto litle

Children, they shall haue no part in his kingdome. He calls the poore blessed and allotts them hea∣uen for their heritage, & promiseth this aduantage vnto such as for his loue shall haue embraced pouertie, to make them to sit vpon seates, and to cause them to iudge the whole world. It is the eternall wisdome who heretofore sayd by the mouth of the wiseman, that his familiar conuersation was with the simple and litle ones, and that his spirit rested not but vpon the poore, the humble, & those that feared him. It was in mud the sacred fire of the Temple was founde by Israel at their retourne from the captiuitie of Babilon, and certes, it is in the dreggs of the people, to wit, amōgst the poore, and the litle ones, rather then amongst the rich, and the great men of the world, that the fire of charity, and of true pietie is

soūde. And if the Director hath the true zeale of soules, (which one may call the pure flowre of Chari∣ty) though he sifte them neuer so much, yet will he finde that the litle ones haue the fatnes of the wheate of deuotion, and that the great ones ordinarily haue but the soūde, the straue, the noise, the cracke with∣out any solidity, for so much as the good seede, is suffocated in their harts, by the thornes of vanities and sollicitudes of the world. But the mischeife is, that we fall vpon that saying of an auntient Poet. Euery one may set his boundes in a bar∣ren soyle, the fat is gotten with labou•• but yeelds the more fruite. The most part of Directors seeke their owne Interest, and not that of IESVS-CHRIST, and will not, as if they were Goldsmithes, or Iewellers, worke but vpon golde, and pre∣tious stones. Vpon à time one re∣proached

à Philosopher, that none but of his secte, who then made profession of contemning goods, were to be seene at the gates of the rich, he answeared with more sub∣tiltie then truth, that they went as Phisitions vnto the most infirme, meaning that they carryed the pre∣cepts of their philosophie, which serued as so many remedies against vices, vnto such as were most infe∣cted therwith: But one replied vnto him with more truth then sub∣tiltie, that they went thither truly, like Phisitions, rather for gaynes then to restore health. The same may be sayed of spirituall Directors, of what condition soeuer they be, when à man sees them so carefull of those from whom they may expect some profit, and so litle attentiue to the seruice of the poore. For though they could couer thēselues with the excuse of the Philosopher,

in saying that they runn vnto those, who being more engaged, and in∣tangled in the vices of the world, haue more neede of helpe; yet ne∣uertheles it is apparent, that this is à false pretence, and that their in∣tentions are different from their words. For if they say true, why doe they not, like the blood which runs to the defectiue, or most feeble part? The litle ones, the poore, and the miserable, are ordinarily the most necessitous, I doe not say tem∣porally, that is cleare, but spiritual∣ly, the most part of their vices growe, forwant of instruction; for if they did knowe the deformitie of sinn they would haue it in hor∣rour, and this horrour, would diuert them from committing it. If they doe ill, it is by the corruption of nature, rather then by à foule, and deliberate malice, and for that no body shewes vnto them the good

which they ought to followe, and the vice which they ought to flye, they oftentimes doe more good thē they knowe of, where as the great ones and the rich, much better in∣structed, neuer committ euill, but they knowe it, and knowe much more good, then they doe.

CHAP. XV. Nor to his profit.

MOreouer obserue where these Directors who haue regard vnto the apparence of per∣sons leuell the most part of their aymes, and you will see, that they inuiting the rich to gaine heauen by meanes of the earth, endeauour themselues to gayne earth by hea∣uen. If there be an Obit to be founded, which is to preach for its Parish, or for its Conuent, present∣y they espy the daungerous mala∣dies,

and when soeuer there is any speech of Testiments that they may be remēbred promising boldly eternity for à morsell of tempora∣lity, prouided that it fall into their handes. For to preach for the poore, for the necessities, and needes of others, cannot be but laudable. But if the most iust cō∣mendation of a man become odious when it proceeds from his owne mouth, how much-more sordide shall the discourse be which tends to proper Interest, the scripture al∣wayes blaming it vnder the name of filthy lucre? When one speakes of restitution vnto these good per∣sonages, haue they their eares open? And with how many win∣dings doe they confounde this mat∣ter, to fish in troubled water? What vigilancies are imployed in visiting the widdowes, and Orfanes in their afflictions, which S. Iames

calleth à pure and immaculate reli∣gion; certes litle enough. But such persons as embrace single life, or widdowhood, and who haue growen olde in marriage without children, and without hope of issue, abound∣ing with riches, ô how are they visited, ô how great neede haue they of consolation, of spirituallity, and that the misticall Theology be well rung into their eares! ô how sweetly and mellodiously doe these qualities of these founders, foundatrices, benefactours, be∣nefactrices, there resounde. There is no merit equall to that of foun∣dations, of holie communities, of building of Churches, of or∣naments: For note, the same is in the ranke of those good deedes, whose merit, and reward, increase euery day euen in heauen, where the Saints increase in glory, at the same time, when vse is made of the

goods which they left in earth. Apollo plants, Paule watereth, and God giues the increase. Is there question of laying the first stones towards buildings? ô that à man could well vnderstand into what gardens he ought to cast those litle stones of Daniel which come from the mountaines: Let one erect foundations and buil∣dings, 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, pro∣curing armes and inscriptions to be ingrauen for à perpetuall memory, let one sounde forth the saying of Dauid, the iust shall be in an eter∣nall 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 ques∣tion 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 dis∣like, 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 per∣forme redily all the good we can, not to suffer our selues to be surp••i∣sed by the night of death, when one can worke no more; but to la∣bour 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 eter∣nall 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 intētion of him who perswades these good workes. But who sees not, in all the practises which I dis∣couer, how much the artifices of these good Directors falsifie that good coine, wherin they deserue no lesse punishment, thē they who cor∣rupt that which is currant? Children of men▪ how long being heauy of hart, will you seeke vanitie, ād your owne proper Interest? It is not then the actiō 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 auer∣sion 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 iudge∣ment, and to heare at the con∣summation 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 fire••, 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 Prea∣cher, be he Pastour, be he Ceno∣bite, 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 Di∣rector 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 nor∣therne winde, but by the mildnes of the sunn-beames, by words gilded with à thousand heauenly bles∣sings? O the braue conceipt of S. Austen, reported by Bellarmin in his booke of Monks, vpō that pas∣sage of the Psalmist amōgst the Ce∣dars of Libanus which the iust haue planted, the sparrowes will builde their neasts. They who plant these Cedars, saieth that eagle of Do∣ctours, 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 posses∣sions, their lordships, and their superfluous and superabundante

goods, which puffe them vp with vanitie, and giue them to the ser∣uants 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 de∣uoute Romane Dames who at his perswasion, built so many Mona∣steries? And Iohn Diacre, how much doth he exalt the glory of S. Gre∣gory the great founder of so many howses Cenobites, which he ••r••∣cted of his patrimony, as the lear∣ned 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 founda∣tion to eternize his memory, both

in this and in the world to co••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 re∣monstrances, I knowe not whether one should not finde therin, pro∣per interest? I clearly see that they would hide thēselues 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 let∣ter, (I knowe not whether accor∣ding to the Spirit) this passage of the Psalmist. The Cordes are fal∣len to me in excellent places: For truly my inheritance is most no∣ble to me, meaning that the Corde was his principall inheritance, in∣heritance

most base to some, and yet noble and aduantagious vnto this man. Now tell me whether this be to vse, or abuse the Scri∣pture, whether it be to speake seriously, or to deride the igno∣rance 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 sain∣ctuary possesse the inheritance of Laycks, then to see the Laycks possesse by inheritance the sain∣ctuary, and as heretofore the Gen∣tils, 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 be∣longing to his howse, and it concer∣ned him, not to suffer it to fall into the hāds of straungers, in regard his predicessours had bene partly foun∣ders therof, and heretofore bare so much deuotiō ther vnto, as they were willing, ••heir land which was neere, should releiue it, & become voluntary feoditories and vassalls

of our lady to whom this Ab∣baye 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 be∣come 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 de∣uoute 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 wel••; 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 applicatiō. I will shutt vp this passage with à notable consideration of my bles∣sed father, the great Francis of Sa∣les, 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 Adamāt of harts, tou∣ched with deuotion, he was in∣stantly accoasted, by diuers mysti∣call, and spirituall bees, which swar∣med aboute the sacred flowers of the documents of his mouth, to drawe from thence à honie of pie∣tie. Of them he sawe diuers sortes and guided by different handes.

Now this man who was all iudge∣ment 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 directiōs, tooke prin∣cipall 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 go∣uerned the soules which put them∣selues vnder his conduct, by the way of feare, of rigour, and of ex∣terior 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 spi∣rit, 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 aboun∣dance. He was an enemy of pro∣priety,

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 re∣fuse any thing, and to demaund nothing: For the communitie ne∣uer 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 hin∣des to disburthen themselues of of their calues, as sayeth the Psal∣mist 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 deuour∣ing fires, and in the eternall fla∣mes; 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 apprehen∣sion 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 re∣monstrances, so base à thought; but as the effects doe not alwayes fol∣lowe the intentions, paraduenture these soules as the scholers of an an∣ciēt Philosopher tooke that by the left hāde, which he presented by the right, wherfore I present the effect of this cause of what designe soeuer it was animated. The soules con∣trary wise, which God had inspired to range themselues vnder the con∣duct of à simple Preist (the which I saye to serue my selfe of the tear∣mes of cōmon 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 scupe∣lous 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 predo∣minant 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 thīgs 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 incōparable estee∣me, and their neighbour in God tenderly, & cordially. They visited the poore, the widdowes, the Or∣phans, the sicke which were with∣out succour, in their miserable cot∣tages, or in the hospitalls: and if they had any feare, it was of their Con∣fessour, neuer approaching the tri∣bunall but with trembling, as if he had bene that Cherubin armed

with à firye sword, keeping the gate of the terrestrial Paradice. And though he inspired into thē, onely loue and charity, and recommen∣ded vnto them nothing so much as à mutuall beneuolence in God, according to the so frequent lesson of our Sauiour, and of his well be∣loued disciple, yet neuertheles their confidence in him, was accompa∣nied with so much reuerence, as it was à wonder that this banished not the other. Besides he was so farr from all Interest, be it of dominion, be it of profit, as to auoid the same, he commanded them oftentimes to take some other Confessour, to the end his counselles might be the more assured, if they were appro∣ued by others, or that he might cor∣rect them, in case they were in any sort doubtfull, or defectiue: And to shun what soeuer tends to profit, his aduice extended it selfe to all,

except the distribution of their goods, telling them that it was à case reserued to the vnction of the holie Ghost, who teacheth his waies to the mercifull and meeke. Yes, for is it not he who infuseth charity into harts, and who establi∣sheth therin conuenient Order; enemie of presents both great and small, hauing learned of the wise∣man that they blinde the spirit of the most wise; and estranged from all profit, not onely sordid, but also that which being permitted by the most seuere lawes, cannot be estee∣med dishonest without offending the Church it selfe, who hath ap∣proued the vse and rule therof. Also he was prouided of goods of fortune to enioy this beatitude which consists in giuing rather then receauing, and content with foode and apparrell sutable to his condition, he held nothing

more aduantagious then sufficiency with pietie, that which seemed profitable vnto others, vnto him was à detriment for IESVS-CHRIST; being certaine that they who re∣ceaue some recompence of their labours in this world, abate so much of that which attends them in the other. He forbade noth∣ing so seuerely to those who ser∣ued him, as to take gratification of such as came to obteine of him sp••rituall assistances; and if any one tooke libertie so farr forth as to receaue the least thing, he wished him not the leprosie of Giezi, but of the religation of Agar he was assured; he gaue him his pasport not to haue any part in this Anathema which he had in no lesse horror, then that of Acan. Breifly, not to draw more in lēght the deffences of these Directours, beholde the iudgment of the holie

Prelate, from whom I take this sto∣ry. These two men saied he, were both of them prudent and faith∣full seruāts of God, and who taught iustice vnto soules by diuers waies. Such as were conducted by the first, had much feare of God, and much charitie towards their Dire∣ctour, or at least for his commu∣nitie, and their charitie was in the Order. They of the second had much loue of God, and of their neighbour, and the Order consi∣sted in their charitie, and they had much feare and respect of their Di∣rectour, who besides the necessary conferences for their needs in the howse of God, had no other pri∣uate entertaynements, nor any vi∣sites, nor conuersations in howses; which is the propertie of corrupted, and vnsauory salt. Both of them had God before their eyes, and for the onely obiect of their intentions,

and pretētions; both of thē not with standing singular in their conducts, according to the diuision of hea∣uenly graces whose varietie is com∣pared to diuers colours which the sunne makes to appeare on the necke of à pigeon: And different in this, that the one though very Dis-interessed in his owne particular, was neuertheles ingaged in the In∣terest of his communitie: but the other had no regard vnto any In∣terest, nether for himselfe, nor for any other, God being his prime, & onely moueable.

THE FIFT PART.

CHAP. I. Concerning particular interest and Community.

TO say the truth, although the Cenobites haue à no∣table aduantage in à vowed remuneration of all which they doe or may possesse in the bosome of their Order, yet neuertheles on the other side the dilection, and ele∣ction, as also preference which they are obliged to haue for their Insti∣tut whose habit they beare causeth them to enter by another, yet not à false gate, into the interests of that body whereof they are members, interest so much the more stinging, and more pressing, as they are more coloured with the beautifull Enna∣mell

of the glory of God, which often enough serues for à foile vnto selfloue. But à man, free from any other societie then that which is common to him, or to all the fayth∣full, or to the Ecclesiasticks of the Clergie which haue no other Or∣der then that of the Hierarchie esta∣blished by the sonne of God, who is à Preist for euer according to the Order of Melchisedech, is ra∣ther in the state of giuing, then re∣ceauing, and if plenty place him not in the first, sufficiency which puts him vnder the lee of neces∣sity, exempts him from the last. Peraduenture one will say vnto me with the wise man, that he is truly blessed who dispiseth golde, and puts not his trust in treasures: But where is the man and we will praise him? If it besome Cenobite who in nodding his head makes this ob∣iection, one will reply to him, that

when he shall haue shewen à man of his condition exempt from the interests of his Order, and con∣temnig the profitt of the holy Cō∣munitie, many shall be presented to his viewe who without support, of the Community, vse goods of the world, as if they vsed them not, who doe no evill with thē, although they haue the power; and who being able to transgresse the lawe of God, yet doe they incline and subiect thēselues therūto. The hād of God is not shortned, his workes are great and exquisite in his wills, he hath secret seruants, and others in viewe, as well in the world, as in the Cloisters: And there is nothing, sayeth an auntient Poet, more vniust then an impertinent man, who approues of nothing but what be does himselfe; à Pharisie who is not like other men, his hands and tongue agaynst all, and drawes

agaynst himselfe, the hands, and tongues of others. A great and most noble seruant of God, who retiring himselfe out of the world (wherin he had borne eminent offices) brought with him great goods into à very holy Congre∣gation, on à tyme tolde me, to the honour of him, who had bene the Institutour thereof, and whose ho∣lie memory in benediction before God, and men; that this deuoute personage, neuer gaue vnto him, nether during his life, nor at his death one word of commendation, congratulation, nor so much as thanks for so many commodities which he had brought into the Cō∣munitie; iudging that he was vnwilling to put him in perill, by some vanitie which this applause might haue setled in his soule, to loose the recompence which he ought to expect, much greater

in heauen, then in earth. In your opinion, was this holy personage ttuly dis-interessed? Did he ayme more at earth, then at heauen? Did he regard the soule which put her selfe vnder his conduct, or her goods? O well might he haue sayed with that spirituall Giant, the holie founder of the company which carie the name, and the crosse of IESVS, euen to the ex∣treamities of the east, and of the west: The earth seemes vnto me abiect when I contemplate heauen.

CHAP. II. Two famous examples.

TO this purpose I call to minde an agreeable history which is written in the spirituall meddowe, an auntient booke, and of approued authoritie. Amongst the Ancho∣••ets of the first ages, there was one

called Abbot Ammō who receaued vnder his discipline in his hermi∣tage, à young brother named Iohn. Amongst other mortifica∣tions which he exercised for the space of twelue yeares, this one is notable, to wit, that what soeuer good he did, the Abbot neuer gaue him à pleasing word, alwayes testi∣fying vnto him, and of purpose, discontentment, to keepe this no∣uice in à continnuall humility, and contempt of himselfe. If the mai∣ster animated by the spirit of God, were industrious to try his disciple, the same disciple, was no lesse sim∣ple, nor lesse plyant, performing all that was commaunded him, exactly, and with alacrity. The Abbot Ammon falling sicke, and being reduced to the last period of his life; the neighbouring hermites came to visite him, to assist him both corporally, and spiritually, in his

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passage; vnto whom he made many excellent remonstrāces; his tongue speaking from the aboundance of his hart: he feeling himselfe pres∣sed with his last houre, called vnto him his faythfull, and humble dis∣ciple, tooke him by the hand, and wringing it, sayed vnto him, onely three times, Adieu with à languish∣ing and dying voice, and hauing commaunded him some seruice, which obliged him to depart out of the cell, he sayed vnto those who were come to see him, my brothers, I assure you that this young monk is à Saint, and vpon exact tryall; for during the space of twelue yeares, that he remained with me, I neuer spoke vnto him any word which might giue him to vnder∣stand, that I receaued any satis∣faction of the seruices which he rendred me, although they were notable, and very accomplished;

and he neuer gaue replie to my re∣prehensions, albeit of purpose, I made them sometimes very vn∣iustly, nor euer remained discoura∣ged by my reiectings: Respect him then from hence forth, as à faith∣full seruant of God, and who is very dis-interessed in the seruices which he renders him. Might I be so bolde vnto this Cenobiticall exam∣ple, to conioyne another purely secular, and morall? The great Marishall of Mon-luc (one of the ablest Captaines which France had in his time, and who in those braue commentaries which we haue of him, makes appeare his great suffi∣ciency, and experience in the a••te military) hauing lost in à combat, one of his sonnes, à braue and valiant gentleman, and à worthy branch of so generous à courage, as that of the father, as the corps was brought vnto him dead, I could

not said he beholding it with à dry eye, wish him à more honourable tombe, since he dyed with sworde in hand, for the seruice of his Con∣try, and of his Prince; all of vs, bearing armes, are but victimes de∣stined vnto this Sacrifice. There is but one greife which touches me to the hart, which is, that this poore boye died, before I could haue the meanes, to make him knowe, at least at the extremitie of his life, the esteeme which I made of his vallour; certes it was wholie other in my hart, then in my tongue, for that blessed him, whilest with this, I spake vnto him iniuries, and repro∣ches, able to take away the courage from the most generous. He neuer ran hazards that I payed him not with threats, and when he was hurt, or performed best, it was then that I charged him with most outrages. The same astonnished the world,

who sawe me so prodigall of praises towards persons that deserued them not, and so couetous towards my no owne blood of that which cost so litle. That which we now sayd of this great Captaine, of the Abbot Ammon, and of the Superiour of the Congregation, is in my iudge∣ment, à most excellent marke in à spirituall Directour, for though he ought to incourage the faint harted to good, yet must he take heede of praising those which straye from their dutie, into the desires of their harts; and of blessing the wicked, and of saying Peace, Peace, where there is no Peace. The words of praise are alwayes suspected of flat∣terie, and S. Gregory saies very well, to praise à wise-man in his owne presence, is to scourge his spirit, and torment his eare. This slauish, and seruile langage is ex∣treamely misbeseeming the mouth

of à Directour, and an infallible note of some secret ptetention.

