THE SPIRITVALL DIRECTOR DISINTERESSED. According to the spirit of B. Francis of Sales, Bishop and Prince of Geneva, Institutor of the Order of the Visitation of our Bl. Lady. By the most Reverend Father in God JOHN PETER CAMUS, Bishope of Belie. Translated out of French by A. B. AT ROUEN. M.DC.XXXIII. CATHOLIC READER. THIS SPIRITVALL DIRECTOR DISINTERESSED, having out of his charity towards us passed the seas, deserves entertainment. And because his language is unknown to many, I will be his Interpreter, to the end his zeal of souls may shine to all, and such fruit be reaped of his wholesome and charitable counsels, as is desired. These lines of mine wanting authority to move thee to relish the sweetness of the Author: hear the eloquence of rare Causin of the society of JESUS who hath given him, and his works, this Elegy, in the end of the second part of his holy Court, which flowing from so Religious, and learned a pen, will be invitation enough to peruse this work. His words are these. I may well say, I were stupid and ungrateful, if I should not confess to have been much excited, to prosecute this labour by the honourable Inuitations, which my lord Bishop of Belie hath used towards me in his works. I cannot set too high a price upon his recommendation in such à subject. For he is verily one of the most able, and flourishing spirits, that ever handled pen. To see the number of his books, one might say, he began to write, so soon as to live; and to consider their worth, it is a wonder how so many graces, and beauties, which others attain not but with much labour, increased with him, as in a soil natural for eloquence. If there be any slight discoursers, who amuse themselues to argue upon some words of his writings, it is not a matter unusual, seeing we are now in an age, where there are some who revive the example of those corrupted Grecians, that preferred a sauce made by the Cook Mithecus, before the divine works of Phidias. More need not be said, read and follow the Direction of this DISINTERESSED, purely, without any other, than thy spiritual, INTEREST. Farewell. ADVISE TO THE READER. BOTH in the beginning, and in the end of this book, I render à reason, ample enough, of the subject which gave it birth; And I satisfy (me thinks) the objections which may be made against many points therein by me handled, which might have served for matter, and ornament to a preface. I touch here many nice and delicate strings, the event whereof will prove as it shall please the divine Providence. I cannot warrant it, I may only here assure in words of verity, and Charity, not feigned; that my intention was sincere, and without passion, in composing this work, and that I rather thought thereby to serve God in my neighbour, then to prejudice any. This is only as it were à Commentary upon the third Chap: of the first part of the Philothea of my B. Father Francis of Sales, Bishop of Geneva; and though I give à Career large enough unto my spirit, suffering it to run into the Christian liberty of its thoughts, I believe nevertheless, not to have swerved from the conceits of this holy Prelate, from whose mouth, I have heretofore heard things which had even as much quickness, and vigour, (not to say rigour) as those which I here produce, albeit he had milk, and honey under the tongue, and that his words, no less than his manners were steeped in an incomparable sweetness. If I mingle here wine with oil in imitation of the good Samatitan, it is to heal the wounds which have need of this dressing, and where suavity ought to be accompaigned with a wholesome bitterness. My principal intention in this little work is, to furnish devout souls with a touchstone to discern the true from the false Director, by the mark of Interest, of his Disinteressed Charity. I here set down arts to know the pure alloie, and to distinguish it from the sophistical, to the end we may become good coiners according to the counsel which some ancient Fathers say to have flowed from the mouth of our lord. To give assistance to this choice, I framed this address; Choice of so much importance, as there are few practices in the spiritual life which in necessity surpass it. I present unto thee here, READER, near sighted spectacles to see things at a small distance, which thou peradventure hast never well perceived by reason of their remoteness, there being question of many acts, for the most part hidden, and diverted from the knowledge of the vulgar. Read this without other Interest, than the glory of God, and thy salvation, and without respect of persons by a preocupate opinion; and when thou shalt have met, in a Director, with the qualities which I note unto thee in this book, fear not to commit thy bark, to the guidance of such à Pilot; For doubtless under the wind of heavenly grace, he will cause it to arrive at the haven of salvation, & immortality. To conclude, I submit with all my hart, both this treatise, and all those which have, or may issue, by the assistance of God, from my spirit, and from my pen, unto the judgement, and to the correction, not only of the holy Church▪ and of her visible Head, the chief Bishop, but also of her Doctors▪ whom I reverence as my Masters. We under written, Doctors in the Faculty of Divinity, do certify, that we have diligently read and examined a certain book entitled. The Spiritual Director disintressed according to the Spirit of B. Francis de Sales Bishope and Prince of Geneva, Institutor of the Order of the Visitation of our B. Lady: composed by john Peter Camus Bishope of Belie: In which we judged nothing to be contrary to the doctrine of the Catholic, Apostolic, and Roman Church. Given at Paris this 6. of August 1631. DESCLEVES. A. DE BREDA. A TABLE OF THE CHAPTERS. The first Parte. CHap. 1. The occasion of this treatise. p. 1 Chap. 2. Concerning Directours who hear not Confessions. 5 Chap. 3. Spiritual liberty moderated. 10 Chap. 4. The anguish of a soul divided between a Director, & a Confessor of different opinions. 13 Chap. 5. Concerning Theory without Practice. 18 Chap. 6. The surly Director. 24 Chap. 7. Subject of murmur. 30 Chap. 8. justification. 36 Chap. 9 Spiritual counsel touching Directors. 41 Chap. 10. Three qualities necessary to a Directors. Science. 50 Chap. 11. Prudence. 54 Chap. 12. Charity. 58 Chap. 13. That true Charity is disinteressed. 65 Chap. 14. Of three sorts of Interest. 70 Chap. 15. Of the delectable Interest. 80 Chap. 16. Of the honourable Interest. 91 Chap. 17. A character to discern the ambitious Director from the generous. 94 Chap. 18. Authority seasoned with Charity ● Humility. 100 The second Parte. Chap. 1. Of opiniative Directors. 113 2. Of the jealous. 115 3. Of those who captivitate souls. p. 123. 4. Of such as magnify of purpose their condition, be it Pastoral. 133 5. Be it Cenobiticall. 137 6. Of the honourable Interest of Confraternities as well Parochial, as Cenobiticall. 141 7. Of bad emulation. 146 8. Of the vow of particular obedience. 159 9 The band of dilection. 170 10. Of the profitable Interest. 175 11. That it leads unto flattery. 178 12. The artifice of complaint. 183 13. Against the complaints of Pastors. 186 14. Wherein they are excusable, and how lawful. 201 15. Wherein unjust. 209 16. Consideration upon Poverty. 212 17. Advantages of the secular Poverty. 219 18. Against the complaints of Cenobite Directours. 225 The third Parte. Chap. 1. Reasons opposed to Cenobiticall complaints. 229 2. Of the labour of hands. 240 3. Of founded Cenobites, and whether complaints be just. 247 4. Of those of Mendicant Directours. 252 5. Of those of Pastors, touching the poverty of their Churches. 256 6. Of those of Cenobites touching the poverty of their Communities. 261 7. The indiscreet zeal of some Cenobites in the multiplication of their houses. 265 8. A remonstrance thereupon and advice. 274 9 Indiscreet fervour. 281 10. Complaints of Mendicant Cenobites and their examen. 290 11. A digression concerning lay-brothers, or servants. 298 12. Whether they be exempt from the labour of hands. 329 13. Of the brothers of the Choir amongst the Mendicants. 341 The fourth Parte. Chap. 1. One may use the best things ill. 345 2. The origine and Institution of Mendicants. 357 3. The objection touching strong Mendicants refuted. 364 4. Two passages of S. Austen and a notable example 368 5. Touching the Mendiciti● of Lay-brothers, & of Chorists. 369 6. Whether their complaints are receavable. 390 7. The force of the complaint. 395 8. The Director Cenobite truly Disinteressed. 400 9 The commendation of Theatins. 403 10. Concerning the Cenobiticall Confraternities. 421 11. Against covetous pretensions. 417 12. Subtle and interessed designs. 420 13. The spiritual Director disinteressed is without artifice, 430 14. He hath no respect of persons. 431 15. Nor to his profit. 438 16. Artificial commendations of Alms. 444 17. An agreeable encounter. 450 The fift Part. Chap. 1. Concerning particular interest and Community. 464 2. Two famous examples, 468 3. Against both the giving and receiving of presents. 474 4. The disinteressed Directour shuns encumbrances and affairs. 481 5. He ought to be an Angel. 488 6. Who is the most disinteressed Directour, the Pastor or the Cenobite. 491 7. Difference betwixt the Pastor and the mercenary. 497 8. Of virtue exercised by sallies or by continuation. 503 9 That charity of obligation and Pastoral excelleth Ceno●itieall vows. 510 10. The touchstone of true Charity is the charge of souls. 520 11. That maintenance is due unto Pastors by justice, unto Cenobites only by favour. 527 12. A demonstration of the revenues of Pastors and Cenobites. 533 13. The deplorable condition of a certain Pastor. 544 14. A sigh upon this misery. 551 15. Of foundation-hunters. 593 16. The free service of Cenobites. 568 The sixth Part. Chap. 1. Spiritual Hunters and Fishers. 574 Chap. 2. Of the choice of a Director. 577. 3. Industrious advantages of Cenobites, their union. 580 4. Their glittering virtues. 588 5. Their defects are judiciously concealed. 595 7. That the contempt of Paslours is a great fault. 603 7. The division of Pastors and of Cenobites. 607 8. An evident demonstration. 615 9 A saying of a holy personage. 10. The principal design of this treatise. 621 11. What it is to aid the simple in the choice of a Director. 625 12. That this choice is necessary. 627 13. That it wounds not confidence. 611 14. Answers to some objections. 635 15. An advice touching this work. 643 Chap. 16. A protestation and conclusion. 652 THE SPIRITVALL DIRECTOR DISINTERESSED. THE FIRST PARTE. CHAP. I. The Occasion of this treatise. THERE are some years past, since I was called unto one of the greatest cities of this kingdom, next unto PARIS, for the distribution of the bread of the sacred Word, dureing the time of Advent and Lent. Amongst the ears of corn which ripened in this harvest; a person worthy of regard, and truly full of honour, & piety, desired some particular assistance from me, for the guideing of her interior. Her ordinary Confessor was a venerable Priest of her parish, one of sufficient capacity, and most exemplar life. She had for Director à famous preacher, of a most austere Order; but such as did not apply itself unto the administration of the Sacrament of Penance. I found this soul (other ways solidly devout) in that anguish of spirit, which job calls, a certain hangeing, or suspension; Not in the suspension of powers, whereof the speculative divines speak, and which approacheth unto ecstasy: But that whereof I discourse, proceedeth of the uncertainty, of that whereof she ought to resolve herself, in divers occurrences, When the moral opinions of her Director, and her Confessor prove opposite. To speak the truth, this haleing of the spirit, divided betwixt two considerations equally probable, as a piece of iron hangeing betwixt two Adamants, is such à torment, as can only be known by him that feels it: Place a man equally pressed with hunger, and thirst, between meat and drink; With out doubt he Will (like a ship which burns in the sea) perish in his proper remedy. For where will you have him first to begin? To eat and drink both at a time, nature permitts not. The soul whereof I speak being Hungry, and thirsting after justice, Which is to say, extremely desirous to do well; and finding itself some times upon the same occasion persuaded by the one, and dissuaded by the other, falls into the agony of a Woman, Which endures the pains of Child birth, and cannot be delivered; the vehement pangs of her desire giving her most tedious throws. For one to build, and the other to demolish, is not the way (saith the Wiseman) to raïse a great building. It is like the Rope maker in the Emblem, wherein the ass gnawed asunder the cord as fast as he wrought it. It is the Webb of PEN●LOPE woven in in the day, and undone in the night. Besides the bitterness of spirit, this entangled it in a labyrinth of scruples, whereof it neither could perceive the entrance, nor find the outgate. And not to lie, I could never approve this distinction which some make of Direction, and of Confession, as if they did sever things precious from what is base, and to speak in school terms, the ARCHITECTONIQVE from the TECTONIQVE. CHAP. II. Concerning Directors who hear not Confessions. I Can never find it good, that Confessors should not direct: Nor that they who meddle in directing should not receive Confessions. I cannot likewise comprehend, how Directors who will not hear Confessions, can profitablely meddle in giving council in a pratick, Whereof they had only a cold and superficial Theory: Nor conceive the stupid and indiscreet patience of Confessors, who see their honey spoiled by drones which cannot makit; Who only deal in a trade, whereof they are wholly ignorant. I speak not without ground, with this little touch and motion of Zeal, because the experience of. 25. years both publicly, and privately employed, with sufficient attention unto the service of souls, made me know, that some pull down more by ignorance, then by malice, that which the science of others erects in good consciences with much labour. I do not say that these companies which abstain from hearing Confessions do ill: No truly, because to speak properly, this office is more Pastoral, then Cenobiticall; seeing indeed the same tends to the conservation of their Clausteriall discipline, which they conceive would thereby be dissipated and relaxed, though other Congregations no less austere, & reform; and who proforme this function, with much fruit & edification, are not of the same opinion; grounded upon this sayenig of the Apostole, That Charity seeks rather the advauncement of God's glory, than its proper interest. But that which I find of difficulty, is, that the unexpertnes in an occupation which is the art of arts (since it is the guidance of souls wholly internal, and in the face of God) causeth them to put their sickle into an others harvest, and by their directions to spoil (who cannot without the seal of Confession be very internal) the wholesome and holy Economie of Confessors. I verily believe they have no intent to do ill; for who could judge otherwise then well of the good intentions of such, as by the austerity of their lives cast forth the good odour in jesus-christ, like unto that of the Myrrh, which distils from the wounded tree. A comparison which the eternal wisdom takes to itself. But I know well, that the success of things doth not always answer the intentions: And that S. Paul did not always act the good which he would, and that he was sometimes the cause of evil, which he willed not. I speak boldly in this for as much as it is of certain knowledge. I think then, it would be to the purpose, to show unto these our Masters the DIRECTORS, so severe to their bodies, and so delicate in their spirits, and who are content to eat the sins of the people, without the pain or yrksomnes of hearing them; that they should either wholly dedicate themselves to this practice, as the other austere and reformed orders very worthily do, should enter into the powers of our lord, and visit the interior Jerusalem with the searching lamps at the Tribunal of Penance; or that without embroileing the labours of the skilful with their advice which they deliver as Oracles, yssueing from the horn of David, and salvation; They should contain them selves in a devout silence, which would be far more perfect. & profitable, then to intrude themselues into families, & consciences, training into captivity simple souls, loaden with sin, led by diverse desires, and continually learning, without being able to arrive to the knowledge of Truth. Charity, without emulation, or contention, hath pressed me to make this censure; Which is not yet so strong, as the case deserves; for as much as there arise from these contradictions, sundry impediments, to hinder the advancement of many souls in the way of God. And his dinine goodness gruant, that this seemeing Piety, which tends to particular profit, hurt not the particular profit of true Piety, which alone can say with the Apostle, 'tis you that I seek, not yours, 'tis your soul, and not your goods. Our fishing is for the souls of men, not for their substance. CHAP. III. Spiritual Liberty moderated. NEither would I yet by blameing this variety avoid one gulf to run into another. All extremity is naught. I would not willingly take away from a soul, the liberty of searcheing every where, for able and pious men, to confer with them about the affairs of her salvation. For though the Scripture placeth Knowledge and the Law in the Mouth of the Priest (note this particular) and putteth every word to be determined in the Mouth of two or three: yet nevertheless other where it says, that salvation consists in divers counsels; There are never too many when they are good; and then are they such, when they oppose not one another, struggling like Esau, and jacob. Let the soul then remain in full liberty, for this respect; because where the spirit of God dwells there is the true liberty: Liberty of the children of God; Children of the Free, not of the Bondslave; and who have not the spirit of servitude, but that of adoption, which makes them cry Abba Pater. Only let discretion, the salt and seasoning of all virtues, serve it for a Torch to avoied the incommodities, which are found both in the unity, and multiplicity, the same being subject to dangerous ties, and to an Empire on the one side, and a Thraldom on the other; which make, the yoke insupportable, when it is forced. And this engulfeing à soul into the trouble of incertitude, resembles these travellers, who lodge every where, & rest no where▪ and these Bees which make no honey, when the spring over-abounds in flowers, because the delight they take in flying up and down, causeth them to forget to return into their hives, and there to lay up provision for winter. If some time it be needful for a soul to be thus divided, betwixt a DIRECTOR, and a CONEESSOR, at least let these two persons be both learned, both devout, both expert, both charitable, and wnanimously conspireing to the good of that soul, which commits itself to their guideance, to the end, that as one iron clears another, & as one diamond polisheth another, they way explicate their difficulties, according to the occurrencies, without further entangleing them, or subiecting this spirit to the torture: The which will happen if both of them be Good practitioners, and well exercised in that profession, which governs the keys of Heaven, binding, and unbindeing consciences. But not so, in case one of the two be only versed in the Theory of that Theology which is called Moral. CHAP. IU. The anguish of a soul divided between a Director, & a Confessor of different opinions. NOw as if two horses which draw a coach be not well trained, or pull not alike, there is danger, the one advanceing the other going back, the one turneing on one side, the other on the contrary, that they everturne and break it in pieces: So likewise if a poor heart be rend, & as is were torn in sunder by two different guidances, what can it hope for, but to dye under so cruel a torment? and to find his punishment even there, where it ought to expect consolation, and its direction unto grace? I have set forth that which is already spoken, upon the subject of this pious soul, wearied in this manner by the different opinions of those who did conduct it, and like unto a ship that cannot find the port, being tossed to & fro, at an instant by two contrary winds. Having therefore compassion of its pain, which only proceeds from the excess of Meekness, fear, and docility, I thought myself obliged to correspond by my slender assistance, unto the confidence, which it testified to repose both in my public, and private speahes. I took then upon me this care, amongst divers others; and not withstandeing my daily imployements in preaching, I repaired at certain hours, to the Tribunal of Penance, which is in the church, as a Pool for sheep, and as the fountain of the house of jacob, applied to the purgation of humane imperfections: I found this soul then in such sort lost in servile fear, and all worn-out with scruples, bred by the contradiction of these guides, as being led by force it knew not well what way it went, so contrary was it unto itself. The pain which I took to restore its spirit unto a quiett and reposed seat, God he knoweth, that in my retirement I cast my thoughts on this soul, 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 upon it and rendered it the joy of its salvation, & confirmeing it with his principal spirit. These fears too servile, and mercenary, as much swollen with self-love, as void of divine dilection, by little and little, dissolve themselves, and charity being diffused by the holy Ghost into its heart, this star whose influences are so benign, made, like the sun in the spring, to open the flowers in the land of its interior. And when this sacred virtue, Queen of all others, had somewhat dilated its soul, the excessive terrous, as the shadows of the night, became dispersed by its amiable beams. And this soul advanceth with so much ardour, and vigour in the way of God, that it seems rather to fly, o● run, then to walk. I left it in this good disposition, after I had finished the course of my preacheings, and was upon the point of retireing unto my residence. And because experience made me know, that all the trouble of its spirit, sprunge from no other source, than the Antipathy of the counsels of her ordinary Confessor, and this blessed Director, who was as great a Theoritian, and rhetorician, as the other à good Practitian, and experienced in the government of souls. I freely counselled her, and according to God, without any constraint (as S. Peter saith) that if she would have a Director besides her Confessor, she should make choice of one, who had the knowledge of the Theory, joined with the Practice, and who did actually dedicated, and exercise himself in the service, and guidance of souls, at the Tribunal of Penance. For be he never so understanding à man, yet defective in the experimental part, he cannot prove otherwise then unfit, and unable (not to call him a bad, and dangerous Director) and one blind leadeing another; since he puts himself upon an Art, which he used not, and whose Practic is sometime as far distant from the Theoric, as the North from the south. CHAP. V Concerning Theory without Practice. What I then spoke with the Sourdine, I do now publish with the Trumpet; What I said unto one soul, I speak unto all; What I counselled in particular, and private, I preach upon the house tops; what I set forth with my tongue, I sign it with my hand by this treatise; And I say again, that a Director without Practice, that is to say, without experience, is a hollow read, on which no man ought to lean: For as much, as by this fair theory without the use, he spoils all, in lieu of perfitting: he hinders in steed of advancing; he darkens where he should illuminate; he imbroiles in place of disintangleing, he imprisoneth, where he ought to free; he demolisheth where he should build, he misleads in lieu of directing; and causeth to stray, where he should reduce. And like unto that temerarious of the fable, who ambitious to guide the chariott of the Sun, gave fire where he thought to have produced light; troubleing the spirits, and breaking the brains, whose weakness is no less worthy of pity, than their subtlety culpable, who practise upon their docility an imperious government, which comes very near unto tyranny. Every one is not an Elias to guide well the chariott of Israel; It is an act whereto certes knowledge is needful; but much more experience, which to speak the truth is not attained but by practice, not unlike unto that of Phisitiones, who become not able but by use. And indeed who in a dangerous sickness, would put his life into the hands of a Physician well versed in greek, and Arabic, and who in his art should speak wonders, yet wanted the Practic? Who would commit his cause unto an Advocate, whose memory were stuffed, with the leaves of the Code, and the Pandecte ye● knows not the ordinary way of the court? Who knows not that a simple Attorney wanting both Latin, and learning, shall better manage a business, than the ablest Professor in the laws? To become a Good Painter, it sufficeth not, to talk well of colours, shadows, proportions, if he know not by the pencille how to set forth his work. So it is in all arts, all sciences, and professiones: And who can be found, who knows not the great Chaos between the Theoric, and the Practic? He who swollen with a self-opinion, through the conceit which he hath of the same, thinkenig himself to be a great master therein, is his own deceiver, and this passage of the divine Apostle may be applied unto him; he that thinketh himself to know something in which he knoweth nothing; as yet knoweth not in what manner he ought to know. All which causeth me te say, that a Soul which for its greater security, or consolation, would consult with a Director besides its Consessor, in respect two eyes see more than one; and one brother assistes another; aught to choose one not only expert in the administration of the Sacrament of Penance; but of a capacity, and experience so transcendinge, and surpassing its ordinary Confessor, that no emulation, or dispute be made between these Angels, about the body of Moses, that is to say, about the guidance of this heart, which with all candour and simplicity, yields itself up into their hands: Otherwise it undergoes the danger of resenting many contradictions in itself, and the same pangs of mind which Rebecca suffered in her body, when she complained of those two nations which in the persons of the twins did combat in her sides. If then the Church guided by the holyghoste, gives but one Pastor unto a flock composed of diverse sheep, yea and even in her full extent, which is universalle, acknowledgeth but one Pastor, as she makes but one body, and one flock, In what manner can one only soul be divided in its government, unto so many Confessors and Directors who often in lieu of cure, cause sickness: As that ancient Emperor said toucheing the multitude of his Physicians, to which he artributed the cause of his death. I do not therefore absolutely blame a man, for consulteing with divers; for one cannot take council enough, in a thing of so great importance as salvation, on which depends an Eternity: Nor the having divers Directors at one time, as we have in the Ecclesiastic, and Politic state, many Superiors over us, though subordinate one unto the other, and of an unequal power: for as I said before, when a Director hath a great height, and eminency much elevated above the Confessor, as well in the Theoric, as the Practic, there is never any debate, because the greatest light, obscures the lesser, and in that respect there needs no deliberation which council to follow. But excepting this case, I say (and think therein to speak according to the spirit of God, who is life and verity) that this occurrence is dangerous unto a Soul which finds itself sometimes betwixt two irons, and as it were wavernig in such sort, that it knows not which way to turn itself, seeing evil every where, and good on no side, though many tîmes it is not so, nor can there be a more tedious torment, then that of an erroneous conscience. CHAP. VI The surly Director. THe person of Whom I speak was in this state; for though her DIRECTOR, made more noise, and was in more vogue by his preacheing, I know not whether he yielded more fruit than her CONFESSOR: a man full of zeal in the service of souls, who did many good works without soundeing the trumpet, serueing God with his substance, and with covered dishes, as our saviour commands in the Gospel. This I know, and with assurance, that he had far more experience in the conduct of souls at the Tribunal of Penance, than the DIRECTOR; though he believed it not; and that the DIRECTOR contrariwise, esteemed himself much more fit than he, and endeavoured like a Pedant upon all occasions, to govern both him, and the penitent Soul with a brow far more humbleing, then humble; and who had much more of the Pharisee, then of the Publican. When this good Priest gave unto this pious Soul some spiritual advice, which he conceived profitable, she presently related it unto the DIRECTOR, as unto her touchstone; if it pleased not this Preacher, he declamed against it with full voice, and with such scornful, and despiseing terms, no less unbeseemeinge the mouth which uttered them; then honourable unto the modesty and patience of him, unto whom they were addressed. How oft had the austere Empire of this sufficient DIRECTOR caused the Penitent person to forsake her CONEESSOR, if he had not been afraid to lose the absurd practice of his lofty Theory, and that the streams of this source, should have been spent upon other Meadows than those of his own house? And then seeing himself to have gotten the absolute dominion, both over the spirit of the Penitent, and the CONFESSOR, it delighted him to overthrow with the impetuous blast of his mouth, all whatsoever the other had endeavoured to buid up solid: and to pluck up whatsoever he had planted, before it had taken any deep root, seldom giving any other reason, than the ignorant condition of this poor Confessor, and of a man little versed in these Anagogies (for this word pleased him) of the superessential, & supereminent life. He treated him as one of a mean spirit, little illuminated, and no ways skilful in the interior, and contemplative life, not so much as understandeing those fair terms of the mystical Theology, which with their emphasy astonish the World, and which are more like the language of Angels, rather than of men; so far are they above the base and low style of the Earth. To conclude, he made use very authentically of the privilege which the Apostle gives unto the spiritual man, which is to judge all others, and not to be judged by any. When I had discovered this whole mystery (which certes was not of iniquity yet where I noted a manifest injustice) I placed myself on that side, which I esteemed the more lust according to the imitation of our saviour, who upheld the penitent Mary against the censure of the Pharisee. I took part with the Confessor oppressed by this Rabbi, whose wine he dimolished and dissipated, sometimes like the boar, sometimes like the fox, to the great trouble, and damage of this Soul, which was incomparably better counselled and directed by her own prudent, capable, and charitable Confessor, who cheerly understood her whole interior, then by this imperious Director, who only beholding the superficial part, and that which he could only gather by a bare conference, made himself grow into an Art whereof he had no practice, neither could he exercise it being restrained by his Institute. I took then this creature off from this double torture, and leaveing her in the ordinary question of the judiciary seat, which God hath established in his Church, I freed her from the extraordinary question of this unexperienced Director, whereof she found herself much eased, as of a troublesome yoke, or rather of an insupportable burden, a burden which he himself who laid it on, would not perchance, have so much as touched, with the tip of his finger. CHAP. VII. Subject of Murmur. THis passed not without Murmur, the use whereof is no less frequent amongst those of the other world, then that of the Winds, and the Waves on the sea, according to the testimony of S. Bernard; But what imports it if men blaspheme us, or speak evil of us, so that God give us his blessing? Whether by reproach, or by good fame, so as his divine goodness be served therein, we have our only end. The cause of Quipps was not so much the zeal of the Soul, as the bitter and contentious zeal about the privation of certain commodities which proceeded from this precioús' Direction. For there is this difference between zealous persons, that some are eaten up with the zeal of the spiritual good of their Neighbour; but the zeal of the others consumes their Neighbour's goods, Shall I say, provided I break not the bond of concord, nor yet the chain of Perfection, I love certes Plato, and Socrates; but I love much more the truth, so that it be charitable, and respectful; because it is a testimony that the same proceeds from a Charity, which is true, and full of respect. I will say then, that this person of whom I speak, was aged, without children, in state of Widow hood, and, which is the point, well accommodated with the goods of fortune; And who, by a liberality truly magnificent, distributed a great part thereof to the needy, so that one might say of this person, as doth the Psalmist; happy is the man, who mercifully gives▪ Alms, for thereby prepares he the way, to receive in the day of judgement à favourable sentence; because the merciful shall obtain mercy: And the eternal sentence (Come ye blessed of my father) shallbe given in the examination of the works of Charity. Thus goes on the Psalmist, saying, he who distributeth, and largely giveth to the poor, shallbe declared Just for ever; he shallbe exalted in glory, and he shall reap the benedictions which he shall have sown. Notwithstanding in the distribution of these goods, I observed no little inequality; for the Confessor who did undergo the weight, and heat of the day, and who had no other means to live, then that which his diligence in the service of the Altar might yield him, in such sort as I said in the beginning, besides the salary of certain Masses, received no gratification from this Soul: the Pastor of the parish, as much as nothing, according to the custom of this present age; the hospitals and the rest of the poor, were little assisted; the mass of the chief liberalityes streameing, by means of the Direction, I know not well whether directly or indirectly, opportunely, or importunely, by reprehending, by menaceinge, by praying, or by presseing, into the house of the Director; and in such sort, as the complaints which the fupposed heirs cast forth with loud cries, arrived even unto mine ears▪ When the battery was changed, and that with in the Magazines of the heavenly Wisdom, order was establissed concerning her Charity, before too much disordered, the bubbling streams of this fountain appeared without, the waters were divided every where, the bread was broken unto the necessitous, hospitality open unto strangers, and the sick; they whose birth or misfortune, or rather the divine Providence, had seated in poverty, found themselves comforted, as well as they who with an incomparable preeminency, through I know not what Thcologie, which I understand not, call themselves the Evangelicall poor, as if the poor of all sorts were not recommended in the same Gospel. From thence the indignations and tears, from thence the complaints, and tumultuous garboils, as saith that ancient Poet; as if I had taken away a direct rent, or rend of direction, from a house which had renounced it. This is not spoken of me without ground, because I had no sooner turned my back to repair unto my flock, but that I was welcomed with a hail of calumny, for this occasion which I have most ingenuously, and faithfully declared, and by a storm of detraction raised by sacred tongues, and so sugared, outwardly, as they seem all honey and milk, but within (I dare not say with the Psalmist,) that there lay hid the venom of the Asp, an animal whose sting is the more dangerous when it is least perceived, and the evil sooner ressented, then known from whence it Comes. I was thus beaten and stoned, (though in my absence) for an advice, which I believe, that no man of true sense, and void of passion, will adjudge to be evil, or contrary to the spirit of God, whose honour love's judgement. CHAP. VIII. justification. BEing advertised by my friends, that the specious and shining midday devil, did sift in such manner, that little repute, which the better sort afforded me; and weighed it in profane weights, and not of the Sanctuary of spiritual counsels, which without artifice I had learned, and communicated without envy (as the wiseman saith, speakeing of what he known) God by his mercy so established my heart in grace, that I was no ways moved with this news; knowing that we ought by good to overcome evil: and the remembrance thereof would have perished in my memory, even with the sound; had I not been advised, nay obliged, by persons of eminent dignity, and merit, to place (being absent) my pen in lieu of my tongue, and to couch in writing, this blessed spiritual counsel, whereof the noise was so great and the speech so divers: Which I did most innocently after my arrival at my ordinary residence, saying with David, Olord I will sing forth thy iustifications in the place where thou hast assigned the abode of my pilgrimage. In this I yielded unto the desire of those persons of quality, (whose will was to me a law, and whose judgement had great authority over mine) rather then to my own peculiar inclination, which was to be silent in sufferance, saying only in my heart to God: I remained mute, and have not opened my mouth; for it is thou that hast permitted, if not given, this stroke; It is in thee to free me from this calumny, or to deliver me up unto it: Yes father let it be done according to thy pleasure; Thou knowest wherein we should give way, or whether we should oppose the malicious tongue, that plots deceitful wiles: Thou hast sharp arrows, and coals of desolation, wherewith thou mayest purify those polluted lips, that have more need of purifeing then those of the Prophet. Thou canst environ me with the Buckler of thy truth, impenetrable to those darts, thrown in obscurity, 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 splendour of thy countenance, discover the ambushes laid in darkness against the reputation of the innocent: Thou o lord that confoundest, and overthrowest the haters of peace, and who having it in their mouth do not carry it in their heart: Thou that promisest to give it to such as love thy law, and that scandalle shall not reach them. So far then was this tempest from breeding any disquiett in me, that I praised God, for that he had cut my sack, and compassed me about with gladness; Solaceing myself with the Apostles, in suffering some reproach in the service of God, for a Soul. In fine, being overcome by the entreaties of those whose frindshipp might command me, I resolved upon à smalle defence, blessing our lord that taught my hands to skirmish, and my fingers to fight: I sent them therefore a brief discourse which bears this title A spiritual advertisement to Penitents about the choice of a Director. It fell immediately into divers hands whose curiosity caused many copies: and as waters which pass through mines do much alter the clearness of the spring, so the course of ●à treatise becomes troubled passing through the hands of copyists, whereby the faults are infinitely multiplied. And upon notice given me not long since, that a printer went about to put to the press one of those copies thus maimed and corrupted in divers places, to hinder in some sort this evil office, I revewed that little work wherein the reasons were think, and the words locked up, because I had much laboured for brevity, to th'end curious spirits might not languish after the ready knowledge of the truth of a fact, or proposition, I have much enlarged them in this treatise, where I chiefly tie myself unto order and method, as unto that which conduceth more unto clearness, which I highly affect. CHAP. IX. Spiritual Counsel touching Directors and Confessors. BEfore I deduce them I think it necessary to knit together that which I have said concerning the act which gave occasion unto this web, with this ensueing discourse. As I was then meditateing on my return unto my residence, I remitted this Soul, healed of her scruples and vexations, into the arms of the heavenly Providence, having given her for a rule and level of perfection in her vocation the Philothea of my blessed father, assuring her that if she observed this rule, she should live before God in sanctity and justice, both now and in all eternity. And having caused her return unto her Confessor, whom I found to be an excellent man, and very able to guide her; I assured her, that following his counsel and direction, which I judged very good and wholesome, and walkeing simply, and confidently under this conduct, she could not but, arrive at a secure harbour. I told her bosides plainly and roundly, that I did not approve of this double guide, of a Confessor and Director at one time, unless the Director were as well versed as the Confessor in the practice of the Sacrament of Penance, and made ordinary profession thereof: moreover I required in this Director, so much advantage both in science, and experience, above the Confessor, that he were able to be his master; So that the opinions both of the one and the other might not so combat one another, that the spirit of the party directed, should stand doubtful and divided in itself: further, though I would not take part with inconstancy, knowing that one of the Prophets makes instablitie to be a punishment of the sins of jerusalem, yet nevertheless in the act of Penance, and the interior, I sided with liberty; and as I did not find fault with the tyeing one's self to one Confessor or Director so that distraction were easily avoided: So neither did I commend that voluntary servitude, not being ignorant, that either extremity might be vicious. And as in the one it were to rely too much upon a creature, malediction being pronounced in holy written against him that trusts in man▪ and puts his confidence in the flesh, which is but hay and dust: So in the other, it were to fly from branch to branch, and buzz over ever flower, but never to make honey: perswadeing myself, that in the temper of a mediocrity governed by discretion, one might▪ stick to an unity, without renounceing a plurality, and some times to make use of a plurality, and not do injury to an unity. This I shown her by the example of two holy Congregations of Woemen', the one of Carmelites, whose holy and Angelical life casts forth a sacred odor in JESUS-CHRIST which embaulmes the whole church: The other of S. Marry of The Visitation founded by my blessed father, which as the little Violet of March, grows low and in the shade, but fails not to send forth a most odoriferous sweetness, and à sent of most holy example, Now in these two sorts of communities, they enjoy this freedom, by their constitutions, for all of them to take in general, divers times in the year, extraordinary Confessors; and in particular, this grace is never denied to a sister, when it is reasonable and advantageous to her consolation, or spiritual profit. As for the rest, concerning conferences with learned, devout, and spiritual persons, the same is not only granted them with a holy freedom, but likewise counselled and persuaded, in regard of the ample benefits which it brings to the progress of the Soul, in the way of salvation: Though I am not ignorant that the plurality of counsels, some times, perplexeth spirits, chiefly those of the sex which hath infirmity for its share. But who knows not, that there is nothing so good, which may not by excess or abuse be depraved? If then such à liberty be given unto women, both reform and enclosed, living under a fare more strict discipline, than a secular person who hath its Soul in its own hands, why might not she then justly make use (with the blessing of God) of so honest, and profitable a licence, consulting with divers Oracles, and according to the Apostle, making trial of many spirits, not to tie herself unto any but the good? It is therefore in my opinion a thing no less tormenting, and dangerous, so to oblige oneselfe unto a Director, or Confessor as not to endure the approach or relish of an other: as to change every day without relyeing upon any one. Wherefore this advice of an ancient wiseman, who would that me should love so, as if we should one day hate, and that we should hate, as if we should one day love, seems to me may well be practised in the subject whereof I speak, in suffering one's self to be spiritually guided by a Director or Confessor, as if the next day he were to lose him (which happenes every day in the frequent transmigration which the conventalls make. And so to leave any one, as if short time, he were to give himself up again to his direction. By this means he shall preserve his spirit in a perfect liberty, which consisteth in a total disingagement of all that is not God, what soever pretence he may conceive not to regard any creature, but in God, and▪ for God, and in some relation which the thing created hath to the Creator. For to conclude, no man can serve two Masters, It is necessary that we having but one heart, it should dwell in God alone; The bed is to straight the covering to short, too cannot remain covered therein. Ah! Let God live, and who is like unto God? And who would not break all other chains, but that chain of perfection which links us unto him? O liberty of my heart, thou art too generous ever to subject thyself to any other then to God alone, or to regard any will but his, In obeying those whom he hath given us for Superiors, and placed over us, to whom he commandeth the same obedience as to himself, because he speaks unto us by them, and who heareth them, heareth him, and who despiseth them, despiseth him. All obedience is imperfect which hath any other aim; for which cause the Apostle exhorteth servants to yield obedience unto their Masters, not as to men, but as to God; And the Apostle teacheth us, to receive à Prophett in the name of God, and not in the name of the Prophett himself, if we desire God for our reward. It was in that spirit of perfect liberty which, I counselled that Soul in her election of a Director, and Confessor, without separateing those two qualities of the same person, in case she should think it fit for her spiritual advantage, to put her guidance into other hands than those wherein I left her; And to serve her for a torch, and rule in this choice, I marked her out the fourth chapter of the first part of my B. father's Philothea, where that holy Prelate, in few pages, comprehends no less judiciously, then succinctly, whatsoever is necessary in this behalf. CHAP. X. Three qualities necessary to a Director, Science. But towards the conclusion he desires three qualities in this Director, which I explicated unto her one after the other, though insisting chiefly on one, which in this place I purpose to deduce more at large. He ought to be (saith this divine person) replenished with Charity, Science and Prudence. If one of these three parts be wanteing in him, there is danger in placing one's self under his conduct. Behold few words, but which contain a very large sense, and which are as the foundation and basis whereon the ensueing discourse is built. He wishes in him Science; for if one blind man lead another, how can it otherways happen, but both of them must fall into the ditch? Leave them, saith our saviour of the bad Priests of the law, they are blind, and leaders of the blind. For if we be obliged to seek the law from the mouth of the Priest, is it not necessary that his lips should be guardians of Science? When the Oracles become dumb, they cease to be Oracles, and the dogs ordained for guard, when they bark not, are nothing wroth. If in every art ignorance be blamed, even to the point of being culpable, when one is ignorant of that, which by his profession he is obliged to know; how much more will it then appear in the Art of Arts, which openeth and shutteth Paradise, and which conducteth souls, to the blessed and cursed Eternity? The blood of such as lose themselves by the default of those that undertake (though uncapable) to guide them, will not an account thereof be demanded at their hands by the Prince of Pastors? If the salt be come infatuated, and the light extinguished; Wherewith shall a man season? wherewith shall a man enlighten? If those who ought to bear the Science of our lord through the world, have not the Science of the voice, nor the Science of Saintes, to wit, that which inspires sanctity, and gives the knowledge of salvation unto the people; If they have not the key of knowledge to distinguish leprosy from leprosy, that is to say, mortal sin, from that which is not mortal, how could they teach the Science of goodness and discipline, and to have this saying of the wiseman applied unto them, that the knoweing lips are a precious fountain? Truly where there is no knowledge (saith the same Wise man in the Proverbs) there can be no good for the Soul. And as a child finding no milk In his mother's breasts, doth dry up, languish, and perish; so a Soul languisheth, and fami●heth when she finds no pasture of instruction from the mouth of her Director. For the bread of life and understandeing which should be broken unto little ones is her nouriture, and without the word of life, and life eternal, she cannot direct her steps to the ways 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, unless he know how to resolve difficulties, and to lead the sheep in the pastures of the knowledge of God. It is true, this knowledge, absolutely speaking, is not requisite in an eminent degree (although S. Gregory calleth the government of souls the Art of Artes) so that it be accompanied with great Charity, a virtue (saith the Apostle) which edifieth so much, as an eminent knowledge without it becomes puffed up with Vanity. It sufficeth that it knoweth to discern good from evil, the precious from the base; and that with the simplicity of the dove, the Prudence of the serpent may find place. CHAP. XI. Prudence. NOw by Prudence we must not understand that of the flesh, which the Apostle calls dead, and which being of the earth is termed terrestrial, animal, diabolical; this