CHAP. III. Against both the giuing and receauing of presents.

BVT there is an other dumbe langage which makes it selfe to be vnderstood more by effects, then by words, and which in being more efficacious, is also more affe∣ctiue. It is that of small or meane presents, aswell actiue, as passiue, I would saie, aswell such as the Dire∣ctour giues, as those which he re∣ceaueth. O God preserue me from blaming the sainctity of things which I am about to name, in no∣wise, for I should offend both hea∣uen and earth, the which is farr from my thought: but who knowes not that Interest, which is à self-loue, very subtile, doth glide into euery

place, and penetrates euen into the Sanctuary it selfe? S. Hierome vio∣lently exclaimes against these litle presents, too frequently vsed, which are made betweene the Directours, and the persons directed. He makes à catalogue of those in his time, of handkercheifes, of linnen, of frui∣tes, of garments, and the like com∣modities vnder colour of gratitude and assistāce; w.^ch being litle, are not regarded nor seeme any thing. O how doth this great Saint giuen to austerity in his life, and who lie dis∣interessed strongly inueigh against those Flyes which by litle and litle become Elephants. A small pre∣sent with à great affection makes à deeper impression in à soule, then à great benefit accompayned with ill will. A litle sparke sometimes causeth marueilous flames. And then who knowes not, as an auntient sayed, that gifts, imitate baited

hookes, which present à follie to catch à great fish. He who hath founde benifitts sayeth the great Stoick in the excellent Tract which he cōposed on this subiect, hath in∣uented lines to fasten harts. That husband who had espoused à rich but an imperious wife, sayed that for à dowry he had solde his au∣thority. The Director who is so ill aduised to receaue them, imme∣diatly looseth his credit, and the holie libertie which in him is neces∣sary for the reprehension of vices. Beholde how the Prophet Elizeus reiected those of the leprous Naa∣man: No, no, sayd S. Paul, refusing all assistance, I haue hands to gaine by their labour, what is needfull for me. One offered money vnto S. Peter, he angerily reiected it, and with such soure tearmes, that they proceeded to an Anathema: let thy money leade thee into thy perdi∣tion:

Who can beleeue to obteine the gifte of God, and to possesse it at so base à price? The Directours are Iudges placed vpon the seates of iudgement, iudging in this life the tribs of Israel. Who knowes not how great à crime it is in à Iudge to receaue presents. Their right hand is filled with presents saieth the Psalmist, cry∣ing downe the vniust Iudges. For which cause an auntient Paynter re∣presented the iust Iudges of Areo∣pagita without handes, to shew that they were incorruptible. Vpon this subiect the great Apostle deliuered à sentence which ought to be held•• for an Oracle, and which cannot be deepe enough ingrauen in the spirit of Directours, we must not if it be possible, owe any thing vnto any one, but dilection according to God. How farr from this pu∣ritie are they, who vse their peni∣tents

as children amongst whom to stirr vp some honest emulation in teaching them Chatechisme, they distribute Images, beads, and other litle guifts? Ah! no, it is not that cosses, meddalls, relicks, and Reliquaries, Rosaries, Tablets, hallowed lights, Coronets, or Images of certaine holywoods by the name of some great Saints; It is not I say, that all this is not good in it self, and that the vse thereof is not commendable. But who sees not how Interest slides like à serpent vnder these beautifull flowres, wher∣of it doth impaire, venomous as it is, both the freshnes, beautie, & grace? A Lacedemonian one day smelling Spitnard, and re∣created with the sweetnes of that odour, à curse light on them, sayed he, who sophisticate this per∣fume, & who abuse it in their delights. O God, the blood of

thy sonne which is à balme powred out, and whose grace is dispersed, by vertue of the keyes giuen vnto the Church, amongst these blessed things, is sometimes imployed by interessed Directours to serue as baites, to arriue vnto pretentions of earth, which thy spiritt hath not reuealed vnto them: when shall it be lord, that thou wilt with whip in hande chase away these merchants from thy howse, and the sellers of pigeons, guifts of thy diuine Spirit? How blame worthy are they who making profession of guiding soules, and to thinke of nothing else, but the gouerment of their interiour faculties, haue more at∣tention to accōmodate themselues with their exteriour facultyes? Rowers, who tourne their backs to the place where they tende, Phisi∣tions, who take in refusing: Turne•• sols, whose flowre tournes towards

the sunne, but the roote into earth: Like to the raynbowe in the heauen, wonder of the eyes, and the ornament of nature: Obserue how it carieth the top of its arche ••oward heauen, whilest as à pumpe it suckes water from the sea to be∣dewe the earth: Resembling the eagle who looteth her self in the skye, at least to the sight of those that behold her soare, or when one thinkes that she lookes stedfastly vpon the sunne, she hath her eyes fixed on the earth to espye there her preye on which she is wholie bent. I will not explicate more clearly these conceipts, which will be sufficiently knowne to these Di∣rectours of what condition soeuer, to whom these are addressed. And I rather desire to seeme obscure then biting in these reprehensions although we must neuer spare vices, nor treat them with à seruile hande,

were they vnder à Myter, or vnder à Diademe.

CHAP. IV. The dis-interessed Directour shuns incombrances and affaires.

THe Directour truly Dis-inte∣ressed doth good onely to the poore, and distributes gratis, to the most rich, the heauenly vn∣ction which he receaued gratis; his liberty and his authority haue no price; his vertue is his proper re∣compence, or rather the seruice of God, which is his onely part, his crowne, & his hire. Who offers him goods doth him an iniury, being rather disposed to receaue with ioy à disgrace, and an affront then à benefitt; and an iniury then à cō∣mendation; so that he may gaine IESVS-CHRIST. Breefly he sayeth from his very hart, with the gene∣rous

S. Teresa. God is my sole part, and my onely good, all that is not he, to me seemes nothing. Feare not that he will intangle himself in the spiders webs, the affayres of this world which men call, according to the present time, encombrances. As these cobwebs hinder the Econo∣mie of the bees, so the secular tur∣moiles disturbs that of grace; wher∣for the Apostle absolutely forbids him who is dedicated vnto God, to medle therin. And if S. Ambrose that great light of the Church, rai∣sed from the tribunall of iudicature, to the Ecclesiasticall throne, and as capable of affaires as any man that liued in his time hauing atteined vnto the Episcopall dignity, would neuer giue his aduice touching ma∣riages, warr, and negotiations; to what purpose shall à Directour as à busied Martha intangle himselfe in howsholde affaires, in rents, in of∣fices,

in buying, & selling, intru∣ding himself into all these vnder the cloake of Charity; and oftenti∣mes limeing there with, the wings of his desires, as S. Augustine spea∣kes, being hard to touch pitch with∣out defileing ones hands therwith? I doe not saie for all this that one may not resolue consciences, when there happen doubtfull cases, and which trouble the repose of scrupu∣lous soules. The sunne passing ouer the mud, doth not yet infect his beames. I onely speake of those who thrust themselues into the tempo∣rall affaires of such as consult with them about their spirituall, called by S. Paul, the subuerters of howses, and disturbers of families. They are alwaies making curious and im∣profitable inquiries after the goods, and reuennues of à howse, they de∣sire to knowe what expēces is there made, what frugality, what are the

titles, the lordships, the possessions, what retinnue, what table, what cheere, what humour, what almes are distributed, what company one frequents, what are the inclina∣tions, what designes, what preten∣tions, what charges, what negotia∣tions, what trafficke, what offices, what benefice, and what not? More∣ouer these interrogatories are made with so much cunning and subtiltie, as one cannot perceaue them. He who hath discouered all that is pre∣tended thinkes he hath sayed no∣thing. If the Master be more reser∣ued, the wife will haue more tongue; if the father and mother saie no∣thing, the children will talke, if not, the seruants or wayting maydes; to conclude there is nothing so hiddē which these inquisitiue Masters dis∣couuer not; nothing so secret which they finde not out; and as they chase with full sente, and without

change, with time, addresse, and patience; there is no game which comes not to the point, nor hitts their poper Interest. Will you knowe the forme of this carracter, beholde it in the words of S. Hierome writ∣ing to Pauline. Accompte him whom you shall heare to speake often of the goods of the world, except of à simple almes, which is rarely denied vnto the necessitous, rather for à bācker, or negotiatour, then à Monke? These are the proper tearmes of this great Sainte, one of the most Dis-interessed Directours that was in his time. It is vnto them, that one might apply these words of S. Paul in the Chap. 3. of 2. Epist. to the Thesalonians, we vnderstād that there are certaine amongst you, that liue without order vn∣quiet, and who doe nothing but curiously engage. And he addes, we aduertise those that be such, and

exhort them in our lord IESVS-CHRIST, that they eate their bread working with silence. When à hawke fetches her tournes ouer the bird which she intends to make her prey, to trye which way she may catch it, the falconers saie that the hawke dares the partridge, or any other fowle. So these Directours which walke indirectly, by compas∣ses, and to speake according to scri∣pture, in à circle, may be sayd to dare the soules, and captiuate them both plume, and substance. I can∣not but infinitly commend the pure and sincere gouerment of some Orders, wherin it is forbid∣den, by rigourous constitutions, vnto the Master of the Nouices, or to any other Profest, to inquire of the Nouices, what goods they haue in the world, or to induce, or exhort them to leaue them, vnto the howses, where they setl••

themselues, leaueing the same to their full and free disposition, and vnto that which the holy Ghost: shall dictate vnto thē. The which declares à great candor, and right intention, free from all pretention, and sordide Interest. And though it be credible that he who giues his body, his soule, his liberty, and his couduct, dureing his whole life, vnto à communitie, will not be vnto it, à niggard of his goods, which howsoeuer he must leaue, in making his will, before his so∣lemne profession, yet this Ordo∣nance iustifieth the proceedings of Orders, which neuer ought to be blamed though some particulars giue themselues libertie in the pra∣ctise of their rules.

CHAP. V. He ought to be an Angell.

ONe may saie vnto me that I desire so great à purity of in∣tention, in à spirituall Directour of what condition soeuer, be it pasto∣rall, be it Cenobiticall, as an An∣gell were requisite to practise it, which I auowe to be true, and that not onely there would be required ā Angell, but also if it were possible, more then an Angell to vndertake the direction of many soules, since that euery Angell Guardian hath enough of that which is commit∣ted vnto him. Besides the best mod∣del which the Spirituall Directour can propose to himselfe in this An∣gelicall function, which he exerci∣seth on earth in Gods behalfe, is that of Angells. They haue no other Interest, in the Custodie of

soules, then that of the glory of God: for what can they pretend of vs? They likewise who are knowne vnto vs in the Scripture, declare, by their very names, their actions, and their functions towards God. For Raphael signifieth the medicine of God, Gabriel the fortitude of God, and Michael, who is as God. In fine these are the inflamed spirits of charitie, who all serue God, and are sent to guide, and guard these who are called to the inheritance of saluation to fill vp the ruines therof, and the places which are become voyde by the fall of the Angells Apostataes. They who haue eaten of the roote of the hearbe called Angelica, haue à sweete, and plea∣sing breath. O how good an arri∣uall hath he made that hath mett with à Directour entirely dis-interes∣sed: truly he is an Angell in the forme of man, or à man wholie

Angelicall, who onely regards the soules, in what body soeuer they are lodged, without considering whether the persons be great or litle, faire or foule, poore or rich▪ all his pretention being no other then the seruice of God, in those soules. Excellent men, Angells of the testament, Angells of good councell, and able, as Raphael, to deliuer vs from the perills of the world, and to raise vs before God vnto an eminent fortune, When Tobie the father would haue pre∣sented vnto the Angell who con∣ducted his sonne, the moyitie of all the great goods, which came to him by the marriage of Sara, he testifyed to them that his treasure was in heauen, and not in the land of the dead, and that his inuisible meate was to performe the will of God, who sent him.

CHAP. VI. Who is the most dis-interessed Directour, the Pastour or the Cenobite.

BVT it is no small question to knowe who comes neerest to the imitation of this Angell, to witt, who is ordinarily more dis-inte∣ressed Directour, Pastour, or Ce∣nobite. For the admirable praises wherewith all the books of those men are filled, touching the ceno∣biticall (which seemes too base) bu•• Seraphycall, Cherubicall, raise it so high in the Godlike state of per∣fection, that it euen passeth our view: Not like smoake which vannisheth, the more it flies vp, but as the eagle takes her mount by the force of her wings aboue the cloudes: I knowe not whether the same be called, to walke vpon the

wings of the winde; or otherwise to walke highly and admirablie, ād to raise it selfe, aboue it self. This is that which we o••ght to examine, without bitter zeale, if it be pos∣sible, and without contention. If knowe that the Cenobites, are very liberall, in reproaching vnto Pa∣stours the qualitie of mercenaryes, casting in their teeth, that they la∣bour not, but vpon hope of hire and gayne: And I haue bene some∣times astonished, that S. Tho∣mas in his thirteenth Opuse: and the two following prest with zeale for the defence of Cenobites, and answearing those who in his time opposed the institutes of Men∣dicants, suffered himselfe to fall into this reproache, he who all Angelicall, testifieth, amidest the heats of disputes, à moderation and incomparable modestie. But if it be permitted to the Scotists in mat∣ters

very sublime, to contradict the opinions of this great Sainte, the honour, glory, and Oracle of the schooles, it will be much more tole∣rable in this subiect which is no wise of fayth, but rather of fact, then of right, more narrowly to exa∣mine whether this reproache be lawfull, or of more base alloy. The which we shall perceiue by diuers markes, whereof beholde the first. What seeke the Pastours, whether Diocesans, or Curates, or simple Preists subordinate to them? (This is that which is called the Order of the Clergie) in the charge of soules? If you beleeue the words of preci∣cipitation, and rash iudgements of some Cenobites (I saye of some, well knowing, that there are amōgst them truly Saints, and whose words are no lesse reserued, then their life exemplar) without doubte they seeke nothing therin but honour,

or profitt. If I would cite the Au∣thours who vse this odious lāguage, I should cause whole Orders to blush, but the respect I beare vnto the good, hinders me from re∣plying according to their temeritie to these temerarious Iudges: I will neuertheles speake the truth with∣out regarding the appearence of persons, (à vice which we haue al∣ready blamed) but with all possible charity. Now before the entrance into this slipperie passage, I had neede to declare here, that I doe not compare the bad Pastours, that is, such as dishonour their ministe∣ries by their scandalous life, with the good Cenobites, for the weapons would not be equall: Nether will I speake of vnrulie, or dis-ordered Cenobites, to witt, who no wayes obserue their rules, but contrari∣wise violate, and breake them al∣most in euery poynt, with the good

and vertuous Pastours: for to tourne the wrōg side of the meddall heere, were foule play. There are in the one and the other, both vertuous and vicious, true, and false brothers. Wee see but too many Pastours, and Cenobites that liue dis-orderly, who by their lapses, and actions of bad example, resemble steeples which by their falling beate downe the Churches, whe••••of standing they were the ornament. He then, that stands on his feete, let him take heede that he fall not. Let vs leaue there the bad, they are Ethiopians, and Leopards, whose skinne is hard∣lie to be changed; let vs not labour at this Pumpe out of which there can come no cleare water, nor good odour out of this sinke of the vessell of the Church. Let vs imi∣tate Constantine who cast into the fire the memorialls which were presented vnto him, wherin were

couched the licentious deport∣ments of some Ecclesiastiques, an•• as he was willing to couer them with his robe, let vs beholde them in si∣lence. For the subiect which I handle this word is sufficient, that there are but too many bad Pastours and vnreformed Cenobites, who in the seruice which they render to soules, seeke nothing but their owne interest; base and mercenary spirits, for whom the storme of darknes is prepared, vnles they take à more excellent way, which is that, of à pure and dis-interessed charitie▪ Let vs speake then onely of those, who▪ both in the one and the other condition performe their duty, or striue to doe it, shewing themselues as true seruants of God, in all pa∣tience, sweetnes, austeritie of life in the word of truth, in charitie not feigned according to the doctrine of the Apostle. Let vs see who

setts the best foote before in that seruice of the great Maister, and of the Prince of Pastours, Bishop of our soules IESVS-CHRIST. For as there is golde of diuers carracts, so are there diuers degrees of cha∣ritie; and as in heauen there is à dis∣ference of brightnes amongst the starrs, and different mansions in the Heauen of Heauens, soe are the degrees of charitie different i•• soules.

CHAP. VII. Difference betwixt the Pastour and the mercenarie.

LET vs then handle here the square, rule, or golden mea∣sure of charitie, to take the dimen∣tions of the mysticall Hierusalem▪ and let vs saie, that Pastours, aswell Diocesans, as subalternes, or Cu∣rats, are by state obliged to expose

their liues for the sheepe commit∣ted to their charge. Let vs concer∣ning this point giue eare to the di∣uine sentence which cannot be de∣nied without impietie, nor contra∣dicted without blasphemie, there is no greater charitie then to giue his life for his frinds. Let vs adde here∣vnto, the picture of the true and good Pastour drawne out-of the chap. 10. of the Ghospell of S. Iohn. The good Pastour giueth his life for his sheepe, which is to saie, is obliged to giue it: But the merce∣nary, and he that is not Pastour; see you how he distinguisheth the mer∣cenary from the Pastour▪ and how he makes it apparent that the mer∣cenary is not Pastour, and that he who is Pastour is not mercenary. He addeth, the mercenary is he to whom the sheepe apperteine not. Note that he who hath no sheepe of his owne, and serueth neuer∣theles

the sheepe, is not Pastour, but à simple seruant, and mercenary without flocke: Let vs followe the text. He (that is the mercenary) seeth the wolfe comming, and flyes, and the wolfe deuoures, and disper∣seth the sheepe. Who is he that flieth, whether he who is obliged by state, and condition, and by di∣uine lawe to an actuall residence, what storme soeuer happen, be it of plague, of warr, of famine, of per∣secution, of heresies, or other such like; or he that is not tyed vnto any care, nor charge, and not hauing any obligation, may retire him∣selfe from these afflicted places, his coutry, and the place of his abode, being wheresoeuer he likes best; and who peraduenture should thinke to tempte God in exposing▪ himselfe rashly to hazard without any necessary obligation, according ••s it is witten, who loueth and

seeketh perill shall perish therin. Let vs now put the last finger to this Euangelicall picture. The mer∣cenary flies, saieth S. Iohn, and he giues the reason of his flight, be∣cause he is mercenary; and that the safety of his sheepe concernes him not, in respect he is not charged with them. But the true Pastour who knowes that this blood must be required at his hands, and the saluation of the people committed to him becomes à part of his, asto∣nished with so many threats vt∣tered by the Prophets, particularly Ezechiel agaynst the bad Pastours, who abandon their flocks in time of neede awakeneth his sollicitude, and reuiuing his courage, exposeth himself to labour, and danger, in∣clining his hart vnto all the iustifi∣cations of our lord, for the retribu∣tion which he expects from him alone. Let vs now obserue with what

aire they behaue themselues in the guidance of soules, and in this ha∣zardous occupation where is giuen touth for touth, eye for eye, soule for soule, who marched therin onely by delegation, by mission of assistance, by extraordinary com∣mission as troupes of releefes, and voluntaries: This last saying suffi∣cientlie declareth, that if they la∣bour therin, it is but volūtarily, and as it is for pittie, so truly is it some tymes pittifully. For as they go∣uerne onely such soules, as volun∣tarily, and of their owne election without any obligation, commit themselues to their conduct; so on their part haue they the choice in this great haruest, of what eares of corne they please; in this great dra∣ught of fishe which they like best, casting the rest into the water, to sende them backe to their proper Pastours. In so much that as the

people of the world, doe not make vse of them, but in such manner, and as long as they please; so doe not they serue the persons of the world, but soe long, and in such sorte as they thinke best. The place of their residence, or rather of their continuall pilgrimage, being that which is most conformable to their liking, or to the Order of obe∣dience: wandring starrs, to vse the phrase of an Apostle, whose mo∣ueable influencies worke not so strong impressions, for so much as, they cast not their glimmerings, and sparklings, but by way of pas∣sage, where as the Pole-starr al∣wayes fixt, is the leuell wherby all Marriners direct their nauiga∣tions.

CHAP. VIII. Of vertue exercised by sallies or by continuation.

HOwe soeuer I deney not, but that some vpon occasions of plague, of warrs, of heresies, mainly endeauour the seruice of both sou∣le ād bodies, and some-times more then the Pastours, who feele them∣selues daunted in these tempests: As it often enough happeneth at sea, that à passenger dureing the storme will guide the sterne, or per∣forme other offices wherin the Pi∣lots are wanting, where courage by the vehemency of apprehension is abated. But we doe not here cōpare vertuous persons, with the defe∣ctiues; we will speake onely of the duty which the truly vertuous per∣forme in these occurrences; and

when I saie, duty, I meane that of the charge, and obligation of the office. When the Cenobites shall retire themselues vnder the lee, who can saie vnto them, why doe you so? Why flie you, why doe you abandon the sterne dureing the tempest, since that their con∣dition doth no waies tye nor oblige them therunto. But the Pastour cannot without an ignominious and shamfull decay of his reputation, strike saile, nor auoyde the combat; and since there are certaine sallies of courage, and valiancy, nowise coming from true valour, which ought to proceede from à ma∣ture iudgement, from à setled deliberation, and from à tem∣per of à constant, and coura∣gious minde in the place of danger. These impetuous passions, which coller, and rage stirr vp in duells; these sallies which push-on so many

soldiers into battailes & assaults, are seldome animated but by the bruite of the example of others, of the out cryes of the multitude, of the clattering of armes, of the sounde of drumms, of fistles, and trumpets; of the thounder of can∣non, and musket shotts; such à one heated and headlong runns into it, who would neuer haue thrust him∣selfe forward in colde blood, and vpon consideration. Euen Interests themselues, whether glorious or profitable, are sometimes the prin∣cipall motiues of this valour. Ver∣tue which consists in à temperate mediocritie, hath none of these sudden motions: Its fyre is equall; its light is like that of the sunne, by sweete successiue rayes, not like that of starrs, which produce not, or if one may so say, bring not forth theirs but by sparklings. For exam∣ple, who sees not that à continuall

sobrietie, and exactly obserued, and à moderate fast according to the lawes of the Church, is more com∣mendable, then those excesses of abstinences which some violently vse, though seldome enough, some∣times fasting two or three dayes to∣gether, eating but once a day à litle bread, and drinking onely à litle water, sometimes absteyning out-of ceremony from all meate which had life; sometimes all concocted nourishment, sometimes eating onely when the starrs appeare, and when these dayes are past, from whence they are drawen by force, as men vse to doe from bad wayes, nothing but discorders are to be seene in their dyet, whether for qua∣litie, or quantitie; and was it not for this cause that God said by à Pro∣phet, that he liked not the absti∣nence of some Iewes, because in the

dayes of their fasts, he founde them filled with their proper wills? For the same reason he reiected their Sabothes, and their feasts. God willeth that euery plant produce fruite according to its kinde, and in due seasons, and that its leaues fall not away. I doe not speake this any wayes to diminish the value, and lustre of the great actions, and en∣terprises which sometimes Ceno∣bites performe, for the seruice of soules, and of the Church; be it in missions amongst hereticks, and in∣fidells; be it to extend the faith, and to powre it out into the harts of Barbarians, and Sauages, to the farthest parts of the earth, the which Hierom Platus most amplie shew∣eth, in the 12. booke of the happines of the Cenobiticall state. But I say that the continuall, and vninter∣rupted seruice of good, and vigi∣lant Pastours, though of lesse

noise, is not of lesse fruite, since that to preserue their goods alrea∣dy acquired, is no lesse vertue then to get new. The Comets, are more apparent then the starrs, yet no man dares to compare them, to the starrs of heauen, no more then the fires of the earth, to the elemen∣tary which is aboue the region of the ayer, albeit the effects of the same which is with vs, especially that of thunder astonisheth vs much more. And it was for that cause that the Precursour of the Messias, leading à Sauage and reti∣red life, from the commerce of men, was of greater esteeme a∣mongst the Iewes, then our Sa∣uiour himselfe, whence they did not accknowledge him, though he were daily in the middest of them. And if besides this ordinary, and con∣tinuall dutie which the good Pa∣stours render vnto their sheepe,

hauing alwayes an eye vpon their flocks, as heauen hath his vpon the earth, because they must render an accompte vnto God, of the soules to them committed; and if they keepe the fire of sacred dilection, perpetually lighted, vpon the Altar of their harts, saying with the Apostle, and with the same feeling, that they are burnt with the scandalized, infirme with the sicke, touched with greife for the afflicted, euen willing to become Anathema for their brethren; if, I saie, vnto this vninterrupted care in time of peace, and of prosperity, they add the great effect of perfect charity, which is freely to expose themselues to death, for the seruice & saluation of others, I knowe not what thing, the most austere Ceno∣bites might desire, or euen practise of more perfection.

CHAP. IX. That charity of obligation and Pastorall excelleth Cenobiticall vowes.

TO desire or to thinke onely to compare the way of pouer∣tie, such as is practised in à com∣munitie, be it founded, or mendi∣cant, with the highest top of Cha∣rity, Queene of vertues, to will, in hazarding ones life, by state, for the good of soules, were to make him∣selfe, rediculous, rather then worthy of answeare. For concerning the two other vowes, of Chastity, and obedience, no man doubtes but that Preists, as Preists, performe them more solemly, in regard they are tied, and annexed vnto the Sa∣crament of Order, then the Ceno∣bites, as simple Cenobites. And besides for that of pouertie we haue already declared how much its

aduantage is balanced by the emi∣nent qualities of the singular, and secular pouertie. Peraduēture some will reply according to the new diuinitie beyond-sea (the last cen∣sure of the Prelats of the Gallicane Church, and the Sorbon, suffi∣ciently noteing that wherof I spea∣ke) that Cenobites seruing soules without obligation (which is true) and without Interest (which is the thing in question) render more pure seruice then the Pastours, who are obliged thervnto by office, by state, and by duty of iustice; and that this purity extreamly exaltes their charity. But to retort this argument which seemes plausible, on the face of those that propose it, I saie first, that though charity be without cōtrouersie the greatest of all vertues, the scripture declaring it in expres tearmes, such à case may neuertheles happen, that Iu∣stice

ought to be preferred before it for exāple, some one owes much, and he is inspired to giue great al∣mes, is not the same man obliged to preferre iustice before Charitie, and to pay his debtes, before he distributes his liberalities to the poore, the very Order of Charity so requiring it? I saie in the second place, that this purity of Charity, as some take it, is rather an impu∣rity, or to speake more mildly, an imperfection in Charity; for being free and voluntary without obliga∣tion, there is alwaies some mingling of proper will, which will endure no yoake nor tye, and which saith, though most secretly: I will not serue, or else in magnifying its tōgue, saieth our lipps are our owne, who is our Maister? Who is he that hath right to commaunde vs? But beholde the force of the reply, if it followe that the Cenobite hath

à more pure Charity in seruing sou∣les then the Pastour, because he is not therevnto obliged by duty, and Iustice; it will followe that the Layck, and Secular, liuing in cha∣stitie pouerty, and obedience with∣out any obligation of vowe, shall serue God more purely, and perfe∣ctly then the Cenobite with all his vowes, which being made, ob∣lige him by duty and Iustice, to ren∣der vnto the God of Iacob, the vowes which the lipps haue distin∣ctly pronounced, which were to destroy the maximes of the who schoole, abuse the sainctity, ād emi∣nency of vowes, and of vowed coū∣sells, and to tourne topsie-turuy, this glorious and sublime state of perfection, for which the Ceno∣bites contende with as much ardour as republiques for their libertie. For since they preferr themselues before all Preists of

the Clergie whether Canons, or the dignityes of Cathedrall, or Collegiall Churches, and before Preists subordinate vnto the Ordi∣nary Prelates, and sometimes (since they are so pleased) before the Or∣dinaries themselues, yea euen (if they thinke good) before the Ordi∣nary of Ordinaryes; (for what boundes can à vanitie haue, couered with an apparent humility, which extolls it self aboue all that is great & holy on earth, in the sacred Prin∣cipality which is called Hierarchy) and grounde this preference in this magnificall state of perfection, vpon the seruitude of their vowes which ties thē to God, by à holy slauery, to be preferred before à Royaltie: ser∣••itude which they haue euen the courage to preferr in perfection be∣fore the sacred character, and which eternitie it selfe, will neuer take away from Preisthood; that rende∣reth

such as beare it, like marked slaues eternally consecrated to the seruice of God and of his holie mi∣steries, eleuating in this sort simple veiled nūns, and Laie brotheres that haue no part in the Sacrament of Order, nor in the Clergie, to à state of more eminent perfection, then that of Preists, the Annoynted and Prophets of our lord, his Lieu∣tenants on earth: they who haue the keys of heauen, the word of re∣conciliation in their mouthes, who detayne euery day, the sonne of Iu∣stice, on the altars, and at whose voyce God kimselfe becomes obe∣dient in the most adorable Sacra∣ment of the Eucharist: And in that of penance ratifiing in heauen the sentences which they pronounce here beneathe. If, say I, they grounde this preeminency which they frame to themselues, on their vowes, which make that necessary,

and of obligation of Iustice, which before was but voluntary; and which change Counsell into commaun∣dement; why altering the battery, will they that Charitie (the sunne of vertues, and in whose presence all other vertues, both diuine, and hu∣mane haue no more light then the starrs in the presence of the Planet that makes the day,) be not so much the more excellent, as she is the more necessary, and that she ought to be exercised by state, and obliga∣tion of Iustice? Chastitie, before it be vowed, is but of counsell, he that will followe it, let him followe it; who shall be without necessity, and master of his will, and in power to embrace it, let him embrace it; since it is good for à man to be so, and better to liue in continency, then to engage himselfe in nuptiall com∣merce: It is notwithstanding but of Counsell saieth the Apostle

fearing least some might take his perswasions for à precept, and so to caste à snare into tēder & scrupulous consciences. But after it is promised vnto God, one may not violate his faith without acquiring his damna∣tion. And who will saie that à Cha∣stitie vowed, and consecrated vnto God, doth not acquire by this vowe and by this consecration, an admi∣rable aduantage ouer that which is not practised but for à time, and which in expectation of the mar∣riage, is free from voluptuousnes, but not from the will of loosing its integrity in à lawfull vse? The same may one say of that degree of charitie which obligeth Pastours by office. They may refuse the Pa∣storall▪ state being offered them; but when they haue embraced it, and as long as their Pastorall sol∣licitude lasteth, it is not in them to recant, no more then for à Cenobite

his vowes. And if the practise of three vertues of their owne nature simplie morrall, which make the three essentiall vowes of the Ce∣nobiticall life place such as haue made profession thereof, in the state of perfection, not those which pra∣ctise them without vowe, though very perfectly; why shall we not saie that the Pastours obliged by state, and by duty, vnto the highest degree of Charitie, without which all other vertues are nothing, no, not the giuing of all that he hath, in almes, nor the Martyrdom of fire, saieth the Apostle: I saie more, which alone without the rest, is more worth then all the rest together, without it; although I knowe that with it, all the other enter into à soule when this vertue is true and accomplissed. Why, saie I, shall not we auerre, that this vertue exercised by duty, and obligation of Iustice, is

more excellent then when it is exer∣cised euen in the same degree, but without any obligation, then that bond of the proper will, which may without sinne, aswell withdrawe it selfe from this good, as to apply it selfe therunto? And let no man al∣leadge here the holie obediēce, nor the Institute: For as nether the Or∣der, nor the Superiours, of any Ce∣nobiticall Order, are any wayes obliged vnto the conduct of secular soules, nor haue any charge of them; so may they not giue any mission, or obedience, saue by the sending, & subordination of Pa∣stours, who are principally charged and answearable for them. And besides we speake here of the state, & of the Order either Hierarchicall, or Cenobiticall, not of particulars who are ēgaged, in the one or in the other condition: And we saye, that the Pastorall Order is obliged by

state so the highest degree of Cha∣rity, which is to expose ones life for the sheepe of IESVS-CHRIST, the which is not of precise, absolute, nor necessary duty in the Cenobiticall Order: this worke being obliga∣tion vnto that, and of supereroga∣tion vnto this.

CHAP. X. The touchstone of true Charity is the charge of soules.