Prudence is only to do evil with more subtlety, but a subtlety which only deceives the eyes of man, not of God, before whom all is naked and open. But we understand the heavenly, of which the wise man saith, the knowledge of saints is Prudence, Prudence, saith job, which is not gotten but by long time, to wit, by much experience, according to the saying of that ancient, that use engendereth it, and memory doth produce it; In a word, by Prudence I understand experience, which being in a high degree, and joined with an indifferent knowledge, is much more desierable in the Director of whom I treat, thë à profound knowledge, with a slight experience. The reason of this is evident, in regard, that for the conduct of Souls, there is more need of action, then of contemplation, and to make them good, then learned. The following of virtue, and flying of vice, consisting more in action then speculation in deeds, then in discourse. And we speak here rather of a conductor, then of a Doctor; and of a zealous conductor, than a soareing Doctor, of a purifieing and burning Seraphin, then of a knoweing and teaching Cherubin. It is enough that he have conrage to cry out without ceasing, and to represent unto the soul the filth of sin, better to make her conceive a horror thereof. It sufficeth that with the Psalmist, he bids the wicked leave their iniquity, and that they raise not up their horns against heaven; that they learn to do good, and cease to do evil. That he earnestly endeavour in season, out of season, reproveing, beseeching. rebukeing in all patience, and Doctrine. That he Constrain the strayed sheep to return unto the good way, which leads them to the eternal fold. It is enough that he hath a ready way of exhorteing, with a holy knowledge, and that he bring sinners to compunction, correcting them in the spirit of lenity: That he also teach the well disposed the divine paths of grace and glory. Thus much for Science▪ but as for Experience it hath no bounds, and though it be great, it cannot be too great. For the heart of man being a depth without bottom, and a labyrinth full of a thousand windeings, who can penetrate the spirit of man but the spirit of God? Sith that it never remaineing in the same state, one might sooner comprehend the change of the moon, and the causes of the flux and reflux of the sea, than the various motions of the spirit of man. How then can this experience, daughter of action, and Practise, who hath only a superficial and general knowledge, which they call Theory? Wherefore I think I spoke according to reason, saying that that Soul takes pleasure to destroy herself, and is witty in her own deceit, which commits her guidance unto a Director, who, be he never so learned in divinity; and in the pulpit should speak the language of Angels, and of the most able-men; is yet defective in practice, and unexperienced in the administration of the Sacrament of Penance. CHAP. XII. Charity. But nevertheless Science and Experience without Charity little ●uayle, which made the Apostle say, If I have the gift of Prophecy, and know all the secrets of Sciences, yet have not Charity, I am nothing. After this powreing himself forth into the commendation of this virtue, which can never be sufficiently esteemed, sith the God of virtues himself is Charity; He shows by a long enumeration, that she comprehends all others in Eminency, and is their Soul, and their life. She is then the Chief, the General, the necessary Quality, requisite in a Director. Without her, it is a body without a soul, a soul without spirit, a spirit without life, a guide without eyes, à fire without hea●e, à torch without light. If he were as knoweing, and as eloquent as an Angel; without Charity, he is but a resounding piece of brass, a ringling bell; without her, should he give all his goods to the poor, his body to flames, it profiteth▪ nothing, whereas all things cooperate, and redound tot he good of those who have the divine dilection. This quality is in such sort recommended unto Pastors, and Guides of Souls, as who resolves not to put down his life for the salvation of his brother, is not worthy to execute this Angelical office. Let the Soul then in her choice well consider, whether the Director whom she electeth, be very charitable, which is easy to be known, as a tree by the fruit, because Charity, much more than Faith, showeth herself by works. Where love is, there is the operation, and where there is no operation, love is not. It is a fire whose activity is inseparable. Would we see the marks, and liveries thereof? Let us not seek them in any other place, but in the great, and divine Apostle, who was wholly replenished therewith. Charity, saith he, is patiented, benign, not envious, not perverse, she is not puffed up, she is not ambitious, She seeks not her proper Interests, she is not provoked to anger, she thinks no evil, she rejoiceth not in injustice, but her joy is in the truth; she suffereth all things, believes all things, hopeth all things, beareth all things. She never falleth away. Whether Prophecies shallbe made void, or tongues shall cease, or knowledge shallbe destroyed. These Apistolicall words deserve to be written upon a diamond, nay rather upon the tables of our hearts. O that we would ponder and ruminate on them as we ought! How many tastes should we find in this manna? How many secrets should we therein discover, not only to aid us in the choice of which Ispeake, but also for our own perfection▪ But where shall a man find a Director, who hath a Charity accompanied with so many rare qualities? And hence it is that my blessed father so dear prizeing that holy person john Auila, who saith, that one amongst a thousand is scarce to be found, thinks, that such a one is hardly to be met withal amongst ten thousands. This is to take away the hope of finding one, yea truly a man complete in all points. But as we leave not to esteem the silver of the moon, though therein some sports appear; so we should not omit to make use of a man, and to value him, albeit the gold of Charity arrive not to the laste Carat. Otherwise there would not be à Bishop in the church, if all the qualities, which S. Paul desireth in them aught to be necessary, before they were raised to this dignity, by the imposition of hands, It is true, that for the conduct of Souls, there would be required the perfection of the Seraphin, the better to purge, illuminate, and accomplish. It is true, that Charity is therein required in a supreme degree, together with all other virtues which accompany her as their Queen, Patience, Meekness, Humility, Verity, justice and the others, which the Apostle noteth, and those also which he nameth not. But without stayeing to decipher all that great retinue, I undertake not to set forth in its full lustre more than one quality, which is essential unto the subject whereof I treat, and fundamental for defence of the counsel which I gave; as also to prove the justice thereof, against detractions. Hence it is that Charity seeks not its proper Interests. Whence I gather this proposition, whereof I will declare the truth. That to make a good election of a Spiritual Director he ought to be Disinteressed; which is, that unto the knowledge and experience which I have represented, be joined Charity the void of proper Interest. This being well understood, let him not fear to embark himself under his conduct, where he cannot but make a very happy voyage under so assured a Pilot. But as soon as one shall perceive the rock of proper Interest, let him speedily retire, as a vessel which is in danger of shipwreck. Behold the whole Basis, and true subject of this discourse, which caused me to take pen in hand for the pulling of verity out of the throat of calumny; to stop and shut up the mouth of detraction, and cause iniquity to lie, turneing its malice on its own face, to its confusion; So shall the woe return, and its malignity fall back upon its own head. And I assure myself that this will prove profitable, to divers penitent and pious Souls; Who when I shall have caused the scales, and films fall from their eyes, will know that all is not gold that glisters, and that amongst divers jewels that appear precious, there are some doubletts, and withal, that the finest are not the best. CHAP. XIII. That true Charity is disinteressed. TO divide this matter according to order, we will first speak of this Charity disinteressed in general, and next we will describe the Interest in particular, to the end this touchstone may discover the false from the true, the pure from the bas●: alloy. That Charity carrieth us to love God for the love of himself, and our Neighbour for the love of God, there is no doubt. It is also out of controversy, that Charity, whether she regard God, or she carry us towards our Neighbour, is a love of Amity, not of Concupiscence, a distinction very common amongst Philosophers and Divines. By the love then of concupiscence, we affect in another our own interest, in regard of the pleasure, honour, and profit, which we expect or draw from thence. But the love of amity (in which consists properly the essence of Charity) is a love wholly Disinteressed, and which only and purely respects the good of the person loved, and not its own. Although we will or procure it in God, for God, and according to God, without other pretence than the glory of God, who recommends unto us such a dilection in imitation of his own purity. It is therefore my commandment (saith the son of God unto his disciples) that you love one another as I have loved you; and how hath he loved us, but with an incomparable purity of intention, having nothing to do with us for our goods, but only out of the too great, that is to say, extreme Charity, which he bore towards us? Oh if this be so how little of this pure gold is to be found in the world? Wherefore the scripture counsels us to buy it if we desire to grow rich, I mean of this pure Charity, which makes us to love God, and our Neighbour without any respect of ourselves, and of our own proper gain. For who is there that contemplates and seeks God purely for himself, without thinkeing either to avoid hell which is servile; or to gain Paradis● which is mercenary? But who doth simply good to perform an act acceptable unto God; since the Psalmist himself (a man according to Gods own heart) avoweth that his heart was carried towards the works of justice, in respect of the recompense which he hoped for? But I do not intent here to examine, in what consists the high point of the love of God without any proper Interest; but only to see wherein consists the Charity disinteressed, which we ought to bear towards our Neighbour, principally in the Direction of Souls. For this sacred oil, this precious Balm looseth its odour, and value, when the same is mingled with the liquor of any other pretence whatsoever, than that of the glory of God, in whom, by whom, and for whom we love and serve others. And it is in this sort that God hath recommended our neighbour unto every one of us, making a rigorous law, not to hope for any thing from him by lending, a law much more severe in the distribution of spiritual graces which ought to be communicated gratis, as they are freely bestowed, under pain of falling into the ignominy and chastisement of the infamous crime of Simon the Magician. It is this Charity disinteressed, which produceth the true zeal of Souls, and which causeth those that are therewith inflamed to say what the ancient king spoke unto Abraham, give me the souls, and I leave to thee the rest. And with S. Paul; I desire to become an Anathema for my brethren; and moreover, I esteem all things less than dung, so that I gain JESUS-CHRIST, and acquire unto him souls. O how happy is he who hath been found without spot of particular pretence, and who hath not run after gold, nor trusted in in the quantity of treasures. But who is the man? That we may sound forth the praises, which the wonders done by him in his life, have merited. It willbe he, who shallbe found free from all the interests which I now go about t● describe, and him may we take for the true Spiritual Director disinteressed. CHAP. XIIII. Of three sorts of Interest. ALl that is in the world (saith S. john) is but concupiscence of the flesh, concupiscence of the eyes, and pride of life, which is to say, voluptuousness, Avarice, Ambition. And would to God, as the vapours of the earth mount not unto the stars; so these vices might not be fastened to them who are like the stars fixed in the firmament of the earth, raised above the top of mountains, which is the holy Church, à city placed on à mounteine, and the pillar, and firmament of truth. But alas to the great grief of the good, we behold but too much abomination, and desolation in the holy place, that is, in the manners of such, as aught to carry before others the light of the doctrine of salvation, and to preserve them from corruption, by the salt of their good example. Alas (saith God by the mouth of the Prophet) how cometh it to pass that may beloved commits so many evils in my house? How much malignity doth mine enemy cast into the most holy of all vocations? How much darnel of Vice doth the enemy man sow in the field of hearts peculiarly consecrated to me, and dedicated unto the most sacred Ministeries? All the prophets are filled with exclamations, menaces, reproaches, and invectives against the Priests which stain their priestly dignity with Avarice, and Pomp. And though the witten law had but shadows, and figures; we see under the law of Grace too many verities of this subject. But to avoid the malediction of Chain, and with Constantine to cover their defects with the mantle of modest silence, we will content ourselves (speaking in general not to give occasion of offence for fear of opposeing the Ministry to blame) in saying that all the Philosopheors have observed three sorts of Goods, the delectable which respect the body, the honourable which have relation to the Soul, and the profitable which concern the faculties employed in the distribution of fortune: So likewise there are three sorts of Interests one of pleasure, another of Honour, and the third of profit. And these are the main engines, which move the great fabric of this world, so often described in holy writ. They are well figured in the Oxen, pigeones, and moneytables whereof our Saviour purged the Temple, when he chased from thence the buyers and sellers, upbraideing them that they made the house of his father, wholly consecrated unto divine offices, a den of thiefs. For what do the pigeones represent but voluptuousness, and infamous commerces accompanieing it? What the Bulls, but proud and ambitious hearts elevated in Glory? What the Banks of usurers, and exchangers of money, but the covetous desire of perishing goods? O lord JESV, ah when wilt thou come again with a whip in thy hand, to purge thy house of imperfections which these mischievous Interests cause daily to creep into it? When wilt thou make joyful those other Saints who adore thee therein, but when thy Priests shallbe clothed with justice? Yes, when they shallbe decked with the ornaments of salvation, which are exemplar virtues, than thy faithful servants shall have great joy. But alas, o saviour of the world; when I see thee assaulted in the desert, by the common enemy of our salvation, and of thy Glory, with temptations which represent unto us these three Interests; who can promise to himself an exemption from like encounters? And considering our weakness, and the force of our enemy, who dare assure himself of the victory, without a puissant assistance of thy Grace? When this cursed spirit solicited thee to change stones into bread, was it not to make thee quit the rigour of fasting, for the pleasure of the palate? When he invited thee to throw thyself down headlong, had he not a design to make the march upon the wings of the wind, and to try if he could induce thee to vain glory? And when he promised thee the possession of so many Empires, which he set before thee, was it not to see if he could steal into thy heart the Covetous desire of Earthly goods? If then he presumed to dare all this upon the greenewood, what will not he do upon the dry? And how much advantage will he have over weak and frail men, carryeing earthen vessels, which become broken by knocking one against the other? But I find no more exprese figure hereof, then that which Ezechiel in the eight chapter of his prophecy writeth, speakeing of the idolatries committed in the Temple before the Idol of Zeal, God causeing him to pierce the wall thereof, to behold the disorders which his Priests committed there in secret, in corners: He first saw certain women, who sat mourning for Adonis, à lively symbol of pleasure, the very name whereof should not so much, as fall into the mouth of à christian, according to the command of the Apostle. Afterwards he saw old men (signified by the word Priest) who, smelling to an odoriferous nosegay, adored the rising sun; An expressemarke of ambition, which feeds itself with vapour and smoke. But he saw a third company of such as adored all sorts of living creatures creeping on the ground; A very clear representation of the abomination of avarice, a passion which is fed with earth, creeps on the earth, and adores the metals drawn, for man's disaster, out of the entrayles of the Earth. O how far are the faithful servants of God, and just dispensors of his mysteries estranged from these miseries, and from boweing their knees before these wretched Idols? Indeed they resemble pigeons, and Bees, who cannot endure to make their abode in places infected with noisome smells, subject to noise, and where the birds of prey have recourse. The bad odor of pleasures, the noise of ambition, and vannies, and the unjust prey of coverous desires, do so affright them, as what soever hath but the resemblance of any pleaseing, vain, or profitable Intertst, makes them fly, leaving judea (which word in the sacred language signifies Confession) to retire themselves unto the Mountains, saveing themselves from the Babylon or confusion of these disorders, within the retreat of a holy interior solitude, free from these contagions, desiring rather with Moses (as saith S. Paul writing to the Hebrews) to be afflicted in the service of God, then to dwell in regal honours and delights, esteemeing contumely for Christ far greater riches, than all the treasures of the Egypt of the world. Such are the birds of Paradise, who descend not here below, but by the thread of simple necessity, laboureing with their hands (as S. Paul) being no burden to any, nor coveting any thing that is another's, contenting themselves, only with food and coatheing, such as the use of natute requireth, not that of superfluity, and like to the perfect spherical figure, which toucheth no● the table perfectly seen, but in one point. Certes there are very few of these people; nevertheless some there are; and though hard to be pointed at (for they live in obscurity amongst the dead of the world as sleepeing in their Sepulchers, and free amongst the dead, unknown to men, and known 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 Baal, before that image of gold and Silver, the workmanship of men's hands, which is called proper interest, Nor before that statue variously coloured in its composition, and made of so many metals, which was turned into dust by a little stone. But let us obseru● at a nearer distance, and by retail these three Interests, beholding them with a strong water, used in the parteing of metals, which is to say, with the spirit of discerneing, to the end we may avoid the Snares which S. Anthony saw to cover the face of the Earth, and establish our feet on the firm stone, on the living Rock. CHAP. XV. Of the delectable Interest. I Will insist very little upon the detestation of him who regards pleasure; because in the subject which I handle, I cannot persuade myself, that there is any one of those who are called to the direction of souls, so abominable, as to cast such à scandal in this way of heaven, which they ought to teach, vnluki●y transforming the stone of edification into that of offence; and that which ought to unloose, into a snare or gin the most execrable, which can be imagined. And although the doctrine of Wisemen, and of many miserable examples, cause us to know that there is nothing so holy, that finds not its profaner, nor any thing so good, which an ill minded man may not deprave, the son of God himself who come for the redemption of the would, being the ruin of diverse and a rock which crusheth to pieces those on whom it falls; and the Sacrament of his body, which is the beginning of life, and life eternal, doth it not render culpable of death, and death eternal such as receive it unworthily? If then so ill an use may be made of so adorable a Sacrament which is the sun of all others; how much more easily may a lost soul abuse the same, whereof they of whom I speak ar● distributors? Since in them hath been placed the word of reconciliation, and unto them the keys of heaven have been commited. Truly how spiritual soever Turrian man be, or conceive himself to be, it is necessary carefully to remember that he is environed with infirmity, that the spirit is prompt, but the flesh feeble; that he is flesh joined unto a spirit, which tends of itself to Sin, through an inclination which the sense receives from its origine; but returns not from thence, nor is raised up by its own proper forces. Here it is, where, according to the Apostle, we ought to walk prudently, and as it were upon the ashes which cover the embers. The Sanctity of David, the Wisdom of Solomon, the strength of Samson prove in this dangerous encounter, but misery, but folly, but Weakness. The flesh is a traitorous Dalila who seeks only to paul the spirit, and deprive it of its force, its resolutions, and to deliver it up to its enemy, sin, which will make it blind, and bind it with cords, that it cannot untie itself. It is à jahel who presents milk unto this Sisara, to take from him the life of grace, when she shall have lulled him asleep in the sleep of sin. Alas! the Angels themselves, whom the Scripture points out by the name of the children of God, will find beautiful the daughters of men, which peradventure are under their conduct, and from whose acquaintance arose Giants the horror of heaven, and the monster of the Earth. Adam in the state of justice and of grace, having one only woman to conduct, for fear of distasteing he, was seduced and led by her unto this rebellion, and to eat the fatal morsel of the forbidden fruit ● which was the true box of Pandora, and the source of all our miseries▪ Go and trust then in this domestic enemy, which is our flesh; enemy so much the more strong, by how much the more infirm, after so many horrible lapses wherewith both the profane, and sacred histories are but too full. LOT who was so holy and so just in a city the most abominable of the earth, what did he commit in the desert? Had the sense respect unto blood, and (as a Prophett saith) 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 jacob, and the like of David who defiled the bed of their own father. Certes as all good is possible to a believer, so no evil causeth horror to the Wicked. After that once God and his judgements are taken from before their eyes, at all times and in every place their ways are corrupted. What did not the Children of Aaron, and those of Heli, in the most Holy places? Truly it happens but too often, that communications which are all pure, innocent, and spiritual in their beginnings, become in time all sensual; edification by humane misery groweing scandalous, gold becoming black, and silver turning to dross; even as the holy fire in the destruction of Jerusalem made by the Babylonians being cast into a Well dureing captivity, was changed into dirt. How many Nabuchadonosors for esteemeing themselves Gods, became beasts? Man being in honour (saith the Psalmist) and not understanding himself, became like unto unreasonable creatures. Behold that which the holy Bishop of Geneva the blessed Francis de Sales represents upon this subject of communications, good in the beginning, and becoming evil by the contagion of corrupt Nature, treateing of frindshipps in the third part of his Philothea: For me thinks that nothing ●an be said more judicious, or more profitable. S. Hierom that severe Director, and who had so many holy souls under his conduct, cryeth out strongly, according to his ordinary style, against the too frequent commerce, too free conversations, affected words, impertinent laughteres, dangerous privacies, suspected familiarities with persons of the infirm sex: but principally he invayeth against presents, even against the least, because they are so many chains of hearts, and incendiaries of impurities. Let every one say what they list, it is a hard thing, be a soul never so circumspect, that an intention have not always some thing of the sinister, as well in giving as in receaveing presents. The same is so shadowed and subject to elusion, as often times under the cloak of Charity, Charity is offended; and, as the Apes their young ones, we strangle by too much embracing. Take it not that way, you think no evil, but the devil is always there to think for you, and continually lays ambusches at your heels, and for the weaker part, and less defended: 'tis to handle an artificial fire, which burns when we least imagine. There is no trusting of a Serpent, it may come to pass that he sting you not (saith S. Hierome) but there is much more likelihood to believe that he will sting you: say the same of the sex which deceived man, after the Serpent had deceived her. But I will press this Interest no farther; because it is the most covered, and most hard of all, in the subject I treat of; but such, as sometimes sparkling forth, causeth the greater scandals, and for which no punishment rigorous enough can be ordained. I will believe that God hath a particular care to preserve from ordures this fountain of the house of jacob, ordained for the purifieing of unclean persons. We likewise see that our saviour who suffered in the company of his Apostles, by the ambitious, covetous, usurers, blasphemers, persecutors, wratfull, indiscreet, incredulous; could never endure a person suspected of any dishonesty. It was demanded of Plato, why in his laws he had not ordained some punishment against Patricides; because (said he) I do not believe that nature produceth such horrible monsters. And when one demanded on a certain time of a Lacedaemonian, what was the condemnation of Adulterers in Sparta, he answered merrily, to pay a Bull, who had a neck long enough to be able even from the top of the mount Taygetus, to drink of the river Eurotus, and it being replied, that it was impossible to find such an animal, It is no less hard (replied again the other) to find an adulterer in Lacedemonia. For my part I think, that the like aught to be said of those of whom I speak, and that a man must needs be worse than a devil, and extremely wicked, to abuse the remedy of all evils, and to make poison of the Antidote. It is a small matter to say that such as should become so desperate, would procure thereby their own damnation, which the Apostle speaks of those who after the vow of continency, follow the desires of sensuality, covering their fault with the Veil of an honourable Sacrament. But one may say that they need a particular hell, or that there is no chastisement rigorous enough, to punish a crime which cannot be committed without horrible sacrilege, nor named without detestation. Leaveing then this work of darkness, let us pass to the two other Interests, the honourable, and profitable, which are as the Midday devil, and the arrow which flieth in the day, because they are sought for in this function whereof I treat, with so fair and plausible pretences, that the best eyes are dazelled thereat, and the most judicious become thereby surprised. CHAP. XVI. Of the honourable Interest. NOw the honourable Interest is two ways secretly sought for▪ so much the more subtle, as less distrusted. For there are some who make use of Directors, to mount indirectly to some ambitious pretence, those layeing their snares à far of, and insinuateing themselves into the Spirits directed by such guiles, as are better concealed the● known, they use them as steps and degrees to raise themselves to those places, where unto they pretend: and for that respect they leave no stone unmoved to erect their building, & to bring it to perfection. We have a very express example thereof in the Gospel of the two Children of Zebede who caused this ambitious request to be made unto our Saviour by their mother, Who grounding herself, upon the right of parentage (as if Zion were built upon flesh and blood) came adoring and demandeing: command lord that my two Children may both of them sit near thee, the one at thy right hand, and the other at the left: Whereunto our Saviour made that excellent answer which every one knoweth. O how many ambitious Directors inmploy even tatlinge women in solicitations, great ones in undethand laboreings, sometime for the chiefest chairs, sometime for the most famous Auditories, thus converting the Thones of verity, into theatres of vanity. How much do they make use of them, and of their impertinent recommendations, and importune requests, to obtain of great ones, and Princes, benefices, offices, dignities, Prelatures; Ambition leaveth nothing behind, it makes a ladder of every wood. Well then, make account of these INTERESTED DIRECTORS in their designs of their own advancement, who guide you through the Vales of Humility, which way themselves go not, walking upon the ropps of mountains, and on the wings of the wind, but do you that which they say, and imitate them not in what they do. It is true and every one knows this distinction which the Gospel teacheth us, but the practice thereof is so difficult, as more men reflect on the deed, then on the word; and if nothing comes out of the sack, but what is in it; how would you have à vain man to speak other than vanities, and false follies? Turn thyself away from those (saith the Apostle to his Timothy) who have only the appearance of piety, but renounce it in effect. CHAP. XVII. A Character to discern the Ambitious Director from the generous. THere are others who not finding themselves capable enough or befriended, to aspire unto great charges or preeminences, having nevertheless a swolnespirit, proud, and puffed up with self-opinion, do establish in their mean condition, a certain Empire, by their artifices, on the simple credulity, or credulous simplicity of some, who place themselves under their conduct. I must deciphere their Character, to the end we may fly them, like as the bees do from places subject unto resounding Echoes. And to the end it may appear, that I have, no design to weigh down one scale, to raise up the other, according to the deceitful use of the false balances of humane judgement; nor that I would by a false weight, incline to any side, let i● be known once for all, that in this Treatise, I intend to blame the ●ice of proper Interest, be it under what robe soever; as well secular, as cloister, as well Pastoral, and Sacerdotal, as Conuentuall and Cenobiticall. For as I am not ignorant, that in the one, and in the other condition, there are very holy Directors, and most Disinteressed: so know I but too well, that there be some whose designs are not so holy, not so Just, as they need not to be yet more sanctified, and justified; nor so pure as they may not well say with David, O lord wash me yet more from my injustice. Let him than who shall look into this glass which I am about to present, consider whether he hath the spots which it represents, and let him endeavour to remove them, purifieing his intentions, takeing away what is earthly and humane, from a function which ought to be altogether heavenly and divine. You shall then know it by this; whether a Director hath wind, and presumption in his head, according to the ancient Proverb, whether he carry hay in his horn, whether he taketh upon him a certain ascendancy over the spirit he directeth, whether he speak with a certain authority austere and choleric, whether he make himself the understandeing, the sufficient, the learned; whether he be self-conceipted and will rule the roast, whether he will not suffer one to reply unto him with humility, whether he disgrace the mild and respectful oppositions which are made contrary to his opinions, whether he take agreate deal of state upon him like a Rabbie, like a Master, like a Pedagogue, or to say better, like a Pedant, whether he desire to hold an Empire of regency over a mean scholar, whether he affect that his reasons should be poised as decisions, his decrees as Oracles, his ordinances as inviolable laws. I say not that he should forbear to speak in this function, as having authority; for he is there, in the place of God, upon the seat of justice, judging the tribes of Israel, the tribes of our lord, who give testimony to his glory by the confusion of their confession, I say not that he should fail to correct the unquiet, the scrupelous, the unrulely, and to have (as that Prophet) a forehead of diamant to be a hammer breaking the stony hearts, and bruising the face of the mighty; let him not cease to resist evil even to their face, and to overcome it with good: let him not fail to reprehend such as are reprehensible, conjure them to amendment, to reproach their rebellion against God, to tell the house of jacob her true faults, and to make her ashamed of her crimes. Nothing must be omitted to rouse up the sinner from the sleepy lethargy of his iniquity, he must sigh from the hart, as if he roared, imitating therein the Lioness, who finding her whelp laid fast a sleep, and thinkenig him to be dead, wakes him with her roareings: he must cry out Lazarus come forth, Sinner cease to do evil, retire thy feet from wicked ways, prevaricator return to thy heart. No no, humility consists not in such baseness of heart which is called cowardice, or timidity; It is a virtue noble, strong, generous, but of a courage respectful, benign, sweet, and like unto steel, whose temper is so much the more strong, by how much it is the more sweet and pliable. Let then in the name of God à true value be set upon authority; let the Penitent be made to understand, that it is the Spirit of God which speaks unto him by the mouth of the Director, as it is written, they who have by the imposition of hands the science of the voice, speak not as of themselves, but it is the holy Ghost which speaketh in them, and by them. Let the Director raise himself sometimes with S. Paul, and if he must needs holily take glory, let him glory in our lord, let him magnify his ministry, let him say, what, seek you to know by expeperience that it is JESUS-CHRIST who speaks in me? Sacred and Apostolical terms! CHAP. XVIII. Authority seasoned with Charity & Humility. But let him season, for God's sake, these sallies with so much sweetness that therein truth may appear without vanity, and that Charity which (saith the Apostle) is not ambitious, may therein shine in all simplicity. Correction without the spirit of suavity is a bitter Coloquintida, which puts death into the Pottage. God inhabitts not the whirlwinds, nor dwells he in the firebrands, in the noise of the Torrent, in the voice of the Thunder of diverse waters; but in the whistling of a most sweet and pleaseing gale. Antimony ill prepared is à dangerous Medicine, and although the viper be mingled with the Treacle, yet the quantity thereof is so small in comparison of the other ingredients, as the poison hath no force to hurt. There is a certain naurall sharpness in correcting, which is to be tempered with so much modesty, and aromatised with so much grace, as it resembles, being rightly valued, those green walnutts, and preserved Quinces, whose bitterness is drowned in sugar. We ought to imitate the good Samaritane, who poured wine into the wounds of the hurt man, but mingled with much Oil, to the end they being cleansed by the sharpness of the one, they might be healed by the unction of the other: and to do like the chirugions who dipp the points of their lances in oil before they open the imposthume. Briefly, to give correction unto our neighbour, like as the cakes of the Sacrifice of the old law, wherein there was very little salt, amongst a great quantity of milk, and meal, and to cause him to take it as wine of the Palm, and the pomegranett, whose tart sweetness, and sweetish sharpness is much more confortative, and delicious, then distasteful. Certes it is necessary to use authority, for as the secular arm bears not the Sword for nothing, but to revenge crimes and cause them to feel a just chastisement; so is it not in vain that the firery sword, to wit the sword of the flaming word of God, is placed on the tongue of the Priest, who, as a Cherubin guards the entry of Paradise, aught to use it for the glory of the God of hosts, to penetrate and transpeirce the hearts, and to arrive even unto the very division of the Soul, of the Spirit, of the Marrow, and of the nerves. But it is needful that this direction should be always amiable, and that mercy should swim aloft, above this act of justice. It is needful that this authority exercised over Souls voluntarily submitted, and who offer voluntary sacrifices unto God at the feet of his Ministers, should be seasoned with much respect, and dilection: and since it is the authority of God which is reverenced in Directors, they ought therefore to practise it with the spirit of God, with is Charity itself. For in conclusion, they have not power to authorize themselves, but to authorize God in souls, and to cause him to reign in them by dilection▪ Wherefore the good are called the children of divine dilection. Neither do I know whether this spiritual authority consigned to Director (without the act of the keys which bindeth or looseth) be given them to perform the act of authority; but I know well that it is given them to perform the act of Charity. The son of God whose preistood is eternal, being a Priest for ever according to the order of Melchesedech, and to whom all power is given, in heaven and in earth, and all right of judgement; is well called a Lion for his authority; but he is also termed a lamb for his Charity, yet a lamb dominator of the earth, to show with how much Charity, and Humility, he hath tempered his authority reigning by the wood of his cross which was accursed and infamous, before it became sanctified and glorious. And beareing his key, to wit, his sceptre on his shoulder; And what is this sceptre, but the cross, on which being exalted he gave testimony, a● the same time, of his extreme Charity, drawing all unto himself; his humility annihilating him thereto as a tender worm; the reproach of the world, and the refuse of the people; and his authority eclipseing the sun, made the earth to tremble, the stones to splitt, the graves to open, the dead to rise again, and astonished all nature. But who seethe not what a thunderclapp his authority hath made, even to draw verity out of the mouth of his enemies, who were constrained by so forceable and convincing testimonies to acknowledge him for the son of God, causeing the confession of him to issue out of the same place, from whence came blasphemy, that his Charity and humility are yet become more famous, because they are much more esteemed in the holy scripture, which only speaks of this excess of Charity, which caused him to give his life, for the propitiation of our sins, and of his annihilation, and humiliation, which made him obedient even to death, and death of the cross. This ●ayd he himself, like a good Pastor, and Prince of Pastors, and Bishop of our souls, and Director of Directors, that he came to serve, and not to be served; having for that cause taken upon him the likeness of a slave in becoming man, and (speakeing to his disciples) I am, said he, in the midst of you as à waiter at table not as sitting with you. In this spirit, not of authority, but of Humility, the great Apostle would be understood by the faithful, in so many places, where he cales himself, not only a servant of jesus-christ, but for jesus-christ à servant of all those who believe in him, and who desire his coming. Then saith he, let every man regards us as servants, and ministers of God, and dispensers of his mysteries. Besides he addeth, that the chief point is to find amongst so many dispensors one faithful. What means this, to find out one faithful, but such a one as puts not his hand to the portion of his Master; and who, like joseph, toucheth not his spouse, with is Glory; Glory which God reserves to himself, with such à jealousy, that he protests never to give, 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 angel, I will place my seat upon the North, and I willbe like unto the highest, which then is done, when the Director assumes, appropriats to himself the reverence given him for the authority of God, of whom he is the Image in his function of remitting sins, and of the guidance of souls. And deserves he not the same entertainment which the ass in the emblem received who gloried in the adorations which the idolaters made to the goddess Ises, whose image he carried, as if those honours had been addressed to him? It is not unto you o Directors to whom so much respect is borne, it is to him who bears the keys of death, of hell, and of life, and who hath made you the porters, in giving you the use of them, and whathave you which you have not received of this sovereign Lord, to whom only thanks are due and in whose name you preach remission of sins, he remitting them by your ministry when that you untie those who are loaden with heavy chains of inquition? Were it not an impertinent thing, for a treasurer of a Prince, if he would that he unto whom he delivers a some of money by order from his Master, should remain his debtor? Is it fit for the instrument to attribute to itself the honour of the workman, and for the pensile to appropriate to itself the glory of the Painter? An Angel in his splendour appearing on a time to S. 〈…〉 hn, who takeing him for God would have adored him, said, do not this, jam but thy sellow servant. O vain man who art no Angel but a counfeller of the earth, and made of earth, and shalt return to earth, what a shameful lesson doth this celestial spirit give to thy vanity? Whereof canst thou boast dust and ashes? And who art as the dust, the shuttlecock of the wind, which ●osseth thee hither, and thither, whirleing about thee. Return, return into thyself and remember to say (reflecting on the Souls which put themselves under thy conduct) they are reasonable spirits Christian spirits, reasonable spirits, which are not to be led with àbridle, and sharp Caveson like unto horses, nor bruised with a bar of Iron as earthen pots: With the same measure that I shall measure unto them, I shall one day be measured myself. This will assuage thy haughty humour, which carries thee to great things, and will make thee tend the ear of thy heart, to those words of the Prince of the Apostles, Above all things have a continual Charity one towards another, because this virtue covers the multitude of sins. Assist one another without murmur. Let every one, according to the grace which he hath received from God, communicate the same as a good dispenser, unto others. If any one speak, let it be as the words of God; If one exercise any ministry, let i● be by the virtue which God hath given him, to the end that in all things God may be glorified by JESUS-CHRIST, unto whom is glory and empire world without end. Do you see how the empire and authority of all that which passeth in the conduct of Souls, aught to be referred unto God, to whom alone apperteines honour, and glory? Not unto us o lord, not unto men, but unto thy name let praise be given. As the inferiors would serve and obey better, and with much more perfection, if they regarded no other than God in the person of those whom he hath placed over them; So superiors would much more perfectly command, if they were thrust on and induced by no other spirit then that of God, which is the spirit of love, of goodwill, of dilection, and of accomplished suavity. THE SECOND PARTE. CHAP. I. Of opiniative Directors. TO this Character of Ambitious Interest, I join another which is, when the Director is so wedded to his own opinion, as not being content to despise other men's, he blames them with outragiou terms, and with savour of insolency. The same is not only against Charity, but likewise against Modesty which requires that of ourselves, and of our capacity we still nourish humble thoughts▪ and that we prevent others with honour, and with a fraternal tenderness; that we respect their reasons, although they seem to us weak. There is a certain notable difference between common oil, and that of Balm; both of them being put in a vessel full of Water, that swims on the top of the water, and this falls to the bottom. But in case you make lamps thereof, in extinguisheing the match of that which shallbe composed of common oil it will cast forth a stinking smoke; if of the other, there will issue forth a perfume of an odoriferous savour: Such is the difference found between the Directors infected with the Interest of vanity, and the disinteressed: For they willing to have their conduct preferred before all others, draw upon themselves an ill odour, by which they thought to rise in esteem. But the other, who giving place to all by à difference of Humility, and respect, as an aromatic Balm, becomes an odor of life unto life, and à pleaseing savour unto JESUS CHRIST. Certes true Charity is not riotous, it endureth all, it believeth all, it hopeth all, it rejoiceth not in wickedness, but its whole delight consists in truth. In it she rests, not being solicitous whether it proceed from her own spirit, or from any other. CHAP. II. Of the jealous. FRom thence we gather an other passage of the same Apostle, to wit, that Charity is not jealous, whence we learn how much is wanteing in those Directors, who through childish jealousies (for envy slayeth the little ones saith the Wise man) become into xicated when they who once were submitted to their conduct, consult with others than themselves, and receive their benediction. Who would believe this weakness of spirit to be in such strong persons, who seem to carry others? Who would imagine that so light a matter were so hard for them to support, since they themselves lay upon the shoulders of these poor Souls, as upon packhorses insupportable burthenes? Alas, it is nevertheless but too too true, and would to God it were less frequent; I speak in general, I scandalise none, Noah not the Ministry itself: But to speak the truth there is every where but too much of man, and this ancient proverb is found too true, that the office declares the man, which is to say, makes known his little or great worth. This little empire which some seek to establish is much suspected of tyranny. This bitter zeal reprehended by S. james which breeds contentions proceeds from a wisdom which is not from above, but earthly. Let us conclude with the same Apostle, and declare how it is a diabolical animal. It is an animal, because jealousy is an animal passion, and of the sensitive appetite; but is devilish, when through malice it thwarteth the good, and opposeth greater glory of God. Moses that charitable man, who for the conservation of his brethren offered to be blotted out of the book of life, was far from this fantastical humour, being solicited to oppose himself against certain persons that prophesied, why said he, become you jealous of me? I wish that all the people might prophety, and that our lord would bestow on them his spirit. Some one with a more discreet zeal may answer with S. Paul, are all Doctors? are all Apostles? are all Prophets? Pedagogues enough, and few fathers. But it is easy to reply, that the spirit of God doth breath where it pleaseth, that he is able out of stones to raise up Children to Abraham, to speak in the midst of stones, or to make the very stones themselves, as he made the Ass of the Prophett, to speak. And though he of whom they are jealous, might have some defects, yet will he never prove so ill qualified as Saul, Baalam, Cayphas, who as wicked as they were, ceased not to be true Prophets. I do not deny but there is à good jealousy for souls, and their advancement in virtue, whereof the Apostle said, I emulate you with the emulation of God, for I have resolved to consecrate you entirely unto jesus-christ. Such was the jealousy of the Angel who guarded S. Cicelie and was the preserver of her integrity. And one may conjecture by the words of Daniel to those ancients who would have seduced chaste Susanna, that this Saint had a protector of her virginity. The zeal of Phinees, and that of Mathathias are renowned in holy scripture. And the Apostle wills that we pursue the better gifts▪ But who sees not that this jealousy is all in God, and of God? unto whom it is to be wished that every soul were immutablely fastened. Oh how much is it Disinteressed; and purged from all self love, and how far different from that which is wholly filled therewith, and is the root of all emulations, envies, brawle●, contentions which S. Paul reprehends with so much uchemencie in his Epistles to the Romans, in the 1. and 2. to the Corinthians, to the Galathians, to the Philippians, to Timothy and to Titus; as also S. james in his Canonical. For this is tumultuous, imperious, boisterous, and seeking itself rather then JESUS CHRIST; and the other is sweet, quiett, peaceable, and makes us glad to behold in another that which we ourselves want, to the end God may be glorified in all and every one. Such was the zeal of that holy Priest john de Auila, who desisted from the enterprise of an Ecclesiastical Congregation of holy life which he had begun, when he saw on foot the Society of JESUS, which he thought might suffice for that time, not diversifying Institutes without necessity, which is rather to multiply Orders, then to magnify the service of the great Master, who ordains all for his glory. Those are the great souls who only desire the advancement of the kingdom of JESUS-CHRIST, not caring by whom it it be done, that others reign without them, what doth it import them? that others are noble, and they ignoble, that others are strong, and they weak, to them it is indifferent; that they die, so as JESUS reign in their hearts, is their desire, and it is the sum of their wishes, to have the favour to suffer death for the Absalon's. The vessel of the flesh and of proper Interest is it broken? Their Charity is dilated. The pitcher of self-love (as a holy father of the church saith) is it burst in