BVT if you will see the touch∣stone to discerne the good golde of true and vnfayned Chari∣tie, beholde it. Let vs obserue on what side, and in what Order is the charge of soules: for it belongs vn∣to the good Pastour to carry the strayed, and infirme sheepe on his shoulders, and to sweat vnder this weight, in taking not onely the bur∣then of his neighbours, but his

neighbour for à burthen. It is pro∣per vnto fathers & mothers to car∣ry their children in their armes, and on their bosome, as it is written of Benjamin the well-beloued of Ia∣cob, who reposed on the breast of his father. This tender and pater∣nall feeling caused S. Paul to say, my litle children whom I trauelle withall, vntill CHRIST IESVS be formed in you. Now it is most eui∣dent that the Pastours alone are charged with soules, and lincke their saluation, with that of their sheepe: That wihch made S. Hierom to say, writing to à person vnresol∣ued whether he should become à Monke, or remaine in the Clergie; If thou wilt be à monke, what doe you in the Cities? The very name of monke, which is as much to say, as solitarie, doth it not call thee to the desart? But if thou wilt be à Clarke, to wit, Preist, or Pastour,

liue in such sorte that in the salua∣tion of others, thou mayest man∣nage thyne owne. There is nothing which the Cenobites, I say, the most reformed, flie and feare so much as the charge of soules, and neuer∣theles it seemes that there is nothing which they seeke, with so much pas∣sion, as to gouerne, and guide them by their particular directions. Who goes about, I will not say to hinder, delaye, or contradict, but attenti∣uely to obserue them, toucheth them in the aple of the eye, pro∣uokes, and irritates them in such sort, as he presently goeth for an heretick, or schismatick, or at least for an ignorant dolt; this is to tickle them in places where they are most sensible; this is to be blind in their Institute, and not to know the Butt, and designe of their Order, sent to susteine, vpholde, establish, wants but à litle, that some saie not in à

reformed language, to reestablish the Church of God, that without these supportiue Arches it would fall to ruine, and desolation. Not∣withstanding whilest they desire the direction of soules without charge, leauing vnto Pastours as the beasts of burthen, the charge without di∣rection, who sees not that they sucke, and drawe the milke of sheepe, that is to say, of people, and after they haue taken away the creame, they leaue the curds, and whaye, vnto Pastours, like vnto those children to whom honny is giuen vpon their bread, who ha∣uing lickt vp the honny, cast away the bread? Is not this à pleasing po∣licie to goe about to haue the pro∣fit, without charge, and without obligation, and to leaue the charge of the office, vnto those who haue so scanty à share in the benefice, as we will presently shew? what reason

permitts that he feede himselfe with the flesh of the flocke, and cloake himselfe with the wooll, who takes not the care to feede it, nor to be accomptable for the same? If the soule belost, immediatly will they saie we are cleare of his blood: à strange language, and like to the tone of him who sayed, am I my brothers guardian: Is not this to immitate the grashopper, which liues of nothing but dewe, in drink∣ing the sweate of the browe of the workmen who haue taken the vin∣yeard to taske at their perills, and fortunes, and who are accomptable for the same vnto the great Maister. From thence proceede these fre∣quent contestations, betweene the Pastours, and the delegated Ceno∣bites, as happened betwixt the shepheards of Loth, and Abraham. The Cenobites imbracing all the Clericall functions without being

so much as willing that they of the Clergie should no more cast their eyes on the Cenobiticall conducte, then if it were an Arke which one durst nether touch, nor beholde; à man might saie of them, that they would imitate Partridges so desirous to become mothers as they take the eggs one from the others: But here there is but one sorte of partridges, which accommodate themselues, with the eggs of o∣thers. For that the Pastours of the Clergie should guide the Cenobi∣ticall soule is that which is not sene, and that which is not tolerable, and that which some would call ouerthrowing of all Order, and of all policie: For they haue not the spirit of the institute, nether doe they knowe all the litle secrets which the world is not worthy of. But that the Cenobites gouerne guide, direct Dioceses by Episco∣pall

authority, when they are rai∣sed therevnto, and secular soules by thousands, be it by preaching, be it by pennance, be it by administra∣tion of Sacraments, particular vi∣sits, and conferences, that brings but ornament, and comfort to the policie, of the Church, and to the Hierarchie. Besides the partriges which haue as it were disclosed the eggs of others, nourish these litle ones, as if they had laied them themselues. But the question is, to knowe whether they who are so eager in Directions of the soules which are not of their folde, are willing to feede them, or to be fedd by them, as also to charge themsel∣ues with them, or to be answeara∣ble before God for the same; or ra∣ther to serue them by way of spiri∣tuall enterteynment, and onely of passage, or to drawe from them some temporall releife. Of which

though we haue strong coniectures, yet neuertheles God alone ought to be iudge who knowes the se∣crets of harts, alone penetrates the interiours, and discernes intentions.

CHAP. XI. That Maintenance is due vnto Pastours by Iustice, vnto Cenobites onely by fauour.

IF it be so that vpon this subiect some Cenobites make not their mouth so litle when there is que∣stion to speake of Pastours, but that they will saie very openly, and without vsing à parifrase, that they serue not soules, but for hire, and attend not their offices, but for the profit w.^ch they receaue of their benefice. One might auoide them as with à buckler, with this veritie of God, Iudge not, and you shall not be iudged. Who are you that

iudge your brother, and the seruant of God, it belongs to his maister to knowe whether he be stāding or fal∣len: It is equally forbidden vnto him who fasts, to despise him that eates, as vnto him who eates to mocke at the faster; who hath made vs Iudges in à Tribunall where God alone sees clearly, since he hath re∣serued vnto himselfe the scrutanie of thoughts. But I rest not there, I will that this reproach be verified in some persons (for it cannot be vniuersally, the Church hauing by the grace of God, some Pastours, so litle addicted to the profit of their charges, that they giue vnto the ne∣cessitous, more then they receaue of their benefices) what sinister cō∣sequence might one drawe from thence, would it be that this sa∣lerie were vniust euen whē it should be exacted? Certes the same would manifestly contradict the doctrine

of the Apostle, all diuinitie and all Iustice, which willeth that euery good worke haue its reward. For if there be à spirituall mariage (as no man doubteth) betweene the Pastour and his Church, to wit, the assemblie of the faithfull to him committed, there ought to be reci∣procall obligation of some duties, and that the Pastour feeding his sheepe with words and examples, and giuing them spirituall foode by the sciēce of the voice, should draw from them his temporall mainte∣nance, by à dutie, and obligation of Iustice, on their parts towards him. It is not the same with Cenobites, who not being tyed by obligation of iustice, to any flocke; so by obli∣gation of iustice nothing is due vnto them, from the people: And if they render their seruice vnto soules vo∣luntarily, and not by duty nor charge, they may therby receaue

comforte in their temporall necessi∣ties; but without an obligation, which hath any forme of debte. Their rights (if they haue any) are but of Charitie; those of Pa∣stours, of iustice, whereof to de∣fraude them is à sinne, and à great burthen of conscience, the which one cannot saie of that which is exacted by the others. This is not that they ought to murmur at the benefitts which the faithfull bestow vpon those who ayde and helpe them in the administration of their charges, if they will not heare this rude, but iust dismission, take that which is yours, and carrie it away, why grumble you? because I am good, what wrong doe I to you, for the fatt of an other? is his ad∣uauncement your ruine? Cardinall Bella••mine, whose authority in all things, and principally in this, can∣not be suspected by any Cenobite,

in chap. 42. lib. 3. de Monach: citing the first Clementine tit. de Decimis, acknowledgeth the power of de∣maunding maintenance of the peo∣ple, belongeth onely to Pastours, and not to Cenobites, otherwise these should haue right to gather the tithes, which is contrary to the Clemētine alleaged, which doth not attribute them, but to Pastours, whervpon this great Cardinall concludes, that the Cenobites can∣not of iustice exact any thing of the people, but onely to demaund through charitie, that which is ne∣cessary for their liulihood, as out∣of charity, not out of iustice, no•• by obligation they preach, and ad∣minister the Sacraments. This being so, who perceiues not, not onely the nullitie, but the imperti∣nency of the reproach made vnto Pastours, that they performe not their functions, but for the profitt

which they reape therby, since that this recompence followes their charge by duty of iustice, as an inse∣parable shaddowe of the body which it alwayes accompanieth? But there is yet an other more si∣nister and more odious sense in this accusation, the weaknes wherof we nowe come to examine, which is, that some would therby giue to vnderstand, that since Pastours per∣forming not their functions but for profit (which is false, good Pastours hauing no such base tentation, but more noble thoughts, seeking things aboue▪ and not those of the earth, in the seruice of soules) the troopes of releefe, are despoiled of all Interest, aske not any thing, ren∣der all their seruices for nothing, are not burthensome to any, and to speake with the Scripture, fight, at their owne cost, and serue soules at their owne charges. This is the

great conclusion that they would drawe from this reproache, so bold∣ly (not to vse. any sharper phrase) aduanced, so poorly proued, so rashly mainteined, so odiously re∣peated, and so easie to be cast backe vpon the face of its Authours.

CHAP. XII. A demonstration of the reuennues of Pastours and Cenobites.

BVT not to giue cause of offēce to any according to the remō∣strāce of the Apostle let vs rest satis∣fied in representing simply, and such as it is, the temporall Interest, which accrewes vnto Pastours by seruice of soules, and that which the Ce∣nobites gather therby, as well foun∣ded, as Mendicants; And by this demonstration which I will make, no lesse euident then if it were Ma∣thematicall, it shall appeare who

are the most Interessed Directours, Lett vs cōpare the reuenues of the Pastorall state, with those of the Ce∣nobiticall, and we shall discouer who they are that sucke the milke of the people. Let vs beholde first the fine husbandry which the Ceno∣bites haue vsed, as well in the con∣try as Citie, and then we will con∣sider, that of Mendicants both in Cities and Contry: and from the∣me we shall iudge who are they who haue had more care of the affaires of the earth; Pastours, or Cenobites. And because it would be an endles enquirie, and with∣out bounde, to runne ouer the vni∣uersall Church, and the particular Dioceses, I will conteine my selfe, in the parte of the solicitude, which the diuine prouidēce hath bene plea∣sed I should haue; and within the narowe compase of the litle folde, which was committed so my go∣uerment:

By this pawe, you will knowe the Lion, by this scantling the whole peece, as Israel by the greatnes of some fruites iudged of the fertility of the lande of promise. I knowe, that there are things in∣comparably greater, and wherin consequently, the inequalitie which I goe about to shewe, is much more extreame; and I likewise knowe, that the recitall therof, would breede horrour, and the very thought of it strikes me with an extraordinary compassion: But not to goe farre to seeke what is at my ga••e, I will content my selfe with sheafes of my owne grow∣ing. This litle Diocesse then, con∣sisting of neare aboute foure score parishes, there are not three of thē, whose reuennue is worth foure∣score crownes: There are many which yeelde not twenty, or fiue and twentie crownes à yeare for the

maintenance of the Curate; for the greatest part, they are reduced to à miserable portiō, (which I am asha∣med to call congruous, since there is so much incong••uitie in it) of fortie crownes; such is the taxe which the secular Iustice seteth for the foode and cloathing of à Curate, and his Clarke, for I doe beleeue that is in∣tēded that he should not saie alone. The Diocesan Pastour hath no•• much more then an bundred crownes a monthe for his enter∣teynment. Beholde in à fewe lines, how all the meanes of the Pastours of this Diocese, wherein I haue beene placed as sentinell. I omitt to saye that there are more then fiue and twentie, or thirtie Curates which hauing no more meanes, haue double charge, to witt — two pa∣rochiall Churches to serue, and without any Vicar: and in two such places, where the earth is not seene

vncouerd with snowe, but sixe monthes in the yeare; and where the learned, & eloquent Paniga∣role saied, hauing passed the Alpes, that he would not dwell there so much as in picture. Their suffe∣rances cannot be exprest, nor conceiued but by experience, no more thē the rigours of the winter, which raigne there allmost allwaies and which cause the rockes to split; the y••e, the hoarie mistes, the con∣tinuall snowes, the horror of the so∣litude, the company of beares, the precipices at all times. Let vs now be holde in what sorte the Cenobites, are there accommodated. Besides the body of Canons of the Cathe∣drall Church which was regular, and secularised (as they tearme it) a∣bout fiftie yeares since, there are but two howses of men Cenobite•• founded, & one of woemen, of aun∣tient foundation, there are two, of

woemen, which we haue introduced into the Citie, that by litle, and litle, establish themselues, and gather to∣gether some reuenneus for their liuing. There are besides these, sixe Priories of the Order of S. Be∣nedict, which are called simple, be∣cause they may be helde for Com∣mendataires which haue one∣ly the tonsure of Clarkes, which is not an Order, but onely à dispo∣sition; of whom I haue seene but one residing in his benefice. As for the Mendicants, there are two howses as well in the Citie, as in an other litle Towne, which are of aun∣tient election, and one of reformed, which we haue established in the Cathedrall Citie. But not to extend this catalogue further, and to come to the point, beholde the diuisiō of the goods of the Diocesse; I saie of tythes, and of all else, ther are thirty, or fiue and thirtie founded Ceno∣bites,

of whom there is not so much as one, that preaches, nor administer Sacraments, nor renders any ser∣uice to soules, vnles it be by his prayers; which enioy 9. parts them∣selues, without care, without charge, without labour, the tenth whereof, which closes vp the totall remainder for the portion, as well of the Dio∣cesan Pastour, as of all the Curats who beare all the burthen of the heate, and of the day, and being charged with soules, performe all the seruices, and all the Functions necessary for the maintenance of Pietie, and Religion in the peo∣ple. Beholde à part of the good husbandry which the founded Ce∣nobites haue vsed in the Contry vpon the goods of the Church: being euē become maisters of Cures by the Patronages, and presenta∣tions, the Carats, of whom they are Patrons, and Nominatours, being

their perpetuall Vicares, and calling themselues, for honours sake, wan∣ting neuertheles the charge of soules, Primitiue Curates, and the Diocesan Pastours, Collatours ordi∣narie: though in foure Monthes of the yeare (his Holines hauing eight) not able to conferr with full right, which is so saie, so denomi∣nate vnto fifteene Cures by con∣ferring them. You thinke that this is all; heare other newes: Three or soure Abbays of the neighbouring Diocesses take the tythes, and haue Patronage in many Cures: Two Abbesses, the one within the Dio∣cesse, the other without, neere vpon two dayes iorneys distant, haue ••ight to take tythes, and to present Curates to many Cures, (imagine how they can iudge of the capacitie of the presented) and it was neuer in my power, (what diligence soeuer I vsed) to discouer how it happened

that woemen whose profession is of Closure, were come so farr, as to get Tythes, and Patronages in à Dio∣cesse, which was then vnder the do∣minion of à stranger Prince of France. There is no simple Priorie which hath not the Patronage, and the Tythes of fiue or sixe Cures which become ruyned therwith: Breifly, it is so lamentable à spoyle, as there is ••carce à Pastour who hath breade, whilest the rest that doe nothing for the seruice of soules, (and would to God that many did nothing worse) are in abundance, and as fatt kine, feede themselues vpon the mountaines of Samaria. Is this all? Not the halfe. For thinke you that the Mendicants liue of no∣thing? I haue often visited such à parish, where I was assured that in the haruest, they had almost gathe∣red as much by holie Charitie, as the others by the Iustice of tythes. Is

this all? Nothing Lesse; there is not à month which yeelds not vnto those who trott vp and downe the contry, and hills, à speciall cōtribu∣tion; of wooll, of butter, of wood, of cheese, of oyles, of fruites, of flesh, of wines, and what not? Is this all? There is not à day in the yeare that by their questors, they are not at the gates of howses in townes; and by the visitts of their Directours in the halls and chambers, as well to see the sound as the sicke, as to con∣uerse with soules. In somme, I make account that the Mendican arme hath no lesse holde, in this litle Diocese then the founded (in others I knowe that it is much greater) and neuertheles, i•• furnish∣eth but two Preachers, and foure Confessours▪ whose sufficiency God knowes: Yet hath it this aduantage ouer the other, which hath not one onely laborour. Amongst the Cu∣rates

I will speake here to Gods glory, whose grace hath made them such, I haue not met with very ill liuers; none rebellious, disobedient, or vnrulie; all catechise, many exhort sufficiently enough; some haue well ēough studied in diuinitie; there be some who haue read Phi∣losophy, and preached many whole lents, as well in the Cathedrall, as in diuers townes of the kingdome, euen honoured with the Courte of Parliament, and haue giuen content to their Auditours, and after all this without presumption, and with∣out complainte, serue alone two Parishes, some of them being di∣stant à great league the one from the other, in such Sauage moun∣taines, as they cause horrour to be∣holde them; and content themselues with fortie crownes à conuenient portion to passe ouer the yeare sweetly, and cheerfully, amiddest all

these toyles imployed in the ser∣uice of God, and of soules, without complaining of their pouertie, with∣out thinking of the state of perfe∣ction, without publishing their pai∣nes, their fasts, their sufferances, without magnifying themselues, or without causing others to thunder out their good works; to conclude without sounding the trumpett, and without vsing so many gestures, to seeme great Saints, as also to liue by this reputation.

CHAP. XIII. The deplorable condition of à certaine Pastour.

BVt let vs not goe out of the precincts of our litle citie. There are both of the chapter, and in howses of communitie, three score and fifteene Cenobites, be∣sides the howses of nunns. Now all

this is exempt by priuileges from the authority of the Diocesan Pa∣stour; there is but one parishe depē∣ding of the Chapter, which hath but one perpetuall Vicar; the chap∣ter being primitiue, Curate, Patron, and receauer of all the tithes; this Vicar is assisted onely by one Preist, who aydes him, in qualitie of à subuicar, they, haue in charge of the foules of the whole towne, of three neighbouring vil∣lages, and of à large parish anne∣xed to that of the Towne which is distāt à good league. Of two howses of men Cenobites, they are aided but with foure Confessours, there are but two that preach, wherof one is not for the Towne, but onely for the country, and most com∣mōly out-of the Dioceses. Beholde all the assistance which they receaue from the three score and fifteene Cenobites. There are at the gates

of the citie, two founded howses of Cenobites, the one of men, the other of woemen, whose reuennue ioyned to that of the Chapter, amountes to two thousand fiue hundred pounds sterling in rent. I recken not the Mendicants, who alone knowe what they drawe from the people: For their begging comes not into accompte, though by their number, and by the great buildings which they erect euery one doth, & which the the founded darst not to haue à thought of enterprizing, one may iudge that they doe not liue, nor build of nothing, much lesse of the labour of their hands. Nether doe I speake of two Monasteries of woemen, which we haue established in the towne neere fiftie in number, for these are chargeable to no body, euery one liuing of the dowrie which she brought, and so by litle and litle they founded themselues.