sunder? The lamp appears which puts to flight the Army of Madian. They who be thus disinteressed are well pleased, that the souls under their conduct do consult others, to the end their counsels having passed the examen, and touch, might cause them to be observed with the more assurence, in case they grow good, or correct them where moderation is requisite. He that walks in this simplicity, proceeds with much confidence. If likewise they see them selves rejected, and abandoned by such, as will walk according to the desire of their own hearts, and follow their proper imaginations, they are not there with contristated, but praise God who had both trusted them with those souls, and resumed them. Are they blamed or blasphemed? They pray. Do men curse them? They bless. Are they persecuted? They endure it, esteemeing themselves the excrement, and dross of the world; Are they forsaken for others? They have but a little virtue, if they have not so much as that Pericles, who being rejected in the election of the Praetorship, many having had more voices than himself, rejoiced that the town of Athens had so many honest men. Such was the love which he bore to his country. CHAP. III. Of those who captivated souls. BUT when jealousy arrives to this point (behold another mark of distinction) of binding, and looseing souls, by takeing from them the freedom not only of consulteing with others, but also of disburdening their consciences unto them: Certainly this tyranny is not of that sort which can or aught to be endured, if there remain the least spark of vigour, or light of reason. And if the cause be not very manifest, this proceedeing is extremely suspected of ambition, of false dealeing. He that doth ill hateth the light, he that follows our Saviour, walks not in darkness, and detesting its works, walks honestly in the day of perfect clearness, rejoicing like that Roman whose house was so open on all parts as one might look into it on every side. The first thing which the Wolf doth when he seizes on a sheep, is to lay hold on her throat, to hinder her from cryeing, and calleing for, by her voice, the aid of her Pastor. Our Saviour saith of himself, that he had spoken nothing in secret, but openly to the world. If no other but wholseme counsels be given, there is no doubt, but they may be communicated. Good of itself casts forth its beams as the light; We ought not to blush at the Gospel, nor at the knowledge taught by the son of God crucified, if we will not that he be ashamed of us before his Father. S. PAUL was very far from this humour, which enthralls souls, so often repeateing, that he only gives counsels, no commands, and that he lays nor snares nor begins. How doth he cry out against those, who said, I am of Apollo, I of Cephas, I of Paul? Why, were Apollo, Cephas, Paul, crucified for you? No Noah, all are yours, and you are Christ's, and Christ is Gods. The Director, who without a cause, and withal held good and just by the Penitent (who likewise shall do well therein to take the advice of some other person prudent in the mystical word, as the Wiseman saith, that is, experienced) ties a soul in such sort, as that he forbids it to consult with another, ought for this sole action (I speak it boldly, because it is necessary) to be shunned as a Rock. For although he hath neither in his counsel, nor in this prohibition any sinister design, yet gives he advantage unto the Tempter, who will lay snares for him, and who more subtle than Archimedes, desireth but a point to plant his engines, and so remove by them a settled heart from its proper seat. I repeat once more the better to engrave this important advice in the reader's mind, that a Director, which will not be forsaken for another, and who is disturbed at this mutation, aught to be abandoned, and changed for another. S. Bernard adviseth Pope Eugenius never to bestow Benefices on such, as shall require them; because saith he, only by their demanding them, they declare themselves unworthy to obtain them. We must observe the same in the subject whereof I speak, and speedily shake of the yoke of him, whose ambltious Interest, seeks to make his Penitented slave. Let us boldly break those bonds, let us cast off this unjust yoke; He that dwelleth in the heavens will laugh at their folly, and commend our courage, in the preservation of our just liberty. I know there is no rule so general, which admits not some exception, and that there may happen cases, which will oblige a much disinteressed Director to invite one sweetly, and without any obligation, or constraint to return, now and then, unto the same Tribunal, to find whether he hath kept his promise, whether he hath avoided the occasions of sin, and whether he hath been faithful in the execution of counsels given him, to get out of that precipice. Return, saith the spouse three times in the Canticles, return Sulamitesse, return, that we may behold thee. But this is done after so sincere, so lirle enforced, so sweet a manner, as it is easy to see, that the bridle is flack, and that the reynes are governed by a gentle hand, and that the Penitent himself is condemned by his own judgement, and follows therein rather his will, which assisted by Grace tells him, that it is good for him so to do, than the motion of him that puts him forward without pressing, and bringeth him in without oppression. O how differently do the gentle beams of the Sun and the impetuosity of the Northerens Wind despoil man, and how easy to be discerned. Feed (saith the Prince of the Apostles, speakeing to the Pastors, and conductors of souls) the flock of God which is committed to your charge. But how? (Mark Director) not by constraint, but voluntarily, not as having domination, Signioritie, Empire, over the Clergy of our Lord, but by a good example, procedeing from the bottom of your soul; that when the Prince of Pastors shall come, you may receive at his hand an incorruptible crown of Glory. O how well said this great and general Vicar of JESUS-CHRIST? and according to the doctrine of his Master, who before had said unto his Disciples; the kings of Nations exercise their Empire with power, but you shall not do so: Contrariwise let the greater amongst you, be as the lesser, he that precedes as the follower, and he that commands as the servant. Certes I have always much esteemed the moderation of a wise ancient, who seasoned his commaundments with such à temper of modesty, as he seemed rather to entreat, invite, and persuade, then to use his authority. All yields to love, there are only voluntaries in its vessel, none pressed: There is nothing so powerful as love, whose force the Scripture compares to Death, and Hell: Meekness shall have all the earth for its heritage, saith the Psalmist, heritage conquered neither with bow, nor sword, but after a manner, so much the more firm, as more amiable. Whereas the manner of commanding with power, and authority, which God blames so much in Pastors by Ezechiel, destroys much more than it edifieth, retardeth souls in the way of Virtue, more than it advanceth them: Because naturally Pride is hateful unto God, and men. For who can bear with Patience the foolish guidance of an arrogant, and stern countenance, and the Magistral tone of these people, who like those whom the Gospel reprehends for dilateing their Philacteries, and enlargeing their fringes that they might be esteemed great observers of the law never think themselves sufficiently raised, but by the debaseing of others, nor their authority over souls established, but by the contempt of others, who peradventure had more of God's talon to govern them. A Monck● called Demophilus in the time of S. Denis Ariopogite Apostle of our France, having chased away with fist and feet a poor Penitent sinner, who in his opinion unworthily approached to the sacred Mysteries, therein judging of him as the Pharisee did of Marie Magdalen coming to kiss the feet of our Saviour, to wash them with her tears, to anoint them with her sweet ointments, and to dry them with the hair of her head, and after this great scandal excited with a false zeal in the face of the church and people, boasteing thereof as of an heroical act, was sharply reprehended by that holy bishop of our Guales, as we read in a learned and eligant epistle which he wrote unto this insolent person, who rejoiced in his evil, and took glory in his confusion; teaching us by this bad example, and by an other no less noteable of Carpus bishop of Candie, with how much sweetness, and moderation, the Conductors of souls ought to make use of the voluntary submission which they tender them for the love of CHRIST, who being Lord of all, was well pleased to be subject to JOSEPH and MARIE. CHAP. FOUR Of such as magnify of purpose their condition, be it Pastoral. But observe a little the malice of Self-love; when this imperfection perceives itself discovered on the one side, it covers itself on the other, and seeks to mount unto the empire by another way, whereby one may soon perceive, that he who prefers himself before others, falls into such a degree of folly, as for the cure thereof there is more need of Helebore, than reason. And if his envy, and jealousy chance to be discovered, than he becomes yet more ridiculous, for there is none but derides the Envy of Cain, of josephs' brothers, of Saul, of Aman, and such like frantics; wherefore it is necessary to mask it under some other artifice, which is practised when a Pastor comes to raise the dignity of a Parish by his discourse unto Souls under his condct, sailing▪ that it is the mother church of a faithful 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 unto answer for the Souls which live within the limits of his parish, that there is an obligation there to receive the Sacraments; that their assistance is due, that there the Parochial Mass hath great advantage above the private Masses which are heard else where; that the Sacraments of Baptism, of Matrimony, of extreme Unction, are there administered; as also from thence is taken the holy Viaticum to carry unto the sick, and that it would be of greater edification there to receive the two other Sacraments of Penance, and the Eucharist, than elsewhere, in regard of the good example which those of the same parish own each other, and a thousand other such like reasons which they who serve in Parishes may bring for the maintenance of Order, and hierarchical policy. Besides if one would rest there, and content himself with the praises and preeminencies justly due unto churches, in this manner, it were in some fort , though self-love plays there his part openly enough, under the cloak of the Interest of honour, and preference, the man hideinge himself under his dignity, and that of his church; a subtlety too gross not to be discovered. But when one uncases himself, and exceedeing the bounds of good manners, comes to declaim against persons, and places of privileges, against the troops of succour which the General of the Church-Militants army sends for the aid, and defence of ordinary Pastors, and that instead of approveing their labours, and assistance, they are blamed, as overthrowing order, and troubleing the state of the hierarchical policy: truly this shock is too boisterous, and shows too apparently, that there is some other motive than the zeal of souls, and of the glory of God, which causeth these words of precipitation: and that it is the honourable Interest, which spurs on such spirits, whose tongues frame those complaints so full of injustice. Seekeing then to fasten the Laiety to their Parishes as statues to their Niches, pictures unto their frames Planets to their heavens, without giving them a decent liberty of visiting other churches, were truly under the cloak of political order, to overthrow the order of Charity, with the sacred spouse hath established in his holy seller, which is to say, in his paternal providence. CHAP. V Be it Cenobiticall. LEt us now behold the other side of the medal, and say misery on all sides, not to say mischief with the Prophett: For if the Pastors are not , who keep their sheep so subject, and enclosed in their parks, as not to give them the liberty some time to feed in the pastures of Piety where they may be nourished, and made fat by wholesome doctrine and good example (qualities which are found in churches of well reformed communities how can a man cover the practice of those who by a little empire so much the more potent, as less apparent, and so much the more binding, as more intern; divert the sheep from their folds, alienate them from their pastors, allure them from their parishes, and by an art not of Thessaly, but of persuasion, cause the harvest of others to pass into their own fields. But this being not the place to speak of the profitable interest, let us only trea●● of the honourable. I wish that a particular Director would not tie unto himself the Souls which he conducts. Who sees not the crooked way of self-love, when he entertains them with the excessive esteem of the Cenobiticall state in general, willing by this thundering crack, to deface that of the Pastoral, as if it were of less value? When it is displayed with a curious search, and with magnificent words, how many Emperors, Empresses, Kings, Queens, Princes, Princesses, Dukes, Duchess', great lords, and ladies have left the pomp of the world, to retire themselves into cloisters? How many saints and great persons, from thence have been taken out, to be Popes, Cardinals, Bishops? How many Martyrs, Confessors, Doctors, have therein been eminent in Sanctity, and learneing? And then when he shall come to his particular order, what will not his mouth utter out of the abundance of his heart? It is a common place, out of which there is no getting forth, when one is once entered, What soever is holy, what soever is pure, what soever is eminent, what soever 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 thereunto, to receive letters of filiation, to participate of so many Fasts, Disciplines, Vigils, Prayers, Mortifications, Studies, Sing, Preacheing, Pilgrinnages, Sufferances, and such like works, which are therein exercised, and practised. O what a happiness to have a colligation with all this? that one may draw unto himself so many great and little cords, so many girdles, so many scapulars, Rozaries, so many Tertiaries, or Tertialets, so many confraternities, congregations, associations which are so many young shouts of the Empire of Orders, which extend their branches even unto the Sea of the world, and their plants unto the rivers of secular families. CHAP. VI Of the honourable Interest of Confraternities as well Parochial, as Cenobiticall. BUT what? It seems you blame so many holy Confraternities established for the salvation of so many Souls, approved by the holy Sea, and which bring forth so noteable fruit through out all Christendom. Alas I would blame myself, who am (thanks be to God from my whole heart) for the most part moved thereunto by my desire to participate with all those who fear and serve God. Ah! God defend me from so criminal and odious a thought: No truly, I do not reprehend the thing, nor its good countenance, but only the imperious hook hidden under these fair appearances: For (reserueing to speak hereafter of the profitable Interest) who sees not, that this is to bring the young Ass to her Dame, and that they are so many bands whereof use is made to authorise, if not the particulars of an Order, yet at least the Order of these particulars, who sitting at the stern of the whole Broterhoode giude at their pleasure those who are embarked in the vessel? We will treat by and by of the abuse of Confraternities, as well in Parochial churches, as Cenobiticall which look after profit; Here we will only speak of him who makes by this industrious Piety, and ingenuous devotion, heads and governors of people, such, as by their condition have renounced this charge, and who having departed out by the great gate, do● nevertheless reenter by those little ones, and withdraw the government of Souls from those who by their offices are charged with them, and are answeareable before God and his vice-gerents: in some sort also traverseing, not to say overthrowing, the Order of hierarchical policy and discipline. Of this I do not speak without book; For in the proper fold, wherein I was placed a sentinel, I have herto fore discovered certain Tiercelets as birds of passage coming from a far, making their rounds and visits, exerciseing in lay families and purely secular, under the cloak of these filiations, acts of spiritual jurisdiction, causeing account to be given of actions, making of faults (as they call them) ordaining, commanding, injoineing exterior penances, causeing them to kneel and to ask pardon, in the same manner, as if they had exercised full Cenobiticall authority: If this be not for the cobbler to go beyond his laste, I know not what is. For being thus, as it is most true, that there is no confraternity in which the rules or constitutions oblige to a venial sin, I say more, there being no rule (one only excepted) of all those which the church approveth for the government of Cenobites, that oblige under pain of sin, unless it be in the breach of solemn and essential vows, proceeding from the property of the vow which cannot be infringed, as the Apostle teacheth us, without acquireing damnation. Who seethe not, that though one be enrolled under the Standards of all these Confraternities, as well seculars as regulars, he is tied to nothing in rigour of justice, nor with burden of conscience, nor hath other prerogative, save that they who have given their names into these holy societies, gain all the graces, and indulgences which the holy sea hath distributed unto such as therein shallbe registered, by performing the works and conditions annexed to these privileges. Now then to affect such goverments, which are only for the more decency, and to the end all may pass in good order within the confraternity, to make obligatory laws under pain of sin, and bands which tie men by dependency on superiors either Parochialls or claustria●ls, who see● not that it is to turn Charity into justice, justice into judgement, and judgement, which is the fruit of justice, as the Prophett Amos saith, into wormwood? Hence so many observances which are truly most holy in claustriall devotion, but often in the civil, very unfit and which cause much murmurings and many disorders in families, I have said enough to be understood by those who ought to understand me, one must not so much blow the nose, that instead of purgeing the brain, the blood gush forth. CHAP. VII. Of bad Emulation. YET hitherto I find all supportable: but when one passeth the line, and that to elevate the direction of Cenobites, some debase, some desesteeme, some cry down that of Pastors, and of those who under them labour in the clergy, and in the hierarchical order, it is that which woundeth Charity, it is that which offends verity, it is that which ruins modesty. That Cenobites praise Cenobites may pass, similitude is mother of amity, amity of esteem, though it be to bring in the Proverb drawn from those animals which scratch one another in the month of may▪ Let the Priest commend the the Priest, let them magnify the ministry as much as they please, let them advance it with all their power, yet will their words be infinitely inferior to the just greatness of this dignity, which the very Angels them selues reverence, and the son of God himself hath taken never to leave it. But let these men take heed, how they undervalue those who make profession of the state of perfection, and that he that eats, disdain not him that fasts, because all have received of our Lord, some so, and others so, and all are servants of one Master, though after a different manner of service. For as all the Angels are spirits serueing the divine Majesty; So likewise are all the Priests as well of the clergy as the Cenobitts all visible Angels of the God of battles. Let them not be so indiscreet to say of these aids, the Romans will comeand take from us our dwellings, which is to say, such as are extraordinarily sent, and as missionaries of the Sea Apostolic, as if the Pastors themselves did not receive their ordinary mission from the self same spring, since the whole church is founded upon this Rock. This Emulation would not be good, but rather injurious unto him who holds on earth the leiftenancy of JESUS-CHRIST, who can send labourers into his vinyearde in such time, in such number, and after such à manner, as to him shall seem good, exercising by them his full power and severeigne authority. Otherways, who should reject them, should reject in them, him that sent them, and every one knoweth how much David was irritated at the outrage done unto his Ambassadors. And these are not only Ambassadors of the Sea of S. Peter, but also of JESUS CHRIST, exhorting Souls to reconcile themselves too God. But likewise on the otherside, it is to be wished, that Cenobites in the exercise of their mission, which is only by way of addition, would give honour unto whom honour is due, as tribute ought to be paid to him who hath right to levy it: yielding unto Pastors as well Diocesans as subalterns, as well unto Priests as unto other ecclesiastics of the clergy the respects which their rank deserves, without giving by terms of contempt, or of little esteem▪ occasion offence unto some, and scandal unto weak Souls. Let them adorn, with as many eulogies as they shall please, the Cenobiticall life, whereof there be great volumes which place the excellency, dignity, utility, glory, eminency, and perfection thereof above all that is in earth, even above the dignity of Kings, and Popes, let them extol it at their pleasure above the Angels, saying with the Apostle, do not we judge the Angels? How much more the seculars, and the twelve tribes of Israel? Let them produce their apocalypses, and let them show us one of their Patriarches with the world under his feet, with all his crowns, Baudricks, and Mitres another with crosses, Crosiers and Pastoral ensigns for his footstool; and other holding the arms of God like another Moses, and hindering him from casting upon the world the firery darts of his wrath, by the three scourges which depopulat it; Another beareing up with his shoulder the church of S. john Lateran mother and matrix of all others, being ready to fall although the son of God hath called his church the Pillar, and foundation of truth, which can neither fail nor perish; that he hath promised thereunto the assistance of his spirit even unto the consummation of Time, and engaged his word of truth which remains eternally, that all the gates of Hell shall never prevail against it; let them call themselves the salt, and light of the erath, the most illustrious portion of the flock of jesus-christ, the Apostles of the new and old testament, that Heaven would dissolve, that the earth would be swallowed up, and that all the whole Mass of the universe, would return into its first Chaos without the science, conscience, documents, labours, austerities, prayers, and merits of Cenobites. We will conceive thereof yet more than they can be able to say. We will willingly leave them in this brave esteem, in this odor of life unto life, that their flowering vine cast forth its perfume; that every one run after them in the odor of their Unguent, and their drugs. But at least that this exaltation reach not so far as to depress an Order which jesus-christ approved, not by his Vicar-general, but established it himself, and wherein himself is ranked, being made eternal Priest, Prince of Pastors, and Bishop of our Souls. If they be Hebewes so are the ecclesiastics of the clergy, who by an odious word are termed seculars, which scarce one would give unto Laics. Are they Israelites? so are the Pastors▪ Be they of the seed of Abraham? so are the others: let, us raise the text, and fill the sail with the Apostle; If they are Ministers of Christ, the Pastors (not to speak indiscreetely) are yet more than they, exceeding them in labours, and how so? Behold it in this scantling. Who labours most in the administration of the Sacraments▪ whether Pastors, who have seven upon there shoulders to administer at all times, in all places, all hours, by charge, by state, by obligation of conscience: or Cenobites, who have two of them even at ease in their churches, in their Tribunals, in their Altars, without charge, without obligation without any duty on their part. Observe for this purpose the tenth chapter, and the two next following of the second to the corinthians▪ for it troubles me to transport hither the sharp and forcible words thereof, which would bear a certain invective air, drawn out of their trunk; and which would seem bitter out of the impetuous stream of this Apostolical torrent. It is a bad way to advance himself in glory, by obscureing that of another, as if one could not raise himself, but by making others his footstool. Such is the misery of the world, that there can be no generations without precedent corruptions, nor profit raised to one, but by the damage of another. But to believe that some do all, and others nothing, that they who are obliged to labour should be unprofitable servants; and such as have no obligation should bear the weight of the day; to place the principal in lieu of the accessary, and the light for darkness, in calling good evil, is that which urgeth the patience of job▪ To call Pastors dumb dogs, Seas without water tossed about with winds, barren trees twice dead; scumms of the sea, Wand'ring stars, feeding themselves, and other such like cherisheings taken out of jude, and sinistrously applied, is a little contrary to modesty. To cry that they have wakened the guards, and sentinels of the church in sight of Heresy whilst the dogs slept, to compare themselves to the Geese of the Capitol, is to do like new Wine which pollutes the vessel in purging itself of its scum. To call Priests, surnamed seculars, with a certain accent of ill grace, people doing their own will, as if a solemn vow made betwixt the hands of a Prelate in the Sacrament of Order, of which they are never to be dispensed withal, did not as much take a may the will from a man, as a vow made without the Sacrament: and in which one may be dispensed for diverse causes; as if the forsaking of himself recommended in the Gospel unto all Christian of what condition soever he be either in the single life, or in Marriage, did not take away proper will so much blamed by the spiritualists which is the ground of all sin, and the only fuel which nourisheth the eternal flames. As if he who conforms his will unto that of God, obeying his law, could be called proper voluntary, and as if after the vow of obedience offered up between the hands of a superior, a man might no more make use of his proper will, and by very absurd consequence should become impeccable. O God, how the children of men deceive them selues in their weights, and how their judgements are subject to caution, since that they weigh them in weight and weight, which is to say the virtues, and faults of another in one weight, and their own in another; unjust both in the rigour of the one, and in favour of the other. Let us close this passage slippery enough, with this sweet● saying of S. james, If any man think himself to be Religious (by this name you may think that he speaks of all those who are of the Catholic and universal Religion, not of those who apply this general and proper name to all Christians, unto particular assemblies) not bridleinge his tongue, he deceives his own heart, and his Religion is vain. Religion pure and without spot towards God, is to visit the Orphans, to assist the Widows in their tribulations, and to preserve themselves from the contagion, and ordures of the world. Now who doth this, but he, that in the sonn● of God towards his Neighbour is devoid of all Interest of Vanity? For it is that wind which makes the tongue to play, and sturrs up murmurs. Let the Penitent then take heed in the choice of a Director, whether he prefer himself above another, whether he contemn him, whether he speak ill of him; or whether omitting the person, he raiseth his own condition, beit Clericall, be it Cenobiticall, whether he prefer his Church, his Parish, his Order, his Rule before others, with excessive terms, or which import a debasement of others functions, or Institutes: For without doubt such à head hath more need to be governed, then to meddle in conducting, and he cannot be secure in such hands; to him agreeth the motto Physician cure thyself. CHAP. VIII. Of the vow of particular Obedience. LET us conclude this character of honourable Interest with this passage; which in my opinion as it is the more remarkable, so is it the more evitable. The same, is when a Director of what condition soever of Cenobite seeks by his persuasions to entangle a soul in obligations or Vows of Obedience personal, or local, that is, to confine it to a certain place unto the Direction of a particular Order, desiring under the pretence of the greater merit, or more ample perfection to range it under the laws, which establish an interior Empire, to the prejudice sometimes of the condition of the person guided. From thence one falls into a blind Obedience, laudable peradventure in some case (for I know that grau● and holy Authors have commended it, making use of the examples of Isaac, and the daughter of jephte) but dangerous in many others, if therebe no exception of things commanded, and forbidden by God himself, whom we must rather obey then men; for as much as it is subject to be led into precipices, if the guide who directs it be not well assured. I know that here some allege wonders, and that the scripture seems to thunder from all parts against proper Wisdom, proper Will, proper motion, that those who think themselves wise, are truly fools; that, we ought to be as little children: that the obedient man speaks of victories; that Obedience is better than Sacrifice; that our Saviour rendered himself obedient even unto the Cross; that he who walks plainly, walketh confidently, and a thousand such like allegations. But likewise on the other side, when we are advised to mingle the Prudence of the Serpent with the simplicity of the dove, it seems that obedience takes not away the spirit of discerning, which makes us to render unto God, and unto those who hold his place over us, a reasonable service. If one beat our ears with this saying of David, I was made O lord as a horse under you, and behold I am always with you, cannot we reply with the same Prophett, man being placed in honour, understood not his dignity, for which cause he hath been compared unto horses, and made like unto them? When they who dive into the Sea to fish for Pearls, descend into the hollow places, they there cause light by oil which they carry in their mouths: To find the pearl of perfection in a particular Obedience, I conceive that the oil of discretion is therein most necessary, that we may clearly see what we do; otherwise in steed of growing rich in Virtues, we run the hazard to become like that inconsiderate of the Apocalypses, poor, naked, and miserable. You see well that I speak here of a special obedience, of a particular soul unto a particular Director, not of that which is made in the solemn, and public Vow of the Cenobiticall life. For though this same hath need of some kind of light to discern, whether that which is commanded by the Superior be not contrary to the divine law; In all that is indifferent to be performed, it need not be had. But the other is much more in the hand of his own counsel, and aught to walk with much more circumspection, even in such things as seem indifferent, and as if it marched on flowers, where some serpent might lay ambushes at its heels. What? (will one say) can you find fault with the simple and secret Vows of particular obedience, which so many holy souls have made unto their Directors, of which the examples are reported by the blessed Francis of Sales in the 4▪ chapter of the first part of his Philothea? Thanks be to God, I think I have some practice in that book, as also some knowledge of the spirit of that holy Author: But to take that place precisely, he brings only one of S. Elizabeth of Hungary who put herself under the obedience of Doctor Conradus, with an extraordinary submission; he speaks nothing of a Vow. Marry he adds indeed, that S. Teresa▪ besides the vow of Obedience▪ which she, as Religious, had made unto her Superiors, made yet à à particular vow, unto one of her Confessors, which is a superabundance of Piety, laudable truly in this great Saint, but which would not be so peradventure in another. For in a Monastery of women, what Superior would approve, that one of the Sisters should make the like vow of special Obedience▪ Which causeth me to answer by this ancient Proverb, that one Swallow makes no summer, nor a particular action a general example. Let us say then, that this subjection made by a settled purpose, or by vow, may be good when it proceeds from the frank, pure, and free will of the person that subiecteth himself, without any necessity, precipitation, persuasion, or induction; even as the first Myrrh which cometh out of the tree, by way of sweet gum, or distillation, is much more esteemed than the second, that is drawn out by inscisions, scrapeing, or scratching of the rind. Wherefore the Spiritual Director truly disinteressed, doth not only not exact, nor ever persuade such an obligation and Obedience, but when fervour suggests it unto the soul, under his conduct, he makes long trial, whether this motion precede from the spirit of God, or from some indiscreet, and immoderate zeal: and doth not inconsiderately permit this tie to be made, what soever Image of Sanctity the action made by the Vow, of itself do bear. For albeit on the one side à good work receives some augmentation of Value, according to all divinest; yet it is a medal of both sides, and a knife of two edges, and on the other part there is often danger, and always jealousy of some impertinent obligation. And it is needful that the Director be like an honest woman, not only free from all evil, but also from any suspicion thereof: the integrity of reputation, or rather the reputation of a perfect integrity, being extremely necessary in souls to serve God with profit and edification. I know à soul which being willing to oblige itself by Vow to perform some act of Piety, was dissuaded from it by the B. Francis of Sales, one of the most holy, and most disinteressed Directors that ever was: Notwithstanding he did not thereby hinder it in the execution of that act, which ought to be reiterated every day, contrariwise he exhorted the continuation of the same by constant purpose and firm resolution: But he was not of opinion that a vow should be therein used, because (said he) vowed actions, though of their own nature excellent, yet by accident are they subject to great scruples & perplexities. I would willingly lay open the conceit of this holy Prelate, who was not only a man, but à Seraphin on earth, and who had the gifts of counsel, intelligence, and of Wisdom in a very eminent degree, as his writings do sufficiently testify. I likewise know that he held at the trial of interior mortification, and humiliation à great and holy soul more than eight or nine years, before he would promitt it to make an entire retreat from the world, and to consecrate itself unto God by an absolute abandoning thereof; and if his quiet, humble, and condiscending spirit (if ever there were any such) had not yielded unto the opinions of a great Prelate; the holy Congretion which he hath founded, had remained in the simple obligation, according to the first Institution without passeing further into solemn vows entitled An order under the rule of S. Augustine: So far was this holy Pastor from the spirit of constraint, and servitude, so highly did he prise voluntary Sacrifice; and how great an enemy was he unto this domination which some Directors establish over souls, by this so fair à way in appearance, and so advantageous, by their imperious pretences. This is not in the least sort to derogate from the prerogative of holy vows, so much commended in holy scripture, and by all antiquity. No truly, and who could do it without sacrilege, and blasphemy? But nevertheless a man may say thereof as of the Ark which was so holy, and yet notwithstanding it did not belong to every one to touch or look into it. The examples of the Bethsamits, and of Osa are dreadful 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 said of one of the Evangelicall counsels; and all conceive not this word; it is spoken upon the same subject. And the scripture itself doth admonish us not to vow rashly, saying that it is much better not to vow at all, than not to render the vow when it is made. Surely the Director truly disinteressed will never settle himself in the confidence of a soul by such à way. For as jealousy is a mark of sick love and accompanied with distrust and suspicion, so they who make use of these industries to bind souls, and oblige them to their persons, or to their Churches and communities; witness how much they are distrustful, either of their proper conduct, or of the inconstancy of the directed souls, which is to disoblige them by obliging them, as the jealous hate in loveing, for as much as their love hath all the effects, and all the marks of hatred. CHAP. IX. The Band of Dilection. THe true band of souls in the sacred commerce whereof I speak, is that of perfection, and that of perfection is that of Dilection. There is the perfume drawn from the Spouse, perfume which hath all its force in its sweetness; there is the band of Charity, that band of humanity whereof the Prophett speaks, band which tieth the little lamb to the sides of her dame, and the chicken to the henn, band most strong, though very gentle: Band which tied the Apostles to the son of God, when they were fast joined to the words of his mouth, as little children upon the bosom of their mothers. Lord (said S. Peter in this tender sense) to whom shall we go, but unto thee who hast the words of life, and life eternal? The soul, which by a respect accompanied with a holy confidence; cherisheth its Director with a gentle amity, but strong, sweet, sacred, wholly spiritual, is much more powerfully tied and submitted unto him, then by all those means, which the desire of mainteyneing one's self in credence, and authority, causeth them to invent; who desire to command with an iron rod, and not with that of Aaron, all covered with flowers and fruits. Even so then as they who sail by a coast covered with shelves, and rocks, gain the shore, saveing themselves under the lee in some creek, when they perceive the Wind to rise, for fear lest the tempest drive them against the rocks hidden under water in despite of all their industry: So the well advised soul which seeks to secure its salvation, aught to walk prudently (cautè) as saith the Apostle, and to join by so just à temper its submission unto its Director, with an honest and Christian liberty, as no sooner shall it perceive the wind of the imperious Interest to blow on his side who conducts it, and that he assume over it, an odious, or unlimited domination, or which is worse, to make use of it as a footstool to ascend to honourable pretensions, sometimes intreateing it, to recommend him unto such à Prince or Lord, to bring him into favour and credit, or to procure for him some dignity, or Benefice, and to render him the office of Bersabee toward Solomon, who demanded Abisaig Sunamite for a wife unto Adonaias, whereof for certain reasons of state, she was denied by the king: Or rather that wherein joseph requested the Cupp-bearer, that he would suggest unto Pharaoh for the setting him at liberty, or some other such like practices. Assoon I say, as it shall perceive this interessed humour, let it fairly withdraw itself, and that with the jest noise possible, from this conduct; because it is à Prophett which speaks unto the wind according to the phrase of jeremy, and who sows wind, shall reap Whirlwind and tempest. And the Prophett which is full of wind saith Ose, is cause of much iniquity. The safest way than is to withdraw itself from those Prophets, who speak not but of vanity, whereof they have their heads full; against whom Ezechiel in his 13. Chapter cries out with open mouth, and whereof one may say with the Apostle, that having the understandeing obscured, they walk in the vanity of their senses, and that the Whirl▪ wind of darkness is prepared for them. Whence you may judge, how far they ought to keep themselves a loof, who desire to walk as children of light, to follow the steps of him, who is the light of the world, who is all splendour, and whom darkness cannot comprehend. CHAP. X. Of the profitable Interest. BUT there is enough spoken▪ and perhaps too much for those who love more shineing, then nettling, glittering then enflameing truths, of this honourable Interest, or rather ambitious and imperious. Let us now turn the point of our discourse toward the Profitable, armeing our style against the young fox who gnaws the roots of the Vineyard of our Lord; and as those of Samson, who put the fire into the harvests, or rather who reap there where they have not sown. But before the entry into this nice point, I repeat again once more (for as the great Stoic saith he hath not said 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 itself as well unto Directors who are of the Order of the Clergy, as unto those who are of the Cenobitick. Which I say, to the end every one may profit in this lesson, and do not as the Apes who break the lookeingglasses wherein they see themselves so ugly, in steed, of amending their deformity; And the Camels who trouble the Water, Wherein they see the bunches on their backs, their long necks, their little heads, their monstrous and disproportionate body, not being able to reform their deformity. For it happens oftentimes that they who discover faults unto the house of jacob, to the end they might be amended, receive nothing but murmurs, and outrages, in recompense of their good office, and are stoned for their good work; which the scrip▪ teacheth us to have happened unto diverse prophets▪ and unto the son of God himself, who upon this subject said one day to the jews, woe be to thee Jerusalem who killest the prophets whom God sendeth unto thee, when they speak unto thee, pressing truths, and which are distasteful: Woe be to you who do re-edify the monuments of the prophets, which your fathers have stoned and massacred. But what glory is it o JESV my Saviour, to suffer persecutions and maledictions for thy name, and for the service of this verity, whereof thou hast prepared the publication in thy life time. O Soul thou shalt know the Character of the Profitable Interest in the proceedeing of à Director by divers marks, of which behold the first. CHAP. XI. That it leads unto Flattery. THis mischievous devil (for how can I otherwise style this miserable motive) comes from a far, makes his preparatives in silence, hides the hook under the bait, and is so much the more crafty and cautelous, by how much the more masked, disguised, and less perceived. Sometimes the Director spurred on with this Interest, regards his particular, and personal profit, sometimes that of his church or community. One ought to be awake and stand upon his guard, keep himself upon his ways, and not to run riot. In the first case, the Guile is less covered, in the second, it is more subtle all over; What soever some say there is more of the terrestrial, than the celestial, of the temporal, than the spiritual. The eale lies under the rock, and the serpent under the grass. Observe well this discourse, for the tongue hath its root in the heart, and from the abundance thereof it speaketh. When this profitable Interest is absolute Master, it causeth him whom it animates, to answer in mild and gracious terms, (in a word) in flattery. He excuses the faults of a Penitent, he speaks not unto him but of the mercies of God exceeding his justice, he placeth light for darkness, he lessenes the evil, he puffs up with the hope of pardon, he putteth soft pillows under their elbows, (it is the phrase of the Prophet) reprehending such as praise the sinner, and bless the wicked. Do you see a fouler plaieing upon his little read to call the foul into his nets? Words are soft like oil, and yet they penetrate like darts; they enter as water, and as oil into the bone, it is the honey of Heracle, extremely sweet, but dangerous, because it is gathered on the herb, called wolfe-bane. It troubles the sight, and causeth dizzines of the head, all effects of Flattery. For it is received with sweetness, it clouds the judgement, and causeth the strongest brains to turn, a domestic beast, said an ancient, most dreadful. The whale to nourish herself, makes use of a marvelous art, for being extreme heavy, and as a mountain moving in the heart of the sea, she cannot go to the chase of other Fishes, and make thereof her prey, what doth she? She makes, as some say, but as others think, she finds the Ambergris, and casteing it out of her throat, this sweet odour draws about her all the fishes smelling it a far of, which being gathered about her serve for a prey unto this great Colossus, which devours them. They say that the Panther, a cruel beast, doth likewise draw by the odour which cometh from his skinn, the simple beasts which approach him, and that he devours them one after the other. Behold you therein the proceedeing of à Fatterer, whose honeyed words attract by complacence, those whose substance he seeks to suck. Shall I speak it (to cut of in a word this first point) all counsel either Interessed, or which tends unto profitable Interest is to me suspected; let others see, and excuse it as they will, perhaps they have reason, and perchance I am not in the wrong. But I can hardly persuade myself, that so bad a cause as Flattery can produce a good effect. The disinteressed Director doth neverso far debase himself, as to speak the language of a slave, neither is he à man of riches, esteemeing what soever is not of God às filth. His words are plain, and free, he boldly reprehends what is reprehensible, without respect of persons, and without fearing the face of the powerful, or humane disgrace; knoweing that to comply with men, makes him not the sernant of God. His Charity doth never disguise evil, but as it is good and true, it can only praise real goodness, and that too after a manner which cannot beget vainty and presumption in the person praised, because it is only commended in God, and to whose grace all the glory of the action is referred. It is not that it knows not how to elevate the courage of the pusilananimous, to secure their fears, and to consolidate their hope: but it is after so civil, so honest, so generous a manner, as it is easy to judge, that all its pretences are heavenly, and that it makes use of no earthly motive. CHAP. XII. The artifice of Complaint. FRom this sordid and Flattering language, it is easy to slide unto another, no less remiss, which shall serve for the second stroke of this Character. It is that of Complaint. The words of this air are presseing, though unpleasant, and importune. It is like the proceedeing of women, who are never so strong, as when they complanie; their weapons are their tears, but tears so powerful, as cause the arms to fall out of the hands of the most resolute. Let one of them cry, and weep in a house, she becomes mistress thereof; and there is nothing that a husband leaves undone, or granteth not to make her hold her peace. An excellent personage of our time very judiciously said, that virtue is no more virtue when it complains; and that it is worthy of contempt when it demandeth anything, since it ought not to have any reward, or prize, out of itself. What shall we say then of those who make lucre of P●etie (as the Apostle saith writing unto Timothy,) without considering that the greatest gain which can be made, is to have piously that which sufficeth For we brought nothing into this world, and certain it is that we shall carry away nothing with us, but having our nurture, and wherewith to cloth us, we ought to be content. For they who would be rich, fall into temptation, and into the snare of the devil, and into many unprofitable and hurtful desires, which plunge men into destruction, and ruin; For the root of all evil is covetousness of goods. Hitherto are the words of the vessel of Election to a Pastor and Director of Souls, whon he exhorts some lines after, to fly all avarice, and all pretensions of the earth, and not to place his hopes in the uncertainty of riches, but in the living God, who gives us all things abundantly for our use. And indeed, o Director of what condition soever thou art, whether of the clergy, or Cenobite, what cause canst thou have to sound forth this foolish Complaint, and to speak more sweetly, this manner of Complaint in the ears of thy Penitent? CHAP. XIII. Against the Complaints of Pastors. PErhaps, o Pastor, you will say your Benefice is of too smalle à reveneve, if that be it, why did you receive it? Why put you upon your shoulders a charge of which you should have foreseen the incommodity, as well as the burden? Is it to have D●na that you were circumcised? Is it for meat that you put yourself in the state of single and clerical life? If you have taken orders on this title, either you know its value, or you are ignorant of it; in both cases you have offended the Bishop who imposed hands on you, unto whom you affirmed that it was sufficient for your maintenance, otherwise he had never, nor ought he to have proceeded to your consecration. If that you have received the Character of Preisthood under the title of Patrimony, why do you complain of the poorness of your benefice, since upon all occasions your Patrimonial substance, may supply that defect, and then you will serve God purely in your cure without Interest, without stipend you will freely play the souldioer at your own charge; You will honour God with your substance, if it be lawful so to call your Paternal reveneve, as if you received it not of God, as well as the reveneves of the church, since all the earth and the fullness thereof is his, who made heaven and earth. You may be peradventure o Director à simple Priest settled in a Parish, and serueing souls under the Pastor of that Church: You have only (say you) that which comes from the temporal liberalities of those unto whom you render spiritual duties. Then, most beloved brother, you have surprised the Bishope who hath conferred on you the Sacrament of Order. For being not conventual, you ought to have a Patrimonial title. If that your testimonials were false, see you not that this poverty whereof you complain is the punishment of your falsity? It is not man whom you have deceived but God, as said S. Peter to Ananias, who by a just judgement turned your sorrow upon your own head; and made your iniquity to descend upon your crown. Who is it that compelled you to sacred Orders? It is a voluntary Sacrament, no man is forced thereunto. If it were to serve God, and the Souls in God purely, behold a good intention; but if it were to live on the goods of of the Church, and on the service of Altars, such an intention is sinister, for one ought not to Euangelize to eat, but eat to Euangelize. Why do you approach unto the Altar, which is the marriage banquett of the lamb, without the nuptial garment of Charity, whose property is not to seek its proper Interest? What, were you made Priest to live, or did you desire to live to be made Priest? Certes it is well done to be made Priest to live, marry spiritually, not temporally; otherwise it were by a preposterous order to make the spirit serve the body, and Eternity time. No, we must not embark ourselves in so holy a 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 deceives himself, and abuseth others, neither is the rule of Charity established in his heart. S. Paul being called from heaven to so holy a state, immediately (saith the sacred text) he gave no place to flesh and blood. Is it not a shame both for you, o priests, and for the Church of God to see that after the taking of holy Orders, you presently hunt after some condition, either of Vicar, Chaplain, Attendant, or Clerk, to gain your living after a manner almost mercenary, as if you would make of your sacred Ministry a profane trade? I will not say to what indignities you abase your dignity; nor how you vilify your Ministry in lieu of exalting it according to the counsel of the Apostle. You had done better to remain a laic, and to live of the labour of your hands, without giving scandal by your levity, that is to say, without bringing a reproach to the Leviticall Order, by casteing yourself into functions without lawful title, capable of maintaining you decently, without stoopeing unto sordid conditions, and which I dare not express for the reverence due unto you, and which I bear you: And which is worse, without devotion, without inspiration, without vocation from above, so that you come uncalled, and run not being sent. Whence you fall into the pit of poverty which you yourself have made. And then who would not laugh at him (saith the Scripture) who is bitten of a Serpent, going about to enchant him? Upon this ill foundation which you yourself have laid, what reason have you to complain of your poverty, that a man may not with more justice reproach you, for your intrusions into Orders? For by what other name can I call the little shame of those, who by false, and supposed Patrimonial, and clerical titles, oblige a bishop to impose hands on them? You will alleadg● perchance this ordinary saying, which you make your great Buckler, that he who serves the Altar, aught to live by the Altar. 