Beholde the number, and the re∣uennues of Cenobites, of the trou∣pes of releife, of delegates, of the pri∣uileged, of exempts. Let vs now see the diuision of those younger bro∣thers, and of Pastours, who will they, nill they, are their elders; and let vs beholde in what sort these are sup∣plāted, and how the greater serue the lesser. These eminent people of two great parishes, of à citie, and of foure villages, haue but one vicar, and his clarke to serue him, and who hath charge of soules, but what meanes haue these two Preists, the one Pastour, the other his com∣pagnion? Who will beleeue me; but rather, who will not beleeue me after 24. yeares experience? They haue not fiue pounds à peece to spend yearly in foode, and cloa∣thing. They haue not à deneer of all the offerings that are made in the Church; the chapter receauing all,

and the ••astour (whose table is mine, hauing kept him aboute me ma∣ny yeares, in quality of à Preist of honour, and compagnion, assisting me euery day at the Altar) assured me, that at the end of the yeare, that which was giuen him for the ad∣ministration of the fiue Sacraments, which the Curates dispence, did not amount to two crownes. Hereby iudge what the liberalities may be in villages. Now compare 75. Ceno∣bites without any charge of soules, with two poore Preist charged with the soules of two parishes in an Episcopall Citie, and of foure neighbouring villages; compare two thousand, or fiue and twentie hundred pounds sterling yearly that they get by one meanes or other, to wit, by rents, or by begg∣ing, with twentie pounds à yeare, and then iudge who are more Inte∣ressed, or Dis-interessed, the lesse mer∣cenaries,

or hirelings. Consider whether they, who are in plenty, & in repose in sight of the eye with∣out solicitude, saieth the Apostle, which accompanieth such as are charged with soules, haue cause to complaine of their pouertie, of frozen charitie, of the ingratiutde of the world; and whether these poore Pastours who as sheepe holde their peace whilest they are shorne, or rather whilest they are fleade, and eaten, who exclaime not, Who want à voyce to complaine, who grumble not, who suffer without groanes, and without vttering à worde, who plead not, who giue the cassake after the cloake, the doublet after the cassak, stript euen to the shirte, naked as Iacob vpon à dunghill; ill cloathed, worse fed, exposed to colde, to heate, to hun∣ger, to labour, in all times, in euery place, at all howres, without cesse,

alwayes bent, alwayes watching, alwayes employed, ready to goe vpon the least worde, at the least sounde of the bell, fastened, sub∣iect, tied, submitted to euery crea∣ture, seruants of all for IESVS-CHRIST; anguished, miserable, afflicted; besides despised, and as it were trampled vnder foote, with∣out being respected of any, but con∣trarywise contemned, disdained, as the refuse and filth of the world. By whom? by their owne subiects, by those vnto whom they admi∣nister the holie things; whom they feede with sounde doctrine, and good example: By whom? by those who owe vnto them double hon∣nour, and of whom they may saie, I haue nourished Children, and be∣holde they haue despised me.

CHAP. XIV. A sigh vpon this misery.

O Poore-Pastours, may it be per∣mitted to sigh vpon your mi∣sery? and to say vnto God, in the tearmes of the lamentable Prophet, Lord, remember what is happened vnto them, beholde, and consider their reproach: Their heritage (their holy tithes) is passed away to strangers (to those who haue ne∣ther care nor charge of soules) their howses, their honours, and their goods are in the hands of those who be not of the H••erarchie, they are made like Orfans, without father, and their Churches the mother of people, are become widdowes; they drinke their proper water for mon∣ney, they buye at à price their owne wood; they are pressed, oppressed,

surcharged; and they haue no re∣pose, nor relaxation in their wea∣rines: yet if it were permitted them to holde out their hand to their proper sheepe, and to demaund of them bread: But whilest it is per∣mitted vnto others, to demaund it without obligation of doing any thing, vnles they please, without so∣licitude, ād without charge: Pastours are cōmaunded to haue the charge and the care, and forbidden to de∣maūd almes: This which is à glorie, and à cōmoditie vnto other Preists who are not of the holie Cl••rgie, tournes to their reproach, and is imputed vnto them, as à shame, for à reason vnknowen vnto vs, and ra∣ther of flesh and bloode, then of the spirit. I speake Lord of the good, and who serue thee in simpli∣city, & sincerity of hart, walking before thee in all the perfection which possible they can: It may be

that their Fathers, or their Aun∣cestours haue Sinned, and are no more, and now these beare the pu∣nishment of their iniquities. They who heretofore were their ser∣uaunts, and their aydes, and who saied that they came to their suc∣cour, haue taken dominion ouer them, and no man thinks of re∣deeming them from so hard à hāde. The maisters of the workes of the king of Egipt, were neuer more rude vnto Israel when they tooke from them the strawe, and forbore not to demaund of them as many bricks. These haue the same char∣ges as their Predecessours, and not their tithes, nor reuennues: People of an other world haue entered vpon their goods onely leauing them à small part, they giue them but à miserable portion, shewing themselues almost as rigourous as the maister of the Prodigiall in the

Ghospell; and for an increase of reproach vnto Pastours of sheepe as they are, and soe called by thy mouth, O Lord, they are so bolde as make them of the condition of this Prodigall. Beholde ô great God, and consider how they are vilified, by those who are their infe∣riours in dignitie, who haue made vintage of their goods, and who haue brought vnder tribute, those who were hertofore the Princes of peoples and Prouinces. The Ramms, heads of flocks, finde no•• pasture for themselues, but the droanes, and the Caterpillers, haue deuoured all. The Preists and the Auntients are consumed in the Ci∣tie, and haue demaunded meate, to reuiue their soules, and susteyne their life. The most noble children of Sion, the Pastours couered with the prime, and the most pure gold of charitie, since they are obliged

by their state, to giue their liues for their sheepe, haue bene reputed lost vessells, for sheards of broken potts, for persons of earth and dirt. These stones of the Sanctuary are disper∣sed through the heads of the streetes, and the merket places, and how comes it to passe, but since the Fairies, and the Syrens haue disco∣uered their breasts, and haue giuen sucke to their young ones? Since that the daughter of the people, daughter whom the people nou∣risheth, remayneth in the desart of her retirement, in the caue of her inclosure, as cruell as an Ostridge which deuoures, and digests all; which turnes all into her substāce, and findes nothing too hard, nor too hott. To what ēd Lord doe they put their mouth into the dust, to trie whether in this extreame humi∣liation, they may meete with some roote of hope, and some apparence

of recouery, and to expect in silence thy saluation: since that they them∣selues, who haue dispoyled them, laugh at their miseries, and say that their golde is obscured, and their faire collour changed, and growne pale: And that with good right they who liued heretofore in de∣lights, and were cloathed with schàrlet, are stretched out on the dunghill as mortified, and not dead, as possessing all, ād hauing nothing. O mockers how much more iustly might one cast backe your darts of laughter vpon your selues, and saie, that appearing dead to the world, by this death which is called ciuill, scarcly are you well mortified, and making shewe of hauing nothing by your pouertie, rather in shewe then effect, you haue all, you sucke all, you attract all. And I pray you after this faire diuision of the lion, where all is on one side, and nothing

on the other, as we haue made to appeare, after that the rented Ceno∣bites haue drawen vnto their Com∣munities, and tyed to their howses, all the tithes of Pastours, and al∣most all the Patronages of parishes, making them their children, and seruants, who were heretofore their Fathers, and Maisters. Doth it well become them in your opi∣nion, to call themselues the poore Euangelicks, to saie that the Pastours, are proprietaries, and possessours of their owne will; that thy doe nothing but for profit, and diuers other reproaches which I will not relate, and which are no lesse vniust then misbeseeming, and odious, in mouthes so sweete and sugared, as seeme to breath forth nothing but words of milke, and honnie, and so sacred, that they passe all for Oracles of veritie, and for tearmes of humility, and of

charitie. Certes if the Church did speake so dis-aduantagiously of Pastours, that were more tolerable: for the workes of an aduersary to true piety, are so many flowres, and crownes; but as those bees which make honny stinge most, so the strokes giuen by the hande of à supposed frinde, wounde more, and carry à blowe so much the more strong, as the lesse foreseene. This is that which causeth so strange an imprecation, and which I should not dare to repeate with Dauid, against that man who secretly per∣secuted him, though he had liued peaceablie with him, and in all fa∣miliarity, euen often to eate toge∣ther, and to walke as compagnions in the wayes of God. We will take good heede of making the like, but we will onely desire more mode∣ration of speech from them, who sounded, haue to their reuennues

drawen all those of Pastours; or who hauing no foundations, are euery day at their gates, or at those of their sheepe, for to cloath them∣selues with the substance of the sheepe, whereof they haue none, and whereof they flye the charge, so excessiuely delicate is their chari∣tie, and their conscience tender, be∣cause they knowe that the same is of great burthen, and that this waight is dreadfull euen vpon the very shoulders of an Angell, which is admirable in those who make profession, not onely of an angli∣call, but of à Seraphicall life. Besides if they were content to haue risled the Pastours of the Patronages, and Tythes, which they haue drawen from them, and to haue ceased, by their beggings, from depriuing them of the iust succours which they might expect of their sheepe. If they were satisfied in diuiding

amongst themselues, the spoyles of the conquered, without making so bad vse of their victory, as to giue to vnderstand the contrary of that which is, placing darknes in the place of light, and calling those riche, and Interessed in the seruice of soules, whom they haue redu∣ced to extreamitie of misery, at least in the Contry; and publishing themselues poore, to finish the vt∣ter ruine of the Pastours of Townes, and to reduce them to the pouertie of their compagnions: One would onely cōpare them to that Sauage Animall which I will not name, and wherof the Prophet speakes, which kicks at its mother as sonne as she hath giuen it sucke. But when by secret deuices they passe from the contempt of Ministers, to that of the ministery, and auert the people from the assēblies of their parishes, and foment the distast which they

may haue of the auntient policy of the Hierarchie, to runn after the nouelties of Institutes, and of Dele∣gats which euery day produce new swarmes, and new Colonies vnder the specious cloake of the glory of God, which couers all the designes of particular Interest; this is that which giues à iust cause vnto Pa∣stours to dislike this proceeding, which vndermines the foundations of the Hierarchicall state, and brings to ruine, that which IESVS-CHRIST hath established, and edified, ordai∣ning that his Church should be go∣uerned by Pastours, obliged and tyed to the care, and feeding of sou∣les, not by delegates who haue no charge of them, who performe therin but what they please, in what manner they please, as long as they please, and so much as to them is aduantagious, and honourable. So that now as well as euer, one may

knowe the truth of this auntient Apothegme. That which CHRIST takes not (quod non capit Christus) he meanes the tythes, the Fisque, to wit, the Tallage carryes it away (Rapit Fiscus) but he should haue added, that the Quest takes vp the rest of the glenage (Carpit Questus) It is true that the Cenobites of ••un∣tient foundation, and who haue made vp their hande, make much lesse noise then the new, like vnto the bees which flie not during the winter, being cōtent to liue in peace, and shut vp, of the honny which they gathered in the sommer. But the new ones, as well the founded, as liuing of mendicity, are they, who are in part the cause of this discon∣tentment of Pastours, who menace the Gallican Church with à very daungerous scisme, if God by the hāde of the two souereigne powers, spirituall and temporall, take not

order therin in good time, accor∣ding to the particular care which his paternall Prouidence hath alwayes had of this Monarchy.

CHAP. XV. Of Foundation-hunters.

FOr besides that the Mendicāts called reformed, are alwayes bent to extend their Orders, by new howses; they who ought to li∣ue of foundation, and not of beg∣ging, are nok lesse eager to people, and dilate themselues, which they cānot doe without may difficulties, and according to the forme of their gouernment. For in lieu of recea∣uing onely those amongst them (as the woemen doe in their new mo∣nasteries) who should bring their maintenance with them, founding themselues in this sorte by litle and

litle, without disaccommoding any; they receaue indifferently such as bring, or bring not, imagining that it will be as easie for them in de∣maunding boldy, to obteine foun∣dations, as for the Mendicants to get from day to day Almes, for their ordinary liuing. What hap∣pens thereby? besides the trouble, some importunities, which cause much murmuring, that frustrated of their expectations indiscreetly conceaued, they moue heauen, and earth, to drawe themselues out of the ditch of necessity, which they themselues haue digged, And seek∣ing to establish and founde them∣selues, at what price soeuer, they leaue nothing vnattempted. The dying flies, sayeth the wise-man, spoyle the sweetnes of the perfume, he meanes, that when the flies doe but lightly play vp and downe ouer the balme, or some other odorife∣rous

liquour, it receaues but litle hurt: But when they are taken, and putrifie therin, that changes the puritie of the odour. Yet the pas∣sing almes which the mendicants gather are supportable according to the capacitie of the places where they establish themselues: But for those who would founde themselues without bringing any thing to the communitie, and without doing any thing, nether with their han∣des, nor their husbandry, but onely in begging abroad with courage and boldnes (not to vse ruder tearmes) it is necessary that they take their aime very high, and behold à farre∣of, entire inheritances, deceauing the right or collaterall Heyres, who seeing themselues depriued of their expectations, by misticall practises more temporall then spirituall, fill the Aire which complaints, the barrs with suites, and the world

with garboills. To speake the truth, if we were yet in the time of the Churches infancie, when the faithfull brought all their goods without reseruation, to the feete of the Apostles, these good persona∣ges who call themselues our succes∣sours of the Apostles, but not leading an Apostolicall life, would quickly compase their pretentions; but be it that they haue not altogether, so much vertue as the Apostles, be i•• that the world which knowe not IESVS-CHRIST, nor hath eyes good enough to peceaue their per∣fections; where fore it being not so feruent to doe them good, as in those primatiue times, we must not wonder if amongst so many new institutes, there be some that haue so ill à share, and consequently complaine of cooled Charitie. A∣mongst many new coynes there is allwayes some one, which being

worst accepted of, doth not passe so currant as the rest. Rebuke, sayeth Dauid, the wilde beast of the Reede of the desart, which is beaten with euery winde, and the congre∣gation of Bulls with the cowes of the people, and exclude those who are tried by siluer. I leaue the ex∣plication, and application of this passage vnto him who will; as like∣wise this other of Esau, the de∣luge of cammells shall couer thee; and that of the Dromidaries, of Madian, and of Epha, liking better for my part to seeme obscure then subtile in an allusiue sense. It suffi∣ces me to haue shewen in generall that the Pastours who alone beare the burdē, and the charge of soules, reape not thereby so much profit, and consequently, are not so much interessed in their direction, as they who by an admirable limbecke, knewe how to extract pure of pure,

and to reserue to themselues the gouerment of such as they please, and in such sort as they please, ād so long as they please, without making themselues answerable ether be∣fore the Pastours of the earth, or before the Prince of Pastours who is in heauen, and to drawe from thence vtilitie without any sollici∣tude.

CHAP. XVI. The free seruice of Cenobites.

IF we should descend to parti∣culars, it would be easie for vs to shewe that if the Pastours, and the Preists subordinate to them in pa∣rishes, receaue some farthings and some pence, giuen out of à pure and liberall acknowledgment, by those vnto whom they administer some Sacraments; (which is according both to lawes, and good manners.)

the Mendicant Cenobites afford not their seruice for nothing, but haue their enterteynment of the people, who doe not principally giue them temporall goods, but first in consideration of God, who re∣commends mercy, more them Sa∣crifice, and next of the spirituall as∣sistances which they obteyne ther∣by. They who imploye them in the pulpitts of Parishes, are not ignorant that the not reformed, haue hands as well as the particular Preists, and that the Communities of the reformed, knowe well how to receaue that which is presented them, in consideration of the parti∣culars of their body, who haue per∣formed this office; so that nether the one, nor the other returne thence emptie: No not euen they, who being well founded, should haue more reason to practise the doctrine of the Apostle, who willeth, that such

as haue wherwith to feede and cloathe them, should distribute freely the spirituall graces, which they haue freely receaued by im∣position of hands. And if in the Confessionaries, they seeme to te∣stifie more gratuity, we intreat them to consider, that at the same time they administer the Sacramēt of re∣conciliation vnto à very few soules which by inclination, and volunta∣tily put themselues vnder their Conduct, or which themselues haue drawen; their brother seruants, are at mens gates in the Citie, or in the Contry, demanding indifferently at euety doare, and receauing releife from many howses wherevnto they render no seruice at all. There is more, which is, the Diocessan Pa∣stours, and much more the Paro∣chialls, are restreyned within cer∣taine boundes, where their power, their abode, their reuennue, their

charge, and their iurisdiction are li∣mited: But the Cenobites goe in∣differently through all parishes, Diocesses, Prouinces, and king∣domes demaunding their necessi∣ties, and receauing them of the faith∣full without obligation of any du∣ties, by the state, and condition of their life, then such as they are pleased to render them. For to saie that the Institute of some obligeth them to serue soules, it is to presup∣pose that which is not, to wit, that there should he some Cenobiticall Institute which were charged with soules: The which would directly shake the whole Hierarchy, and the maine policie of the Church, which onely attributeth the charge of soules vnto Pastours by office. And this would be to take à trote too high, à wide marke, and to ayme a∣misse, in daring to saie with the A∣postle extraordinary sent for the

conuersion of nations: My daylie in stance is the sollicitude of all the Churches. For who hath establissed them ouer the Ordinary Pastours, thus to runne euery where, & to in∣trude themselues into the admini∣stration of their functions? If they alleadge their priuiledges grāted by the holy sea, and from that rocke whence Pastours are drawen out, and where vnto they haue relation, as vnto the Center of the vnity of the Church: Let them reade them well and they will not finde, that the Vicar generall of IESVS-CHRIST, the successour of S. Peter, hath euer in∣tended any thing to the preiudice of ordinary Pastours, who called by God vnto part of the sollicitude, not vnto the fullnes of power; full∣nes of power which onely the soue∣raigne Bishop hath receaued from God, not for destruction, but for edification, and on condition to go∣uerne

the Church by ordinary Pastours, as S. Paul saieth in Chap. 20. of the Acts of the Apostles, preaching to those of Ephesus; Take heede to your selues▪ and to the whole flocke ouer which the holy Ghost hath placed you Bis∣hops to rule the Church of God, which he hath purchased with his blood. I will forbeare to couch heere the words following in this passage, for feare least some peruerse spirit should conceiue that I would make an odious application.

THE SIXT PART.

CHAP. I. Spirituall Hunters and Fishers.

IF that some Cenobites well founded, applie them∣selues freely to the cōduct of soules, therin certes are they very commendable; as like∣wise some Pastours, who hauing an honest and sufficient maintenance, labour in like sort. But if the Ce∣nobites, who by their institute haue right to liue of foundation, though not yet founded, take in their dire∣ction some kinde of gratuitie; it concernes them, well to purifie their intentions: For hauing not onely à purpose, but also neede, and necessity to build, to founde, and establish themselues, it is very hard

that humane respects, doe not come crosse in the way; and that the de∣sire of accommodating themselues, make them not to take holde of oc∣casions, which may present them∣selues in the direction of soules: And beholde the rocke vnder w.^ch the Eele is hidd, and the stone of edification in apparence, changed into the stone of offence in effect. For when they pearce into an heri∣tage, when they will acquire à foun∣der, à foundatrice, gaine the fa∣uours of à benefactour, of à bene∣factrice, there are not so many sleights in the arte of hunting, which pursues the sauage beasts, and birds; nor in that of fishing, as they practise, who of fishers of men and soules, become fishers of goods, of foundations, and of heri∣tages, vnto whom this saying of Ie∣remie may be applied: Beholde I will send many fishers (sayeth our

Lord) who shall fish them, and after that I will send them many hunters, that shall hūt and chase them, from euery montaine, from euery litle hill, and from all the caues of rocks. So easie it is for spirituall men who iudge others, and are not iudged by any, to bring, or if you like better, to leade sensuall men, and litle versed in spirituall and misti∣call subtilties, whither they will. This is that wherof à penitēt ought to be heedfull, who hath the sim∣plicitie of à doue ioyned with the prudence of the serpent, and to be circumspect in resorting, according to his choise, vnto places free from rocks of Interests, and the snares of hunte••s.

CHAP. II. Of the choise of à Directour.

I Am not ignorant that à Iudi∣cious man ought alwayes for his conduct, to addresse himselfe vnto the best Directour, and cheefly vnto the most Dis-interessed, as also vnto him whom he shall knowe to be voide of any other pretention then the seruice of God, and of his eter∣nall saluation, without any regard of earthly things. It is euer better to choose à good Cenobite, then an ill Pastour, or à bad particular Preist; this is too manifest: And likewise on the other side à good Pastour, and à good Preist ought rather to be chosen for à Directour, then à bad and irregular Cenobite. But what will à good Parishioner doe, that shall see himselfe betwixte à good Pastour which God hath giuen him,

and vnto whom he is obliged by th•• reciprocall duties of à sonne to à fa∣ther; and à good Cenobite whom he hath no obligation to choose, that is, no wayes charged, with his soule, whereof he may euery day free himselfe at the obedience of his su∣periour, and whom the penitēt him∣selfe may leaue without other reasō then his will, and without sinne: I suppose them equally prudent, ver∣tuous, charitable, spirituall, and ca∣pable; beholde à soule well diuided. If you put à peece of iron betweene two loadstones, doubtles it will not ••dheare to ether, in case thei be both of equall bignes, and the one hauing as much attractiue vertue, as the o∣ther, and placed in equall distance: For the iron being as powerfully drawen on the one side, as on the o∣ther, remaines necessarily ballanced in the midle; but if in greatnes or proximitie there be neuer so litle

difference, you will see that the iron will be drawen ether to the greatest, or to the neerest, in summe, to that which shall haue the most attractiue force. It is the same with à soule which seekes à Directour; If the Pastour be more learned, more de∣uoute, more capable then the Ceno∣bite, without doubte she will not a∣bandō this good Father of her soule which God hath giuen her, for him▪ who at the most can be onely her tutor for à time, yea according to his fancy, and without any obliga∣tion on ether side. There are alwaies enough Pedagogues, but few Fathers saieth the Apostle. But also on the other side, if the Cenobite haue no∣table aduantages of integrity, of science, of pietie aboue the Pastour, who sees not that it were want of iudgement perceiuing the better, to make choise of the worse, since that there is free libertie of election?

But the personall qualities supposed equall, both in the one, and the o∣ther, who sees not but the neernes of the Pastour, and the duties, and reciprocall bands betwixt his flocke and him, are more powerfull attra∣ctiues then what soeuer the other can alleadge of the Saints and san∣ctitie of his Order, which notwith∣standing all his productions, will be alwayes more young, more feeble, lesse authorised, and lesse A∣postolicall then the Hierarchicall Order of S. Peter, establissed, and erected by IESVS-CHRIST him∣selfe?

CHAP. III. Industrious aduantages of Cenobites; their vnion.

BVT I pray you obserue some industries which yeeld herein much aduantage vnto Cenobite••

euen in the supposed equality of me∣rits, and of good qualities of the persons. It is, that the Parochiall Pastours are not so Locked vp in Communities, nor yet as much vnited, as the Cenobites. For though they be in the Diocesan, and Sy∣nodall Communitie, and within the body of the holie Hierar••hie, yet liue they neuertheles within their parkes and sheepfolled; assembling themselues but once or twice à yeare at Synodes, and for so litle à tyme, that they haue not meanes to make any great colligation▪ Whereas the Cenobites liuing al∣wayes vnder the same roofe, eat∣ing at the same table, singing in th•• same Quire, assembling themselues dayly in the Chapter, in conuersa∣tions, at study, at conferences, tak∣ing their rest in the same Dormi∣tory, hauing their honourable, and profitable interests in common, the

same fire, the same bread, one onely purse, and that which is more, one sole and onely pretention, which is the glory of God; and consequent∣ly, the splendour, augmentation, and reputation of their Order; you may iudge that these assemblies so fastned, tyed, and retied (as they call that of Religious) haue much more vigour, then they who are se∣parated, vnbound, and (if one may so say) scattered here and there, in the dispersions of nations. From thence they get prerogatiues which eleuate the Cenobites, who would be but meane in their qualities, and sufficiencies, if they were forth of their Orders, and were particular Preists. For there be looking∣glasses which enlarge the obiects, and make cherries appeare as bigg as melones; and as there is à riuer of Beotia wherein the fishes seem•• to haue scales of golde, which taken

out of those waters, are like vnto others: Euen so there are many Directours Cenobites, who drawe their principall esteeme from that of their societie, and who are as the bearde, honoured when it is fastened to the chinn of à man, and trampled vnder foote when it is se∣parated by the razor, or cizers. They often resemble certaine gētle∣men, who not hauing much perso∣nall merit, deriue it, ether from the heroick acts of their auncestors, or from the antiquity of their race, or from the wealth of their howses: A bucket of water being cast into à lake conserues it selfe, which were it spilt vpon the grounde, it would dryevp. The reason whereof is, that the particulars of Orders, backe one an other, and haue as it were made •• compact, and league, to publish the wonders of their Institutes, of their rules, of their obseruances,

and of the vertues of those who are as the bones, the pillars, the suppor∣ters, the lights, and the cheife or∣naments, and arches therof: So that praysing one another, and publis∣hing euery where their heroick acts, for to extend their young branches from Sea, to Sea, and their shoots euen to the extremity of the earth, it is no maruelle if their re∣putation be knowen by such à one as neuer sawe them; and afterwards comming with à preoccupated spi∣rit of an opinion of greatnes, which causeth him to holde for à Propher, à man of meane vertue and science, what can he speake but of Oracles, principally if he be out of his con∣try, of his acquaintance, and of his parentage? For then he is reputed for à man wholie of an other world, and such an one as the bad rich man requested of Abraham for to goe to exhorte his brethren. It is nor

that I dislike these industries; being permitted to praise in God, not onely ones Naighbour, but also his owne soule as Dauid sayd, and to magnifie his vocation, and ministery, as did S. Paul, prouided that the same, end in the glory of God, according to the councell of our Sauiour saying to his Disciples, let your light so shine before men, that they seeing your good workes, your father which is in heauē may be honoured therin. But who is it that lighteth à candle to hide it vnder à bushall being ordained to be set on à cādle∣sticke, and to enlighten all those who are in the howse. Laude being an incense or perfume due vnto ver∣tue, in Gods name, let it be offered vnto her, in what part soeuer she be founde, be it Iewe, or be it Greeke. The Cenobites can neuer haue so much honour, but the good Pastour will yet wish them more: For one

cannot enough honour the piety and sanctity, which shines amongst the good Cenobites. The auntient Pastours haue well declared it, frāck∣ly dispoiling thēselues of their Ti∣thes, and of their goods, in the cōtry therwith to inueste, and to inrich the founded Cenobites, submitting themselues vnto their nominations and Patronages. But that which can nether be suffered, nor excused, is, that some Cenobites abusing the reputation which the outward au∣sterity, or the inward retirement purchaseth amōgst the people vnto their Orders, content not them∣selues to despise the Pastours in their foules, but passe from thoughts, to words of disdaine, decrying, that I say not, dismembring, not onely the actions of some, which being publickly heard, ought to be pu∣blickly reprehended; but generally debasing the dignitie of the Pasto∣rall

and Sacerdorall state, and mak∣ing it inferiour to the monasticall, and Cenobiticall state, for reasons grounded vpon the doctrine of S▪ Thomas, ill enough vnderstood, which I could euidently shewe, if I had vndertaken to treat of that subiect; the same tending onely to this point, to drawe vnto them people, as to the most perfect Di∣rectours, as being placed in the state of perfection; (for they please them selues with this tearme, which da∣zells the eyes of the simple, and of those, who are ignorant in this sub∣tile matter of the schoole) desiring therby to exalt themselues, by de∣basing of others, and to cause thē∣selues to be valued at the cost of an others reputation. I omitt many particular reproaches, onely to tye my self to that of Interest, which I handle more precisely in this trea∣tise, wherin I thinke to haue made

clearely enough appeare that thes•• guards of the walls (for what signi∣fies this word Cloister, but à clo∣sure of walls) not being content to haue taken away the cloake from the Pastours, doe also hurt, and strike them in their condition, seeking to render them odious to their owne sheepe, whose affection is the most pretious treasure of their charges.

CHAP. IV. Their glittering vertues.

THey say that the Adaman•• looseth the naturall property which it hath to drawe Iron, in pre∣sence of the Dyamond. The Ce∣nobiticall life seemes like vnto this pretious stone by the great spark∣ling of its exteriour, which by the nudity, rude and patched habitts, grosse in their matter, strange and

diuersified in their formes, and dif∣fering from the common vse by the setled, and mortified countenan∣ces, the renowne of disciplines, of haire shirts, of hard bedds, of visiōs, of extasies, of rauishments, of pro∣phesies, and reuelations, of super∣eminent, and superessentiall con∣templations, begetts meruellous opinions of its excellencie, in the opinion of the world. The life of Pastours, I saie of the good, is more shaddowed, and of lesse lustre, it is common, and accomodated▪ to the deportement of the vulgar being necessary to render it self all to all, for to gaine all: It imitateth not that of S. Iohn, rude in its habit, Sauage in its aboade, terrible in its retraite, wilde in its conuersation▪ austere in its foode; but it followeth the traces of our Sauiour, who lead à common life, in his meate and his cloathing, in his manner of

conuersation, indifferently with the good, and the badd, to cofirme those in vertue, and to withdrawe these from vice. Moreouer, as they are alone, and particular in their ordinary life, not associated in com∣munities, they are not praised by any, they commēd not themselues, all their praises being onely for God. Contrariwise they doe their vtmost endeauours not to fall into the fault of that king of Israel who exposed his treasures to the pillage of his enemies, for hauing shewed them; They gard their secret for them, they hide from their leaft hand, the good which their right hand doth, they serue secretly the hidden God, they sounde not the Trumpet when they performe any good worke, they doe not frame gestures, nor metamorphize their faces, to seeme great fasters, they doe not counterfeit their counte∣••nance

to gaine the reputation of austere, and seuere persons. On the other side, they make themselues popular, and familiar, and like the good leauen of the Ghospell, they spread themselues into the dowe o•• the masse of the faithfull, therein to communicate the spirit of God; being the salt of the earth, they sea∣son others by their communicatiō, and as S. Gregory saieth, speaking of Pastours, they make themselues like stones of salt, which the sheepe vse to licke, to preserue themselues from the corruption of the world, and to get an appetite of diuine things. They disperse their springs of grace, and spirituall seruice abroade, and diuide the waters of wholsome wisdome through the market places, prostituting them∣selues to whom so euer hath neede of their helpe. But it is without noyse, and without cracke, as obli∣ged

thervnto by their duty, with∣out extēding their Philacterys with∣out enlarging their fringes, and without great boasts of an exho••∣tation, à visite of the sicke, à spi∣rituall conference, and hauing done all they can, they neuer thinke to haue satisfied their du∣ties, alwaies esteeming themselues vnprofitable seruants. And if they chaunce to discontent some parti∣culars, ether by their seuerity, or by their negligence, then the tongues sharpen and whett themselues a∣gaynst them as rasors; for à light d••∣fect, they forget all their seruices, they charge thē 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 hus∣bands, 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 mali∣gnitie, hating like an owle the light of vertue, more ordinarily de∣fameth the good then the bad Pa∣stours. 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 āplifying the true vices of the disorderly: of the least things it frames scandall, and of true scandalls, it makes capi∣tall crimes, and animated with the spirit of that olde serpent homicid•• from the begming, it seekes not the conuersion of à sinner, and conse∣quently 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 e∣xample 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 conditiō pla∣cing you on the Theater, and on the Candlesticke, à spectacle to God, Angells, and men; your actions (as the howse of tha•• Roman) being o∣pen, and in view on all sides, it con∣cernes 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 Sa••iour hath giuen in the Gho∣spell vnto your sheepe, that they should followe your goods pre∣cepts, and not imitate you in you•• 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 ••riginall iustice of the first inno∣cency) are soone couered and hid∣den in the presse of the Communi∣tie, and veyled with the walls of the Cloister impenetrable to secular ••ies; so that vnto them, doth in some sort agree, that which Dauid said of

those whom God fauoureth in co∣uering their sinns, and in putting them in shelter vnder the couert of his countenance from the tongues of contradiction, placing them vn∣der the shaddowe of his wings, vn∣till iniquitie passe. It is not that I blame this prudence which knowes dexterously how to hide the de∣fects, 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 imper∣fections 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 particu∣lars may cōmit, within that clowde

which Dauid placeth about diuine things, and within that stormie clowds wherewith the Poets inui∣ron their imagined diuinities: So that it is the same with Cenobites, as with Phisitions, whose good suc∣cesses 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 ho∣nour of many good deeds, which they practise within their howses; nor reproachers who impose vpon them many euills which they com∣mit not; nor flatterers, and adhea∣rents who attribute vnto them great perfections, which peraduen∣ture they haue not. But in this case, who sees not, that this beatitude be∣holdes 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 re∣ioyce you then, for your reward will be great in heauen. And be∣sides, 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 edi∣fication. Who is ignorant, that scan∣dall 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 cā come vnto the world? To auoyde then this rocke, the inclosed life of Cenobites (whence comes the word Cloister) retired from commerc••

of the vulgar is to them much auay∣lable, secret, & misticall, and impe∣nitrable to cōmoneies, 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 ad∣mirable, if any comet appeare in the heauen during the darknes of the night, euery one leaues his bed, and his repose to beholde this sim∣ple Meteor. So was the Precursour of the Messias beheld by the He∣brewes, whilst the Messias himselfe, the true sonne of Iustice being in the middest of them, as it were da∣zelling their eies by the beames ād light of his life, and his example, was by them vnknowen. For though he were wholie without spott and

without staine segregated, and se∣parated from sinners for asmuch as concerned sinne, and more eleua∣ted then the heauens as the Apo∣stle teacheeth vs; albeit he con∣uersed on earth amongst men, in the daies of his flesh, yet neuerthe∣les his ordinary frequētation being with publicans, and sinners, and as à Phisition who seekes after the sicke to cure them, and as à good Pastour seeking out the straying sheepe to bring them vnto the fowlde, and to force them to re∣turne; and his life being common and familiar according to the ex∣teriour, becoming all vnto all, to gaine all, this continuall assistance which placed them as à frequent spectacle before men, made them lesse acceptable to the vulgar, who hauing no iudgement but in the eies, nor eies but in the head, estee∣me nothing valuable and great

but that which is rare, and that which appeares more seldome to the view. To say the truth, as no∣thing so much, and so often ingen∣dreth contempt, as familiarity, in∣ward conuersation, and ordinary commerce; so nothing doth more aduance worth, reputation, and esteeme then reseruednes, retire∣ment, and raritie. And hence it is that the manner of life which the Cenobites leade, giues them the preeminence in the opinion of people, aboue the manner of life which the Pastours are constreined to lead, to satisfie the obligations of their charges. For they, shewing themselues lesse often to the world, and euen in à manner prepared, composed, affected, striking the sense of those who considere, and iudge of the interiour man, by the exteriour countenance, as of à tree, by the barke, and the leaues, are

doubtles, much more esteemed then they, who continually min∣gled amongst the people for all purposes, in their imployment, and actions, in their habits, and in all their exteriour are like vnto other men, in imitation of our Sauiour who reuesting himselfe with our nature, would render himselfe in all things conformable to his bre∣theren according to the flesh; and for that cause is he called not onely man, but the sonne of man. Like∣wise the good Pastours haue this aduantage, that iudicious persons, and who knowe how to ballance the worth of things, not by cōmon weights, but by those of the San∣ctuary, sufficiently acknowledge, that if they haue lesse of the smoake of reputation, they haue not lesse of the fire of charitie; if they make lesse bruite, they yeeld not lesse fruite, and if they haue lesse of ap∣parence,

and shew, they are not lesse in effect and profitt, for the glory of God, and the seruice of soules.

CHAP. VI. That the contempt of Pastours is à great fault.