'tis true that he ought to live thereby, but not sordidly, and dishonourably as you do. It is certain that every mercenary is worthy of his hire; but the children of the Spouse, such as you are, and dispensors of the venerable Mysteries, aught in my opinion, to follow another way, since in the Gospel the mercenary is opposed to the true Pastor; such as the Director whilst he feeds a soul subjected to his conduct. But not to press farther, and pardoning the first fault committed in the root, which is to say in the reception of a sacred Order under an unlawful title; let us do indulgence, and let us patiently give ear if one demand of us; What will you then have a poor Priest to do? It is not permitted him to labour, if he had the ability, nor to beg, in case he were not withheld with shame; Will you then have him to die of hunger, in a shameful poverty for want of complaining? Certainly this were too unjust a degree of rigour, that he should exclude the case of necessity, and too miscrable is the grief (said an Ancient) which hath not a voice to complain. We must allow that to the resentiment of Nature; the short tongue (say the the Toscane Proverb) hath an ill tooth, and calamity is naturally complaining. Would I hinder him that drowns himself, from taking hold where he may? did not the ancient law forbid to mussel the mouth of the Ox, who laboured to tread out the corn? Is there any thing more just, then to see that every one profit in his labour? The stipend shallbe for your work saith the sacred word; My poor brethren, I should be too cruel, if I would hinder that which God and nature permit; It w●re to violate all law divine, and humane. So far be it then from me to add grief unto the grief of your wounds (as saith the Psalmist) or afflict the afflicted, as contrariwise, I esteem it very good, that you essay to procure your comfort, by the ways which the holy Ghost shall suggest unto you, if you love and fear him. But for God's sake call to mind, that you are Photions', and not Tudippians, that in your sufferances you ought to show generosity & constancy not cowardice; because you are not reeds of the desert, but pillars of the Temple; but elevated steeples, but eminent towers placed in the sight of God, Angels, and men. Regard the stone or Rock from whence you were cut out; and see the Quarry from whence you were drawn. Remember that you are citizens of the holy places, and domestics of God, built upon the foundation of the Apostles, and prophets, and founded on the cornerstone which is JESUS-CHRIST. Consider then the Author and consummator of our faith, who being rich of himself and of a house replenished with glory, and riches, having in himself all th● treasures of his Father, and the fullness of the divinity dwelling corporally in him: vouchsafed for the love of us to become poor to enrich us with his poverty. See you not (as the Apostle saith) that he enriched us, not by his poverty, to wit in giving us his riches, but with his poverty, as if he said that in this poverty we shall find inexhaustible mines of treasures and heavenly graces. It is that which S. Hierome teacheth us, when he saith, that he is abundantly rich, who is poor with JESUS-CHRIST, with that most amiable Saviour, who saith of himself, by the mouth of the psalmist, I am poor and accoustomed to labours from my youth: as also, I am a beggar and poor, but our lord hath care of me: If the head be in poverty, where is that delicate member, that would live in plenty. It is for those who live in the palaces of kings, (sayeth the greatest amongst the children of men) to be sumptuously clothed, and to live in delicacies, and sweetness; not for such as make profession of following JESUS-CHRIST who died poor, and naked upon Mount-Caluarie. Reduce into your memory the whole life, and conversation of our Saviour in the days of his flesh, you shall see him poor in his birth, in his concealments, in his laborious life, in ●is death, and even after his death, being laid in a borrowed sepulchre. He saith likewise of himself, that he came not but to evangelise the poor, he declares them happy, he takes upon himself the obligations of the good deeds done to them in his name, even to a cup of cold water. Moreover this model of perfection, though very often pressed with necessities, a● when his Disciples did pluck up the ears of corn to sustain nature, yet did he ever let fall à word of complaint? Contratiwise, did he not say unto his Apostles, when I sent you through the world to announce the doctrine of salvation, without scripp, without shoes, without staff, without purse, did you want any thing? If you cast down your eyes on those who have followed his steps, and who were near unto him in the odour of his example, all were poor. The most holy Virgin, S. joseph, the Apostles, and so many other blessed souls, which in the very infancy of the Church cast all their goods at the feet of the Apostles, practising to the letter, this saying of our Saviour. If thou will be perfect, go sell all that thou hast, give it unto the poor, and follow me: And those others of whom the world was not worhy, who retired themselves into the deserts, covered with ill-favoured skins, poor, necessitous, famished, miserable, afflicted, dwelling in the caves of the earth; those had nothing, and yet possessed all things; Certes they possessed all, since they had God with them more worth than all things, without caring for the multiplicity of transitory goods, they rested in the unity of this sovereign, and eternal good; Wherefore God said unto Moses, I will show thee all good in manifesting myself unto thee. He surely is too too covetous, whom this good sufficeth not, from which all other good is derived, and descends. It is a good and a treasure which neither rust can corrupt, nor can be forced away by the hands of thiefs, nor consumed with fire and deluge. He that is not content therewith, will never be content with any thing. In this spirit David said, What will I in heaven and earth, but thee o my God, the part of my inheritance for ever? O my God said S. FRANCIS, thou art my all. Let us seek this true and only good, and all the rest will be added unto us. CHAP. XIV. Wherein they are excusable, and how lawful. Peradventure I have too much extended, and raised myself, speculations so much stretched will not be comprehended by such as are pressed with Adamantine nails of necessity. For as he that is satiated rejects the honey comb, (as the wiseman saith) so● he that is starved, savores not spiritual discourses. If the appetite be not pacified he murmurs. Israel itself distasted the Manna as a hollow and light meat, although it were so heavenly and admirable. I descend then from this high style, and to accommodate myself, and communcate to the necessity of Saints, and of Gods anointed, I will more nearly examine their complaint. We are incommodated with Poverty, unto whom will you have us temporally to address ourselves, but unto those who have recourse unto us spiritually? Doth not the Apostle teach us, that they who sow the spiritual, may reap temporal comfort? Would to God my dear brethren that we had the spirit of this holy! Apostle, to the end, we might do, and say like him. For then might we use his terms, and take the testament of God by our mouth. But all they who allege his words have not his feelings, witness that which S. Peter said unto such as abused the divine ●wrritings of that Vessel of Election to their own perdition. It is true, that S. Paul complained oftentimes of his anguishes which reduced him even to the point of being weary of his life, and to cry out miserablely▪ Who will free me from the body of this death? And moreover, I desire to be dissolved to fly unto JESUS-CHRIST. He speaks of his poverties, of his sufferances, of his weakness, of his nakedness, of his hunger, of his thirst, of his beat, of his perigrinations, of his perils, and troubles by sea, and Land, in such sor●e as he seems to groan under the weight of so many afflictions: In the mean while lifting up his head in the midst of these torrents, he doth like the Palm rise up under the burden, and doth rejoice, and glory in his infirmities, and tribulations, knowing that the rose of, virtue grows amongst these thorns. He semetimes represents his poverty and wants after a manner▪ which seems to accuse those of ingratitude, and little compassion, to whom he rendered services, with words that have the sound of reproaches; but afferwardes he tempers the same with so much sweetness, as he doth like the Bee which steeps his sting in his own honey and he gives sufficiently to understand, how much his Charity is. Disinteressed, and that they are not the goods, but the souls which he seeks for, to gain them to jesus Christ. For he glorifieth God, because he knoweth how to abound, and also to suffer want, that he knows how by the labour of his hands, to gain what is necessary for him, not only for his own living, but also for the entertainment of his companions, not to be chargeable to any, not caring to exact of the faithful, which he could lawfully do, and by right of justice, to the end (saith he) that all pass honestly amongst us, as well becometh Saints. These are not then, to speak properly, complaints which S. Paul sometimes uttered of his necessities, but free representations of his wants to the faithful, that as members of the self same body they might help to bear one another's burdens, to fulfil the law of jesus-christ, and his divine precept, which recommends once Neighbour to every one; a precept which obligeth under pain of sin, when the necessity of him that implores our aid is extreme. If then the poor Director, convert misbeseemeing complaints into a simple and candid declaration of his necessity, without any art, yea rather without deceit, there is no doubt but God who is the God of hearts, and who hath not only those of Kings, but also of all particular men in his hand, will give such motions as shabbe requisite to cause him to be assisted with a frank and free will, by such à Soul as should feel itself importuned with complaints; which have always some image of reproach, and every one knows how ill the reproaching tone sounds in ears beaten therewith. But to give a greater indulgence, a more ample means, both of breathing, and sighing unto him who is pressed with the sting of necessity, according to the sacred counsel, give strong drink unto those, who have their spirit in bitterness, I will serve as with the hand of a midwife such as are in this affliction, and help them to be delivered of their grief. I will then presuppose that the Priest who complains, should become poor by misfortunes which are common, in the miseries whereof the world is replenished, and which the vulgar attribute to the crosses of adverse fortune, though in effect they are but the strokes of the divine providence. I will imagine that losses by fire, hail, storms, deluge, banqueroutes, suits, wars, unjust pillages, and other scourges have taken from him, or wasted his reveneve, be it Ecclesiastical, be it patrimonial; and in conclusion he is brought to poverty. In this case w●ll you not have him complain? And to whom may he more tenderly make his complaint, then unto those who come unto him for their interior direction? Of whom can he with more reason hope for a temporal assistance, then of such as expect from him à spiritual? He knoweth their consciences; why should he not lay open unto them his necessities? We have already satisfied this objection, in as much as we have permitted the discovery of wants, provided it be not by way of complaint, since that manner is doublely unjust; It being first injurious to God, and secondly unto him who receives the complaint▪ Unto man; For in what is he culpeable of this necessity? Is it he who hath reduced him into this necessity? Unto God; For if one hair of our head fall not without his ordinance, and if he havecare of the least sparrows, is it not to contest with his Providence by complaining of the is events, since they only are effects of this first cause? I, but he complains unto the Soul Directed, after the manner of beggars, who represent their miseries unto passengers to the end they should take pity on them, and comfort them with some small alms. Let them do there like theine poor, who (to draw unto them the liberality of such unto whom they present their misfortunes) are careful not to use complaints which have the least air of reproach. For instead of mollifying hearts, this way, they would harden them, and produce contrary effects to what they pretend. CHAP. XV. Wherein unjust. BUT▪ when one makes complaints of the little Charity that is in the World, when one exaggerates his necessity, and which being but indifferent, he paints it forth as extreme, with pressing and importune terms, which testify either à great greediness, or an extreme impatience of suffering, or too slender a confidence in the Providence of God; this truly 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 be denied, that complaints are only made of some thing which displeaseth us; and whereof we would willingly be exempt. Whosoever complains of the poverty, which God sends him, witnesseth that the state in which God hath placed him, is not pleasing unto him, and in this manner, he doth not only oppose the di●ine will, but is outrageous unto Providence; which doing nothing but for the best, all cooperating to the good, ought not by consequence to be controlled by our weak prudence. Who knows not that adversity, though disagreable to sense, as Lia, is equally daughter of the eternal Laban, no less than prosperity which seems fair as Rachel▪ as also that the first is not more fertile in virtues and merits then the second? He who love's God alone, in the one and the other fortune, is equally content in both; for in all he may be vinted unto God. The rod of Moses was miraculous in his hand, out of it, a Serpent. Poverty out of the hand of God seems horrible, but considered in JESUS-CHRIST, and in those who have most nearly followed and imitated him, it is all admirable, and ; it is the precious pearl which so many great lords abounding in dignities, possessions, and delights, have purchased in renouncing all. Saint Francis called it his dear mistress; Even à Stoic could well know its value, calling it a very great good, but unknown unto the most part of men. The ancient Philosophers heretofore held it in such esteem, even in the darkness of Paganism, that their actions make to blush for shame, diverse children of light, against whom these Pagan's will one day rise up in judgement of comparison. Blessed are the poor of spirit, saith our Saviour, for unto them belongeth the kingdom of heaven. Accursed (said the blessed author of the Philothea) are the rich of spirit, for the misery of hell is allotted them. CHAP. XVI. Consideration upon Poverty. Give here a little attention, for this consideration importeth. The better to understand this doctrine we will observe with the great Card. Bellarmine, that there are three sorts of poor; some are poor in effect, and in affection; these are they whom God having placed in the state of poverty without their election, are content therewith, and have no desire of riches which trouble them; such was the holy Toby when he said unto his son, our poverty sufficeth us: And in conclusion, although we ●ead a poor life, yet shall we have enough, if we fear God. Such was job, when deprived of all his commodities, he said with an admirable courage; our lord gave me them, our lord hath taken them from me, blessed be his name for ever. There be others who are poor in affection but not in effect; these are they, who amidst the abundance of goods, set not their affection upon them; and who have neither there hart in riches, nor riches in their hart, like unto the Apothecaries, who have poison without being poisoned, and who rather possess them as depositaries and dispensors then as proprietaries; Great souls, saith the stoic and who use silver plates as if they were of earth, and far greater than those who contented in their real poverty, use earthen vessels as if they were of silver. Such were these great saints who in the abundance of riches set not their hearts upon them, as Abraham, joseph, David, 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 pearls in the midst of the Sea, without touching the least drop of salt water, not having their hearts open but towards heaven, like the haltions nest. The third sort of poor is of those who are so in effect, and not in affection, and who finding poverty irksome, use their utmost endeavours to get out of it to become rich; Such, saith the Apostle, are subject to fall into the snares and ambushes of the Devil, and into miserable desires which plunge men into death, desires which kill the slothful, saith the wiseman, who are gnawn therewith as with worms; and these last are they who ordinarily become importune by the continual complaints which they make of their poverty, calling heaven and earth to witness. People whom the Apostle calls swollen, proud, covetous, more lovers of them selues then of God. Shall I speak it in a word. These are the rich of spirit, which may be reduced as the poor of spirit, into three classes▪ For some are rich both in effect and affection, these are they, who in the midst of great wealth, burn with an ardent thirst to get more; men rather possessed by their riches, than they possess them, starved and dried up like Tantalusses in the midst of abundance; needy in plenty, and as the horsleeches, always crying, bring, bring; Hidropicks, increasing their disease by drinking; Serpents, fed with earth, and who adore gold and silver, works of men's hands: and in my opinion, one may better call them poor then rich, since their desires are never satisfied, so that they are unfurnished of what is wanting to their covetousness, he being truly rich who desireth nothing, and who is content with what he hath. There is an other sort, who are rich in effect and not in affection; because desiting nothing more than that which God hath given them, they possess treasures, in their coffers, but not in their minds; ready to leave them, or keep them, according as God shall please to recall them, or leave them in their custody. There is a third kind, which are rich in affection, and not in effect; these are such as fill the air with their complaints, and importune men's ears with their lamentations; for that having the affection wholly insected with the desire of riches, which they want, they do nothing else but aspire, sigh, and hunt after their acquisition, placing their soneraigne good in things, the bad use whereof leads many inconsiderate persons, into the greatest evil. If then we desire to be truly rich, the Apostle counsels us to love the true riches: and what are they, but the treasures which never decay? And where are they found, but in heaven, where disasters and misfortunes have no access? It is there where one ought to lay up treasures, and the Spiritual Director, who seeks to heap up else where shows that he is not wise but of the Wisdom of the earth, not of that above; Wherefore he ought not to be followed in a way, wherein he hath misled himself. Observe then whether he will prove of the true poor, or rich of spirit, of whom I am about to give the marks▪ and thereupon judge whether he be Interested or no. The which you shall know by the tone of his complaint; for if it be soft & gentle, it is a sign that he receives this trial of his fidelity from the hand of him who mortifieth and quickeneth: who plungeth into the Abyss, and draweth out again: But if it be sharp, eager, and pressing, it is a testimony that this visitation of God pleaseth him not, and which likewise will not turn, as job saith, unto the safety, to wit, the benefit, of his soul. CHAP. XVII. Advantages of the Secular Poverty. O Poor Director how prejudicial is this complaint unto you, since it violently takes from you two excellent advantages, which you might draw from this poverty, that would be as honey out of the rock, and oil from the slinte? For first, this not happening unto you by your own choice (where there is all ways, how pure soever the intention be, some kind of propriety) but by the sole divine ordinance, adorable in all his ways; see you not that this sufferance would be very perfect, and mount up as the smoke of the myrrh, and the incense, in odour of sweetness before the throne of God: If you receive with a cheerful hart, and free will, what befalls you from this dear hand, always amiable, whether it cherisheth, whether it chastiseth, whether it give, whether it take away; a hand wherein consisteth our Lott, and which forms our destiny: If you say with the king of the poor, unto his eternal father, yes father, because it hath been thought good in thy sight, yes, let thy will be done unto me on earth, which thou hast ordained in heaven, thou givest me this chalice, and why shall not I drink it, yes, I will drink of this wholesome cup, and will call upon thy holy name; such as may be the heavenly will, let it he done in me and upon me, yes Lord, for I am thy servant, and the son of thy handmaid, and a passionate adorer of thy eternal decrees; thou hast prepared for me this poverty, in which there is nothing pleasant, but the hand that gives it. I receive this bleareied L●a, and will love her for the love of thee, who didst so much love her for the love of me; for, is it not for me that thou becamest poor, o my Saviour? Thou, who before thy taking upon thee the form of a slave, wert replenished with so much riches. The other advantage which you ●oose by your unjust complaints, o my brother, is that you depriu● yourself of the honour of the most excellent of all poverties: For being alone and without aid in the single life, besides not tied to any society whence you may hope for assistance, (for the brother who is aided by an other is secured, saith the Wiseman, as if he were within a fortress) you are more immediately depending on the providence of God, and may say with David; help me, Lord, for I am poor and alone: As also I am singular, which is to say, alone, even unto my last passage: And moreover, 'tis thou Lord who hast established me in a singular hope. The poverty of the ecclesiastics of the Clergy, reduced unto necessity; is a poverty truly poor: For besides that it is shameful (the word poor Priest being turned into a ridiculous Proverb) neglected, despised, reviled, subject to taunts and reproaches; it hath this of miserable, to be deptived of succours, and abandoned, seeking consolation and not finding it even amongst friends, who mock at it, laugh at it, and wag the head at it. They who are thus forsaken, have they not a greater part in the abandoning of jesus-christ on the Cross, than such as are well assisted in their poverty? And may they not say with the Psalmist; It is thine Lord to receiu● me, and to place me in shelter, under the shadow of thy wings, since my father and my mother, and all my friends forsake me, and fly from me, as if I were dead; and give me up to oblivion, not only in their memory, but in the affection of their hart. That is the great advantage which the divine author of the Philothea observes in the poverty of seculars, above that of Cenobites, for as much as that dishoners, and leaves in inexplicable miseries, and without support of those who live in community. But this, besides that is proceeds of proper election, is a poverty, glorious, honourable, cherishing, respected, succoured & assisted within, and supported without; in esteem and vogue in the world, and placed in high degree, and prime rank of all poverties; having only on its side commendable, the prerogative of a vow, and of dis-apropriation, which is a quality more spiritual & speculative then real, material, and : A quality which gives it the name, the splendour and brightness of virtue, whose only shadow is worthy of honour and reverence, but not the pressing incommodities, and sharp sufferances which are felt in a single poverty, abandoned and necessitous: So that they have the glory of poverty, but not the incommodities: And the others have the incommodities, not only without honour, but also with reproach. Which be it spoken without prejudice unto the excellency of the poverty vowed in communities, which placeth such as embrace it, in this high and triumphant state of perfection, so much extolled by writers, and Whereunto, in some some, may be applied this saying of the Apostle; Having nothing, and possessing all things. CHAP. XVIII. Against the complaints of Cenobite Directors. SOme nevertheless of this condition leave not to form complaints, which we must now examine, having already, with a lively, Christian, and as I believe, charitable liberty, reprehended those Directors who are of the Order of the Clergy. But before I enter into this matter, which is of itself ticklish enough; I had need to fortify myself with a distinction, which the no less learned than devout Cardinal Bellarmine furnisheth me withal, in the 41. chap. of his book entitled of Monks, wherein ●● speaks of the means whereof they live; it is his manner of speech, and these are his proper terms. This excellent and holy person than saith, that the Cenobites draw that which is necessary for their livelihood four ways, which may be reduced to two kinds of regular life; the one, of those who are founded and rent; the other of such as are called Mendicants, and who live by their begging. The first then of these four sorts, is of those who live by their labour and industry, buying and selling to draw from thence profit, whereby to live; These are Bellarmine's own words; The second of those who live on the goods which they have brought into the community, whereof they make a stock, which afterwards they distribute unto the brothers, according to their necessities without having any thing proper. The third of those who live upon foundation▪ made by pious persons, who have given sufficient revenues to entertain a certain number of Cenobites. The fourth, of those who live of mere begging, without receiving any lands, heritage's, rents, foundations, or other revenues, immoveable, and founded. Of the three first sorts, live such as beg not; and of the last, such as have by their institute, the title of Mendicants. Now in the four chapters following, the Cardinal whom I have cited, proves as learnedly as the Monks; first that they are not obliged to labour with their hands, as the ancient Cenobites did. Secondly, that they may live of the goods, which they brought into common; which is without contradiction. Thirdly that they may sustain themselves of the foundations made to this purpose, by the founders of Monasteries. Fourthly that begging being permitted by the Church to certain Orders, one cannot blame it without note of heresy: Refuting beside, all the opposite errors to these verities, so strongly, that after so exact à haruest-man, one can make but à very ●light gleaning. It therefore only remains, for me to show in this subject, that of what fashion soever a community life's, the complaints of poverty, which the Cenobiticall Directors make, can not be just. In the ensuing part you shall see the reasons. THE THIRD PARTE. CHAP. I. Reasons opposed to Cenobiticall complaints. Whereof complain you, o Cenobites, when you say with a pitiful tune, that you are poor? Since that without à species of sacrilege you cannot be rich, nor proprietaries, the vow of poverty once made. Of what do you complain, burr of your own choice and of this best part which you have taken with a free will? Believing, as it is true, that it is good for a man to be so. Of what do you complain? Is it for having embraced an Evangelicall Counsel so holy and so fit to aspire unto perfection? According to that: all that thou hast, give it to the poor and follow me. Alas see you not that by your complaining of counsel, you frame à kind of complaint against the Consellor as if he who is called the strong God, Consellor, Prince of peace, Angel of the great Counsel could or would give counsels which were not worthy of him, who hath in himself all the treasures of Wisdom, and knowledge of the eternal father. Or rather of what do you complain but of yourselves repenting the good which you have done? Even as a sinner who should repent himself of his ill doing. Of what do ●ou complain but of charging yourselves with a burden which your ●itle fervour and courage cause you to find too heavy? Though the son of God called it sweet and light, having himself carried it on his shoulders all the days of his life. O God, do not oncplaine of this holy election; for this were to put your mouth against heaven, and seek to correct the works of God which are all perfect, and without repentance; Though it be said that God seeing man so ungratfall was touched with an interior grief of hart, and repent himself that he made him. But perhaps you groan under the sharpness of temporal incommodties which press you. When S. Bennett, to overcome a temptation cast himself all naked amongst the thorns, and S. Francis rolled himself upon the snow for the like; had not they good reason to complain the one of the priking of the thorns, the other of the coldness of the snow? And he who would plung himself into a river to wash himself, should he have reason to complain that water wet. I Never yet hard say that fasting glutts, nor that poverty inrisheth, roses grow not but amongst thorns, and there is no day but hath his night, All virtue consists in action, and in action hard and difficult: if vowed poverty be a virtue, (of which no man doubts) must it not have, as chastity, Obedience, Patience, Humility, and all the other virtues, some sufferance or labour annexed to the practice thereof, otherwise what merit were there to exercise it? The proper action then of virtuous poverty, is to suffer patiently and joyfully necessities, wants and scarcities. Happy is poverty, said a great stoic, if it be pleasant, but I deceive myself, goes he on saying, it is not poverty if it be cheerful and content. Why, o Cenobite, can you well think to have the glory of an honourable poverty without feeling the discommodities thereof? Are you ignorant that crowns, are not to be gotten but by lawful combatts? And would you gain that of poverty without being pricked with the points of necessities? Is it to be a delicate soldier that you were inrowled under the standard of the Cross? Do you imiagine that it would suffice to honour God with your lips and to sacrifice unto him solemn words, without putting yourself into the practice? He who voweth Chastity, ought he not to resist sensual temptations? And if he feel them as did S. Paul, ought he not to have recourse unto grace, to the end his virtue be perfected in his infirmity? He who promiseth obedience ought he not to be ready to suffer a thousand contradictions and repugnances in himself to attain unto a perfect resignation, mortification, and an entire renounciation of his own will. And would then he who vows poverty have for nothing (to wit, without sufferance) this precious pearl? Is it not to acquire it, and for its love, that he hath renounced all the substance of his goods? For I speak here of Priests Cenobites, who I suppose have left some possessions in the world, not of such as having nothing gain much more than they lose, by putting themselves into Cloisters; and then of what doth he complain? If he feel the dolours of this voluntary circumcision, might not one say unto him in some sort, as unto Saphira, it was lawful for thee to keep thine own and to do like the young man in the Gospel who retired himself unto his goods not being able to digest the counsel of perfection; But after he had put his hand to the plough to look back is that which cannot be done, without declaring one's self unfit for the conquest of heaven. Peradventure my Brother you expect in this life the hundred fold which our Saviour promised to S. Peter, to his Disciple, and to such as shall leave all to follow him; but see you not that this intention would be impure and too mercenary, not willingly to give an alms but in hope of this hundred fold, and after this reckoning is there an usurer or covetous man who hath not been liberal, to give one for a hundred? If you complain repining at what you have left, it is yet worse, for it is a kind of reproach made unto God, to whom we have rendered in the person of the poor, that only which we have received from him; for what temporal, corporal, or spiritual thing do we enjoy which we have nor received? And if we have received it from him what do we give him? Are not thes rivers, which naturally return unto the Sea from whence they draw their Origen? And moreover what need hath he of our goods? If we can call ours this title portion of the Vnivers which is all his, whereof he only permitts us the use; so the Spouse who was wholly her beloveds in body, hart, and affection, did she not confess that having given all the substance of her house for the love she bore him, she thought to have done nothing: Were it possible that an Evangelicall Nazarite, à soul consecrated to God, by a vow so holy, could amidst the Manna of the desert of Cenobiticall life, long after the ognyons and fleshpots of Egypt? Would one foul his feet after he hath washed them? would one put on again his garment after he were unclothed? It is to usurp the very Words of job, but in à far contrary sense, who will grant me to be as in my days past when I washed my feet with butter, and the rock poured me rivers of oil? This is to imitate the cows who thought to overturn the Ark which they drew when the voice of their calves resounded in their ears. If perchance, o Cenobite, you are poor in the world, and being brought up in study by your community you are arrived to the state of Preisthood, under the title of poverty, and afterwards employed by your Superior in the direction of soul's devoted to your Order, what cause have you to complain of a title which hath honoured you with the character which you bear and could not obtain in the world for want of means? Is it that the incommodities of poverty seem unto you less supportable in the service of JESUS-CHRIST, then in the world? behold, behold him unto whom you are dedicated, behold your Captain, and judge whether you be more poor and more incommodated than he; It is a yoke which he bears with you, and it would not be à yoke unless you were two who carried it, for grace is never wanting unto him who is not wanting unto grace. Grace which causeth this yoke to putrefy, (it is the word of à Prophett, which is to say, sweeten) at the face of oil, to wit, by the suavety of the unction. It may be that you would have the honour of poverty and the same commodity, which the rich enjoy, an unequality of spirit which can not fall on a person of good sense; for it is to desire the triumph without victory, the victory without combat, the combat without peril and the peril without pain. There is no virtue without labour, no glory without virtue, no reward without merit, no honour without charge; and the Maxim of the la● teacheth us, that he who receiveth some profit aught likewise to take part with the discommodities annexed thereunto. One can not receive an inheritance without being charged with debts; otherwise it were to imitate those children unto whom honey is given upon their bread, and who cast away the bread after they have licked up the honey. Shall I here dare to speak a bold word with the Prophett Amos, I why not? It is God who speaketh, and his judgements are true and justified in themselves; Behold that which the oracle saith, hearken unto this saying; fat cows which inhabit the mountaigns of Samaria, why do you wrong the needy, and deceive the poor, who say unto the great on's and the Lords, bring, and we will drink; our Lord hath sworn by his holy one, that lo the days shall come upon you: and a little after, your teeth shall be set on edge in all your communities, and you shall have want of bread in all your houses. CHAP. II. Of the labour of hands. BUT let us examine more nearly, o Cenobitts, your poor manner of living, which Bellarmin notes, and let us see whether in either of them you have just cause to complain; As for the first which concerns the labour of hands, if you say that is an old custom which is no more in use, and that it was then good, to wit in the days of those coals whereof we are but the ashes, I would willingly know whether we pretend unto any other Paradise then that whereunto those good ancient Cenobitts aimed who laboured with their hands, and eat their bread in the sweat of their brows; or likewise whether we have received some new Gospel which promiseth us Paradise at an easier rate than unto them who got it with violence, and to speak according to S. Paul, in labour, in travel, in watchings, in hunger, in fastings, in cold, in nakedness, in poverty, in anguish, in misery, in affliction, as dead yet living: or whether we have received some indulgence or privilege which frees us from this pain, and exempts us from this ordinary toil, as we are not subject to the power and jurisdiction of Ordinaries. You will say with this Learned Cardinal, that the same was good and practised in those ancient Monasteries, as well of Egypt as of the other parts of the world, where many lived in common, not hundreds only, but thousands of Monks according to the report of histories, who were all Laics, their Superior only excepted, who for reverence unto the Sacerdotal dignity was called Abbot, which is to say, father: But since that Priesthood began to multiply amongst Monks, the use of the labour of hands is not only Lessened, but abolished amongst the Priests; let us add, and even amongst the lay brothers, who in imitation of the fathers, have left the labour of hands to apply themselves to holy contemplation, and the prayer of rest and recollection where they do wonders; because the holy Ghost who is simplicity itself, is pleased to communicate himself unto simple spirits; Notwithstanding I refer myself unto what S. Austen saith upon this subject, in a whole book of the manual labours of monks; and the complaints which he makes of this▪ defect in the thirty one Chapter of the first book of the customs of the Church, whereof I will only give this touch. It is no ways to the purpose that in this life (he speaks of the Cenobiticall) where the Senators (these were the greatest Lords of the Roman Common wealth) are laborious, and take pains, the artificers should grow idle, and do nothing, and where the Lords of villages resort forsaking their goods, their delicases and commands, there the down, who were their vassals, should live daintily; Is not this sloth in your judgement touched with a delicate hand? No, no, saith he in the same book, you must not in this sort be idle, but rather show unto men by your labour, that you have not chosen this kind of life to spend your days in sloth and idleness, but rather enter heaven by the narrow gate which is that of sufferances and labours; otherwise this saying of the Gospel will beat your ears, what do you here all the day without doing any thing? And this other, sluggard, go to the emi●t, and let this little creature give a most shameful lesson unto thy slothfulness; learn the like of the be, and know that it is ordained, that he who labours not, should not eat. During the time the Manna fell upon Israel who so ever was negligent to rise at the break of day to gather up his portion, fasted that day. The great Patriarch S. Francis, did he not call brother-flies such amongst his companions, as would needs live upon the labour of others, without contributing of their own, after the manner of drones, who seek in the winter time to live upon the labour of bees. If then a Cenobite were in a community not mendicant by institute and privilege, and had no other means to live but by the labour of his hands▪ should it not be injustice in him being unwilling to take pains, yet to make complaints of his necessity? might not ● man with reason ask him why he choose this kind of life, if unwilling to practise it? And a secular artisan who were expert in a good trade, and would suffer hunger rather than exercise the same, and apply his labour thereunto, should he not give more ground of derision than pity, in case he complain of his want, having arms, health, and strength to support him in performance of his work? But peradventure we frame▪ these reasons to little purpose, since this manner of living, being no more in use amongst the Cenobits, there are few Monasteries (except those of the Mendicants) which have not their living settled by the second and third means, which is to say, by the goods brought in or gathered together in common, or by the foundations of pious persons. CHAP. III. Of founded Cenobites, and whether their Complaints be just. IF then a Director Cenobite biside in a house where the institute is to live of reveneves according to either of the manners, what cause would he have to complain of his particular poverty; since that in à Conuentual family well governed the distribution of the common goods is made into particulars with a justice si exact, as every one hath what is needful for his livelihood, clothing and all other commodities of life? If the Director complain of his community and of his Superiors as not receiving things justly necessary, sees he not that like Cham he discovereth the shame of his fathers and of his house, and that this complaint gives rather occasion of scandal then subject of edification? And to believe that they are fit to exasperate souls then to reclaim; and to take them of rather than to allure them? Have they not reason to say within themselves let those people first well order their own community, and then will they well direct others? He who (saith the Apostle speaking of a Pastor) knows not how to order his family nor rule his domestics how will he be able to govern in the house of God, and wisely to dispose thereof? And what kind of Directors are they, who know not how to guide themselves? But some will reply, it is of the poverty of the house they complain, not of their own particular. O wife of jeroboam why dost thou disguise thyself? No, no we run upon a hot sent, we understand the dubling, we know how to keep ourselves from change. We will presently speak concerning the specious complaints, which the Pastors and Cenobits make of the poverty of their parishes and Convents, litere we will only touch the personal which have so much the more ill grace in the mouth of a Cenobite, as they seem to yield unto propriety, a vice so much detested by all the Ascetiks, who heretofore denied Christian burial unto such, as at their death were found to be tainted therewith giving them the sepulture of asses. For in fine what would the Cenobite? What pretends he, by this complaint, but to be eased in his own particular of the necessity wherewith ●e saith he is pressed, under colour of the poverty of the house where he life's? And might not one ask him why he left his goods in the world, whereof he could have lived without importuning any, to put himself into à disaccomodated house, in an order which needs foundation, since it is not of the rank of mendicants, and founded according to the two kinds of which we treat. If he were acquainted with these incommodities during his noviship why did he become professed, and having made his profession, why did he give testimoney 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 withal? Is it after a manner as they use to call hawks to the fist to hood them, and to cause fish to enter into the wicker? some are so solicitous to understand a novice, to sound the depth of his soul, and the whide circuit of his interior, why then will the professed use such diligence to hide themselves from them, and will not give them a clear sight of all the particularities of the community? Must one make profession to learn what belongs to a professed? Again from the receiving of the habit of the novice unto the privation there is some return into the world, but after a solemn profession there is no time to say I was ignorant, I thought not, I knew not; for he must remain in this sentinel not to remove till the great Captain sounds the retreat at the hour of death. Whoso ever descends from this regular cross whereon he is fastened with the nails of the three Vows, cannot be a child of God; there must h● die, to live for ever; For who persevereth not therein till the end▪ cannot find salvation. What soever complaint then, a Cenobiticall Director, of an institute which ought to live of foundation, and rend, might frame; cannot be admitted; since it taxeth the community of injustice, in the distributions of necessaries, When it tends to particularity, or propriety, When it accuseth the indiscretion of the complainant, for as much as he casts himself into the labyrinth, wherein he finds himself entangled. CHAP. IU. Of those of Mendicant Directors. THe mendicant Cenobite hath yet less ground to complain of his particular poverty, because he could not be ignorant of that of the community, wherein he put himself, which, having nothing assured, save that which is most firm of what soever is stable, to wit, the infallible providence of God, cannot permit, or give unto such as range themselves under its banner, but what the ordinary begging may afford. He then who will draw some particular succour, or comfort from a Directed soul, should not he prove in some sort proprietary, and injurious unto his community, from which alone, he ought to expect his necessaries, and not from persons abroad, and by ways▪ which being secret, cannot be but indirect, and reprehensible? He will also say that it is not his own particular want whereof he complains, but of those of his brethren, and of the whole community. Behold he●e the son of Adam, still covers himself with figue leaves, and how proper and particular love conceals itself under the shadow of a focietie. But Adam where art thou Tell me thou son of the old man, art not thou one of those brothers, and he whom thou cherishest most, of all that little poor community? If that be at ease, hast not thou all thou desirest? The safety of the common wealth, is it not the particulars? When the vessel is saved from shipwreck, do they perish who are in it? They who traffic in common of that which is within, have they not their part of the profit, when it is arrived at the haven? It is that which we must now examine, to wit, whither the complaints are just, which the Pastors, and the Cenobites make of the poverty of their Parishes, and of their Monasteries. As they go first in the procession for the venerable antiquity of their order, so also shall they have the preeminency in the reprehension; that the Diocesan Pastors have a little more power, and jurisdiction over such Pastors as are subordinate to them; For as concerning others, although they be not out of the bosom, yet are they nevertheless out of the precinct of the ordinary Hierarchy; not rising by their exemptions, but from the authority of the head of the Church; a tie which S. Bernard compares to the fair disposition of that man, whose feet should be immediately fastened to his head, without interposition of other members of the body; such a contracting, that the pencils of painters, no less subtle than the inventions of Poets, have not yet met with any thing so admirable. This conceit coming from so great à saint. I b●l●eue that the report which I thereof 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 poverty of their Churches. TO what purpose then do some Pastors in the Direction of souls to them committed, become importunate in laying open the poverty of their Churches, if it be not to share in the commodities which they desire should be given thereunto? Is it not more honest, and more suitable to the dignity of a Pastor to represent in all simplicity, and without any show of complaint the necessities of his Church, Whether it be in ornaments, in buildings, or in light, or else in the foundation of some Chappells, services, or confraternities, most sweetly causing the sheep to understand that the parish is their mother? and that well-bred children, and abunding with the goods of fortune, get no honour in leaving their mother naked, and in necessity, without proceeding to exclamations, to reproaches, to invectives: For that doth manifest some particular interest; as thirst, and eagernes to drink, though it be but water, sheweth some feavourish disposition. If the dormitive, and sweet medicines or mild, and gentle remonstrances made in terms of cordial verity, and Charity not feigned be unprofitable in regard of the hardness of ha●ts, after charity, (which never goes without longanimity, and patience) marcheth justice, providing that the Bishop ordain things necessary for that respect, and that he, in case the people be stubborn, demand aid of the Magistrate for the execution of the ordinances which concern the necessities of the service of God, and the maintenance of holy places, and sacred ornaments. The same may be said of the entertainment, and maintenance of Pastors, which is due in all justice both divine, and humane, and which may be sweetly, peaceably, and quietly demanded, by ways which can only be odious unto such as curse the day, and who conceiving iniquity bring forth injustice: For that purpose are designed Tithes; and for pavishes where there are none, as in Towns, other rights are ordained forth maintenance of Pastors, which ought to be received with humility and gentleness as well beseeming those who feed the flock of God, without of a sordid lucre, as S. Peter saith, but frankly, and amiably. To what end is it then to fill the air with complaints, which cannot be exempt from suspicion of avarice, though possibly the hart of his tongue which uttereth them, be not infected with this evil? I do not say that the Institution of the Confraternities, is not holy, and whence souls receive very great profit, it being a powerful spurr unto piety: But when à Pasto● makes use of them, to draw advantage, and to increase his revenue, who sees not that this little stream degenerates from the purity of its source, and that the intention of instituting these devout assemblies, doth no ways suit with this design? There is a sort of white Adamant which repulseth the iron, which is attracted by the black. The Director who hath true charity, which is the Adamant of hearts, will dart far from him all these interests, which rather seek profit secretly, then with the trumpet. As concerning other abuses of Confraternities of Par●shes, which, principally in the country, lead unto banquets, and other dissolutions of the mouth, as if the kingdom of God, consisted in eating, and drinking, and not in the joy, and peace of the holy Ghost, I will not here speak▪ since that the very naming of these disorders, is enough to blame them, and to reprehend the Pastors, and Directors, of such assemblies, who instead of sharply reprehending such expenses, no less odious than vicious, take part therein, authorisinge by their example, that which ought to be destroyed by their speech. CHAP. VI Of those of Cenobites touching the poverty of their Communities. LET us now see, if the complaints which the Cenoticall Directors pour out into the ears of those persons whom they conduct, have any more reasonable air, when they speak of the poverty of their Communities, then when they trease of their particular incommodities. I will say (to the end I may not irritate the bees, according to the ancient Proverb) yet less; this word is short, but true, and behold the proofs. Let us always remember the distinction of Cenobites who live of foundations, and such as get their living by begging, who therefore are called mendicants; because this difference is very considerable. Touching the first, if their foundation be ancient, and well established, it is altogether evident, that they cannot complain of poverty, unless there be disorder in the community, disorder which, as the anathema of Saul, and Achan, causeth that nothing prospereth. What may one say wnto such, but that they reform themselves, and then all will abound with them, according to the infallible promise of our saviour, seek first the kingdom of God, and then all will be added unto you? Yes, but this will be a well reformed community, yet the foundation will be new, and consequently weak enough: This argument seems unanswearable, and yet is it the most feeble of all, whose complaint is least receavable. For if all communities be established either of goods brought thither by such as enter therein (as is practised in the new erected Monasteries of women) which hath made the order of S. Bennet, so great and rich, and other foundations, as the learned Bellarmine noteth, whose doctrine I here follow, step, by step in the 23. Chap. of his book of monks; Or if they he grounded on the foundations of great, and rich personages whose piety erecteth, and indoweth entire Monasteries (which is common in Italy, and Spain, of France I Say nothing) why do these people complain that these new houses have no soundations? But if they who come in, bring nothing, why do you receive them, in case you have neither the means to maintain them, nor the faculty, or permission either of Church or Magistrate to live by begging? Why place you the cart before the horses? A●e not men they who ought to establish and endow houses, and not the houses to endow the men? Such as have no means to live in the world, and being ashamed to ask, and loath to take pains, say that they cannot there work their salvation, ought they to find their life plentifully provided for, in that country which you call out of the world, in places most peopled of great towns, and in houses whether they bring nothing but Alexander's part in his conquests, hope? CHAP. VII. The indiscreet zeal of some Cenonobites in the multiplication of their houses. But is it not behooveful to save solues which would be lost in the world, and to trust in the Providence of God? o fair words! o beautiful head said the fox of the fable, having found one of marble, but much better would it be, if it had brains! The indiscreet zeal, and without science, makes faults, in thinking to perform heroic acts: It is not good husbandry say the clowns to nourish peacocks, for though they eat spiders, and mice, purifying the houses of these vermin, yet do they otherwise greater mischiefs, for they uncover tops of houses, and fright away tame pigeons, with their cries. It is the same with indiscreet zeal, which sometimes by chance produceth small benefits, but on the other side commits a thousand▪ impertinencies, and causeth a thousand perplexities; Plunging in the subject whereof I speak, such as think to retire themselves out of the world thereby wholly to apply themselves unto God, into thorny cares, into secular negotiations, which the Apostle forbids those who are dedicated unto God, and into a thousand labyrinths which I rather desire to cover with an ingenious, and charitable silence, then to lay them open by my discourse. My dear brethren give ear unto S. Peter, who forbids you to walk in your fervour, and to David, who tells you that the honour of the king of glory love's judgement; and be not ashamed to learn your lesson touching your exterior carriage, of the weaker sex, since in the interior passages of the mystical Theology we learn so many holy documents from women and maids, of eminent piety, whose infirmity, God hath chosen to confounded stringth, and ignorance, to abate the swollen pride of the science of the most learned, from whom he hath hidden his secrets, and revealed them unto these simple souls, whose writings do ravish us. Observe then the actions of the Conuentuall maids, who like you begin their Orders, their reformations, their families, their Communities. Behold these prudent Virgins, and how they walk with the lamp in their hand, to wit, with consideration▪ and discreet government: They receive not amongst them, any maid which may be a charge unto them, and who hath not a competent dowry for her entertainment; but of the other class, which is of such as bring much more with them, than is necessary for their maintenance, and who assist in building, in founding, in adorning, in establishing▪ the number is far greater; Therewith they become founders, benefactors, and other lesser Suffrages, who by their good government place immediately their houses in that state, called the happiest, which is rather to give, then to receive, and to be rather profitable, then burdensome unto the common wealth▪ This example is domestic, at your doors, before your eyes, it is not far fetched; those are little ants, learn their Economie. So have the ancient Cenobites done, who liu●d of foundations: For they rece●ued not any one amongst them, who brought not wherewith to entertain him, in case the house being otherwise founded was no● capable to receive some soul, eminent in piety, or learning, though deprived of the goods of fortune. Consult with the prudent Virgins, and propose unto them à maid of gold for virtues, and devotion, yet without money, and without patrimony, fear not that they will find her vocation to be assured; they will furmish you, not to admit her amongst them, with as many excuses as you please, and they will no wa●es doubt, that this weak soul, according to her sex●▪ shall be lost in the world, and they will tell you wonders of confidence in God's Providence. On the other side present unto them à maid very rich, but of a froward and harsh spirit, o! she shall not want vocation: what merit is it to break this hard brain; when she is once entered, they having well framed others, will willingly show her the spiritual works of mercy, so as she perform the temporal towards them. After this manner guide they their affairs, without being chargeable to any, and without making great enterprises which afterwards cause them to hang down their heads, imitating that indiscreet builder reprehended in the Gospel, who began to build, but measured so ill the proportion of expense, as he could not finish it, exposing himself unto the scorn of his neighbours. There is a holy, and venerable Order of Cenobites, which makes profession of a great solitude, and which hath longer continued in the rigour of its first strictness, than any other in the Church of God, that Order walks a leaden pace in the erecting of new houses, and never sends a a colony, I would say, a community, until the house be entirely built, and wholly founded, as well for the maintenance of the Cenobites, as of the buildings, desiring rather to have a few Conuents well ruled, and well endowed, than a rabble of little houses which destroy the Claustriall, and Conuentuall discipline; many beginnings, and the consummation to no ●nd. An art of the bad spirit, who thereby endeavours like Pharaoh, to cause the Israelites to perish, ordaining that their children should ●e ●ast into the currant of waters: And like XERXES, to cause the river Gindes to dry up, by deviding it into many streams. And to speak the truth nothing sooner brings to decay the policy of a Conuentuall Order, the● the unlimited multiplication of house 〈…〉 for if it be hard to frame good subjects, whose submission may be entire, it is much more hard to mere with good Superiors, who ought to be as the bones, the sinnows, and the supporters of the body: And experience shows that in small communities, observance doth easily slacken. Add that this desire to extend themselves in number of habitations causeth that they receive men to fill them, without much choice, many elected, and few called; laying aside the unprofitable, the incapable, the remiss, who have as good teeth as the rest, but have neither arm, nor tongue, to labour corporally or spiritually, and in the mean while, are no less expenseful than the labourers in the vinyeard, and oftentimes more; for as the wheel of the chariot least greased, makes the most noise, so they who have least of the unction of grace, are the greatest complainers of their entertainment, and as the Prophet said of Israel, if they be not filled, behold they murmur. May I be permitted to speak unto these Sirs (although the ordinaries may not overlook them, nor have any thing to say unto them, for it belongs unto the● to teach others) only by the way▪ of fraternal▪ charity, and in the same fashion as I would desire to receive of them à good advertissement for the correction of my faults, according to the precept which our Saviour gives us, gently ●o correct those who stray out of their bounds, and to receive with a willing hart the same grace, when an other shall advertise us of our errors. CHAP. VIII. A remonstrance thereupon and advice. Will it, I say, be permitted me to show that it would be much more expedient for to grow by the root, then by the branches, which is to extend themselves in the exercise of virtues, rather than in the multiplity of foundations, and not to leave Mary's good part, for the toil and trouble of Martha; inseparable trouble of so many new missions, and Conuoyes. No the perfection of an order consisteth not in the number of men and houses, but in the exact observance of the rules, and Institute. If the number caused the excellency, the world would carry it frō●hose that leave it; for there are always many more secular laics then of those who abandon the world. An army less in multitude but well ordered, is stronger than a great one where disorder puts all into rout and confusion. But why is it necessary to take muc● thought, or use many words for the proof of a truth altogether evident, and which experience makes palpable? No, no, at the Tribunal of God, you shall not give so strict an account for not enlarging your order and multipling your dwellings, as for the ill husbanding of virtues, and for many other imperfections which wage continual war against us. And besides where there is no hearer sayeth the wiseman, what need is there to power out our speech? The passion of spiritually multiplying themselves, being so vehement in zealous souls, 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 a fairer pretence to advance the glory of God in the salvation of souls, by bringing to him many servants; whence such as are once taken therewith cannot acquit themselves; because they would think to lose all their perfection. No, the passion which carnal fathers have for the advancement of their Children, to lodge them we●l, to provide for all their necessities to erect them houses, bears no comparison with that of Cenobiticall fathers and Superiors in extending, multiplying advancing enriching building magnifiing and causing their blessed instituts ●o flourish; And God grant, said an ancient father of the Cenobites unto his brothers who pressed him to reedify the Monastery and to make it greater; that by enlarging our terrestrial cells we do not straiten the habitations which expect us in the mansion of our heavenly father. It is in vain to oppose reasons and words unto a torrent which can not be stayed by any banks. Go on then in the name of God, our dear Brothers go on dilating yourselves always forward, and never return back no more than the birds of the Prophett, ascend always or descend like the Angels on jacobs' ladde● without stopping in your motion, I ●ell you from my very hart as Rebeccha's brothers told her whe● they sent her by Eliezer to be the spouse of Isaac; you are our sister increase into thousand thousands: let your Orders flourish more and more, let your Brethrerens multiply and surpass in number the stars of heaven, and the sands of the Sea: Yet is it not very certain that by multipling people the glory of God is magnified: since that experience, which your passion causesh you to ignore, makes us to see that you spiritually ruin yourselves by that whereby you think temporally to establish yourselves; that the Wisdom of the flish obscureth that of the spirit, as the moon receiveth Eclipse by the opposition of the earth, and that thinking to advance the glory of God by multiplication, you diminish it by inconsideration It is in my opinion the judgement of the holy Ghost, who by the mouth of the Church his true oracle teacheth us in the last ecumenical council, that the multiplicity of new institutes placeth so many Children on the breast of Christian piety, as it thereby becometh dry; which be it spoken with due reverence to the Sea Apostolic that doth nothing therein but maturebly, holily, and upon just necessities; for who can say unto it why do you so? since that the sovereign Bishop holding the general government of the ship of the universal Church knoweth better the necessities thereof, than any particular Pastors, who a●● only called unto part of the solicitude, not unto the fullness of the absolute power and authority reserved only unto him. Now to return to my first purpose; whence this digression (which will not be unuseful) touching the multipliing of Cenobiticall houses seems to have some what put me our of my tract; I say that if such as make new foundations complain of their poverty, their complaint can not be justified by their inconsideration which causeth them rashly to enterprise works, wherein they take ●o ill a bias that one need not wonder (whatsoever confidence they allege in the providence of God) if they prosper so ill therein, as in the end their harp is changed into lamentation, as job saith, and their voice into the accent of those who weep▪ What might a man than do to cause these complaints to dry up in their mouths, and to satisfy this remediless appetite of founding houses and making new establishments? Concerning which, I should bid them to ask of their ancient father's Cenobites, and of those who have preceded them in the like designs; and they will answer them, follow our steps, pursue the tracts of our example: Receive not any amongst you, who bring not unto the community means to live; as no Priest: is received into sacred Orders, without title (I speak here of Cenobits living of rents.) Or else take no● new houses, unless they be sufficiently endowed by founders; and do not receive more people than the revenue of the house can maintain, as you see in Cathedral and Collegiall Churches, there are bu● so many places for Canons or Prebendaries, as the rents of the chapters can maintain. And if some offer themselves to be brother-seruants, admit only such as know some trade, and who by their act and labour, shall be able to gain their living, in serving God and the community; so should you want nothing, nor have occasion to complain. CHAP. IX. Indiscreet fervour. BUT going on this pace, you will say, one should not much advance. For foundations are rare; more rare such as entering into communities bring with them means to entertain them; and beside, this were to tie the hands of the Divine Providence, and subject it unto humane prudence which is folly before God. I know not truly whether this prudence be a folly, but I am certain that indiscretion and temereity are no marks of wisdom, and likewise the example of the women which I have formerly mentioned, and which erect so great à number of Monasteries, every where, and always well founded, at jest in time, makes us clearly to see and to touch with our very finger, that their conduct is full of security and benediction. Moreover if you who are transported with this zeal have the gift of miracles, and of multiplying loaves in the desert, as the some of God, or oil and milk as the Prophett, or to cause manna to descend as Moses, you should have good reason to assemble together much people without being solicitous for their nourishment, bu● to receive many persons who fain● in their way having nothing to eat, and then to cry for succour, to complain; is it not rather to accuse your indiscretion, then to stir up others to compassionate your miseries, seeing you fall into the ditch which yourself have made. You demand in beginning, or rather you begin in demanding, and are you so ignorant Logicians that you know not the nullety of the Argument which is called Petitio Principij: you cry out providence, providence, you think to walk upon the wings of the winds and upon the waters as S. Peter, and as soon as you find the want of any thing in a house where you have nothing nor brought any thing, you cry Lord save us, and your weak faith testifies your mistrusts by these lamentations; perceive you not when it comes to the effect the weakness of your protestations, and that like S. Peter you make great propositions of confidence which you perform ill enough? the satire in the fable the first time that he saw fire thought it so beautiful as he ran to embrace it, but he scorched his skin and beard. War is sweet saith the ancient Proverb, unto those who have not tried it: The Children of Ephrem did wonders in shooting at butts, but in the field they fought with their heels before their Enemies. In the beginning of an institute there are no thing but lamps of fire and of flame, nothing but fervours, nothing but courage; let us go, let us go and let us die with him, said the Apostles, when they r● away at the taking of their Master. So sing our new establishers, let us only go, let us begin, let us adventure, what can not we do in him who strengthens us? If he should kill us yet would we hope in him; when he sent his Disciples without scripp, without staff, without shoes in the dispersion of nations what did they want? All is made for Gods elect, all is for us, if we be all in him whether life or death, at the worst the earth may be defective for us to live, but not to dye. O fair resolutions so that the effects correspond thereunto! but when à S. Peter at the voice of a silly Chamber▪ maid changeth his note; when after so many brave protestations one descendeth to complaints, then may one say with the Prophet, how is the gold changed, and its good colour lost. And what pity is it to see the stones of the Sanctuary dispersed in the heads of the streets, and the valiant israelites armed with so many glorious propositions of suffering, running up and down the streets, and into houses, to receive comfort in their necessities, and defning with their cries the ears of persons, who have put themselves under their spiritual conduct, that by their assistance they may be taken out of the labyrinth wherein they entangled themselves through their own imprudence: For they would not have run as it were at random, nor fought as writers in the air, but seriously purposed to establish themselves, not upon foundations of hope rather melted and rotten, then well grounded, if they had not laid their foundations, as saith the Apostle, upon hay and straw; straw, saith the Psalmist, the shitle, cock of the wind and the symbol of inconstancy. From thence arise these complaints which yield noise enough but little fruit, and take from them the glory which is given to Solomon for having built the Temple of our Lord without causing to be heard the noise of hummers, Saws, or any other iron tools. The ancient Cenobites have not so done in their time; for they walked a leaden pace in their beginnings, they undertook few Monasteries and those in the woods and solitudes, in places remote from the commerce of men, so that they had no desire to importune, since they did fly them▪ and living there of the labour of their hands, and of their husbandry, as also of the goods which their companions brought into their communities, or else of the voluntary offerings and legacies which the faithful Laics gave them to be remembered in their prayers; they have in continuance of time heaped together this prodigious multitude of goods, which now serve to maintain the pomp and riolt of Commendatories and great men, who find nothing more fat, or delicious than the bread of the Crucifix, giving for a pray unto birds and dogs (that I say not worse) that which was gathered and ordained for the nourishment of Saints. These in their good husbandry labour without complaining, but the new founders of our time without taking pains, imagine, that it is sufficient to ask, and to complain, if one give them not what they desire; calling heaven and earth to witness and invaying against the ingratitude of the world which knows not how to esteem nor acknowledge, as it ought, the great and notable services they render unto it. A complaint like unto that of pedants who puffed up with a little learning in the small Empire of their schools do nothing else but accuse the blindness of the age which know not how to value their merit to advance them to the dignities of the common wealth, and to yield them a share in the government thereof. Behold touching those Cenobites who by their Institutes ought to live of revenus and rents, or of their labour, and who being not actualy founded but▪ only in possibility, have so pressing a desire of being founded as through their importunities they never suffer in repose the souls which range themselves under their direction, until they have thereby procured the foundation, the good deeds and comforts which they aimed at. If these complaints be just, others see; as for me I acknowledge the weakness of my sight and spirit to perceive and conceive their justification; for if there be any thing in the world which ought to be done gratis and disinteressed, it is the guidance of consciences. CHAP. X. Complaints of Mendicant Cenobites and their examen. Peradventure we shall find more justice in the complaints which Mendicant Cenobites may make who meddle in the function of Directours. For since no other living is allotted them then by begging, if they find not therein the comfort which they ought to expect in their necessities, what can they do but complain, thereby to move at least some compassion in souls and to change the hearts of stone into tender and sensible hearts of flesh? but they shall pardon me if I tell them that they thereby do quite contrary unto what they pretend; because making open profession both by their discourse and their life of remitting all their cares unto the Divine providence, they destroy by their complaints what they edify by their actions, imitating the Lions of Libya who to make men lose their trace, brush out with their tails the marks which their paws imprint on the sand. And beside, in saying after a sighing, and as it were, reproaching manner, that Charity is grown very cold, gives occasion to the world to examen whether it be active or passive, to wit whether it be their own or that of seculars, whose doors they frequent. For there is no coal so dead which is not reinkindled by the neighbourhood of one that is burning; so the Charity of Cenobites when it is true excites that of the people, who of all the Rules of the law understand none so well as this; I give to the end thou mayst give unto me, I do well, because thou provokest me so to do. They who truly seek God never want any good▪ the Manna would sooner fall from heaven then necessity should overtake them. The just man is never forsaken nor ever reduced to extremity of want; such as show Charity unto souls find good souls enough charitable towards their bodies. But as God loveth him who cheerfully giveth alms, so doth he cherish him who for his love sufferrs with alacrity the inseparable necessities of mendicity, in imitation of job of whom it is written that amongst so many strange and various abandoning, not the least word fell from his mouth, which expressed discontent. What? would I then take away a thing so natural as complaint when some incommodity is fallen? I am no enemy to Nature in this point, and it were injurious to reason (out of matters of faith) to strive and bandy directly against sense. S. Paul permitts even the most perfect to weep moderately and tenderly over the dead; our Saviour himself having given us the example when he groaned and shed tears upon the death of Lazarus. But it is always needful that reason should be mistress, and that during the most violent tempests, à man should never abandon this stern. Nevertheless in the subject whereof I treat, it seems that I might have just cause to forbid it since the incommodity which begets it, is neither casual nor unpremeditated, nor necessitated, but sought for, but embraced, but voluntary and deliberately chosen; For I pray you, the Cenobite who puts himself into a company of Mendicants, doth he not well know that the same is not founded, but as the earth whose mass is balanced by its proper weight in the midst of the air? that the community to which he hath tied himself by his profession, and which is obliged to nourish and keep him sound and sick hath no assured reveneve? that what it demands of the people of the world, who are not obliged, by any contract or any duty of justice towards it, if it be not in a case which bindeth every Christian to help his neighbour in extreme necessity? Of whom then ought he to complain who hath nothing and unto whom nothing is due if nothing be given him? unto whom are these reproaches addressed but to himself being like spittings cast up against heaven which fall back upon the face of him who spits them? My wounds, saith David, are putrified because of my indiscretion knowing that his harm proceeded from himself: Who is ignorant that to unclothe one self à long time before he lays him down to rest, is not the way to go warm to bed? It is not therefore, (alas no) tha● I reproach the holy mendicity of Orders approved by the holy Sea; for it is enough that this Oracle speaks to make me humbly give place, saying with the Scholars of that ancient Philosopher: He spoke it. But if a Prophet heretofore took upon him this respectful licence to say unto God, o Lord, thou art just and yet I will tell the just things in making to the à reasonable demand: Why shall it not be permitted us without censuring this sacred Mendicity of Cenobites authorized by the Church, to say, that as there is nothing so good nor so holy in the state of nature, and of grace, which one may not abuse either by wickedness or by imprudence: So may it also happen, that they unto whom this permission is given, make use thereof, peradventure otherwise then this infallible Sea intends, which hath approved their manner of living. For as the Cenobites who live of foundations and revenues entangle themselves in necessities where they establish themselves in certain places without competent rents for their maintenance, whereby they ruin their discipline, multiplying in such ●ort houses, that they cannot provide for their people as is befitting good subjects, and good Superiors, to the end the rules and observances may there be kept according to their rigour in full vigour: Even the Mendicant Cenobites may dissipate the spirit of their Institute by the same multiplication, and when they make their abode in such poor places as they are not able to draw from thence the comforts which they expect for their livelihood; or else, when they receive therein so many brothers that the cities and towns, which admit them, cannot conveniently provide for their entertainment. CHAP. XI. A digression concerning lay-brothers, or servants. PRincipally when they place amongst them a great number either of lay-brothers, or brothers of the Choir who are not fit for the service of souls: For though they may be otherwise very virtuous, and make their prayers, and exercises very profittable within; and be raised to high degrees of contemplation, yet the world which is not so subtle, nor speculative, hath not so much regard to interior as exterior actions, and as it hath not eyes but in the head, it believes nothing of men, but what it seethe or heareth of them, saying with that servant of the gospel, thy speech doth manifest thee. And to speak truth since these institutes are said to be established to serve as aids unto those who govern; which the Apostle calls (opitulations, gubernations) and likewise take the title of coadiutours of the Diocesan Pastors: I see not to what purpose they admit, and receive such as have not talents to perform clericall functions, of preaching, and administration of Sacraments. For to say that they receive youth, who seem, to have a disposition thereunto, and that they instruct them for this purpose, notwithstanding that sometimes the success frustrates their intention; and that such as they esteem fit become unable for these actions, so that they remain as it were superfluous, and over-numerous, serving only to sing, and perform the other m●aner offices of the convent, that were, more excusable, in case these houses whereof I here speak; were rent, and able without charging the public, to nourish with their superabundant revenues those who should not be fit, for the exercise of Mary, and solitude: But it is to be believed that they who live not but of alms, and beg from day to day, do not demand them gratis, but for the charitable service which they render to the people, reaping the temporal, of those unto whom they distribute their spiritual labours. And concerning brother-seruants, I do not comprehend in this kind of life where in the most are stated, since they being never able through their incapacity to aspire to Priest hood, nor unto clerical functions, or likewise to the service of the Choir, it seems that the right of demanding alms is not acquired, but because the Church approves it by sufferance, or suffers it by approving: For as much as they cannot, according to the use of common reason, reap where they have not sown. But if one allege for their justification, that there are of this condition amongst the rent Cenobites, it may be answered that they are there as servants (for which cause they bear the name of servants) who are contented with their nouriture, and with their clothing to be entertained, as well in health as in sickness by the community, to which they give and offer themselves, whence in some places they are called brothers Oblates, Which is not so amongst the mendicant Cenobites, who have no right to have servants at the expense of the public, being a thing which would be found ●range in the world, if a man reduced to mendicitie, had diverse servants, who should go up and down searching after necessaries from house to house, whilst he employed himself in study, and contemplation. The poor, impotent, or blind have sometimes other poor to conduct, carry, or lead them; but the necessity of these miserable persons sufficiently declares, that though they cause themselves to be guided by others whose eyes and shoulders they borrow, yet themselves in person are they that ask & beg, and not the servants or helpers. To bear the glorious title of mendicants, and never to beg; and as the bee drinks the dew which falls upon the flowers, to drink and eat the sweat of poor brother servants, who continually trot up and down through the dirt; who have their mouth in the dust; whose soul sticks to the pavemens': and who run from house to house to seek nouriture for their Reverences: Is it in your opinion suitable to their rank, whom that great Saint whose Seraphical charity deserved the marks of the stigmats of the son of God, called brother-flies? But whilst these poor lay-brothers go and come like the little flies, or Nymphs, to gather flowers about the town, and field, as upon a landskipp, the mother bees remain in the hive composing the honey combs of public and private exhortations, whereby piety and virtue are inspired into directed souls. It is true, and since the Church so finds it good, who can dislike it, if he will not show the loss of his common sense, in contradicting the common sense of all the faithful? It is nevertheless possible that some good Cenobite will like this reason without prejudice to his rights, privileges, and repose. Is it enough to be called mendicants, to live only of alms brought in without going to seek them? enough to nourishons self of things asked, without humility to ask them? It is true that Kings, Princes▪ and the great men of the world, gather their revenues by their Officers, Receivers, Treasurers, Overseers, Cofferers, Factors; and many rich persons, and of great quality, receive their rents even with their own hands. The Cenobites themselves who live of foundations, gather that which is due to them, by their Procuratours, who are grave Fathers and of note, not relying wholly upon their lay-brothers, unless they be of an approved fidelity, and of an intelligent wit to negotiate. I know not whether there be any secret pruiledge, and whereof I am ignorant, in the mendicant societies, which raiseth them to this height, of causing their necessities to be sought for by such as have least right to ask them. For if there were some such captious spirit (whereof there be enough in the world) who should demand of a begging brother for whom do you ask of me this alms? He ought to answer him in words of verity, and of an unfeigned charity. It is partly for me, partly for holy personages serving at the altar, in the pulpit, in the Confessionary, in the Choir, and in the direction of souls. And if this captious person should reply, brother you are in good health, you are strong and able, you might gain your living by your labour, or by service in the world, and since you render no spiritual formice, why do you demand of me à temporal succour for yourself? If it be for others, I wonder that they so little esteem the good done them, in bestowing on them livelihood (although it be not in so little, as of thir●y parts of men, there are no less than nine and twenty which go, which run hazards, which travelle night and day in all fashions to gain it) as they take not the pains to ask it themselves, sending only their servants like apparaters. It must needs be that they make little compte o● things and persons of the world▪ these are the strong Gods of the earth powerfully elevated, and so rapt with the knowledge from above, as they no more remember the necessity's hear below. Go cause them to descend from this Thabor that I may know to whom I give my goods, and if they be profitable for souls, let them visit mine, I will receive them as Prophets, but their servants and staff, is that which I know not, and which works neither miracle, nor impression in me. So it is that some penetrating spirit might send back these good brothers, for reasons rejecting their plea. They might peradventure say, that their masters are not of such à humour, as to disdain their profession of mendicants, and that to honour this glorious mendicity, they go some times a begging in person, and it is also possible, one may reply unto them, that this is so rare, that as one swallow makes no summer, so acts so little used cannot form great habits. This happens scarce so often as the eclipses of the sun, or of the moon, which ravish the ignorant with admiration, and cause souls most tied to the earth, to behold heaven▪ And moreover who knows the intentions of these actions which we ought always to take in the best part, and not to touch the brand where it burns? For since all the actions of men are, said Epictetus, like medals of two faces, and vessels of two handles, who shall assure us whether these so rare humiliations, be true, or feigned, done simply or for some end, since the Gospel gives us to understand that there is no virtue, which is not counterfeited by some vice, and that one may fast, give alms, and other such like actions, for to be seen of men, rather than of God? Nevertheless even by the common practice, we may easily discern amongst such as live of begging, those who have chosen Mary's best part in keeping themselves in repose, and in the holy vacancy, at the feet of our Saviour, from those who are put unto the toils, and troubles of Martha; and it belongs to the active life of lay-brothers, to nourish the contemplative of those of the Choir, who a●● as the Cherubins, and Seraphines' of the highest Hierarchy. And besides if one should set upon these good brothers and say unto them, my friends I see well that you are like unto bees, which gather of flowers, and make honey, but not for themselves; unto sheep which carry fleeses to others; unto oxen which plough the field, when the harvest shall not be theirs; unto birds which make nests, not for their own use. Tell me, if you had remained in this unclean world, upon whose head are heaped all the invectives which are in holy Scripture, as the maledictions were auntiently cast upon the emissary goat, which one chased into the desert: Would you have been contented (since it seems that your condition called you unto servitude) to serve a master which would oblige you, being poor, to go seek for his and your living, amongst your neighbours of the town, and country; and who perhaps at your return would treat you as liberally, as the good master did the prodigal child. But of courtesy and even in good truth, and without dissimulation, that if you say, you serve in this country, out of the world where you are (I understand not that which Plato imagined to be in the lowest Planets) through a far purer intention, and for a reward far more eminent; since like that ancient Painter you labour not, but for eternity, the Apostle commanding the servants of secular persons to render service unto their masters, not as unto men, but unto God, opens them the gate to purify their intentions, and to render them as strait as yours. And finally these masters whom you serve out of the world, in quality of Laymen and servants, though they allege all the Scripture to show you allegorically, tropologically, anagogically (terms which you well know) that they are Angels, and Gods, and that truly God speaks by their mouths, and that it is from thence you ought to receive the law, and learn the science of Saints, albeit these be men, and shall die, and be judged like other men, and the ceremonious and magnificent excellencies of your vows excepted, I see not, why the other servants which are under subjection in the world, may not take their masters for Gods in the same sense, since their authority over them, represents that of God. And if you say that these men whom God hath placed over you, and who hath called you into bands, do you the honour as to hold you for brothers, and children of the selfsame community: One will answer that honest men and such as live Christianly in the world, esteem not their servants as slaves, but according to the saying of the great Stoic, as humble souls, or rather, as brothers in JESUS-CHRIST, called unto the same beatitude. For they know it is unto them, these Apostolical words are addressed, Masters be you benign towards your servants laying aside threats, knowing that both their Lord and yours is in heaven, and that before him there is no exceptions of persons. That if you will understand the precept which the same vessel of election gives unto servants, who desire to render their duty Christianly, behold his divine words, Servants be obedient to your master's according to the flesh, with fear, and trembling, in the simplicity of your hart as to CHRIST, not serving to the eye, as it were pleasing men, but as the servants of Christ, doing the will of God from the hart; serving with a good affection, as to our Lord, and not to men, knowing that every one what good soever he shall do, that shall he receive of our Lord, whether he be bond, or free, Behold how the good and faithful servants who are in the world, and have piety and their salvation in recommendation, carry themselves in their duty, being subject in all reverence unto their masters, not only unto the wayward, according to the doctrine of S. Peter. And we must not ask where are the servants of this condition, for besides that they who are in this observance either know not their own virtue, or if they know it, cover it as much as they can by humility: It is certain that God in the corruption of the world, so much exaggerated by those who have left it, reporting the wolf to be sometimes greater, sometimes less than he is, according to the humour of those with whom they meddle. God always reserves to to himself in all estates many thousands of men, who bend not their knee before the Idol of vice: Yes yes the deluge▪ is not so great, nor so universal as there are not always many souls saved from ●his inundation of the world: and Paradise is not ever so open to those who are gone out of it, to put themselves into Cloisters, but that some one is shut out of the gate. But what? on the otherside it is so cried down by such as have made a glorious breaking therewith, as it seems who soever remains in this Babylon, and flies not unto the montaines of the high state of perfection, runs the way of perdition. An opinion not only unjust and irroneous, but also would be heretical, if obstinately maintained, as very well said blessed Francis de Sales in the first part of his divine Philothy. Tell us not then o good brother-seruant that it is the fear of damning yourself in the world, and the desire of saving your soul 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 servitude wherein we see you; a servitude which for JESUS-CHRIST, is more excellent than even the Diadem of kings. Say not that you cannot work your salvation in the world, if you distinguish not unto us the corporal, from the spiritual; for concerning this it were impiety to say that one might not work it; but touching the other, if it be hunger which hath chased you from this place, to find your living in a begging piety, or if it be permitted so to speak, I know not whether this gainful motive render you laudable before God, and whether this be not, as sayeth S. Paul to make lucre, or profit of piety. This word peradventure will touch some of this sort, in the apple of the eye, who were great, noble, and rich in the world, and wanting learning to enter into the power and dignity of Preisthood, have left goods, & honours to put on a Cenobiticall weed in quality of lay-brothers, casting themselves into a Cloister, not to be served, but to serve, and serve in fastings, watchings, hunger, thirst cold, nakedness, and other incommodities which the Apostle recounts: and to serve for the pure love of God having the will free, and without any necessity spiritual or temporal. Sirs (for your present condition shall not hinder me to respect your quality passed) I know that not only your intention, but also your action is holy, generous Christian, heroic, laudable, and worthy of an hundredfolde, and of an eternal rewa●d: For who can but admire in you so great à change of the right hand of God, for whom you are become, of great, little, of exalted, debased; and to speak with S. Paul, of wise, fools, of noble, ignoble, and as the excrement of the world? But nevertheless I see not (with submission to the Church of which one ought no more to search a reason, than a article of faith) that all this acquireth you more right of ask either for yourself, or others, though some hold that they who have given all their goods unto the poor, according to the council of the Gospel, have right to demand alms of the rich, and such as may help them: For if that were, who sees not but a pa●ticucular Priest, or as you call him, secular, giving to the poor his patrimonial title, or renouncing his benefice, would have right to beg, and to exact his maintenance of whom be should demand it? And not only a particular Priest, but also every Christian, Laic, and secular, since the Counsels are generally given to all Christians, of what condition soever, who may practise them according to their calling, although they be not vowed but by Clarks, and Cenobites. Now I pray you could this particular man with reputation, go to ask his living after this sort? give me the alms which you own me, because I have distributed all my goods amongst the poor, and have only left unto myself the right of demanding my necessaries. Some will say that this is not permitted, but unto those who have put themselves into communities; and one may ask what authority by the Gospel, and what prerogative in this, have the communities above particular persons? And whether it be à thing more fi●ting, and less chargeable unto the public to beg for fifty mouths then for one, and one which shall beg for itself, by itself, not by a servant; Brother I say unto you when you shall have abandoned Earldoms, Marquisates, and the Empire itself, as did Charles the fift, to become the beggar for the community, without the right and the faculty which the Church gives you, you have none at all to ask, either for yourself, or for their Reverences who send you a begging: Not for yourself, since you labour not for the public, neither corporally nor spiritually: nor for others, who ought themselves to beg, if they will with justice bear title of Mendicants. A Notary, an Advocate, an Attorney, à juge, à Physician, a Tradesman, taking nothing for his pains and serving the Public gratis, should he have right to send his servant through the city to demand his necessities? And who would believe him when he should say that his Master performs all his functions for nothing? Would not one reply, tell him, let him live by his art▪ and let him not be ashamed to receive his pay for the same. And beside, should not this servant rather have told his Master, and since you give me no maintenance but that which I find myself, it were better done of me to provide for myself alone, then to carry a double burden in sustaining myself and you also by my travel. What if one reply that they who employ lay-brothers in begging, labour of their part in study, to attend unto preaching, and the conduct of souls, and to that, one brother aids another, in so much as one gives not unto such as demand, but in respect of them? Behold an admirable winding-out. They who ask, ask for such as ask not, and they that ask not, ask for those who ask. Where upon it were good to know, whether they who ask not, eat an equal share, or for those that ask; or whether such as ask, fast alike, or for those that ask not, or whether both the one and the other, eat by proxy, or in proper person. But it is impossible that they who study, meditate, sing, or contemplate, employ themselves afterwards in clerical functions, and in the service of souls, by preaching, and administering the Sacraments should beg, themselves; wherefore it is necessary that they cause it to be done by others who have not these talents. Certes I confess that the same is impossible, and that it is likewise necessary, for them to cause their living to be demanded by others. But I ask if it were necessary that they should embrace the impossible, and by what necessity and constraint they have been moved thereunto: For since they must needs know that they could not beg, and at the same time excecute their spiritual talents, which