BVt after all, that which I finde litle to be endured, and vn∣worthy of persons professing so re∣formed and exemplar à life, as the Cenobites, is the contempt too well knowne, and too apparent, which some amongst them least cōsidered and peraduēture lesse considerable, vse towards, not onely bad Pastours, and vitious Priests, (à very iust con∣tempt proceeding from à lawfull auersion from vice) but also towards the Pastorall state, and that of par∣ticular Preists, whom out of their

courtesie, they call seculars, as if their carracter (which the very An∣gells themselues reuerence) and their solemne vowe, did not suffi∣ciently separate them from laicks, and from those who are intangled in the desires of the world. They say, that when the loadstone is rub∣bed with garlick or grease, it loo∣seth its naturall force which it hath to drawe Iron. We must not won∣der if the Pastours, or particular Preists, who are as their Coadiu∣tours in Pastorall functions and ser∣uice of soules, haue so litle power ouer those whom God hath ranged vnder their conduct, and commit∣ted to their charge, since that tongues, rather feigned then holie, and rather filled with venome of the aspick, then with combes of honny, make them so odious and so contemptible to the people, as it seemes some Laicks take glory in

withdrawing themselues from the obedience of their Pastours, to fol∣lowe the way, and the voice of mer∣cenaries, and of conductours bor∣rowed and chosē according to their owne fantasies. Certes it would be easy to retort this contempt on the face of the contemners, and of those who are the authours therof, if the consummatour of our faith did no•• teach vs, that as it is à more blessed thing to giue, then to receaue bene∣fitts; so is it more honourable, and aduantagious, to suffer outrages, and iniuries, then to doe them. Onely that which is deplorable in this depraued artifice, is, to see, that this cursed profitable Interest, called by S. Paul the roote of all euills; hath no other aime then to diuert (as Tertullian saith) the streames from their true channells, to cause them to flowe vpon lands which haue no right, nether directly, nor

indirectly to be watred therwith in changing iustice into iudgement, and vnder the cloake of charitie, in offending iustice. For in fine, though they feigne, they deceiue, and dissemble, there consists the true motiue of so great contradi∣ctions appearing in the Citie of God, of so great contentions, of emulations, of murmurs, which change the stones of edification, wherewith they should builde the walls of the misticall Ierusalem, into stones of offence, and scandall. For as all are not Apostles, nor Doctours, nor Prophets; so all the Pastours haue not the patience of Iob, for to suffer so many blowes from those, vnto whom heretofore they haue put breade into the mouth, and who daily feede them∣selues with the flesh, and cloath themselues with the woll of their sheepe, whereof they shun the

charge. All haue not force to e••∣dure so many foyles and opprobries without any answeare, and without making it appeare, that they who accuse them of seeking onely their proper interests in the feeding of their sheepe, and in the exercise of their functions, are much more couered then they with this lea∣prosie of Giezi.

CHAP. VII. The diuision of Pastours and of Cenobites.

THis is that which I thinke to haue made appeare in this writing, by demonstrations more then Mathematicall, vpon the ground-plott of à litle Diocesse, in this prodigeous inequality which I haue shewen; where, accor∣ding to the diuision of the Lyon,

which is turned into à prouerbe, the goods of the Church are al∣most all on the Cenobites side, and very few on the Pastours. Besides I may saie, that in comparison of diuers others, which I knowe well, they are fauourably enough treated, and liberally diuided. For as it is in the great diocese where they finde great meanes, so is it also there where the Pastours haue bene more sifted, more reaped, and more largly vintaged, by those who communing onely to their suc∣cours are become their maisters, and being onely troupes of supply, and scatered ranks of the Hierarchy, are in processe of times, and by diuers industries, become mistresses of all the goods of te contry, and townes, drawing the tythes, and Ecclesiasticall possessions to their side, and all the rest by begging: For I can saie with as much as∣surance

as truth, speaking gene∣rally, that is, casting à view vpon the whole masse of goods desti∣nated to those who serue the Al∣tars, that the Pastours haue not the fiftieth part therof. And cōcerning the labour, that the Cenobites haue not the hundreth part therof. As for the charge of soules, that the same wholie belongs to Pastours, who watch ouer them by state, office, and obligation, as being ther∣of to render an accompt to the iust Iudge: And that the Cenobites haue not any part therin, since they casting vpon the shoulders of Pa∣stours what soeuer is dangerous, difficult, painfull, and burdensome, reserue to themselues, that onely, which is honourable, and profita∣ble in the gouerment, and delicate direction of certaine personages of choice, and election: And if they sometimes descend to the conduct

of the litle ones, and of the poore, it is by starts, and sallies which are quickly cooled, and like vnto à fire of strawe shining, but litle heating; sparkling, but litle burning, flashing, but of litle durance. Let vs cast an eye vpon the Contry, and aske the Pastours there, what helpes they obteine from Ceno∣bites; they will answere you, that they who are founded serue them to no other purpose, then to gather vp the tythes of their parishes, allotting them à most miserable portion therof; And that the Mē∣dicants suffer them to be seene, and hearde once, or twice à yeare, in the time of haruest, whether it be for goods, or for soules, I leaue the decision therof vnto him that knowes the secret of harts. And if some at other seasons of the yeare goe vp and downe Cate∣chising through villages, which is

no lesse rare then swallowes in the winter, it will be ether to satisfie the obligations of some foundations destined to that exercise, or else because the must of feruour, and the first fruites of the spirit of de∣uotion is yet warme in the begining of an institute, or of à reforma∣tion; or to assist some establishmēt, or to acquire reputation to the Or∣der, all this vnder the resplendent cloake of the glory of God. But when this first charitie is past, and this first boyling growne colde, and faint, farwell my missions, and my Catechismes. O how the sweete repose, and the holie vacancie of Mary is à much better part, and more desirable, then the toyle of busyed Martha; and how good à thing is it to expect saluation of God in silence and hope? It is not that by this discourse I would rēder the Cenobiticall labour lesse consi∣and

pay à disdaine with lik•• money: One fault is not couered, nor blotted out by another; and this were imprudently to fall into the same errour which we reprehend. The onely ayme of my intention is, to shewe that indeede profitable Interest being the most odious, and vniust reproache, not to say outra∣geous, that can be offered to Pa∣stours in the function of their of∣fices, is incomparably greater on the part of the accusers, then the accused. But the importance is, that the one fights in open feilde, the others by the mine, and by the spade: And the play of these being more couered, the gaine is greater, and the conduct more subtile. The one resemble particular receauers who gather onely the small par∣cells; and the other resemble the generall, whose receipts are onely of great summes, and some-times

of whole inheretances, and of foundations entirely established. It is true that some Pastours, and some Preists, their subordinates, receaue that litle which is freely giuen them, for diuers seruices which they rēder vnto such as imploy them in the functions of their charge. It is true also that many Cenobites doe the same, principally they whos•• Communities are not in so strict an obseruance, or rather loosned from the rigour of their rule, or else, to vse their owne terme, mitigated. If that some more ridged, and pun∣ctuall▪ obseruers of their Institutes, in the administration of the Sacra∣ments of Penance, and of the Altar, reiect those slender almes, which the faithfull are accustomed to giue by à Laudable acknowledg∣ment, the same certes is worthy of cōmendation, and testifies the pu∣ritie of their intentions in the exer∣cise

of these diuine, and sacred mi∣nisteries, well beseeming to distri∣bute freely, as they freely receaued the power to communicate them. But if it be permitted, by the ef∣fects to arriue vnto the knowledge of causes; when à man sees that the fame which they push backe with one hand, returnes more abun∣dantly into the other, that this is ra∣ther à sowing to reape à more ample haruest, then to refuse; that it is to slep backe, to leap the better; that it is, to hazard à slie, to catch à fish; and to let goe à flea, to haue an Elephant. I knowe not whether vnder this iudicious proceeding, there would not be lesse simplicity, then prudence, and more hidden interest, then in à simple, humble, and innocent reception of that which is offered in forme of almes. Let others obserue, but I remember that mine eares haue heard speech

of great murmurs vpon this sub∣ject.

CHAP. VIII. An euident demonstration.

BVt to beholde these theses, or generall propositions, in the particular Hypotheses and in sin∣gular examples. If some Pastours some Preists, which are as their Coadiutours in Parishes, receiue some stipend proportionable to their labour at the seruice of the Altar, in the actions of their Mi∣nistery, hauing no other goods nor reuennues for their maintenance, but those benefitts there; Iudge I pray you; whether the Cenobites, who being Mendicāts find not abun∣dantly what soeuer they want, not onely of necessaries, but for orna∣ment, and magnificence in à Men∣••icit••e,

supported by publique au∣thority: Iudge I say, whether they celebrate the diuine offices, and whether they labour for nothing. We knowe in Fraunce (principally in the Belgicke, where the Com∣maunds are vnknowen; and where Regularity is without compare, in à more exact obseruance then in the Celtique) that there be Cenobi∣ticall howses, which haue euen à hundred thousand crownes of rent, and where there be but fiftie, or three score Cenobites at the most, which make profession of no other exercise then to sing in the Quire: Consider if you please, whether these good persons say their office for nothing and whether that which is distributed to these of those Com∣munities, amount not to more, then those slender liberalities which the Pastours, and Preists receiue in Pa∣rishes, for acknowledgment of their

labours concerning the Mendican•••• of those parts, amidst the simplicity of these people, whose manners are extreamly sweete and candide, certes, one may say, that they haue as much goods as they please, and that they are as Maisters of the goods and fortnnes of the Bur∣gers, who are but as their far∣mers; For to demaund, and to obteyne, is to them almost the same thing: The which one may coniecture by the magnificence of their howses, which are so many Pallaces; the pompe, and orna∣ments of their Churches, which are so many terrestriall images of the celestiall Ierusalē. And though the Parish Churches be there also very well adorned (such is the pie∣tie of those good people) yet are they nothing comparable to those of Cenobites; Wherby one may ea∣sily discerne, who they are that

drawe more from seculars, whether Cenobites, or Pastours; and by consequence, who are most inte∣ressed in the direction of soules.

CHAP. IX. A saying of a holie Personage.

THe same makes me to remem∣ber à saying tolde me, many yeares since, in my returne from the first voyage I made to Rome by one of the greatest Prelates of Italy in eminencie of dignitie, lear∣ning, and pietie, and in his Pasto∣rall function, successour of à great Saint: for being fallen into discourse of Cenobiticall priuiledges, and exemptions, which hinder the Pre∣lates, they receiue not from Ceno∣bites the help, which they might expect from them in the exercise of their charges: Beleeue me, saied he▪

as à man knowing them, the space of thirtie fiue yeares, whilest I held the Pastorall staffe in one of the greatest Diocesses of Italy, that those persons haue more attention to their owne affayers, then to Cures; are more sollicitous, in ad∣••ancing of their howses, Orders, and institutes, then to assist Pa∣stours, or to procure the glory of God in the seruice of soules. A speech which he repeated more then fifteene yeares after, to an ex∣cellent person, who after great and illustrious imploymēt in the world, hauing contemned it to choose his retraite in à holie Assemblie, liuing vnder the Hierarchie and power of Ordinaries, did me the honour to accompany me, in an other voyage, which I made into Italie, for some publicke and waightie affaires. I euer since noted the feeling of this holie man, whose lipps are guardiās

of science, of verity, and frō whose mouth issue Oracles, which may serue to my iudgement, for à law. It is not that I pretend to applie this speeche to any Order, or any parti∣cular Cenobite, contenting my self onely in comparing the Pastorall state, with the Cenobiticall touch∣ing the profitable Interest, in the conduct of soules, and liuely to de∣monstrate, on which side it leanes most, speaking of these two sortes of conditions in generall. For I am not ignorāt, that in vocations, there are alwayes some good ād some bad, and that there may be therin some Pastour more Interessed then some Cenobite, as also some Cenobite more Interessed then some Pastour. My intētion is onely to ouerthrow this false obiection which pretends to cast all the profitable Interest on the part of Pastours.

CHAP. X. The principall designe of this Treatise.

HAuing now painted out the diuers markes, were by one may discerne the profitable, and honourable Interest of Directours, and therby to know, who shall be the Interessed, or Dis-Interessed; what doth there remaine but that one should choose the last, as an assured guide in the way of saluatiō; and that the first be auoided as à rocke, and à shelfe, from whence nothing but shipwracke can be ex∣pected? For if the Bl: Francis of Sales, (whose precepts I haue fol∣lowed in this treatise, and whose doctrine hath serued me, as the threade of Ariadne in this laby∣rinth) declares that if the Directour be defectiue in one of these three

qualities, of Science, Prudence, and Charitie, there is daunger in trust∣ing to his conduct, how much more will it be perilous to commit ones self thervnto if his Charitie be false? And it cannot be true, if it be Inte∣ressed, since the great Apostle teacheth vs; that the proper marke of true Charitie is to be without In∣terest. Without doubte the perill will be so much the greater, as the more hidden, and like vnto those rocks, whose points appeare not a∣boue the superficies of the sea; for being couered with water they are the lesse euitable to the most expert Pilotts. If the Interest be delightfull, it is so much the more pestilent, as it pretends to force honour. If it be honourable, it seekes to re∣duce libertie into seruitude, which is no lesse pretious then life: If it aime at profitt, it tends to the dimi∣nution of the goods, which are like

that cloake of the Spouse, which she complaines to haue beene taken from her, by the guards of the walls; goods, the aboundance wher∣of is not necessary, nor desirable, but their want redoubtable, ac∣cording to the iudgement, of the wisest amongst men, who did not demaund of God, ether pouerti••, or plentie of riches, least that the one, or other of these extreames might draw him into some vitious ir••egu∣larity.

CHAP. XI. What it is to ayde the simple in the choise of à Directour.

IT is then principally to assist Penitēts, and simple and deuoute soules, in making choise of à good Directour, that I compiled this li••le worke, to open their eyes, for the discerning the true from the false

alloy, and to aduertise them to take heede of putting themselues vnder the conduct of an interessed person, whatsoeuer prudence, and science he may haue: For where Charitie is wanting (and it is instantly wan∣ting, when Interest takes place) prudence is changed into crafte, and science into subtiltie, qualities more preiudiciall, then profitable in the way of God, where à man must walke in simplicitie, to walke in assurance. They say that the litle birds willingly assemble together about the Kestriel, by reason of the hidden propertie which she hath to driue away by her note the birds of prey. The documēts of this booke, being well considered, will haue the same effect, and serue simple, and pious soules, to beware of fal∣ling into interessed hands, which the Psalmist compares to the clawes of the Lyon prepared for prey. In

vayne saith the wise-man, are netts layed to take birds whose flight is vpward, because they perceiue them à farr of, and enter not. The warie; and well aduised spirits, see well enoug the snares which I discouer, and are carefull not to fall therin, but it is the simple whose eyes I vnseele, to cause them to see clearly in so nice, and important à matter. I thinke my selfe obliged to per∣forme this good office to my neigh∣bour by order of Charitie, which in∣uites mee to set the blinde in his way, and to Euangelize the poore and the ignorant. An auntient Poet sayd very well, who hindereth not (being able) some one from perish∣ing, sinns as much as he that should procure his death. The which may be applied vnto him, who doth not aduertise à traueller to auoyde à daungerous passage, and where he goes to his distruction in perill of

loosing his goods, his honour, or his life; what then will it be, when it concernes his eternall saluation, whose losse is irreparable? Princi∣pally since God hath bene pleased that I should be one of these senti∣nells in his Church (the same signi∣fies the name of Bishop) which he hath placed vpon the walls thereof, this misticall Hierusalem, who cease not day and night to walke the rounde, and to watch, and cryout against the dis-orders, which may be cōmitted, as well within as without her precincts. So that I may saie with that Poet, being not ignorant of euill, I teach simple soules to withdrawe their feete, from these subtile deuises. The which I doe in furnishing them with this dish of butter, and this honny combe, which causeth one to choose the good, and reiect the euill, to wit, in teach∣ing them, the counselle of coun∣selles,

which is, to make choise of à good Directour, who may counselle them as is expedient, and without other Interest then that of saluatiō. No man, as I thinke, if not altoge∣ther voide of reason, can dislike that the Penitent, or à person who would liue deuoutly, should make choise of his Directour, since that we see, that for the conduct of our goods, and of our bodies, we choose such Proctours, Aduocates, Phisi∣tions, and Chirurgions, as we esteeme fitt for vs, and in whom we repose most confidence.

CHAP. XII. That this choice is necessary.

ANd we must not saye that this is to make the parties, and the sicke, Iudges of their judges, and exalt the inferiours ouer those who

ought to be their Superiours, and whose counsells they should holde for Oracles; for otherwise in all our actions we should walke like blinde men, suffering our selues to be guided in our goods, in our bo∣dies, and in our soules, as if we had no manner of vnderstanding, and the light of our eyes were not with vs. And if no man finde fault that he who desires to take à sea-voyage should choose à vessell and à Pilott to guide his nauigation, why shall it not be permitted to make choice of à Confessour, and to examine whether he hath the qualities re∣quisite to steere vs vnto the hauen of saluation. Our consulting with Lawyers and Phisitions, makes vs not renounce the naturall vnder∣standing which we haue of our af∣faires, and of our heath, much lesse doe we renounce that which we haue of our proper conscience

when we take the aduise of à Dire∣ctour. And though it be needfull to submit ones iudgement vnto his aduise, it is not meant, that one ought wholie to renounce the light of discretion, otherwise it were, by becoming deuoute, to loose the qualitie of reasonable. No, no, it is not onely the Directours, but also the Directed, that the Scripture teacheth to proue the spirits, and to discerne whether they be of God, to make tryall of all, to holde ones selfe vnto that which is good, and to mingle the prudence of the ser∣pent with the simplicitie of the doue. A Directour truly dis-inte∣ressed will not be offended at this triall, but will say vnto God with Dauid; proue me lord, and try me, burne my reynes, and my hart: For as he who tenders good mo∣ney, nether feares the touch-stone, nor the sheeres, though well may

he, who puts away the false; so he who hath no other aime but God, in the conduct of soules, doubteth not the examine which is made of his actions, of his words, no nor of his intentions: For when he should be tried by fire, there will not be founde in him iniquitie. By this examine he who is holie, is yet more sanctified, and he who is pure, is yet more purified. Golde put into à fornace, is there purged without consuming; if there be any drosse it is spent in the flame. The Pro∣phet, true seruant to God, reioyced when he sawe his lipps purified by à burning cole, which an Angell had taken from the Altar. These are the vlcerated bodies, which dread the shock, and the spirits (whose vertue is weake) who feare the touch. When the Apostle saied that he was made à spectacle before God, the Angells, and men, you

may thinke that he feared not to be waighed on all sides, to the end he might be esteemed as à minister of God, and à lawfull dispenser of his misteries.