God hath given them for the service of souls, why became they Mendicants, by state, and profession? Or beside, embracing this condition, did they intent to place themselves therein, to beg by others, or by themselves? One will possibly say that the Prophets have had their servants, which is very common in the Scripture, and that who received the servants, had the same reward, as if he had received the Prophet. Moreover that in the Hierarchy of the Church the Bishops have Priests for their aids, assistants, and coadjutours: And the Priests for their servants have Deacons, who for that cause are called Ministers. For the holy Council of Trent sayeth, that the sacred Hierarchy is composed of Bishopps, Priests, and Ministers by them understanding the Deacons. Observe us well here, than every Mendicant Cenobite will have a servant as an inseparable shadow of his body, and peradventure for that cause it is that they go not, but as the Disciples, by two, and two, and this Cenobiticall joining of payers shall be framed according to the model of the Hierarchy, o how well is this taken! The Bishop hath a Priest for assistant, the Priest à Deacon, but it is the functions of the holy Altar, in the divine offices, and other sacred Ministeries, not in the service of the common life: For who ever heard say (unless it be by abuse, and profanation which ought rather to be detested, then reduced to example) that a Priest is servant, or better to express myself, a drudge of the Bishop, and a Deacon, drudge of the Priest, for to seek and provide his meat, to dress his garden and his chamber, to sweep his house, and to perform other base actions, such as are done by laye-brothers in a Cloister for the service of their Reverences? That though a Bishop be assisted at the Altar by Priests▪ and the Priest by the Deacon, doth it follow that the Cenobiticall Director, or Preacher may not sing in the Choir without having with him a laie-brother, nor preach, nor confess without a lay brother by his side? The Priest which assists (for so ought one to say, and not to serve) the Bishop at the Altar, the Deacon, and the Subdeacon, who assist the Priest in divine offices, have they not their part in the same office, as the holy ceremonies, and order of singing, whether of the Epistle, whether of the Gospel, whether of other parts, sufficiently declare? But what part hath, or aught to have the laie-brother, in the sermon made, or in the confession administered by the Cenobiticall preacher or Confessor, unless it be to go a begging for him? As who would say, the Priest is ordained to serve the Bishop, or the Deacon, the Priest. To what purpose? to go seek for, and prepare him his meat. Hence I gather that to desire multitude of servants in the state of poverty, and of vowed poverty, and of perfect poverty, and of mendicant poverty, is a divinity the understanding whereof is reserved to such as are in the practic; ingeniously confessing my ignorance herein, and that my Theory and speculation cannot penetrate into these mysteries; and that these secrets of the Cloister are unto me as closed letters, and closed with many seals: And much less to penetrate them, with the sight. Nevertheless since in Schools without prejudice to faith, one may diversely dispute upon the points of our belief, and bring reasons for things which are above all understanding, and which should be no more believed, if they were known by demonstrations like unto those of humane sciences, for as much as faith and sight are incompatible, reason grounded upon experience, sayeth an ancient Father, taking away the merit of faith, which according to the Apostle, is of things invisible and not appearing: Why may not we exercise our ratiocination upon that which is no ways of faith, but of some points or dispositions of policy, and Ecclesiastical discipline, which are as moral laws, that is, subject to change, and to be diversified according to times, and occurrences, principally in the Cenobiticall state, where we see many variations, and novelties? Let us go on then with less doubt, but with that charity which chaseth away fear, to frame as yet some considerations upon the condition of such as are called brother-seruants in the Societies which profess mendicity. I have already declared that whether they were rich or poor in the world before their entrance therein, they had no other right to beg then what the Church gave them, in consideration, as I think, of the service which they rendered unto Cenobiticall Priests, which perform the clerical functions, according to their institutes; So that without believing them to be Popes, one may call them, servants of the servants of God, or servants of the Prophets. CHAP. XII. Whether they be exempt from the labour of hands. BUT it is no small question to know whether the Church permitting them to beg as well themselves as for these whom they serve, exempt them from labouring with their hands, and from living of their labour, or from living only by begging. Let no man think that I desire to move contention, seeking here, according to that ancient Proverb, a mite to divide, and knots in a bulrush. For there is question here of their conscience, and consequently, of the good of their souls. I know that S. Thomas in the little work which he composed to refute the objections of those, who in his time rose up and wrote against the institute of Mendicants Cenobites was very eager to show, that the Mendicants are not obliged, like the ancient Ancorites, and Cenobites, to take pains with their hands: A doctrine which hath been received with applauses, and almost Canonised, or made Canonical, like a divine Oracle, by such as have exactly practised it, by a most delicate Saboth. But when this good and Angelical Saint gives his reason thereof, and of this exemption from the labour of hands, whereby to gain one's living, he only applies it unto those, who administer the Sacraments, who preach and teach justice unto others, presupposing that this labour much more excellent than the Manuel, merits very little, if it gives not livelihood unto him that doth use it. Besides, neither he nor Bellarmine, who followeth his doctrine in the book of munks, in the fourth chapter, will not have those who perform the functions of preaching, and administration of Sacraments to demand any thing as due unto them of justice or equity, but only of pure charity, as it is for pure charity, and not by obligation (unless it be that of their institute) they render these good offices unto souls: Whence I draw these arguments; that if amongst Mendicants, only such as labour spiritually in the service of souls, are exempt from the labour of hands, and who may demand their living though of mere charity, and not by any title of justice; what shall ●e say of those who no ways perform these functions (as there are many amongst the Mendicants, even the very Priests themselues) and ●ho have neither capacity nor are able to perform them, as the lay-brothers, the very name of laics sufficiently declaring them, not to be any part of the Ecclesiastical Order. Shall such in conscience be exempt from labouring with their hands, and from sustaining their life by their labour, having both health, and ability to work; possibly will one say that manuel labour, and of hands, as unbefitting Priests, is in some sort forbidden them, and consequently, that amongst the Cenobites, such as bear this character are therhence exempted though they perform not the clerical functions. For the difference betwixt particular Priests not Cenobites, and Cenobites, is very notable, because they have, or aught to have, an Ecclesiastical, or patrimonial title sufficient to maintain them, without practising, or exercising mecanicke arts. But the Cenobiticall Priests have no other than that of their poverty, and mendicity, which hath been only approved by the Church, in regard their institute, applies, and appoints them to the service of souls, and the help of Pastors, as well in the administration of Sacraments, as of the word of God. Let then such as go not a begging, nor perform the services of the house, like lay-brothers; nor confess nor preach, nor assists souls, consider by what right they drink and eat, the sweat, and labour aswell of lay-brothers, as of the preachers, and Confessors of their house, and whether the seraphical founder of the Minors would not have put them into the Order of brother-Flyes. I do not say this so much to reprehend them, as to advertise them to think of the account which they shall render for having lived in the land of Saints, of the labour of others; and for having embraced a profession, and institute which they exercise not; and for being of the number of the children of Ephrem, who made a fair show, but knew not how to fight. Let them remember that God hates the peace of those whom he hath destined to war, and that every tree (witness the figtree cursed by our Saviour) that bears not fruit according to its kind, is in danger to be cut down and reduced into ashes. It is not enough to wear the habit of a mendicant, to have the outside of a preacher, Confessor, Director; the cause is known by the effects; and by the fruit the tree. It is not likewise sufficient to bear fruits, if they are not ●ounde, and entire, not corrupt and wormeaten, or like unto those which grow on the shore of the Read Sea, which have the outside, and appearance of fruits, but within are only filled with dust, wind, and smoke. Peradventure they unto whom I speak, will mock at the charitable advice I give them, but God, whom no man derides without punishment, may chance one day to laugh to their loss, in causing them to render a reason of their dealing, and demanding of them fruits according to their kind; that is, fruits of preaching, direction, and service of souls, according to the institute whereof they have made profession, and received their susteinance, and entertainment. The little bees want not this judgement, to chase away from their hive, the lazy drones, which are willing to eat the honey, but are not industrious to make it. But the Cenobiticall profession hath this defect, that one cannot send out of the hive of the Cloister such as are unprofitable, and these fattbellies, which have neither back nor feet to go a begging, nor tongue nor spirit to speak and instruct, in a word, who have neither mouth nor spirit, and who are only good to fill up a number, and to consume the goods of the earth which they enjoy, like that tree of the Gospel, unfruitfully. For touching the poor laic, I am not ignorant that they labour much, and peradventure no less than Israel under the masters of the works of the king of Egypt, because the subtlety, which the learned, advantageously use towards the ignorant, and the simple, to make them carry the burdens which they would not touch with the tip of the finger, is not unknown unto us; and we sufficiently understand, that every man who labours in what sort soever, is worthy of his hire. We commiserate these poor beggars when we see them carry, like poor beasts of burden, the sin which the people redeem by alms. And perchance take more compassion than they who employ them, and for whom they travel; I would only seek their institution in the right which they might have to demand their living without being subject to the labour of other men; and I do not believe that they can find it in any other place, then in the happiness which they enjoy in spending their days, being fastened thereunto by the nails of vows, in serving the Angels of the Lord of hosts, which are the Cenobiticall Priests employed in the administration of Sacraments, the distribution of the word of God, and in the service of souls for the aid of Pastors. After this sort they become the temporal coadjutours of those unto whom the Church hath not given right to beg without the labour of hands, unless in quality of spiritual Coadjutours of Pastors, obliging them by their institutes which she hath approved, for the help of ordinary Pastors, as being troops of Supply in the Church militant. Be you then very humble, o brother-seruants, and take a good consideration of yourselves, knowing that since you neither are, neither can be admitted unto sacred Orders, whether in regard of the rank you hold amongst the Cenobites, or else out of your incapacity for learning, you are but lay-brothers, and servants, to the Priests of your Orders, though it be said that in some of your Instituts they of your condition may be Superior of houses, of Provinces, and likewise bear the quality, and authority of Generals, in respect and in consideration of some of your founders, and Institutours, whose great and profunde humility hath with held them from aspiring unto the dignity of Preisthood. Remember that in this condition of servants you eat, in some sort, the bread of those whom you serve, since it is by them, and for them that you have right to beg it, and in this manner as the true balm is made by taking the quintessence of all liquors, practise this saying of S. Paul, be subject and submit yourselves unto every creature for the love of JESUS-CHRIST. Let the mendicant Priests be likewise careful who have the talents required by though Institute to try the Spirits, the vocations, & the capacities, not to admit unto their profession so many persons who want the qualities requisite in those of their vocation; qualities which have caused their Orders to be approved, and not to multiply amongst the lay-brothers and servants, but when bare and pure necessity shall cause them to have use of such aids. I speak not this so much for avoiding by this means the public charge, as for the discharging of their owns consciences. For to what purpose, when there are three, four, seven, or eight Cenobiticall Preachers, and Confessors in one Convent, will it be fit that the public bear the burden of fistie, threescore, and sometimes an hundred mouths, as well of lay-brothers, as of others, who do nothing else but-sing in the Choir, and sometimes (which is but too true and two common) with so little edification, as their silence would give better satisfaction. CHAP. XIII. Of the brothers of the Choir amongst the Mendicants. IT is true, singing is good, but unto them it is only accessary, it is not the basis & foundation of their institute: It hath been admitted for the consolation in God by Psalmody of those who should be tired with the pains of study, of preaching, and administration of Sacraments. It is not but that the divine laud is an Angelical functionand which shall remain with the blessed in heaven, where they shall praise God in his mansion for ever and ever, sayeth the Psalmist. But it is not the principal function of such as are said to be obliged by their Institutes, to clerical actions. And let not these Chanters allege unto us, that by this division of Cenobites of the Choir, and the Cenobites of the Chair, and of the Confessionary, their Orders are like unto that Sulamite in the Canticle, where are seen nothing but Quires of combatans, and armies of Choristers. And this example so often resounded, and this colewort, so many times sodd, of the hands of Moses, elevated whilst joshua fought. For to overturn these fair excuses on the faces of those who cover themselves with these idle pretences; I ask of them, if in à battaille or combat there were five hundred trumpets which should sound the charge to five or six Champions, who should fight by themselves, were it not a ridiculous thing? And if joshua with so many thousands of Israelites had lifted up their hands towards the holy places, that is to say, towards heaven, as Moses, would Moses alone with his sword have overthrown the army of the Amalachites? Prayer is good, 'tis true, it works miracles, or rather obteines that God works them; but it is in such as are assigned to a contemplative life. They who by their vocation are called unto the service of their neighbour, are not principally tied to the Quire. It is not that I blame it in Mendicant Cenobites, ah no▪ (for who can dislike a thing so holy) but I say that it is not their prime, and chief function the which brings in esteem the most learned company amongst all the Cenobites, and unto whom one may not without envy, deny the glory of learning and of piety, which consecrating itself unto all clerical functions for the honour of God, and the service of our neighbour, hath left the singing in the Choir, not only with just cause, but also with profit. I do then neither reprehend the use and service of the Choir, nor the mendicity, but I only advertise such as make profession thereof, not to make the principal of the Accessary, and the Accessary of the Principal, by filling their houses (which ought to be as the towers of David, and arsenals full of arms, swords, bucklers, and retraits for men ready for a spiritual war, against vices, and error, armed with the sword of the spirit, which is the word of God) with persons unprofitable to their Orders, and who only knowing how to sing, should be better placed in founded and contemplative houses, destined unto the exercise of Psal 〈…〉. THE FOURTH PARTE. CHAP. I. One may use the best things ill. THere is much difference betwixt blaming a thing, and the ill use, or excess which may be committed therein by inconsideration. That Spartan did ill in causing all the vines of the territory of Lacedemonia to be rooted up, who should rather have corrected the abuse which one might make of that liquor, which rejoiceth the hart of man. Mea●e is à thing both good and necessary▪ but to much hurteh the health, and oppresseth the stomach. One may use a sword for good and ill, the magistrate uses it for justice, a villain to murder. There is no thing so holy in itself, which a profane man may not turn into ill, even the divine Scripture, by reason whereof it is not committed without consideration, unto the hands of the vulgar, the devil himself alleging it, to tempt our Saviour, and diverse, as S. Peter reporteh wresting at that very time the Epistles of S. Paul, from their true sense: how much more easy is it, to abuse institutes, which like clear streams in their source, become daily altered, and troubled by the progress. What is ordained for one use, is by course of time insensibly diverted to another, and I have seen very authentic privileges given upon lawful causes unto Cenobites of very good life, to exempt them from the violence of a Diocesan Pastor, whose life was of little edification; to serve, an age and an half after very vicious, and irregular Cenobites of the same house, against an Ordinary of great virtue, and of holy conversation. Is not this altogether against the intention of the holy Sea, who having had no other aim but to defend the poor, and innocent from the insolent domination of one powerful abusing his authority; never intended to maintain the disorder, against a lawful power, and ordained by God. There is nothing more holy, than the new 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 about the walls of the militant Jerusalem; and like so many plants whereby he reneweth his vinyeard, restoring it by these newfeathers which embellish and environ with variety, the youth of the Eagle. Yet nevertheless the holy Ghost speaking by the Council of Trent, as overseeing that from thence through humane misery, disorder might arise, forbids the multiplicity of them, as we have formerly noted. And moreover to show that the multiplication of Mendicant companies, might chiefly bring both oppression to the public, and confusion amongst themselues, the Council permitts the four Orders of Mendicants, which then were, to receive rents, a grace which was received of all except the Order of Minors, for as much as the Mendicant poverty, was the foundation, and as it were, the basis of their rule. The which is so well practised, that through Italy and Spain almost all the Conuents of those whom we call Mendicants, unless such as we have named, have foundations and settled revenues. But since the Council, 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 diversely assaulted and molested by new troops, as we have counted, even unto five and twenty Orders besides all those which are unknown to us) of only Mendicants: All different Orders, and which have almost every one Generals apart. Touching other Orders of Cenobites who live of rents, and inheretances, and who have Generals apart, I know not precisly the number, but peradventure it is no less than that of mendicants, and these are much less● burdensome to the Public; because their houses live by their labour, and by husbanding of their goods, like other families of the common wealth, and they support the charges thereof, as the other Citizen's, according to the occasions of necessities which occur: Though Cenobites in their own particular, by reason of dis-apropriation are no less poor, and in the same state of perfection for that regard, as also of vows, than the mendicants. I know that God, and nature, or rather God by nature (let us add) and by the Church, does nothing which is not profitable; yet as we see autumns wherein the fruits answer not the abundance of flowers of the precedent spring, and as vines cast forth many shoots which are fit to be cut of, to make the grape prosper: So in the best designs, and which come from God, humane affections which are cast away, some times engender ouergrowing●, which make them appear like that gay Colossus of the king of Asiria, wherein there was a little gold, and silver, mingled with much copper, iron, and earth, and whose fall caused by a little 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 unto us seem unprofitable, and nevertheless serve for many uses which we know not? There are likewise things which we hold dangerous, and hurtful, as poisons, wild beasts, hails, and tempests, which serve the divine providence for many good uses. That which is the death of one creature is the nourishment of an other; the very flies, and little worms serve for food unto the small birds: the variety of creatures extremely beautifieth the face of the universe, and announceth the glory, & greatness of the wroker. How know we whether he who is more than Solomon, & Assuerus, will not display unto us the wonders of his magnificence, in the agreeable multiplicity of so many Cenobiticall Institutis, as the good Platus very amply shows in his second book of the good of the state called Regular? If it be so, as there are great appearance; is it not rather our parts to admire this disposition then to control it? Who know whether God permitts not this multiplication of mendicant Orders, principally of that which is called Seraphical, the Church saying in the prayer of its holy Institutor that God by his merits doth amplify the Church from time to time, by the increase of new issue, for to exercise the liberal charity of the givers, by the quantity of the demanders, who say with S. Austen give me the earth, and receive heaven, in exchange. Conceive you that to be a burden? In nowise, no more than feathers are a burden to birds, for without that weight they would not be light, nor lift themselves up into the air. To receive the Prophets of God, is it not to receive God himself, Who hath said, whatsoever you shall do unto the least of these, showing the poor, it is to me the good deed is done? And besides if there were no other reason, than that God permitts, and the Church approves it, who will not kiss the earth under this authority? Who would demand reasons after this will, as if this will, were not reason itself? Reason infinitely divine, above all humane reason. I have not likewise set forth all which I have alleged, to justify this authority, knowing that this is a tearing rock, which causeth all the vessels which strike against it, to suffer shipwreck, and that it is a most foolish temerity, and too presumptuous audacity, to extol one's judgement above that which is ordained by this supreme Tribuall; these are the very words of a father of the Church. But I only desired to sound whether they who use this faculty of begging▪ which hath been granted to their institutes to contain themselves within the limits prescribed them, and whether they perform the functions, in consideration whereof they obtained this privilege. This is of fact whereof one may dispute, the other of right, which is to be reverenced in so much as he who searcheth the Majesty, is oppressed with glory. Now as a river how deep so ever its bottom be, swollen with winter raines, or melted snows which in the spring time fall from the mountains, overflows its banks, and spreads itself over the fields, if it cause not great spoils, it doth always make plashes, & leaves behind it, sand, or mud. So the Cenobiticall societies, besides the great graces wherewith the holy Sea savours them in the beginning of their institutions, go always augmenting them by progression, and increasing themselves in continuance of time, rather in number of men, then in virtue. It often happens that the favours which have been shown to saints, and worthy personages who have had the first fruits of the spirit, and who have made good use thereof, pass unto their successors, who are indeed heirs of their habits, not of their manners, of their rules, and of their houses, not of their observance, and of their capacity? And so that which hath been done for the good, and profitable, abusively serves the bad, and unprofitable: Which we read in the chronicle of an excellent Order, which I will not name; For as in a time of great contagion, the Cenobites sung the Litanies near the tomb of their blessed founder, and repeated diverstimes, o our holy father pray for us; a voice came forth of the sepulchre, which answered unto these Cenobites, fare differing in their manners from the Sainctity of their institute: Nether am I your father, nor are you my children, by which he reproached them defect of their observance, and how much they were fallen from the first charity of those who had established their Order, which heretofore had been so flourishing. CHAP. II. The origine and Institution of Medicants. FOR it is true that the assemblies of Mendicants, as of choice compainies; and, if one must so say, of troop of voluntairs, and light horsemen, have been admitted in the Church (which before had only approved founded Cenobites) to preach, and administer Sacraments by mission, and permission and for the aid and ease of Pastors: There consists the principal end of their institutes, and not to sing, or to employ themselves in the service of the Choir, for which cause they are not so necessary unto Pastors, nor in the conduct of souls, since that so many other Cenobites living of foundations, so laudably exercise themselves therein: So that if now for one preacher and Confessor there are found amongst them thirty, as well Chorists, as lay-brothers, even amongst the most reformed, who see not, that herein they exceed the limits of the Church's intention, which never was to send us so many Chanters, of whom one may say, as the Spartan said of the nighting all: Thou art only voice and nothing else. And indeed of these four principal Orders which bear the title of Mendicants, there are three (too of which have the rule of S. Austen) which no ways mentioneth mendicitie: Yet less that of S. Basile, of which there are so many Cenobites in the east who live of their possessions or rents, or of the labour of their hands. The first then which bore the standard of mendicity in the Church, was that great, and Seraphical Saint, founder of the Minours who was therein contradicted, yea with in his own Order which was sifted, and divided since his time by those who would live of foundations, and those who would remain in the rigorous observance of the letter, of this holy rule, which was given him from heaven, as unto an other Moses upon the mount Aluerne as the Chronicles report. The founder of Preachers who being of the Order of S. Austen, called Cannon Regulars, carried the banner of preaching against the Albigeois, and a great friend of the Seraphical Institutor of the Minours, could hardly approve of this mendicity, until he had seen the splendour of the Divine Providence to appear in that famous Chapter of Nattes so well described in the admirable Chronicles of Minors, where so many thousands of Religions lived of the Alms brought them from all parts without their demanding it; a miracle compared to that of the multitude nourished in the desert, by the loaves which our Saviour multiplied. For then the blessed founder of Preachers seeing the great advantage of the mendicity, above all rents, and revenneves, not only renounced those which he possessed (in so much as his Order, but then begun, had not he heaped up much together) as also those which he might possess; to cause his Disciples to follow the same kind of life, as that of the Minours. The heremites of Saint Austen, and them of S. Basile, under the title of the mountain of Elie, followed this trace, and so they framed amongst themselves in the Church, in the compass of four ages, these founre Mendicante communities; three of which have not begun their Institute in mendicitie, but only in imitation of that of Minours, who concerning their Institution being the last in the date of time, were the first in the practice of mendicitie, which until that time, had not been in the Ecclesiastical Order. This novelty stirred up certain spirits, transported with a bitter zeal without discretion, and I might also say, without science, but they had too much of it, not of that of Saints grounded in charity which edifieth, but of that which puffeth up, and which causeth such as possess it, to sin, and makes them to receive condemnation by their own judgement. These wrote venomous invectives, full of collar, & boldness, against these holy Institutes, against whom S. Thomas composed those divine treatises which serve for sword, and buckle●, I would say, as offensive, and defensive arms, for all the Mendicants. The authority, learning, and piety of this great Saint, who was indeed, rather an Angel, than a man, rendered the names of the Authors of these Satyrs, infamous; Who had done like the Giants of the Poets, burying themselves under the mountains which they themselves had raised. For he turned their dolour, and iniquity, upon their own heads, with so much efficacy, as he cut off, without recovery, the heads of this hydra, for ever stopping the mouth of all detractors, by his thirteenth opuscule, and the two following, out of which he afterwards drew, those excellent resolutions which he brings touching the Cenobiticall Mendicitie, and the labour of hands, in the 186. question: secund●, 2. Farr be it then from me to touch upon 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 preserve me) to justle or reprehend them, I were not able; and if I might, truly I would not for all the world hurt, or give a shock unto fraternal charity. But reprehending the bad use of a good whence arise these unjust complaints of some Cenobiticall Directors, I think not to offend a condition altogether holy, and which is not culpable of the faults of some particulars, who make ill use of the happiness which they enjoy to be therein placed, complaining to ill purpose of suffering some incommodities, inseparable to the Mendicant poverty, which by a modest silence would turn unto their merit before God, and their glory before men. CHAP. III. The objection touching strong Mendicants refuted. NOw in these excellent works of S. Thomas, by me cited, I have made an observation whereof I will speak here a word in passing. He often enough refuteth, chiefly in the fifteenth Opuscule, the objection drawn from that law of the Code which is made against the sturdy beggars. A knot which this great and incomparable spirit could cut a sunder with a back blow, as the Guardian was by Alexander, and yet nevertheless he seems to be so moved & pressed therewith, as if it were no small difficulty unto him, to untie it. He makes a retraction in the Question of his sum, which I have cited in the fift article, wherein he shows himself to be as every where else, a better Philosopher and Divine than a Civilian. For this law speaking only of these Qu●ymans lazy sluggards who being strong vigorous and very healthy, love rather to gain their living by begging then by working, their lazines causing them to wipe away all shame, and to prefer a fat idleness, before an honest labour, who sees not that the public justice hath risen to chastise these blood suckers, who by their devices draw to themselves the alms which should be better applied for the comfort of those that are truly poor, and in a pressing necessity? What comparison then can one make (unless it be by à black, and injurious malice) of these rascals who are as the rats, and vermin of common wealths, with the Sainctity of those, whose voluntarily vowed, and Mendicant poverty, the Church approveth, in consideration of the great services, which they render unto Pastors, in instructing and directing, by way of aid and assistance, the souls of the faithful? What a mockery were it to call him sluggard who cooperats in the art of arts, which is the feeding of souls, an art as it is more difficult, so the more laborious and perilous of all others? Now as the pride of those who hate the true good still ascendeth, so neither was it simply with the lay-brothers, nor those of the Choir, those defaming adversaries of the Mendicants grappled, but they fell more by fury then reason, upon the Preachers, and Confessors of these holy Orders, therein Coadjutours of the ordinary Pastors, delegated for that end by the Sea Apostolic. Was not this to imitate the dog who biteth the stone and not the caster, addressing themselves to those that are sent, and not unto him who sends them, whose eminency is too much exalted to become subject unto the reach of so base persons, and who were in the obscurities amongst the dead of the world? And that which is more considerable, is, that these excellent and most useful Institutes, were then in their birth, and as young shoots which had not as yet gathered moss. All such as were admitted therein; having, as the first Christians, but one hart and on● soul, and the self same pretention joined with a sufficiency to serve souls, and help the Pastors in their charges, when the burden would have been dreadful upon the shoulders of Angels. How then could they have filled their lungs, and cried aloud, if they had not seen that which is since come to pass, the fleets of brother servants, and of Chorists, mingled amongst so few Preachers and Confessors, as one may say, that in these armies, the baggage and the followers (which the Latins call by the name of impediments) infinitely surpass the champions. CHAP. FOUR Two passages of S. Austen and a notable example. HOw strongly would they have resounded these passages of S. Austen in his book of the works of Monks (whereupon S. Thomas as well in his, 15. Opuscule, as in his Summa in the Quest: cited article 5. makes so excellent interpretations) the first whereof is in the 22. Where this Eagle of Doctors speaks thus. Many of an abject and servile condition in the world, embrace this holy profession of serving God (he speaks of Monachisme) abandoning the rustic, and clownist life, or shops of tradesmen, and the mecanicall labours, where it is not evident, whether they came, with a good purpose to serve God, or else to fly a poor, painful, and laborious life, and to be clothed, and feed without doing any thing, and beside honoured of those by whom they were before despised, and trodden under foot. Can such justly excuse themselves from the labour of hands, being convinced thereof by their first life, which they gained by the sweat of their brows? And in the 25. Chapter, if they will not work, let them not eat: For piety ought not to be the cause that rich men humble themselves, to the end the poor grow proud. I will confirm this discourse of S. Austen, by a notable example which I had from the very mouth of a learned and devout Cenobite, of a very reformed Order, who taking with him, in his visit à companion (for he was then Provincial) who had the honour in the world to be a lackay, and afterwards cook to a gentleman of worth, a friend and benefactor of the Order, wherein be was received, at the entreaty, and recomendation of his master, being one day arrived at an Episcopal City where there was a Covent of the Order, he was presently invited by the Bishop, to dinner, according to the civility, and hospitality, so much recommended to Prelates: And a few days after, the Archdeacon who had the first place in the Cathedral, next to that of the Bishop, and a great friend of the Order, invited him likewise to his table, where having been very well, and honourably entertained, the lay-brother only went away discontented, murmuring unto his Provincial, against the arrogancy, and incivility of the Archdeacon, who carried himself, said he, like a petty Prelate; and had not done him more honour, than the Bishop; because the Archdeacon having placed the Provincial with much respect in the prime place, took the second to himself, and had given only the third unto the venerable brother, saying unto him, brother sit you down there, complaining of the ruderies of the Archdeacon, Who had not the wit to know the value, and merit of a reformed Cenobite, such as he was, or conceived himself to be. I will no● amplify in words the greatness of this vanity, which speaks enough of itself, since he having changed newly the habit, and not the condition, for, of a footman become a beggar à broad for the Covent, which he did not exercise on horseback, as you may well believe, and which in being employed in the service of the kitchen, he complained that an uncivil Archdeacon, had not used him, as the Bishop did. The Provincial told me that he had washed his head with a strong lee, but perhaps he washed those animals, whom such washings profit little. I bring not the example of this impertinent to draw other consequence, than the confirmation of Saint Austin's words, against the proud poor who glory in that state which the rich take for humility. For as we know that there are many ●oo well conceited of themselves, and lift up their horns in communities, who had been in the world the refuse, and scum thereof, even basnes itself, insolently abusing the sainctity of their habit, and profession. Also we are not ignorant, that there be infinite of others, who, whether they have left much, or nothing, carry the cross of JESUS-CHRIST, which so much sweetness, humility, and modesty, as they may say with the Pfalmist, that they loved rather to be abjects in the house of God, then to be great; and rich amongst the Tabernacles of sinners. But let us behold another passage of S. Austen in the 28 Chapter of the same book, concerning the works of monks cited by S. Thomas in his Opuscule and in the article which we have noted. The most subtle adversary of our salvation, hath dispersed here and there, under the habit of Monks, an infinity of hipocrits. Who roam through Provinces, all of them begging, and requiring the entertainment of a fat, and profitable Mendicitie, or the price of a feigned, and counterfeit Sainctity. Where unto the great Saint Thomas answers most truly, that S. Austen blames only those who would live at their ease, by begging, without labour. Now the Cenobites who preach, and administer the Sacraments, take pains enough to have right, at least by charity, humbly to demand their living; which is also most just, and most true. CHAP. V Touching the Mendicitie of Lay-brothers, & of Chorists. But whether this concern the Lay-brothers, and these who only serve in the Choir, is that whereof he speaks not, and that is it which were good to be known, being in a manner probable, that the Church had no intention in sending aids unto Pastors, to whom she permitts mendicitie, to permit also a great number of people, which render no service unto souls, and who might otherwise live, being healthful and strong, by their labour, or by their goods. 3. Thomas adds, that three causes might authorize mendicitie, and make it lawful, even in the world itself. The first, humility, which he proves by the example of those who being great, and rich, for to do penance, and to humble themselves vow to make pilgrimages ask of alms. The second utility, as when one begs for the making of a bridge, or a Church, for the public use. The third necessity is, when a man is brought to such extremity, by his disaster, that having lost all his goods, and being unable to live by the labour of his hands, is constrained to have recourse to the charity of others. And why said 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 have left their honours, and their goods in the world, to live in humility, & poverty in the service of God, and for the Preachers, and Directors of souls, who by their institution make bridges to pass into heaven, & edify walls, to wit the manners of the spiritual serusalem. Let them who are more penetrating then myself, observe whether that agree unto those who have nothing, know nothing, nor do any service at all to souls. And concerning the case of necessity, besides that the same is not subject to ordinary laws, it ought to be understood of the unvoluntary necessity; for otherwise there is no need willingly to put one's self into the state of necessity. In fine there is no question of knowing whether the exemption, from the labour of hands, granted to Cenobites, who serve souls with permission to beg, be good; for the bare approbation of their institute, done by the Church, or by her head sufficiently declares it: But only whether they who wear the same habit, and perform not that function, aught to enjoy this Cenobiticall privilege; and whereas the seculars, of what soever condition they be, have permission to work, and not that of begging; whether they are in state of being able to live o● their labour, to wit, whether th● Regulars, who are not employed in the service of souls, and who otherways are strong and healthy, have power to beg without labouring. And it must not be said that they labour, in serving them that labour; for first it were necessary for them to prove, that they who labour in the service of souls, having made the vow of poverty, and mendicity, have right to cause themselves to be served, and their needs to be demanded by their servants, which we have here above weighed; and besides that, they should show that the Church had given them power to live of their labour, who attend to the instruction, and direction of the people. Of an express permission of this, I know nothing, but that she suffers it, I see, and it is that which stays me, and that which makes me, as in matter of faith, to render my understanding captive, and reduce my reason into servitude. Possibly one will say, that in founded communities there are store of Lay-brothers, oblates, Converts, Servants, (call them as you please) who live of the service which they tender unto those of the Quire. And for a particular example they hold by ancient tradition in the Abbay where S. Bernard was Superior, 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 Choir, and 400. Lay-brothers, which is gathered even by the number of chairs, or foams which are in the Choir, 300. for those that attend to the psalmody, and the divine offices; and 400. which are in the body of the Church; where the Converts were seated. But there is a great chaos, and an extreme difference in this point, between the founded Cenobites, & the Mendicants: For the founded live of their own, be it by the good husbandry of their ancestors, be it of that they have brought unto the stock of the Community, be it of their proper labour, be it of certain donations, or pious legacies given by great Lords, or rich persons. They make the best of their lands, they cultivate their possessions, gather their rents, and in sum without being chargeable either to public, or particulars, they live as private families in the world, of their revenues: In case of war, famine, or plague, of tempests, firings, robbings, and many other losses, and misfortunes whereof this life is full, they fast, suffer, and sustain these disasters without other assistance, then from their friends & parents, without burdening the public. Even unto Clarevallis itself from whence we have taken the example, one may say, that their revenues proceed rather of the labour and good husbandry of Cenobites, as well Convetrs, as those of the Choir, then of the liberalities of great men, who truly have given thereunto some thing, but far from the main. For then the brother servants labouring continually without any propriety, or particular interest, fasting, and perpetually mortifying themselves, and aiming at nothing, but the service of God and the community; this union was able to heap together enough to purchase a Province, if they had not laboured according to the counsel of S. Paul to secure the needy, to whom they had more care to give alms, then to enlarge their possessions. Even they who are honoured with the dignity of Preisthood were not exempt from the labour of hands, as is easily gathered out of many Homilies of S. Bernard, which he cuts of in the midst of a discourse in regard of the bell which called the community of Chorists to work. And in the very rule of S. Bennet it is said, that the Scapular (both common to Priests, and Converts) is a kind of garment proper for the labour of hands. Unto all this I add, that if a Convent be founded with sufficient revenues to maintain its conventualls, they have no more obligation to corporal labour, then rich seculars; the Converts satisfying their duty in serving the Priests: and Chorists of their house, performing their office, since that their Instituts, and founders only oblige them to retirement, closure, solitude, silence, prayer, and contemplation, not unto the service of souls, or clerical functions. It is not so with the mendicant Cenobites, who besides that, they profess a more strict poverty, since it reacheth even to the community, which cannot possess any immoveable, are yet obliged by their Institutes to the service of the public, in the administration of the word of God, and of Sacraments, for the aid of Pastors, and in consideration thereof, they have permission to demand their necessities, so that the people be not surcharged; which may happen by the superfluous number of the brother-Conuerts, and of those who only serve in the Choir; for which cause principally they were not established in the Church. Besides, in case of the three scourges of plague, war, and famine, when they find not their necessaries in particular houses, they repair unto the body of cities which have received them to be maintained at the expense of the public, where they find liberal assistance. Observe now by this difference whether they who serve but in the Choir amongst the Mendicants, as also the Lay-brother or Converts who are only employed to beg for the Preachers, and Confessors of their Orders, satisfy by this service the foundation of their institute, and the intention of the Church which approved them; or whether they have any obligation to work, I say, to gain, at least, part of their living, by the labour of their hands, at times when they are not employed in these services. For put the case, that a brother-seruant, should not go à begging but one day in the week, and should rest the other six, would he satisfy his rule, or the commaundemnt of God, which ordaineth that one labour six days, appointing only the seaventh for repose? And if the Chorist after seven hours allowed ordinarily for sleep, bestoweth three or four, in singing in the choir, what shall become of the thirteen which remain of the four and twenty. For four hours of the alternative singing, do they require twenty to take breath? Touching Preachers and Directors of souls, it is not the same, in so much as, according to the quickness, or dulness of spirits there be some to whom the function of preacing costeth little time, and study, and others who labour strangely ●o perform it well, and with fruit that holy imployement. They have always their minds bend unto their sermons, and there be such, who spend all the year to polish and prepare the sermons of one Advent, or one lent. Concerning the Directors, they are to tied by the ears, and occupied in such sort, and (if one may say so) prostituted to all those that demand them, and have recourse unto them, dividing to every hour, and purpose the the waters of their science through places distributing the fountains of their doctrine, according to the spiritual needs of souls, which consult with them, as they can only dispose of some moments here and there spiritually, if they be attentive, to visit prisoners, the sick, miserable persons, afflicted, and who have need of consolation, whereof there is always abundance in the great cities. Let us say then for the satisfaction of Chorists, and brother-Conuers, that if their conscience reprehends them not, and that they find themselves reasonably charged with profitable labour, and which may redound to the advantage, whether spiritual, or temporal, of those from whom they demand their maintenance, they ought to remain in peace, and only set before their eyes, the cenobiticall state being a very lively image of the terrestrial, or celestial Paradise according to the ample comparisons which S. Anthony in his sum, and S. Jerome Platus in the 4. Chap. of his 3. book of the happiness of the Cenobiticall life, make thereof; yet fail they to live there without labour; for though the kingdom of God consists not in meat and drink, but of joy, and peace in the holy Ghost, yet nevertheless even in the state of in nocency, and in a garden of delight-which produced fruit in all seasons, our first father was placed therein by the hand of God to labour, and keep it. It is true say the moral divines that the traveiller is exempt from fasting which is of precept, but that is to be understood, if the toil of the journey be such as takes away the necessary forces to sustain fasting, together which the pain of traveill. In your judgement he that should ride at his ease upon a good horse, or in a coach, would he have cause of exemption from fasting? And if the man who makes a great and long voyage à foot, but by too little journeys as a league or two in a day, according to the condition of his persons shall he have occasion to break the fast? And if he rest himself whole days, during that time of repose, shall he not be obliged to fast? Say the same of those who amongst the mendicants serve only in the Choir, or to go a begging whether this labour be such unto them as it may be incompatible with all other, they have with out doubt right to live of their mendicity according to the permission which the Church gives to their Orderes. If it be not so, there is some reason to doubt thereof, whose decision I seave to our Masters. The example of the Apostles labouring with their hands, and to live by their labour after the forsaking of all, after their assumption to the Apostleshipe, in preaching, administering the Sacraments, and governing the whole Church, is in my judgement, and argument most pressing, and whence I see not in my mind how they can over happily wind themselves out, who seem to have taken as a task to banish the labour of hands, from the Cenobiticall and Mendicant houses. CHAP. VI Whether their complaints are receaveable. But to what purpose, will one say unto me, is it to make so ample a digression for the examination of the mendicity of those brotheres who serve only in the Choir, and of the Converts, who are amongst the mendicante Cenobites, seeing that those no ways meddle neither in preaching, nor in the direction of souls, and nevertheless you speak in the beginning of the unjust complaints of Spiritual Cenobiticall Directors? Behold two of weight and measure, & recevable as I believe, by every iust-Spirit. The first reason is, that for the most part the Lay-brothers as least judicious, and advised, are they who more loudly sound fourth the complaints of their poverty, when they want some thing which they esteem to be needful for them. I would now willingly show them their injustice, and that they have yet much less right to complain, then to demand, by the proofs which we have brought: The which I say in case that the complaints proceed from their own motion. But for so much as oftentimes they are but the echoes of the voice of those who send them to beg, and who are united with them in the same interests, and resembling two viols which resound in the self same time, though there be but one of them touched, or those poor Twins which Pliny mentioneth, whereof the one communicats unto the other the nourishment. Do you not conceive that I ought to refute in them the complaints which the Cenobiticall Directors cause to be made, of the necessity, and needs of the little community? But behold a reason which seems to me more powerful than the precedent; which is, that there are many of these brother-Conuerts, & more of those that serve only in the Choir, and no ways in preaching, nor in confessing, who intrude themselves into the spiritual direction, and conduct of some devout persons, with no less boldness than impertinence, and neither the one, nor the other are supportable. For if one ignorant lead an other, what will follow, but that they both tumble into the pit of ignorance? Who will not blame the audacity of those who without authority, put their hand to the Censor, and without the science of the voice, secretly usurp the Office of teaching in the Church, making themselves sourdines, not being able to be trumpets in the house of God? An insupportable abuse. and which is little less than the sacrilege of those who enkindled the sacrifices with a strange fire. And as there is no fault, which is not coloured with some pretext, nor a doublet which hath not a soil to make it seem à true stone, they ground themselves on the example of some ancient persons, eminent in Sainctity, of whom God made extraordinary use to teach his ways unto men, who had neither the character of Preisthood, nor the quality of Doctors in the Church of God; without considering that they wan● the virtues which authorised these Saints, who walked only in humilltie, and simplicity, whereas these exalt themselves by presumption and subtlety. I will say more, that this arrogancy reacheth even unto women, who being forbidden to speak, and having commandment to hold their peace in the Church, to take upon them in this point under the cloak of I know not what spirituality, and interior life, to serve for Directrices unto certain souls in the world, whose devout stupidity is little less ridiculous, than the arrogant vanity of these Doctresses; who counterfeiting the Prophetesses, the learned and courageous women as Deborah, Moses' sister, Anne, the Thecuite, and judith, and under pretext 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, have had particular gifts for to understand and explicate the mystical ways, they imagine themselves to have the same knowledge and capacity, although they be as farr● distant from the sufficiency, as from the virtues of these eminent Saints. CHAP. VII. The force of the complaint. SOme peradventure will think that this were with too much rigour, to examine so light à matter, as the complaint; but they who know how to weigh as it ought, the importance, and the force of à lamenting voice, much more powerful over hearts, then is, I will not say the drop of water which weareth, but the Iron which breaketh the stone, will (I assure myself) judge that there is no Sergeant, nor officer who exacts that which is due with a more imperious command or vehemency, then doth a pressing supplication, or an importune complaint, in so much as it seizeth ' on the soul by the parts which are most tender, and delicate, to wit, piety, and shame. For he who complains of an other, reproacheth him, if not expressly, at least tacitly, of cruelty and avarice; two vices which no man will acknowledge in himself, and to remove the suspicions of these blemishes in the opinion of the world there is no sort of humanity, and liberality which is not used: So that amongst all the crafts, for the obtaining what one desireth, I find none more subtle than an industrious complaint. So it is said that the Hyena which is a ravenous animal counterfeits in her den, or on the way, the lamenting voice of a man, to allure unto her the passenger, natural compassion inviting help, that she may surprise and devour him▪ The crocodile useth the like stratagem by his tears, which are turned into a proverb to signify a dissembled and malicious complaint. If you will see a natural effect of this power, consider a little infant● who by his cries, tears, and sigh, becomes the master of a house where there are none that endeavours not to satisfy his desires for to quiet him. And in the Gospel the judge, otherwise unjust, was he not constrained to do justice unto the widow that pressed him? Did not the importunate cries of the Cananean enforce the Apostles to beseech our Saviour to receive her prayer, to the end they might be freed from the sweet, yet nevertheless tedious tyranny of her complaints? Whence it comes to pass that women become mistresses in houses, and usurp by this art the authority of husbands, who give way to avoid their cries, of which they stand more in awe, then do the women of their blows. Imagine what conclusion I draw from thence, which I will leave to those who have the safety of understanding. I will only say by the way, that I do not believe that the Church, which hath permitted the Mendicants to demand gratis, and for charity, hath likewise given way unto them, to complain of those who give them nothing, when they obtain not their requests: Much less to cry down, that I say not, rend them in pieces, by their murmurs, and to hurt or impeach the reputation of such as are less favourable to them. For there are to be found so few discreto amongst them, as they believe, that that who gives them not, taketh from them, who is not on their side, is against them, who doth them not good, doth them hurt; who once fails them in what they desire, may make account to have never given them any thing: and who bestoweth not on them what they demand, offeres them a affronted, showing themselves in occasiones no less strong enemies, then weak friends. Now when we shall have yielded, in respect of the Church's permission unto this holy Mendicity, and exemption from the labour of bands, the argument touching the excessive multitude of persons, and of Cenobiticall Mendicant houses, would yet still remain, which is, as I believe, unansweareable, and this multiplication without excuse. That it is so, ask, even the most reformed Cenobites themselves, and hear the seemly noise, and the strong oppositions which they make, when there is question of establishing some new house of Mendicants in city. It is there where the game is discovered, and where virtue walks unmasked, and causeth us to discern whether it be charity without interest, or else interressed emulation which plays her pa●t. CHAP. VIII. The Director Cenobite truly Disinteressed. ALL these takes no place in the Cenobiticall Director truly Disinteressed, because having no earthly pretence in all his guidances neither for himself, nor for his Comunity, wholly reposing both himself and it, in the bosom of the divine Providence, which hath ● general care of all, and a most particular regard of those who adore and serve it, as of so many instruments of his glory, he remains in peace, and joy, amongst the crosses of necessity, like unto the Salemander, which life's, in the fires; to the Dolfin, and to the Eagle, which take delight in the tempests of the sea, and of the Air, never feeling himself so near unto God, as when he seems to he forsaken by him, remembering himself of so many, and so many promises touched in the divine Word, which can never either fail or decay, of an infaillible assistance: Cast thy thought, and all thy care betwixt the arms of our Saviour, saith the Psalmist, and he will nourish thee, neither will he permit the just to float in uncertaynties; they who seek our lord, never want any good. Of what then should he complain? Of the divine Providence in which he hath ankored all his hope, and wherein there is fare more confidence, then in his own wisdom. Of the person whom he directs? by no● means; well knowing that he is accursed who puts his trust in man, and that the golden Colossus of the king of Assyrians fell into dust, because it had feet, and a basis of earth. He than holds his peace, and cherishing the sufferance of his want, as à Lia whom the eternal Laban had caused him to espouse, he placeth his expectation in silence, and in hope. CHAP. IX. The commendation of Theatins. We have a perfect model hereof in a most holy, and truly admirable Congregation which God beholdeth as a treasure in the field of his Church. It is that of the Priests called Theatins whose Order flourisheth in Italy, where they have a great number of houses. john Peter Carassa of a great and illustrious family in the kingdom of Na●les, and Bishop of Thiete in the same realm, having assembled together some number of Priests in his Dioses, very eminent in sainctity, invited them to leave their benefices by his example: For having at the Pope's feet renounced his Bishopric, he placed himself amongst them to lead a true Apostolical life; wholly abandoning himself to the providence of God, by an excellent confidence. They undertook all the functions of the clerical life (calling themselves likewise regular Clerks) joining prearching, and the direction of souls in the way of salvation, unto a very exemplat life, principally in an incomparable poverty. For to draw in this place some lineaments thereof, first they are not proprietaries of houses where they dwell, but the foundation, and consequently what soever ●s there on built, appertains in property unto some Lord, or Burger of the city where they are established, and all their moveables belong unto the holy Sea. Besides they can possess neither lands, nor rents, nor possessions, nor any settled revenues, nor such as consist in any husbandry. Moreover they cannot carry the wallet, nor beg through the city, nor in houses, nor in the country, nor ask any thing of any one who soever, neither by themselves, nor by any interposed persons. They receive the alms, and charities which are given them, with humility, but it is without seeking them, or causing them to be sought for. Besides, that which is remarkable, they never speak of this kind of life, nor of this abandonment unto the divine Providence, in their familiar enterteinments with strangers, for so much as that will open the gate to disguised, and indirect demands▪ They never open their mouth to complain of their necessities, how pressing soever they be, although I piously believe that in extreme necessity, and in peril to dye of famine, they might cause it to be made known to some friends, otherwise in my opinion, this were in some sort to tempt God: And I learned in many places of Italy that they never found themselves reduced to this point of extremity, the Divine Providence always preventing their extraordinary confidence. I will here speak one thing to the glory of God, which I observed conversing with them. The first time was at Florence, where having some time preached in their Church, and before Madam th● great Christian Duchess of 〈◊〉 arraign, who is a Princess of great virtue, and piety, and much devoted unto this Institute; I often chanced to treat aswell with the Superior as others of that house, and to discourse of their Institute: But when I touched upon the string of their extreme poverty, and resignation unto the divine Providence, which did not permit them to demand their necessaries, like the other Mendicants, how reform soever they be, they gave me no answer at all, to the purpose; and the more I pressed for answer, the more they withheld themselves from this discourse, until an Italian gentleman advertized me that it was their custom, after this sort to shift, when any one fell to speak of this subject, which they avoided in their communication as a rock. I made at Rome, at Venice, at Milan, at Milan, the like trials, and putting them upon the same matter, I found them as men without ears, and without tongues, their mouths in this respect (though otherwise learned, and eloquent; for they have amongst them the most famous Preachers of Italy) being barren in replies. In your opinion the Directors of this stamp; are they disinteressed? Do they astonish the world with their complaints, and with recital of their necessities, as many Cenobites do, as well founded, or to be founded, as Mendicants, who have no discourse more common, nor ordinary, then of the wants of the little community, of the poverty of the Convent, of the frozen charity, of the few alms which they receive; of the small comfort which they draw from the world, of the great and extreme penuryes where unto they are reduced, and a hundreth other such like chapters of common places, which are so many commentaries upon that passage of the Prophet, speaking of the Messiah, call his name, make haste, dispatch to take away, and bring in the booties; as if they w●re so many Benjamins, unto whom was given the surname of an animal, which I will not name, that lived only of prey? Is it not time think you, that we cease, to touch this string of the unjust complaints of Spiritual Directours, be they Pastors, or Cenobites, founded, or Mendicants? In a lute though it hath many strings, yet that which is oftenest touched, is the smallest, called the triple, it is that which bears away the sound, and makes it more pleasing to the care, by its shrille, and piercing tone; these complaints like trebles lay the ground for the better discovery of the Interessed Director; for which cause I have so long touched upon this string, as the highest and most important: Let us now descend to some others, and only touch them in passing for fear lest this lesson last too long, and offend those unto whom this music might cause the Megrim. As the bird by her note, so the interessed Director is known by his complaint, and this tone quickly repulseth the souls to whom this harmony is importune; and which will not understand the part which he would have them to sing. Likewise the more subtle knowe better how to guide their design, using more hidden artifices, which I must discover for the good of simple souls, and the confusion of such as by their baits draw profit from their simplicity. I undertake not here to produce them all, for who but God can sound the depth, or the secret of man's hart? But by the scantling of some, one may arrive to some knowledge of the rest. CHAP. X. Concerning the Cenobiticall Confraternities. We have already blamed the abuses committed in the confraternities of parishes whose institution being so holy and so laudable ends too often by evil custom, both of feasts, and dissolutions, where the very Pastors engage themselves not without scandal, and bad example. Such as are erected in houses of Cenobites, carry themselves with more prudence, I know not whether with more simplicity, the disorder therein doth so much appear, and peradventure interest reigns less there. I speak here to the end one may understand me, of those devout confraternities, and Societies of persons, merely Laics, and Seculars, which are sometimes instituted in parishes under the title either of the blessed Sacrament, or of our lady of pity, or of S. Roch, and so of others: Sometimes in Churches of Cenobites, under the titles, either of the Cord, or of the Rosary, or of the Girdle, or of the Scapular, or of a third Order, or of the Angel Guardian, or of some other Saint, or of some divine mystery, or of the name of jesus, or of the five wounds of our Saviour, and the like. There are certain Chappells appointed for the assemblies of these Confraternities, there is an Order established, Officers created as well for the spiritual, as for the temporal government of these Societies (for there are some which have foundations) to the end that all there march in good order, as is well beseeming those who aspire unto true piety, which sainctifieth souls. These institutions are so holy, and produce so great good effects in souls, in what Church soever they are erected, be it Parochial, be it Cenobiticall, as they cannot be sufficiently recommended, nor the people enough exhorted to come in and to make themselves partakes of all that fear God. There are exercised so many good works, by the provocation of the good example which the Brothers give each to other, as one may truly say with the Psalmist, that it is a good thing, and pleasing, to see brethren unanimously aiming at the Butt of true virtue; the same casting forth a perfume like unto that of Aaron, which doth imbalm the whole Church. But as the Cantharideses never fasten, but upon the best fruits, so the bad spirit doth always lay ambushes, on the high ways to▪ heaven, and casteth wood on the best bread, for to travers the most wholesome designs. And as there is an art, though wicked & deceitful to change amities, spiritual in the beginning, into sensual in the end: So of these assemblies which in their origine, respect nothing but heaven, he uses them as a mean, either to heap together earth, or for some other disorders which make a God of the belly. We have made this appear in the confraternities of parises, which often times, if their Diosesan Pastors be not vigilant in their frequent visitations, to take away the abuse thereof, degenerate into banquets, amongst the virgiers, the Priours, Receivers, Treasurers and principal Officers who in lieu of giving unto the poor, the collections, or remainder of the alms, of the confraternity, after the maintenance of the Chapel, of ornaments, and of lights; and instead of making ancient Agapes, to wit, some repasts for the necessitous, be it of the confraternity itself, be it of strangers, they bestow it on themselves in merriments, and to colour this abuse, they call thither the Pastor, who not able to hold the reigns of these unruly horses, suffers himself to fall into this ill costume, whereas at the outmost, he can but perform the devoir of à man, nor but hold his place at the table. But in Confraternities which assemble themselves in Churches of Cenobites, it is otherwise; for the temporal remains there, and the spirituallis largely distributed unto the Brothers and Officers Layckes, and Seculars, to these the dew of heaven, to the others the fat of the earth; for after the building, adorning and illuminating the Chappells in all manners, both necessary and magnificent, a thing very laudable, since it is bestowed for the beauty, and ornament of the house of God, the saying of the Gospel is here in force, that which remains, be it given to the poor; and to what poor, if not to the Evangelicall, whereof the holy Agapees are made in the Refectory? I blame neither the Confraternities, nor their Order, nor their gonerment, nor their collections, nor their buildings, nor the ornaments, nor the employment of the remains, to the use whereof I have spoken, which cannot be but holy, but good, but just, but lawful. But behold the rock hidden under the creeping water; if the Director Cenobite who hath his part in the Agapees, preach, press opportunly importunely, the souls under his conduct, to enrol themselves in the confraternity, with any reflection on profitable Interest, unto him therehence might accrue, together with the rest of his community, who sees not here the mark and character of one Interessed? here might be applied the art which Daniel discovered with his ashes, but that I fear the lance might be too sharp, or too hit, and the ulcer too tender, and that they cannot endure the touch thereof, who have not the patience of job, though like him they seem to be upon the dunghill, and call themselves the offal, & scum of the world, and the last of men. CHAP. XI. Against covetous Pretensions. LET us take away, let us take away all sordid gain, and all pretention of lucre, from the house of God; let us weed the garden of the Church, and rooting up the bad herbs; let time give place to eternity, and the earth to heaven. O Christians, but chiefly o Ecclesiasticts, if you confide only in the commodities of this life, are you not the most miserable of all men living? And what will it avail man to gain a whole world, if he think not upon the salvation of his own soul? Is not the Spirit of more value than meat, as the body then the garment? O Directour let your stafte of direction be only an address unto the kingdom of God, not a rod of gold, nor a rule of Acan, to measure the substance of an other; These lakes which regard only the present retribution; are snares of scandal, rather than stones of edification. To what purpose is it to build the sepulchres of the Prophets, and to make for your profit, bread and wine, of the sepulture of the just, converting, contrary to the intention of the Church, to their own use, that which is ordained to elevate souls to God. He who hath found a faithful friend (that is à charitable Director, sayeth the Bl. Author of the Philothea) hath found a treasure; see you how à penitent aught to find a treasure, in his Director, and not the Director in his penitent? This Director is a medicine of life and immortality unto the penitent, and not the penitent, a medicine of temporal life in Mendicitie unto the Director. If the eye be simple, to wit, if the intention be right, all the body will be clear; that is, all the actions will prove works of light, for the good intention is a lamp of splendour▪ which dissipateth the darkness of subtle and interessed designs▪ CHAP. XII. Subtle and interessed designs. AWay with these artificious complaints, which some make even when they have that which sufficeth, to keep the world in awe, and cause it to suspect necessities which only consist in the fear of those who cryout like certain animals, before one flea them, unto whom might be said with the Apostle, no, no, your sufferances are not such as you have yet resisted dolours even unto blood; your voice is a voice of thunder which never rowles within the cloud without causing rain: For this complaint makes us like the daughter of Caleb, to desire the inferior, and Superior waters, that is, to invoke the succours of great, and little, to water your Terrene. And God grant that your earth having often received dew, be not like that whereof S. Paul speaks, which renders no thing but briars, and thistles, in lieu of sweet and savoury fruits, that is reproaches, instead of thankes. There are beside other industries, so much the more fruitful, as subtle, and the more they are subtle, the less are they perceived. I will not unueile them, for fear of appearing rather offensive to those who use them, then officious unto such, as are taken with them. S. Paul notwithstanding is never so sharp (though his style be vehement in the reprehension of all vices) as when he thunders against those who insinuate themselves into hearts by sweet benedictions, those who promise Paradise unto such as do them good, and who have so many fair reasons to make good their saying, alleging for that purpose the sea of scripture, with all its fishes, I would say its passages. In your opinion, do they not give that which they have not, and are they not very liberal of a thing which doth not yet appertain unto them, and that the same Scripture in so many places, makes it unto us, so violent and difficult a conquest. The Lamies sayeth the Prophet, have opened their breast, and given suck to their young, but such a milk as brings them asleep instead of nourishment. My child, sayeth the wiseman, they who give thee suck, do not wish thy good, I would willingly add, but they wish thy goods. There are certain people in the world, who roam like Gipsies from City to City; from Province, to Province, who go every where, and abide in no place; they make great show of being fortune-tellers, and understand nothing therein, but whilst they hold your hand, and tell you wonders upon the middle cross braunching line, and other terms, of their juggling art, they have one of their eyes on some other part, and often times after they have told the good fortune, they have done; and you find the misfortune. Sometimes when one elevates our Spirits unto the good fortune (ad bona ventura) of the eternity, it is conceived to the good fortune (ad bona ventura) of the temporality. And as there are many whose hart is estranged from God whilst they honour him with their lips; so are there some, whose belly is glued, and their eyes fixed on the earth, whilst their discourses are in heaven. Admirable Archimedeses in their arts, and who desire but à little point to place thereon the foot of their engines, and to raise from its centre all the mass of the heavyest of elements. It is not that the Rosary, the Scapular, the little Cord, the blessed Girdle, and other sacred marks, are not holy things, provided that this blessed girdle, this blessed Cord, be given with intention to draw us from earth, by showing us heaven, so that there be no other pretence then to raise us thereby from the earth to heaven, not to take from us, the goods of the earth, upon promise of heavenly. For though I know that by a divine, and holy Alchemy this change is made of lead into gold: It is not always known whether it proceed from the pure intention of these blowers who do not so liberally offer heaven unto those who have not the earth. These are the insnarers who conceal hearts: aspiring to pray, under the fleeses of innocent lambs, of whom we ought to beware, and according to the council of the Gospel, to avoid this leaven which corrupts the best paste. Consider your ways, o Penitent: and advice whether the hands correspond unto the voice, do not err therein as blind Isaac, make no compact as joshua with the crafty Gabeonits', observe as the Prophet whether the wife of jereboam be not disguised, and commit, not yourselves to these who devour the poor of spirit, in secret, and who eat them without noise, as a morsel of bread. A little astention on those who praise themselves, not as peacocks who behold themselves in their feathers, but for bread, or on those who extraordinarily extol such, as do them good; and you will see that as beasts of hire; so men of praising, are ordinarily of base esteem; from thence these great Paranimphes, these Panegyrics, these Eulogies, of Confraternities, of third Orders, of merits, of Indulgences, of paticipations, of Associations, and other brave things which truly taken in their true sense, are holy, venerable, and most ; but these medals have two sides, have two hands, one may take them by the left, or by the right, and they who distribute them, do not always correspond to the sincerity of those who receive them: Happy nevertheless are these, since tha● without heeding the defects of channels, they omit not to refresh themselves with the waters of grace, and to draw them with joy, out of the fountains of our Saviour. I hate moreover this other artifice which enterteines, be it of settled purpose, be it by impertinency, scruples, to the end it may render them always useful: Who will not fly from such physicians as foment the disease in others to nourish themselues of their goods? I should never have thought the same of spirituals, if our Saviour in the Gospel had not advertized me, that there are some, who strain a gnat, and swallow a camel. Were it not a thing worthy, not only of blame, but also of notable punishment, if of à Confessionary, one make à bank of particular Interest, a labourer's farm, a merchant's shop, a Procurers, or a Notary's study, where one enters but to leave there more than he carrieth away; a net to catch somewhat else then fishes; and an art to gain other merchandise than souls to God? Nether do I believe that so base à temptation can assail persons who have even had the courage to forsake all to follow JESUS-CHRIST, in his nakedness, and in his poverty, and who are arrived to such à height of contempt of gold, and silver, and of all the Treasures of the earth, as they make no use thereof, at least, with their own proper hands, causing the charities of that kind which are given them, to be received by Seculars; whose piety, and fidelity is known unto them; afterwards employing them according to their necessities, in buildings, in vestments, in moveables, or in victuals. Wherein they testify their generosity in some sort like to that of the great Grecian Captain, who pursuing a victory, and meeting with a very rich buckler, covered with plates of silver, which one of his enemies had thrown down, the more nimbly to save himself by flight, turning himself towards one of his soldiers, said unto him▪ Companion take this bucker, for thou art not Themistocles. A generosity which hath likewise some truth of resemblance unto that of great lords, who handle not their silver and their revenues but by their Treasurers, or Cofferers, as being an occupation unworthy of their employment. A parallel which might be added unto the comparisons of the Monk, and the king, Which S. Chrisostome makes, and Hierome Platus very strongly urgeth in his second book of the happiness of the Cenobiticall state, in the sixteenth Chapter. CHAP. XIII. The spiritual Director disinteressed is without artifice. THe truly disinteressed Director as well of the Clergy, as Cenobitique, hath no cunning in his conduct, for that he hath no frail and terrestrial pretention, he goes on freely, because he walks directly. Besides he hath likewise the true wisdom of God, assisting him; wisdom which never dwells in a malicious hart: For the spirit of discipline, sayeth the wiseman, flies him that feigneth, and whose double and deceitful lips, speak in a hart, and in hart, in regard that which he sayeth is far from his thought. So soon as then o Directed soul, you shall perceive that in the conduct of him who guides you there is à sordid artifice, and tending to propter Interest; I say unto you with an ancient Poet: Avoid these rocks, these covetous shores, all darkened with shipwrecks. These people seeks themselves in you, and not God in you, nor you in God. They who seek themselves in others, deserve not to be sought by others. CHAP. XIV. He hath no respect of persons. THey merit yet less to be sought for Directours who have regard unto the appearance of persons, an imperfection so much blamed in scripture, principally in the epistles of S. Paul, S. Peter, and S. james, particularly in the second chapter of the Canonical where he makes a strong invective against those, who do great honour unto the rich, and despise the poor, which he concludes in those words, whosoever is an excepter of persons commits sin, and is reprehended, by the law, as a transgressor. And I pray you to what purpose, shall the spiritual Director, who ought to regard only God, in a soul, or a soul in God, take consideration, not of his body, but of his goods, which are only made for the transitory life of the body? Meat is made for the belly, and the belly to receive the meat, but God will destroy both the one and the other. Besides is it not God who hath made both the great and little, as the wiseman teacheth us, and who hath the same care of the little as of the great? To what purpose then shall a Pastor, a spiritual Director be he à particular Priest, be he Cenobite, called into some part of the solicitude of souls by the Prince of Pastors, and bishop of our souls, swerve from the model, which is showed him, upon the mountain of perfection, having more attention, and care for the rich, then for the poor. Is he ignorant that our Saviour came to Euangelize the poor, and that he gives for a mark of his coming unto the disciples of his precursor, carry tidings to your Master that the poor are evangelized. And himself in the days of his flesh▪ and of his conversation amongst men, did he not desire to be, and appreare poor? In his birth, in his life, in his death, there is nothing but littleness, and poorness; he suffereth himself to be held for the son of a carpenter, did commands his Apostles that they permit the little ones to come unto him, and declares unto them that if they become not like unto little Children, they shall have no part in his kingdom. He calls the poor blessed and allotts them heaven for their heritage, & promiseth this advantage unto such as for his love shall have embraced poverty, to make them to sit upon seats, and to cause them to judge the whole world. It is the eternal wisdom who heretofore said by the mouth of the wiseman, that his familiar conversation was with the simple and little ones, and that his spirit rested not but upon the poor, the humble, & those that feared him. It was in mud the sacred fire of the Temple was found by Israel at their return from the captivity of Babylon, and certes, it is in the dreggs of the people, to wit, amongst the poor, and the little ones, rather than amongst the rich, and the great men of the world, that the fire of charity, and of true piety is sound. And if the Director hath the true zeal of souls, (which one may call the pure flower of Charity) though he sift them never so much, yet will he find that the little ones have the fatness of the wheat of devotion, and that the great ones ordinarily have but the sound, the straue, the noise, the crack without any solidity, for so much as the good seed, is suffocated in their hearts, by the thorns of vanities and sollicitudes of the world. But the mischief is, that we fall upon that saying of an ancient Poet. Every one may set his bounds in a barren soil, the fat is gotten with labour but yields the more fruit. The most part of Directors seek their own Interest, and not that of JESUS-CHRIST, and will not, as if they were Goldsmiths, or jewellers, work but upon gold, and precious stones. Upon a time one reproached a Philosopher, that none but of his sect, who then made profession of contemning goods, were to be seen at the gates of the rich, he answered with more subtlety than truth, that they went as Physicians unto the most infirm, meaning that they carried the precepts of their philosophy, which served as so many remedies against vices, unto such as were most infected therewith: But one replied unto him with more truth than subtlety, that they went thither truly, like Physicians, rather for gains then to restore health. The same may be said of spiritual Directors, of what condition soever they be, when a man sees them so careful of those from whom they may expect some profit, and so little attentive to the service of the poor. For though they could cover themselues with the excuse of the Philosopher, in saying that they run unto those, who being more engaged, and entangled in the vices of the world, have more need of help; yet nevertheless it is apparent, that this is a false pretence, and that their intentions are different from their words. For if they say true, why do they not, like the blood which runs to the defective, or most feeble part? The little ones, the poor, and the miserable, are ordinarily the most necessitous, I do not say temporally, that is clear, but spiritually, the most part of their vices grow, forwant of instruction; for if they did know the deformity of sin they would have it in horror, and this horror, would divert them from committing it. If they do ill, it is by the corruption of nature, rather than by a foul, and deliberate malice, and for that no body shows unto them the good which they ought to follow, and the vice which they ought to fly, they oftentimes do more good than they know of, where as the great ones and the rich, much better instructed, never commit evil, but they know it, and know much more good, than they do. CHAP. XV. Nor to his profit. Moreover observe where these Directors who have regard unto the appearance of persons level the most part of their aims, and you will see, that they inviting the rich to gain heaven by means of the earth, endeavour themselves to gain earth by heaven. If there be an Obits to be founded, which is to preach for its Parish, or for its Convent, presenty they espy the dangerous maladies, and when soever there is any speech of Testiments that they may be remembered promising boldly eternity for a morsel of temporality, provided that it fall into their hands. For to preach for the poor, for the necessities, and needs of others, cannot be but laudable. But if the most just commendation of a man become odious when it proceeds from his own mouth, how much-more sordid shall the discourse be which tends to proper Interest, the scripture always blaming it under the name of filthy lucre? When one speaks of restitution unto these good personages, have they their ears open? And with how many windings do they confounded this matter, to fish in troubled water? What vigilancies are employed in visiting the widows, and Orfanes in their afflictions, which S. james calleth a pure and immaculate religion; certes little enough. But such persons as embrace single life, or widowhood, and who have grown old in marriage without children, and without hope of issue, abounding with riches, o how are they visited, o how great need have they of consolation, of spirituality, and that the mystical Theology be well rung into their ears! o how sweetly and melodiously do these qualities of these founders, foundatrices, benefactors, benefactrices, there resound. There is no merit equal to that of foundations, of holy communities, of building of Churches, of ornaments: For note, the same is in the rank of those good deeds, whose merit, and reward, increase every day even in heaven, where the Saints increase in glory, at the same time, when use is made of the goods which they left in earth. Apollo plants, Paul watereth, and God gives the increase. Is there question of laying the first stones towards buildings? o that à man could well understand into what gardens he ought to cast those little stones of Daniel which come from the mountains: Let one erect foundations and buildings, let one know well how to sound the trumpet, to praise good works at the gates, to wit, the porches of the Church, that the assembly of Saints, know well to extol the glory of alms, even to cause the stones to speak, procuring arms and inscriptions to be engraven for a perpetual memory, let one sound forth the saying of David, the just shall be in an eternal memory, he shall not fear bad reputation, his justice shall live for ever, and ever, and his horn shall be exalted in glory. Is there question of buryals? What marbles, what Pyramids, what Obelisques, what triumphant arches are erected to the magnificence of founders, how the Angels dispute who shall have the body of Moses; but it seems some may tell me, you dislike, that one exhort those to do great good deeds, unto whom God hath been liberal, against that which the Scripture teacheth in so many places, pressing us to perform readily all the good we can, not to suffer ourselves to be surprised by the night of death, when one can work no more; but to labour in good works whilst we have time to do good unto all, principally to the domestics of God, and so make for ourselves friends, of the Mammon of iniquity, who may receive us into the eternal Tabernacles, Ah! it is far from it, but I endeavour to take away the ordure, and the scumm from the midst of this deformed charity, which ought to be pure, chiefly in the intention of him who persuades these good works. But who sees not, in all the practices which I discover, how much the artifices of these good Directors falsify that good coin, wherein they deserve no less punishment, than they who corrupt that which is currant? Children of men▪ how long being heavy of hart, will you seek vanity, and your own proper Interest? It is not then the action of the giver which I touch, for howsoever it be, he shall receive according to his work and shall not fail of his hire: But I have an aversion unto the industries of such as, enclose within their nets, the souls which commit themselves to their conduct, more full of art, & craft, then of sincerity and candour. CHAP. XVI. Artificial Commendations of Alms. We know, thanks be to God, that Alms is a grateful, and good thing, and that who gives it with a true dilection, though he should bestow all the substance of his house, yet would he think it nothing. We know that it delivers from death, that it cleanses from all sin, that mercy is bestowed on the merciful, that he who is addicted to this virtue, disposeth himself to receive of God, a favourable judgement, and to hear at the consummation of the would, this saying of the last sentence in his favour: Come the blessed of my Father, because, I was hungary and you gave me to eat. On the contrary, let the memory of him perish from the earth, not only of the dying, but of the living, who hath forgotten to do mercy: For God willeth mercy, rather than sacrifices, or victim. And as water quencheth fire●, sayeth the wiseman, so Alms stifleth sins. To conclude, we know that unto those that will give, shall be given, and that a full, superabundant, and runing-over measure of retribution, shall be poured into their bosom. But is it not an insupportable abuse, to make of so many Oracles of the holy Ghost, baits, and lures to draw the goods of the simple, to particular profit? And if the Preacher, be he Pastor, be he Cenobite, who preacheth too often of Alms, and over much presseth this matter, is presently said by the vulgar, to speak for the wallet, and looseth the credit which he had gotten by his sermons; how much more odious ought a particular Director to be who fowls the souls upon this subject, and endeavers to cause them to leave their Cloak, not by the strong blasts of the northern wind, but by the mildness of the sunn-beames, by words gilded with a thousand heavenly blessings? O the brave conceit of S. Austen, reported by Bellarmin in his book of Monks, upon that passage of the Psalmist amongst the Cedars of Libanus which the just have planted, the sparrows will build their nests. They who plant these Cedars, sayeth that eagle of Doctors, are the great, and the rich of the world, who hearing with fear, these divine words, blessed is he that is mindful of the poor, and the beggar, instantly sell their possessions, their lordships, and their superfluous and superabundante goods, which puff them up with vanity, and give them to the servants of jesus-christ build them Churches, & Monasteries beautified with pleasant gardens, & there the little sparrows gather together, nesting themselves, and disneasting them. what praises are wanting in S. Hierome unto those great and devout Roman Dames who at his persuasion, built so many Monasteries? And john Diacre, how much doth he exalt the glory of S. Gregory the great founder of so many houses Cenobites, which he ●r●cted of his patrimony, as the learned Bellarmine noteth in the book by me alleged, Chapter 44? There needs but such a passage as that of S. Austen, or such examples, well urged to the purpose, to make a rich man's mouth to water, and cause him to say a fair foundation to eternize his memory, both in this and in the world to co●e. The same happiness every day, and is an action both good and holy. But who would search with a probe the intention of these remonstrances, I know not whether one should not find therein, proper interest? I clearly see that they would hide themselues in the press, as Adam ran hastily into the thicket of the wood, but they have a witness in heaven who knows the secrets of hearts, and before whose eyes, all is naked and discovered, witness he, who exhorted to the Cord, to draw unto his party a great benefit explicated to the letter, (I know not whether according to the Spirit) this passage of the Psalmist. The Cordes are fallen to me in excellent places: For truly my inheritance is most noble to me, meaning that the Cord was his principal inheritance, inheritance most base to some, and yet noble and advantageous unto this man. Now tell me whether this be to use, or abuse the Scripture, whether it be to speak seriously, or to deride the ignorance of the rude? Think not neversheles that I do not much commend, & esteem as fathers of the poor, those who give their goods to the Church, and who will not have any other heir nor other inheritance, than the Crucifix. For it is much more just that the sanctuary possess the inheritance of Laycks, then to see the Laycks possess by inheritance the sanctuary, and as heretofore the Gentiles, 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, a suitable occurrance, which upon a time was told me by a noble man who settled a great Abbay upon one of his Children, who scarce seven years old, was called lord Abbot, as if one should say, my Lord the father's child; now the father of this infant father, told me in excuse, that for à great number of years this Abbay was belonging to his house, and it concerned him, not to suffer it to fall into the hands of strangers, in regard his predecessors had been partly founders thereof, and heretofore bare so much devotion there unto, as they were willing, ●heir land which was near, should relieve it, & become voluntary feoditories and vassals of our lady to whom this abbey was dedicated. Thereupon I replied unto him, that the case was much altered, since in times past, his house raised the Abbay and now the Abbay depending of his house, of mistress, was become servant, tributary and as a woeful farm. Behold how by these changes the face of the world is turned. The Director truly disinteressed, will discourse soberly of Alms, where he shall think it fit to be spoken of, when his advice is required, he will shun as a rock, his particular profit, settling a true order in the charity of the soul which he conducts. And what is the true order, but that with the devout Cardinal Bellarmine in the last chapter of his book of Monks▪ draws 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 give one's goods, but he ought to bestow them wel●; alms is so much the more accompanied with judgement, in respect that God is then served, not only with his substance, but also with the spirit, by the discretion of the application. I will shut up this passage with a notable consideration of my blessed father, the great Francis of Sales, Bishop of Geneva. He was upon a time called into one of the principal cities of this state, to distribute there the word of God. As being the Adamant of hearts, touched with devotion, he was instantly accosted, by diverse mystical, and spiritual bees, which swarmed about the sacred flowers of the documents of his mouth, to draw from thence a honey of piety. Of them he saw diverse sorts and guided by different hands. Now this man who was all judgement himself, having cast his eyes upon the workmen who laboured in the vinyeard of this city, as well by their public sermons, as by their private directions, took principal notice of two, who by two ways quite contrary, yet holy, aimed at the same butt, which was to elevate the souls under their conduct, to a piety. The one was Cenobite, of an Order very renowned and examplar, the other Ecclesiastic, of the Clergy, living of a patrimony much more ample than the revenue, which he had of his benefice. The first governed the souls which put themselves under his conduct, by the way of fear, of rigour, and of exterior austerity, and held them too subject, and tied to their exercises, as nothing could happen, though never so little, to put them out of their course without causing them to enter into troubles, into scruples into remorces, into bitterness of spirit, which were strange. Besides they were so strongly tied unto this Confessor (and by themselves: for this truly pious person was for his own particular very disinteressed) that they would have thought it a great crime to regard, or consult which an other. These persons used much prayer, & mortification, but visited very few hospitals, prisons, poor, and necessitous; always in the Churches, at divine offices, at Sermons, at Indulgences, insatiable therein: Not that alms came not out of their purses, but the greatest part went to the holy community of the Director, who thereof had no greater share than the rest, though he were next unto God, the principal motive of this abundance. He was an enemy of propriety, and of presents which were addressed unto him, remitting all to the Superior of the house, who caused this precept exactly to be kept by the community, not to refuse any thing, and to demand nothing: For the community never demands, yet well may the particular for the community, as a member labouring for the whole body. Moreover these souls did judgement, and justice, by the fear which they had of the judgements, and justices of God, not certes by that fear which excludes love, but by the same which being put in the balance with this, turns the scales. Now as the thunder tearing the clouds, causeth them to dissolve into rain, and prepareth the hinds to disburden themselves of of their calves, as sayeth the Psalmist according to the interpretation of S. Hierome: and as he who is pursued by a bull, by a mastiff, or by some furious beast, casts him his cloak, to save himself by flight: So there is nothing which doth so much persuade to redeem sins by the works of mercy as fear: For when the terror of hell seizeth on a soul, and causeth her to conceive what it is to lodge in the devouring fires, and in the eternal flames; is there any thing which she will not give, for her delivery, as sayeth job? O God sayeth