CHAP. XIII. That it woundes not confidence.

IT is yet lesse to be imagined that by this examin of the Interessed, or Dis-interessed Directour I cast à dis∣trust into the mindes of Penitents, and of persons directed, and banish from thence the confidence which deuoute soules ought to repose in their Directours. For as, before the tryalls which I teache, it is needfull according to the Apostle, to walke prudently (cautè) and as it is written of the Machabees to march in bat∣taile with iudgment, and Order, (cautè & ordinatè) and as the Pro∣uerbe saith, to march bridle in hand.

So after that the sinceritie of the Directour, and his prefect charitie deuoide of Interest be knowne, the confidence reposed in him, beco∣mes more entire, and absolute: For as he who is not temped, knowes nothing, so no mā is knowen vnles he be tried. It happens herein, as vnto trees, which fasten in their rootes, the more they are shaken by windes. And if we be obliged by the Scripture, and by the docu∣ments of the greatest Maisters in the spirituall life to haue à diffidence of ourselues, why shall we not haue the like of others, whom we knowe yet, lesse then nor selues? The holie writ admonishing vs, in so many places, not to leane on staues of reeds: Cursed be he who trusts in man, and makes flesh his arme, which is no other then grasse, and grasse on the topps of howses, wi∣thered before it be cutt. Who

knowes not that mans greatest ene∣mies, are his domesticks, and most familiars? Blessed is the man who is alwaies fearfull, and who places his: stability in his apprehēsiō. Who can be ignorāt that it is nether our bro∣ther, no•• mā, who hath redeemed vs, that it is nether Apelles, nor Paul, nor Cephas, who were crucified for vs, ād that we ouhgt to place our rest and hope, in God alone? Who re∣gards the Directour otherwise then in God, and ought else then God, in the Directour, will neuer haue any true confidēce in his Directour: For as the rod of Moyses miracu∣lous in his hand, was out of it à ser∣pent, so man considered apart, and out of the hande of God, is rather à deuouring serpent, then à rod of directiō of the heauenly kingdome. And we must not for the gayn∣ing of an Empire, and authoritie ouer feeble spirits, lull them à sleepe

with these fayre wordes of obe∣dience, of resignation, of mortifi∣cation, of renouncing ones selfe, of annihilation of proper iudgment, and of proper will, and of the ruine of self-loue, repeating vnto them, euen to wearisonnesse; that saying of the Psalmist, I am made like à horse before God, to be alwayes with him. For if the same be not vnderstood with iudgement, and discretion, and as saith S. Paul, with à reasonable seruice, it is the meanes by this doctrine (good and most holie, in it selfe, being rightly vnderstood) taken which an ill by as, to beastifie, rather thē to mor∣tifie creatures, vnto whom God hath giuen the vse of reason. It is the meanes to imitate those bird-catch∣ers, who take birds with à glasse; And I saie with the Prophet, or rather with God, speaking with this Propheticall mouth. Sonne of man

be vpright in thy self, and beleeue not euery spirit, principally that which thou shalt see neuer so litle interessed in his counsells, for no∣thing so much obscures the iudge∣ment, as the filme of proper bene∣fitt.

CHAP. XIV. Answeres to some obiections.

I Well foresee that some spirits, peraduenture interessed, or per∣haps onely nice, will make diuers iudgements of this treatise, and if they cannot bite vpon the reasons; they will glosse, according to their humours, vpon my intentions: But mee-thinks, that at the very ente∣rance, I haue so plainly made ap∣peare, the occasion inuiting me to write vpon this subiect, as no man will conceiue that I had other de∣signe, then to speake truth in my

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owne defence. For I haue not com∣posed 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 burn∣ing zone, who shoote arrowes against the sunne, whē it scortcheth them with its rayes; so are there persons, who kick against the spurr of truth, and who pay with reproa∣ches 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 for∣beare to testifie the word of God For it iustifieth it selfe, in it selfe and I beleeue, to haue so well sup∣ported 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, de∣uill. I esteeme it à smale matter, may I saie with the diuine Apostle, to be iudged of men, whose iudge∣ments 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 Ceno∣bites, 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 ap∣parent grounde, to curse it? For who knoweth not that I blame the In∣teressed Directour with what roabe soeuer he be couered, of what con∣dition soeuer he may be, be it Pasto∣rall, be it Cenobiticall? It is true not∣withstanding, 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 tha•• 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 aduan∣tages, Prerogatiues, Preeminen∣cies of the Pastorall state, and of Preist-hood, are so farre aboue that of the Monasticall, and Ce∣nobiticall (not-withstanding the resounding, and writing, of the tongues, and the soaring penns of some Cenobites) as if I would handle this Scholasticall and Hie∣rarchicall matter, I beleeue that there would come out of my cabi∣nett, an Antimoine, which in what manner soeuer I might prepare it, would giue gripings, and convul∣sions to many cacochimicke spi∣rits, subiect to the coqueluche. I will neuertheles absteine, I will hold my peace with humilitie, and de∣teine these verities in silence, for that they might cause the megrime in those, whom ouer strong per∣sumes 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 precipita∣tion: For the loue of Sion the holie Church, sometimes wee must not holde our peace, when neede re∣quires. Woe be to him, that Euan∣gelizeth not. The armes of ou•• warre, are not materiall, but spiri∣tuall; powerfull neuertheles to destroy whatsoeuer ••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 excellēcy of the beautie, by the opposition of deformitie, and teaching that which ought to be imbraced, and propo∣sing

what ought to be auoyded. I would say, that by the muddy co∣lours 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 Inte∣ressed; 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 disposi∣tions; 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 as∣surance; otherwise let him beware least the torrent of à preoccupated opinion, carry him not into preci∣pices, and that too late he repēt 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 pi∣cture of two opposite Hermites, vn∣der the title of Herimante, I chan∣ced 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, as they desire alone to possesse it, without communicating the same ether vn∣to Hermits who haue made their vowes betwixt the hands of Ordi∣naries, or vnto other Ecclesiasticks of what qualitie, and in what sacred Order soeuer they may be seated, not leauing it, but with regret, and with harsh limitations vnto Dio∣cesan Pastours, rather for the res∣pect of their rancke, and ministery, the greatest in the Church of God, then for the condition and kinde

of life. Thervpon arise Cenobiti∣call murmurs which resemble those litle motions of the superficies of the Sea, which precede the tēpests. This propositiō was esteemed new, and as if I had iustled the whole schoole, and shaked the foundatiōs of Cenobiticall greatnes, I passed by the tongues, as by the pikes, for they were pearcing tongues. The same yeare preaching the Aduent, and lent at Tolose, I set forthe à litle booke of pietie intituled An In∣troduction to ciuile deuotion, the very inscription wherof, strooke into à dumpe some who were afraid of their owne shaddowes, as if I had intended to secularise Deuotion which before was held, as it were, wholie Regular, and teach some way▪ to saue ones self in the world where the Cenobites cry out, all is lost, and say with full mouth those words of Dauid, All haue declined▪

all are vnprofitable, none doe good, no not one. But cheifly that which put them into an ill humour, were certaine chapters where I treated of the good vse of Parishes, ād Ceno∣biti••all Churches where my aduise was not altogether founde confor∣mable vnto theirs, wherat the Mountaines sumed for being à litle touched, though with all possible modesty, and respect. Many threats were cast forth of writing against the same, but the memory therof pe∣rished, with the sounde, I will be∣leeue that the second cogitations shut vp in silēce, were more prudēt. The yeare after, I composed that tragicall history of Petronille, which hath caused so much noise. Being better informed by the aduise of the great Gerson, and of many other famous scool-men, and particularly of blessed Francis of Sales my Ora∣cle, aduise by him couched, in his

••heotime, in tearmes cleare enough, concerning the state of Perfection, which they attribute vnto Paro∣chiall Pastours, ād particular Preists, no lesse thē to Cenobites, I renewed this matter, and hauing placed my selfe, on that side, which to me seemes most iust, and most reaso∣nable, I am not able to expresse the clamours of Cenobites against me, euen to extremities, which, for the honour, and reuerēce I beare them, more then for my defence, I dare not repeate. In summe, this matter wholie scholasticall, and more sub∣tile then solide, à matter otherwise the most indifferent, and problema∣ticall of all those which are disputed on the bench, became against me à matter of faith, and is if I had shakē the principalls, and iustled an vn∣doubted Maxime: Cōsider you whe∣ther I were darkened by tongues, which haue in their power the good,

or bad reputation of such as please, or displease them. To calme this great storme proceeding from so weake à beginning (as the great rayne that came forth of the litle clo••de, which the Prophet sawe) I was counselled by some frends, to testifie vnto these exasperated souls, that I had à more sweete, and res∣pectfull feeling of their condition, then they imagined; Which I did by that true encounter which I des∣cribed, vnder the title of the vnknowē Traueller, wherin I thinke to haue deliuered, touching the priuiledges, exemptions, and qualities of Ceno∣bites, things so aduantagious, as I beleeue that none of their profes∣siō hath spoken therof, without flat∣terie, with so much excesse, though they be liberall enough to pu∣blish, be it by voice, be it by proofe, the preeminence which they attri∣bute to their māner of life. I thought

in this sort, to haue reconciled my self vnto them, & hauing mollified their courages, to haue restored my self into their good fauour. But it fell out rather by my mishap, then by my fault, cōtrary to my designe▪ for whether it be that these spirits being once disturbed, are not so ea∣sily appeased, as certaine liquours which doe not so quickly growe colde when they are once heated; whether it be, that in that writing I defende my self, as à free man, by the mouth of an Aduocat; whether it be that I praise them not, like à slaue, & in à seruile manner, which is very farr from my humour, I haue sounde by experience, that it is with them, as with bees which are not easily quieted being once irritated▪ and which sting oftenty mes euen those who accōmodate their hi••es, and doe them seruice. For taking aduantages of that litle worke, a••

if I had made à recantation of that which I aduanced in the Petronilla touching the state of perfection though therin I speake not of it, they make à trophie of my mode∣stie, and in lieu of acknowledging with what aduātages I had spoken of their Cenobiticall policie, and of their māner of life; they haue led in triumph my good intētion, and chā∣ging iudgement into wormwood, went aboute to persuade, that the feare of à censure caused me to re∣tract from what I had writtē, touch∣ing the state of perfection, wherof I treate not at all, in the Vnknowen Traueller; ād also, that like the Satire in the fable, I blowe hott, and colde with the same mouth. Certes, I neuer had so good opinion of my self, nor of that which I write, that I should thinke my self not subiect to errour I beleeue nothing of my selfe aboue humane, and of so great per∣sons

which haue heretofore made retractations of what they had somtimes set downe with inconsi∣deration, that when I should imi∣tate them in their humilitie, and in∣genuitie, I would thinke my selfe rather worthy of praise then of bla∣me. Notwithstanding I may saie with truth, that as for the opinion of Gerson, and many other graue Doctours, touching the state of per∣fection, wherin they rancke the Pastours, and Preists, as well as the Cenobites, I haue alwaies constātly held and mainteyned it; and if I should once treat to the full depth, and according to the dignitie of the subject, I could make appearet that the Cenobites are not by their life, and state, in such degree of eleua∣tion as they imagine, and that, that of the Pastorat, of Preistood, and of the holie Hierarchie, is as much aboue their condition, as the

highest region of the ayre, aboue the lowest.

CHAP. XVI. A Protestation and Conclusion.

BVT what will they now saie, or rather what will they not saie of this Directour Dis-interessed, where I lay open many things, which per∣aduenture will not please them? Truly they shall say what they will (for who can hinder those from speaking, who in qualitie of spiri∣tualists will iudge the whole world without being iudged by any.) It shall suffice me for my iustification▪ to declare that my intentiō was ne∣uer, ether in this treatise, or any o∣ther, to offēde or preiudice any one, much lesse à holie cōdition, which I respect, and honour as I ought: so likewise haue I bene very carefull▪

not to reprehend here, and lesse to blame, ether priuiledges, or Men∣dicity, or Orders, or Founda∣tions, or Exemptions, or Com∣munitie, or retirement from the world, or sequestred life, or Vowes, or Beggings, or posses∣sions, or preachings, or dire∣ctions, or any of the functions of Cenobites, since they are all appro∣ued, and authorised by the holie Sea, and their exercises so profita∣ble to the Church of God. O no, I doe not set my mouth, nor my pen against the heauens. Whosoe∣uer shall curse this holie condition, or who onely shall speake ill of it, let him he accursed, and who shall blesse it, let him be replenished with benedictions; it is the sister of the Sacerdotall, and Pastorall state, let it increase into à thousand, thou∣sands: I onely note some abuses which may be indifferētly commit∣ted

by the Interessed Directours, as well Pastours, and particular Preists, as Cenobites. I blame their vniust reproaches, the artificall cōplaints, the reciprocall cōtempts of the one, and the other, the dominations and tyranicall Empires, which some holde ouer weake soules, the sub∣tilties, the artifices, the industries to arriue vnto diuers profitable, ho∣nourable, or delectable pretentions. I aswage the presumption of the proude; I persecute the excesse of Interest, contrary to charitie, which seekes not its proper aduantages. I exclame against the sower coun∣tenance, and the Pharisaicall lauen which is no other then hypocrisie. Who can take ill, if he be not ill him∣selfe, and tyed to the seate of ini∣quitie, that I reprehend the vices which alter so holie à condition as that of Spirituall Directours, troub∣ling, ād infecting those pure springs▪

from whēce riuers of graces should flowe vnto the people, as the Pale∣stines spoyled the wells of Iacob? It is said of two auntient Poets of very different humuours, that the one in his verses, made continuall inuectiues against women, and the other praised them; wherevpon à pleasant witt said, that the one pain∣ted them such as they were, and the other, such as they ought to be. I doe, herein this worke, some such like thing touching Spirituall Dire∣ctours; For, representing the Inte∣ressed in all their colours, I make appeare, by their defaults, what the good, and Dis interessed ought to be: So the picture of the one, will serue for the knowledge of the o∣ther. If some bad Pastours, or Ce∣nobites, beholde in this glasse some Ideas of their imperfections, let them not so much blame the look∣ing glasse as themselues, and that in

this glasse which presents them such as they are, let them learne to be∣come such as they ought to be, and take occasion, rather to correct, thē to irritate themselues, and to growe better rather then to put themselues into coler against him who admo∣nisheth them. If they so well respect: my labour, it will nether feare in∣dignation, nor detraction: After all, if I suffer calumny for hauing said the truth, and if I be stoned for à good worke, I will not leaue to pos∣sesse my soule in patience, reioyce∣ing to endure some thing for the name of God, and for iustice, I should become Anathema for my litle brethrē, who are the simple sou∣les vnto whō I giue this addresse of the good choise of à Spirituall Dire∣ctour. Hauing founde him, such as I propose vnto them, to wit, entirely Dis-interessed, let them beleeue to haue met with à treasure, and as the

wisemā saith, à medicine of immo••∣tality: Let them boldly holde thē∣selues to this prudent, and faithfull seruant of God, whom he hath pla∣ced ouer his familie: Let them thinke to possesse in him, the pearle of the Ghospell, whose price is inestimable, and which com∣prehends in his worth, all the spiri∣tuall goods which cā be desired. For in fine, it is the counsell of coun∣sells, to haue an Angell of good counsell who may direct our stepps in the wayes of God, and of eter∣nall felicitie. Deuoute soule, you will knowe him by the same triall, by which the good gold, and true balme is discerned. This mettle is the purest, and most weighty of all mettles, and that which least min∣gles it selfe with others, and which is most easily seuered by the fire. The Spirituall Director dis-interessed, hath not any impure pretension i••

the delectable Interest, he hath none in the vanitie of the honourable, being rather disposed to abase him∣selfe by the waight of his nothing, then to exalt himselfe, to com∣maund. He intangleth himselfe no further, in the incombrances of the profitable, esteeming all things dung, and ordure, prouided that he serue IESVS-CHRIST in soules. The true Balme neuer looseth its good odour, sinkes vnder all li∣quours, and preserues the body from corruption. The dis-interessed Directour hath the same qualities; he is ne••er in odour of death, vnto death, but in odour of life vnto life by à sweete and exemplar puritie. He doth not assume an eleuated, and imperious authoritie, by ambi∣tious Interest, ouer the soules which he conducts, nether doth he suffer himselfe to be corrupted by preten∣sions of auarice. O how happie is

the soule who hath founde such à guide, à visible Angell, who con∣ducts her, like the young Toby, in the way of saluation through the dangers of this life I counsell you, ô pious soule, to buye this pure golde, if you will be en••iched with spiri∣tuall goods: But how are you to buy it? Let it be as the milke and honny of the Prophet, without giuing money: For diuine graces, are not so acquired, and possessed, but by prayers, and teares. For it is by these hostes wherewith God is inui∣ted to giue vs that which we aske of him: He vnderstands the prepa∣ration of harts, and the voice of those who earnestly begge his aide in their necessity. Furnish your selfe by the same meanes, with this aromaticall Balme, wherby you may be preserued, from all corruption of sinne, to the end you may be through-out à good odour

in IESVS CHRIST, vnto whom with the Father, and the Holie Ghost, be honour and glory, in all time, & Eternitie.

FINIS.