David thou hast moved the earth, and thou hast troubled it, heal the contritions thereof; for it is greatly moved. He speaks of a soul fastened to the earth. And if the fire which causeth the meat to roast, looseneth the flesh from the bones, how much more will the apprehension of that of hell separate a soul from earthly affections? O God, no, I do not say that this holy person had in these terrible remonstrances, so base à thought; but as the effects do not always follow the intentions, peradventure these souls as the scholars of an ancient Philosopher took that by the left hand, which he presented by the right, wherefore I present the effect of this cause of what design soever it was animated. The souls contrary wise, which God had inspired to range themselves under the conduct of a simple Priest (the which I say to serve myself of the terms of common use, not conceiving a Cenobite to be a double Priest) were incited by an other spirit; which was that of simplicity which excludeth not wisdom, and of that charity which as the Apostle sayeth chaseth away all servile and scupelous fear, only having in their hearts, that which in the scripture is called chaste, and holy, and which ought to continue even in eternity itself. Charity was their predominant star, and as the roof of their mystical edifice; and humility their foundation. Sweetness and candour shined in their deportments and docility, which the Apostle calls divine, was in their spirits, and they being disengaged of exterior things enjoyed that interior freedom of which it is said, where the spirit of God is, there is true liberty. They loved God with all respect, and with a high and incomparable esteem, and their neighbour in God tenderly, & cordially. They visited the poor, the widows, the Orphans, the sick which were without succour, in their miserable cottages, or in the hospitals: and if they had any fear, it was of their Confessor, never approaching the tribunal but with trembling, as if he had been that Cherubin armed with a fiery sword, keeping the gate of the terrestrial Paradise. And though he inspired into them, only love and charity, and recommended unto them nothing so much as a mutual benevolence in God, according to the so frequent lesson of our Saviour, and of his well beloved disciple, yet nevertheless their confidence in him, was accompanied with so much reverence, as it was a wonder that this banished not the other. Besides he was so far from all Interest, be it of dominion, be it of profit, as to avoid the same, he commanded them oftentimes to take some other Confessor, to the end his counsels might be the more assured, if they were approved by others, or that he might correct them, in case they were in any sort doubtful, or defective: And to shun what soever tends to profit, his advice extended itself to all, except the distribution of their goods, telling them that it was a case reserved to the unction of the holy Ghost, who teacheth his ways to the merciful and meek. Yes, for is it not he who infuseth charity into hearts, and who establisheth therein convenient Order; enemy of presents both great and small, having learned of the wiseman that they blind the spirit of the most wise; and estranged from all profit, not only sordid, but also that which being permitted by the most severe laws, cannot be esteemed dishonest without offending the Church itself, who hath approved the use and rule thereof. Also he was provided of goods of fortune to enjoy this beatitude which consists in giving rather then receiving, and content with food and apparel suitable to his condition, he held nothing more advantageous than sufficiency with piety, that which seemed profitable unto others, unto him was a detriment for JESUS-CHRIST; being certain that they who receive some recompense of their labours in this world, abate so much of that which attends them in the other. He forbade nothing so severely to those who served him, as to take gratification of such as came to obtain of him sp●rituall assistances; and if any one took liberty so far forth as to receive the least thing, he wished him not the leprosy of Giezi, but of the religation of Agar he was assured; he gave him his passport not to have any part in this Anathema which he had in no less horror, then that of Acan. Briefly, not to draw more in length the deffences of these Directours, behold the judgement of the holy Prelate, from whom I take this story. These two men said he, were both of them prudent and faithful servants of God, and who taught justice unto souls by diverse ways. Such as were conducted by the first, had much fear of God, and much charity towards their Director, or at least for his community, and their charity was in the Order. They of the second had much love of God, and of their neighbour, and the Order consisted in their charity, and they had much fear and respect of their Director, who besides the necessary conferences for their needs in the house of God, had no other private entertaynements, nor any visits, nor conversations in houses; which is the property of corrupted, and unsavoury salt. Both of them had God before their eyes, and for the only object of their intentions, and pretensions; both of them not with standing singular in their conducts, according to the division of heavenly graces whose variety is compared to diverse colours which the sun makes to appear on the neck of a pigeon: And different in this, that the one though very Disinteressed in his own particular, was nevertheless engaged in the Interest of his community: but the other had no regard unto any Interest, neither for himself, nor for any other, God being his prime, & only movable. THE FIFT PART. CHAP. I. Concerning particular interest and Community. TO say the truth, although the Cenobites have a notable advantage in a vowed remuneration of all which they do or may possess in the bosom of their Order, yet nevertheless on the other side the dilection, and election, as also preference which they are obliged to have for their Institut whose habit they bear causeth them to enter by another, yet not a 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 beautiful enamel of the glory of God, which often enough serves for a foil unto self-love. But a man, free from any other society then that which is common to him, or to all the faithful, or to the ecclesiastics of the Clergy which have no other Order then that of the Hierarchy established by the son of God, who is a Priest for ever according to the Order of Melchisedech, is rather in the state of giving, then receiving, and if plenty place him not in the first, sufficiency which puts him under the lee of necessity, exempts him from the last. Peradventure one will say unto me with the wise man, that he is truly blessed who despiseth gold, and puts not his trust in treasures: But where is the man and we will praise him? If it bosom Cenobite who in nodding his head makes this objection, one will reply to him, that when he shall have shown a man of his condition exempt from the interests of his Order, and contemnig the profit of the holy Community, many shall be presented to his view who without support, of the Community, use goods of the world, as if they used them not, who do no evil with them, although they have the power; and who being able to transgress the law of God, yet do they incline and subject themselues thereunto. The hand of God is not shortened, his works are great and exquisite in his wills, he hath secret servants, and others in view, as well in the world, as in the Cloisters: And there is nothing, sayeth an ancient Poet, more unjust than an impertinent man, who approves of nothing but what be does himself; a Pharisee who is not like other men, his hands and tongue against all, and draws against himself, the hands, and tongues of others. A great and most noble servant of God, who retiring himself out of the world (wherein he had borne eminent offices) brought with him great goods into a very holy Congregation, on a time told me, to the honour of him, who had been the institutor thereof, and whose holy memory in benediction before God, and men; that this devout personage, never gave unto him, neither 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 Community; judging that he was unwilling to put him in peril, by some vanity which this applause might have settled in his soul, to lose the recompense which he ought to expect, much greater in heaven, then in earth. In your opinion, was this holy personage ttuly disinteressed? Did he aim more at earth, then at heaven? Did he regard the soul which put herself under his conduct, or her goods? O well might he have said with that spiritual Giant, the holy founder of the company which carry the name, and the cross of JESUS, even to the extremities of the east, and of the west: The earth seems unto me abject when I contemplate heaven. CHAP. II. Two famous examples. TO this purpose I call to mind an agreeable history which is written in the spiritual meadow, an ancient book, and of approved authority. Amongst the Ancho●ets of the first ages, there was one called Abbot Ammon who received under his discipline in his hermitage, a young brother named john. Amongst other mortifications which he exercised for the space of twelve years, this one is notable, to wit, that what soever good he did, the Abbot never gave him a pleasing word, always testifying unto him, and of purpose, discontentment, to keep this novice in a continnuall humility, and contempt of himself. If the master animated by the spirit of God, were industrious to try his disciple, the same disciple, was no less simple, nor less pliant, performing all that was commanded him, exactly, and with alacrity. The Abbot Ammon falling sick, and being reduced to the last period of his life; the neighbouring hermits came to visit him, to assist him both corporally, and spiritually, in his passage; unto whom he made many excellent remonstrances; his tongue speaking from the abundance of his hart: he feeling himself pressed with his last hour, called unto him his faithful, and humble disciple, took him by the hand, and wring it, said unto him, only three times, Adieu with a languishing and dying voice, and having commanded him some service, which obliged him to departed out of the cell, he said unto those who were come to see him, my brothers, I assure you that this young monk is a Saint, and upon exact trial; for during the space of twelve years, that he remained with me, I never spoke unto him any word which might give him to understand, that I received any satisfaction of the services which he rendered me, although they were notable, and very accomplished; and he never gave reply to my reprehensions, albeit of purpose, I made them sometimes very unjustly, nor ever remained discouraged by my reiectings: Respect him then from hence forth, as a faithful servant of God, and who is very disinteressed in the services which he renders him. Might I be so bold unto this Cenobiticall example, to conjoin another purely secular, and moral? The great Marishall of Mon-luc (one of the ablest Captains which France had in his time, and who in those brave commentaries which we have of him, makes appear his great sufficiency, and experience in the a●te military) having lost in a combat, one of his sons, à brave and valiant gentleman, and a worthy branch of so generous a courage, as that of the father, as the corpse was brought unto him dead, I could not said he beholding it with a dry eye, wish him a more honourable tomb, since he died with sword in hand, for the service of his Country, and of his Prince; all of us, bearing arms, are but victim destined unto this Sacrifice. There is but one grief which touches me to the hart, which is, that this poor boy died, before I could have the means, to make him know, at least at the extremity of his life, the esteem which I made of his valour; certes it was wholly other in my hart, then in my tongue, for that blessed him, whilst with this, I spoke unto him injuries, and reproaches, able to take away the courage from the most generous. He never ran hazards that I paid 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 saw me so prodigal of praises towards persons that deserved them not, and so covetous towards my no own blood of that which cost so little. That which we now said of this great Captain, of the Abbot Ammon, and of the Superior of the Congregation, is in my judgement, a most excellent mark in a spiritual Director, for though he ought to encourage the faint hearted to good, yet must he take heed of praising those which stray from their duty, into the desires of their hearts; and of blessing the wicked, and of saying Peace, Peace, where there is no Peace. The words of praise are always suspected of flattery, and S. Gregory says very well, to praise a wiseman in his own presence, is to scourge his spirit, and torment his ear. This slavish, and servile language is extremely misbeseeming the mouth of a Director, and an infallible note of some secret ptetention. CHAP. III. Against both the giving and receiving of presents. BUT there is an other dumb language which makes itself to be understood more by effects, then by words, and which in being more efficacious, is also more affective. It is that of small or mean presents, aswell active, as passive, I would say, aswell such as the Director gives, as those which he receiveth. O God preserve me from blaming the sainctity of things which I am about to name, in nowise, for I should offend both heaven and earth, the which is far from my thought: but who knows not that Interest, which is a self-love, very subtle, doth glide into every place, and penetrates even into the Sanctuary itself? S. Hierome violently exclaims against these little presents, too frequently used, which are made between the Directours, and the persons directed. He makes a catalogue of those in his time, of handkercheifes, of linen, of fruits, of garments, and the like commodities under colour of gratitude and assistance; which being little, are not regarded nor seem any thing. O how doth this great Saint given to austerity in his life, and who lie disinteressed strongly inveigh against those Flies which by little and little become Elephants. A small present with a great affection makes a deeper impression in a soul, than a great benefit accompanied with ill will. A little spark sometimes causeth marvelous flames. And than who knows not, as an ancient said, that gifts, imitate baited hooks, which present a folly to catch a great fish. He who hath found benifitts sayeth the great Stoic in the excellent Tract which he composed on this subject, hath invented lines to fasten hearts. That husband who had espoused a rich but an imperious wife, said that for à dowry he had sold his authority. The Director who is so ill advised to receive them, immediately looseth his credit, and the holy liberty which in him is necessary for the reprehension of vices. Behold how the Prophet Elizeus rejected those of the leprous Naaman: No, no, said S. Paul, refusing all assistance, I have hands to gain by their labour, what is needful for me. One offered money unto S. Peter, he angerily rejected it, and with such sour terms, that they proceeded to an Anathema: let thy money lead thee into thy perdition: Who can believe to obtain the gift of God, and to possess it at so base a price? The Directours are judges placed upon the seats of judgement, judging in this life the tribs of Israel. Who knows not how great a crime it is in a judge to receive presents. Their right hand is filled with presents sayeth the Psalmist, crying down the unjust judges. For which cause an ancient Painter represented the just judges of Areopagita without hands, to show that they were incorruptible. Upon this subject the great Apostle delivered a sentence which ought to be held● for an Oracle, and which cannot be deep enough engraven in the spirit of Directours, we must not if it be possible, own any thing unto any one, but dilection according to God. How far from this purity are they, who use their penitents as children amongst whom to stir up some honest emulation in teaching them Chatechisme, they distribute Images, beads, and other little gifts? Ah! no, it is not that cosses, medals, relics, and Reliquaries, Rosaries, Tablets, hallowed lights, Coronets, or Images of certain holywoods' by the name of some great Saints; It is not I say, that all this is not good in itself, and that the use thereof is not commendable. But who sees not how Interest slides like a serpent under these beautiful flowers, whereof it doth impair, venomous as it is, both the freshness, beauty, & grace? A Lacedaemonian one day smelling Spitnard, and recreated with the sweetness of that odour, a curse light on them, said he, who sophisticate this perfume, & who abuse it in their delights. O God, the blood of thy son which is a balm poured out, and whose grace is dispersed, by virtue of the keys given unto the Church, amongst these blessed things, is sometimes employed by interessed Directours to serve as baits, to arrive unto pretensions of earth, which thy spirit hath not revealed unto them: when shall it be lord, that thou wilt with whip in hand chase away these merchants from thy house, and the sellers of pigeons, gifts of thy divine Spirit? How blame worthy are they who making profession of guiding souls, and to think of nothing else, but the government of their interior faculties, have more attention to accommodate themselves with their exterior faculties? Rowers, who turn their backs to the place where they tend, Physicians, who take in refusing: Turne● sols, whose flower turns towards the sun, but the root into earth: Like to the rainbow in the heaven, wonder of the eyes, and the ornament of nature: Observe how it carrieth the top of its arch ●oward heaven, whilst as a pump it sucks water from the sea to bedew the earth: Resembling the eagle who looteth herself in the sky, at least to the sight of those that behold her soar, or when one thinks that she looks steadfastly upon the sun, she hath her eyes fixed on the earth to espy there her prey on which she is wholly bend. I will not explicate more clearly these conceits, which will be sufficiently known to these Directours of what condition soever, to whom these are addressed. And I rather desire to seem obscure then biting in these reprehensions although we must never spare vices, nor treat them with a servile hand, were they under a Mitre, or under a Diadem. CHAP. IU. The disinteressed Directour shuns encumbrances and affairs. THe Director truly Disinteressed doth good only to the poor, and distributes gratis, to the most rich, the heavenly unction which he received gratis; his liberty and his authority have no price; his virtue is his proper recompense, or rather the service of God, which is his only part, his crown, & his hire. Who offers him goods doth him an injury, being rather disposed to receive with joy à disgrace, and an affront then a benefit; and an injury than a commendation; so that he may gain JESUS-CHRIST. Briefly he sayeth from his very hart, with the generous S. Teresa. God is my sole part, and my only good, all that is not he, to me seems nothing. Fear not that he will entangle himself in the spider's webs, the affairs of this world which men call, according to the present time, encumbrances. As these cobwebs hinder the Economie of the bees, so the secular turmoils disturbs that of grace; wherefore the Apostle absolutely forbids him who is dedicated unto God, to meddle therein. And if S. Ambrose that great light of the Church, raised from the tribunal of judicature, to the Ecclesiastical throne, and as capable of affairs as any man that lived in his time having atteined unto the Episcopal dignity, would never give his advice touching marriages, war, and negotiations; to what purpose shall a Director as a busied Martha entangle himself in household affairs, in rents, in offices, in buying, & selling, intruding himself into all these under the cloak of Charity; and oftentimes limeing there with, the wings of his desires, as S. Augustine speaks, being hard to touch pitch without defileing once hands therewith? I do not say for all this that one may not resolve consciences, when there happen doubtful cases, and which trouble the repose of scrupulous souls. The sun passing over the mud, doth not yet infect his beams. I only speak of those who thrust themselves into the temporal affairs of such as consult with them about their spiritual, called by S. Paul, the subverters of houses, and disturbers of families. They are always making curious and improfitable inquiries after the goods, and revenues of a house, they desire to know what expenses is there made, what frugality, what are the titles, the lordships, the possessions, what retinnue, what table, what cheer, what humour, what alms are distributed, what company one frequents, what are the inclinations, what designs, what pretensions, what charges, what negotiations, what traffic, what offices, what benefice, and what not? Moreover these interrogatories are made with so much cunning and subtlety, as one cannot perceive them. He who hath discovered all that is pretended thinks he hath said nothing. If the Master be more reserved, the wife will have more tongue; if the father and mother say nothing, the children will talk, if not, the servants or waiting maids; to conclude there is nothing so hidden which these inquisitive Masters discower not; nothing so secret which they find not out; and as they chase with full scent, and without change, with time, address, and patience; there is no game which comes not to the point, nor hits their poper Interest. Will you know the form of this character, behold it in the words of S. Hierome writing to Pauline. Account him whom you shall hear to speak often of the goods of the world, except of a simple alms, which is rarely denied unto the necessitous, rather for a bancker, or negotiatour, than a Monk? These are the proper terms of this great Saint, one of the most Disinteressed Directours that was in his time. It is unto them, that one might apply these words of S. Paul in the Chap. 3. of 2. Epist. to the Thesalonians, we understand that there are certain amongst you, that live without order unquiet, and who do nothing but curiously engage. And he adds, we advertise those that be such, and exhort them in our lord JESUS-CHRIST, that they eat their bread working with silence. When a hawk fetches her turns over the bird which she intends to make her prey, to try which way she may catch it, the falconers say that the hawk dares the partridge, or any other fowl. So these Directours which walk indirectly, by compasses, and to speak according to scripture, in a circle, may be said to dare the souls, and captivated them both plume, and substance. I cannot but infinitely commend the pure and sincere government of some Orders, wherein it is forbidden, by rigorous constitutions, unto the Master of the Novices, or to any other Professed, to inquire of the Novices, what goods they have in the world, or to induce, or exhort them to leave them, unto the houses, where they setly themselves, leaveing the same to their full and free disposition, and unto that which the holy Ghost: shall dictate unto them. The which declares a great candour, and right intention, free from all pretention, and sordid Interest. And though it be credible that he who gives his body, his soul, his liberty, and his couduct, dureing his whole life, unto a community, will not be unto it, a niggard of his goods, which howsoever he must leave, in making his will, before his solemn profession, yet this Ordnance justifieth the proceed of Orders, which never ought to be blamed though some particulars give themselves liberty in the practice of their rules. CHAP. V He ought to be an Angel. ONe may say unto me that I desire so great à purity of intention, in a spiritual Director of what condition soever, be it pastoral, be it Cenobiticall, as an Angel were requisite to practise it, which I avow to be true, and that not only there would be required Turrian Angel, but also if it were possible, more than an Angel to undertake the direction of many souls, since that every Angel Guardian hath enough of that which is committed unto him. Besides the best moddel which the Spiritual Director can propose to himself in this Angelical function, which he exerciseth on earth in God's behalf, is that of Angels. They have no other Interest, in the Custody of souls, then that of the glory of God: for what can they pretend of us? They likewise who are known unto us 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 charity, who all serve God, and are sent to guide, and guard these who are called to the inheritance of salvation to fill up the ruins thereof, and the places which are become void by the fall of the Angel's Apostates. They who have eaten of the root of the herb called Angelica, have a sweet, and pleasing breath. O how good an arrival hath he made that hath met with a Director entirely disinteressed: truly he is an Angel in the form of man, or a man wholly Angelical, who only regards the souls, in what body soever they are lodged, without considering whether the persons be great or little, fair or foul, poor or rich▪ all his pretention being no other than the service of God, in those souls. Excellent men, Angels of the testament, Angels of good council, and able, as Raphael, to deliver us from the perils of the world, and to raise us before God unto an eminent fortune, When Toby the father would have presented unto the Angel who conducted his son, the moyitie of all the great goods, which came to him by the marriage of Sara, he testified to them that his treasure was in heaven, and not in the land of the dead, and that his invisible meat was to perform the will of God, who sent him. CHAP. VI Who is the most disinteressed Directour, the Pastor or the Cenobite. BUT it is no small question to know who comes nearest to the imitation of this Angel, to wit, who is ordinarily more disinteressed Directour, Pastor, or Cenobite. For the admirable praises wherewith all the books of those men are filled, touching the cenobiticall (which seems too base) bu● Seraphycall, Cherubicall, raise it so high in the Godlike state of perfection, that it even passeth our view: Not like smoke which vannisheth, the more it flies up, but as the eagle takes her mount by the force of her wings above the clouds: I know not whether the same be called, to walk upon the wings of the wind; or otherwise to walk highly and admirably, and to raise itself, above itself. This is that which we o●ght to examine, without bitter zeal, if it be possible, and without contention. If know that the Cenobites, are very liberal, in reproaching unto Pastors the quality of mercenaries, casting in their teeth, that they labour not, but upon hope of hire and gain: And I have been sometimes astonished, that S. Thomas in his thirteenth Opuse: and the two following pressed with zeal for the defence of Cenobites, and answering those who in his time opposed the institutes of Mendicants, suffered himself to fall into this reproach, he who all Angelical, testifieth, amidest the heats of disputes, a moderation and incomparable modesty. But if it be permitted to the Scotists in matters very sublime, to contradict the opinions of this great Saint, the honour, glory, and Oracle of the schools, it will be much more tolerable in this subject which is no wise of faith, but rather of fact, then of right, more narrowly to examine whether this reproach be lawful, or of more base alloy. The which we shall perceive by diverse marks, whereof behold the first. What seek the Pastors, whether Diocesans, or Curates, or simple Priests subordinate to them? (This is that which is called the Order of the Clergy) in the charge of souls? If you believe the words of precicipitation, and rash judgements of some Cenobites (I say of some, well knowing, that there are amongst them truly Saints, and whose words are no less reserved, than their life exemplar) without doubt they seek nothing therein but honour, or profit. If I would cite the Authors who use this odious language, I should cause whole Orders to blush, but the respect I bear unto the good, hinders me from replying according to their temereity to these temerarious judges: I will nevertheless speak the truth without regarding the appearance of persons, (a vice which we have already blamed) but with all possible charity. Now before the entrance into this slippery passage, I had need to declare here, that I do not compare the bad Pastors, that is, such as dishonour their ministeries by their scandalous life, with the good Cenobites, for the weapons would not be equal: Nether will I speak of unruly, or dis-ordered Cenobites, to wit, who no ways observe their rules, but contrariwise violate, and break them almost in every point, with the good and virtuous Pastors: for to turn the wrong side of the medal here, were foul play. There are in the one and the other, both virtuous and vicious, true, and false brothers. We see but too many Pastors, and Cenobites that live dis-orderly, who by their lapses, and actions of bad example, resemble steeples which by their falling beat down the Churches, whereof standing they were the ornament. He then, that stands on his feet, let him take heed that he fall not. Let us leave there the bad, they are Ethiopians, and Leopards, whose skin is hardly to be changed; let us not labour at this Pump out of which there can come no clear water, nor good odour out of this sink of the vessel of the Church. Let us imitate Constantine who cast into the fire the memorials which were presented unto him, wherein were couched the licentious deportments of some ecclesiastics, an● as he was willing to cover them with his robe, let us behold them in silence. For the subject which I handle this word is sufficient, that there are but too many bad Pastors and unreformed Cenobites, who in the service which they render to souls, seek nothing but their own interest; base and mercenary spirits, for whom the storm of darkness is prepared, unless they take a more excellent way, which is that, of a pure and disinteressed charity▪ Let us speak then only of those, who▪ both in the one and the other condition perform their duty, or strive to do it, showing themselves as true servants of God, in all patience, sweetness, austerity of life in the word of truth, in charity not feigned according to the doctrine of the Apostle. Let us see who sets the best foot before in that service of the great Master, and of the Prince of Pastors, Bishop of our souls JESUS-CHRIST. For as there is gold of diverse carracts, so are there diverse degrees of charity; and as in heaven there is à disference of brightness amongst the stars, and different mansions in the Heaven of Heavens, so are the degrees of charity different i● souls. CHAP. VII. Difference betwixt the Pastor and the mercenary. LET us then handle here the square, rule, or golden measure of charity, to take the dimensions of the mystical Jerusalem▪ and let us say, that Pastors, aswell Diocesans, as subalterns, or Curates, are by state obliged to expose their lives for the sheep committed to their charge. Let us concerning this point give ear to the divine sentence which cannot be denied without impiety, nor contradicted without blasphemy, there is no greater charity then to give his life for his friends. Let us add hereunto, the picture of the true and good Pastor drawn outof the chap. 10. of the Gospel of S. john. The good Pastor giveth his life for his sheep, which is to say, is obliged to give it: But the mercenary, and he that is not Pastor; see you how he distinguisheth the mercenary from the Pastor▪ and how he makes it apparent that the mercenary is not Pastor, and that he who is Pastor is not mercenary. He addeth, the mercenary is he to whom the sheep appertain not. Note that he who hath no sheep of his own, and serveth nevertheless the sheep, is not Pastor, but a simple servant, and mercenary without flock: Let us follow the text. He (that is the mercenary) seethe the wolf coming, and flies, and the wolf devours, and disperseth the sheep. Who is he that flieth, whether he who is obliged by state, and condition, and by divine law to an actual residence, what storm soever happen, be it of plague, of war, of famine, of persecution, of heresies, or other such like; or he that is not tied unto any care, nor charge, and not having any obligation, may retire himself from these afflicted places, his coutry, and the place of his abode, being wheresoever he likes best; and who peradventure should think to tempt God in exposing▪ himself rashly to hazard without any necessary obligation, according ●s it is witten, who loveth and seeketh peril shall perish therein. Let us now put the last finger to this Evangelicall picture. The mercenary flies, sayeth S. john, and he gives the reason of his flight, because he is mercenary; and that the safety of his sheep concerns him not, in respect he is not charged with them. But the true Pastor who knows that this blood must be required at his hands, and the salvation of the people committed to him becomes a part of his, astonished with so many threats uttered by the Prophets, particularly Ezechiel against the bad Pastors, who abandon their flocks in time of need awakeneth his solicitude, and reviving his courage, exposeth himself to labour, and danger, inclining his hart unto all the iustifications of our lord, for the retribution which he expects from him alone. Let us now observe with what air they behave themselves in the guidance of souls, and in this hazardous occupation where is given touth for touth, eye for eye, soul for soul, who marched therein only by delegation, by mission of assistance, by extraordinary commission as troops of releefes, and voluntaries: This last saying sufficiently declareth, that if they labour therein, it is but voluntarily, and as it is for pity, so truly is it some times pitifully. For as they govern only such souls, as voluntarily, and of their own election without any obligation, commit themselves to their conduct; so on their part have they the choice in this great harvest, of what ears of corn they please; in this great draught of fish which they like best, casting the rest into the water, to send them back to their proper Pastors. In so much that as the people of the world, do not make use of them, but in such manner, and as long as they please; so do not they serve the persons of the world, but so long, and in such sort as they think best. The place of their residence, or rather of their continual pilgrimage, being that which is most conformable to their liking, or to the Order of obedience: wand'ring stars, to use the phrase of an Apostle, whose movable influences work not so strong impressions, for so much as, they cast not their glimmerings, and sparklings, but by way of passage, where as the Pole-starr always fixed, is the level whereby all Mariners direct their navigations. CHAP. VIII. Of virtue exercised by sallies or by continuation. How soever I deny not, but that some upon occasions of plague, of wars, of heresies, mainly endeavour the service of both soul and bodies, and sometimes more than the Pastors, who feel themselves daunted in these tempests: As it often enough happeneth at sea, that a passenger dureing the storm will guide the stern, or perform other offices wherein the Pilots are wanting, where courage by the vehemency of apprehension is abated. But we do not here compare virtuous persons, with the defectives; we will speak only of the duty which the truly virtuous perform in these occurrences; and when I say, duty, I mean that of the charge, and obligation of the office. When the Cenobites shall retire themselves under the lee, who can say unto them, why do you so? Why fly you, why do you abandon the stern dureing the tempest, since that their condition doth no ways tie nor oblige them thereunto. But the Pastor cannot without an ignominious and shameful decay of his reputation, strike sail, nor avoid the combat; and since there are certain sallies of courage, and valiancy, nowise coming from true valour, which ought to proceed from a mature judgement, from a settled deliberation, and from a temper of a constant, and courageous mind in the place of danger. These impetuous passions, which collar, and rage stir up in duels; these sallies which push-on so many soldiers into battles & assaults, are seldom animated but by the bruit of the example of others, of the out cries of the multitude, of the clattering of arms, of the sound of drums, of fistles, and trumpets; of the thounder of cannon, and musket shotts; such a one heated and headlong runs into it, who would never have thrust himself forward in cold blood, and upon consideration. Even Interests themselves, whether glorious or profitable, are sometimes the principal motives of this valour. Virtue which consists in a temperate mediocrity, hath none of these sudden motions: Its fire is equal; its light is like that of the sun, by sweet successive rays, not like that of stars, which produce not, or if one may so say, bring not forth theirs but by sparklings. For example, who sees not that a continual sobriety, and exactly observed, and a moderate fast according to the laws of the Church, is more commendable, than those excesses of abstinences which some violently use, though seldom enough, sometimes fasting two or three days together, eating but once a day à little bread, and drinking only a little water, sometimes abstaining outof ceremony from all meat which had life; sometimes all concocted nourishment, sometimes eating only when the stars appear, and when these days are past, from whence they are drawn by force, as men use to do from bad ways, nothing but discorders are to be seen in their diet, whether for quality, or quantity; and was it not for this cause that God said by a Prophet, that he liked not the abstinence of some jews, because in the days of their fasts, he found them filled with their proper wills? For the same reason he rejected their Sabothes, and their feasts. God willeth that every plant produce fruit according to its kind, and in due seasons, and that its leaves fall not away. I do not speak this any ways to diminish the value, and lustre of the great actions, and enterprises which sometimes Cenobites perform, for the service of souls, and of the Church; be it in missions amongst heretics, and infidels; be it to extend the faith, and to pour it out into the hearts of Barbarians, and Savages, to the farthest parts of the earth, the which Hierom Platus most amply showeth, in the 12. book of the happiness of the Cenobiticall state. But I say that the continual, and uninterrupted service of good, and vigilant Pastors, though of less noise, is not of less fruit, since that to preserve their goods already acquired, is no less virtue then to get new. The Comets, are more apparent than the stars, yet no man dares to compare them, to the stars of heaven, no more than the fires of the earth, to the elementary which is above the region of the air, albeit the effects of the same which is with us, especially that of thunder astonisheth us much more. And it was for that cause that the Precursour of the Messiah, leading a Savage and retired life, from the commerce of men, was of greater esteem amongst the jews, than our Saviour himself, whence they did not accknowledge him, though he were daily in the midst of them. And if besides this ordinary, and continual duty which the good Pastors render unto their sheep, having always an eye upon their flocks, as heaven hath his upon the earth, because they must render an account unto God, of the souls to them committed; and if they keep the fire of sacred dilection, perpetually lighted, upon the Altar of their hearts, saying with the Apostle, and with the same feeling, that they are burnt with the scandalised, infirm with the sick, touched with grief for the afflicted, even willing to become Anathema for their brethren; if, I say, unto this uninterrupted care in time of peace, and of prosperity, they add the great effect of perfect charity, which is freely to expose themselves to death, for the service & salvation of others, I know not what thing, the most austere Cenobites might desire, or even practise of more perfection. CHAP. IX. That charity of obligation and Pastoral excelleth Cenobiticall vows. TO desire or to think only to compare the way of poverty, such as is practised in a community, be it founded, or mendicant, with the highest top of Charity, Queen of virtues, to will, in hazarding one's life, by state, for the good of souls, were to make himself, ridiculous, rather than worthy of answer. For concerning the two other vows, of Chastity, and obedience, no man doubts but that Priests, as Priests, perform them more solemnly, in regard they are tied, and annexed unto the Sacrament of Order, than the Cenobites, as simple Cenobites. And beside for that of poverty we have already declared how much its advantage is balanced by the eminent qualities of the singular, and secular poverty. Peradventure some will reply according to the new divinity beyond-sea (the last censure of the Prelates of the Gallicane Church, and the Sorbon, sufficiently noting that whereof I speak) that Cenobites serving souls without obligation (which is true) and without Interest (which is the thing in question) render more pure service then the Pastors, who are obliged thereunto by office, by state, and by duty of justice; and that this purity extremely exaltes their charity. But to retort this argument which seems plausible, on the face of those that propose it, I say first, that though charity be without controversy the greatest of all virtues, the scripture declaring it in express terms, such à case may nevertheless happen, that justice ought to be preferred before it for example, some one owes much, and he is inspired to give great alms, is not the same man obliged to prefer justice before Charity, and to pay his debts, before he distributes his liberalities to the poor, the very Order of Charity so requiring it? I say in the second place, that this purity of Charity, as some take it, is rather an impurity, or to speak more mildly, an imperfection in Charity; for being free and voluntary without obligation, there is always some mingling of proper will, which will endure no yoke nor tie, and which saith, though most secretly: I will not serve, or else in magnifying its tongue, sayeth our lips are our own, who is our Master? Who is he that hath right to command us? But behold the force of the reply, if it follow that the Cenobite hath a more pure Charity in serving souls then the Pastor, because he is not thereunto obliged by duty, and justice; it will follow that the Layck, and Secular, living in chastity poverty, and obedience without any obligation of vow, shall serve God more purely, and perfectly then the Cenobite with all his vows, which being made, oblige him by duty and justice, to render unto the God of jacob, the vows which the lips have distinctly pronounced, which were to destroy the maxims of the who school, abuse the sainctity, and eminency of vows, and of vowed counsels, and to turn topsy-turvy, this glorious and sublime state of perfection, for which the Cenobites contend with as much ardour as republics for their liberty. For since they prefer themselves before all Priests of the Clergy whether Canons, or the dignities of Cathedral, or Collegiall Churches, and before Priests subordinate unto the Ordinary Prelates, and sometimes (since they are so pleased) before the Ordinaries themselves, yea even (if they think good) before the Ordinary of Ordinaries; (for what bounds can a vanity have, covered with an apparent humility, which extols itself above all that is great & holy on earth, in the sacred Principality which is called Hierarchy) and ground this preference in this magnifical state of perfection, upon the servitude of their vows which ties them to God, by a holy slavery, to be preferred before a Royalty: servitude which they have even the courage to prefer in perfection before the sacred character, and which eternity itself, will never take away from Preisthood; that rendereth such as bear it, like marked slaves eternally consecrated to the service of God and of his holy mysteries, elevating in this sort simple veiled nun's, and Lay brotheres that have no part in the Sacrament of Order, nor in the Clergy, to a state of more eminent perfection, then that of Priests, the Anointed and Prophets of our lord, his Lieutenants on earth: they who have the keys of heaven, the word of reconciliation in their mouths, who detain every day, the son of justice, on the altars, and at whose voice God kimselfe becomes obedient in the most adorable Sacrament of the Eucharist: And in that of penance ratifiing in heaven the sentences which they pronounce here beneath. If, say I, they ground this preeminency which they frame to themselves, on their vows, which make that necessary, and of obligation of justice, which before was but voluntary; and which change Counsel into commandment; why altering the battery, will they that Charity (the sun of virtues, and in whose presence all other virtues, both divine, and humane have no more light than the stars 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 obligation of justice? Chastity, before it be vowed, is but of counsel, he that will follow it, let him follow 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 a man to be so, and better to live in continency, then to engage himself in nuptial commerce: It is notwithstanding but of Counsel sayeth the Apostle fearing least some might take his persuasions for a precept, and so to caste à snare into tender & scrupulous consciences. But after it is promised unto God, one may not violate his faith without acquiring his damnation. And who will say that à Chastity vowed, and consecrated unto God, doth not acquire by this vow and by this consecration, an admirable advantage over that which is not practised but for a time, and which in expectation of the marriage, is free from voluptuousness, but not from the will of losing its integrity in a lawful use? The same may one say of that degree of charity which obligeth Pastors by office. They may refuse the Pastoral▪ state being offered them; but when they have embraced it, and as long as their Pastoral solicitude lasteth, it is not in them to recant, no more then for a Cenobite his vows. And if the practice of three virtues of their own nature simply moral, which make the three essential vows of the Cenobiticall life place such as have made profession thereof, in the state of perfection, not those which practise them without vow, though very perfectly; why shall we not say that the Pastors obliged by state, and by duty, unto the highest degree of Charity, without which all other virtues are nothing, no, not the giving of all that he hath, in alms, nor the Martyrdom of fire, sayeth the Apostle: I say more, which alone without the rest, is more worth than all the rest together, without it; although I know that with it, all the other enter into à soul when this virtue is true and accomplissed. Why, say I, shall not we aver, that this virtue exercised by duty, and obligation of justice, is more excellent than when it is exercised even in the same degree, but without any obligation, than that bond of the proper will, which may without sin, aswell withdraw itself from this good, as to apply itself thereunto? And let no man allege here the holy obedience, nor the Institute: For as neither the Order, nor the Superiors, of any Cenobiticall Order, are any ways obliged unto the conduct of secular souls, nor have any charge of them; so may they not give any mission, or obedience, save by the sending, & subordination of Pastors, who are principally charged and answerable for them. And beside we speak here of the state, & of the Order either hierarchical, or Cenobiticall, not of particulars who are engaged, in the one or in the other condition: And we say, that the Pastoral Order is obliged by state so the highest degree of Charity, which is to expose one's life for the sheep of JESUS-CHRIST, the which is not of precise, absolute, nor necessary duty in the Cenobiticall Order: this work being obligation unto that, and of supererogation unto this. CHAP. X. The touchstone of true Charity is the charge of souls. BUT if you will see the touchstone to discern the good gold of true and unfeigned Charity, behold it. Let us observe on what side, and in what Order is the charge of souls: for it belongs unto the good Pastor to carry the strayed, and infirm sheep on his shoulders, and to sweat under this weight, in taking not only the burden of his neighbours, but his neighbour for à burden. It is proper unto fathers & mothers to carry their children in their arms, and on their bosom, as it is written of Benjamin the well-beloved of jacob, who reposed on the breast of his father. This tender and paternal feeling caused S. Paul to say, my little children whom I travelle withal, until CHRIST JESUS be form in you. Now it is most evident that the Pastors alone are charged with souls, and link their salvation, with that of their sheep: That wihch made S. Hierom to say, writing to a person unresolued whether he should become a Monk, or remain in the Clergy; If thou wilt be a monk, what do you in the Cities? The very name of monk, which is as much to say, as solitary, doth it not call thee to the desert? But if thou wilt be a Clerk, to wit, Priest, or Pastor, live in such sort that in the salvation of others, thou mayest manage thine own. There is nothing which the Cenobites, I say, the most reformed, fly and fear so much as the charge of souls, and nevertheless it seems that there is nothing which they seek, with so much passion, as to govern, and guide them by their particular directions. Who goes about, I will not say to hinder, delay, or contradict, but attentively to observe them, toucheth them in the apple of the eye, provokes, and irritates them in such sort, as he presently goeth for an heretic, or schismatic, 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 design of their Order, sent to sustain, uphold, establish, wants but a little, that some say not in a reformed language, to re-establish the Church of God, that without these supportive Arches it would fall to ruin, and desolation. Notwithstanding whilst they desire the direction of souls without charge, leaving unto Pastors as the beasts of burden, the charge without direction, who sees not that they suck, and draw the milk of sheep, that is to say, of people, and after they have taken away the cream, they leave the curds, and whey, unto Pastors, like unto those children to whom honey is given upon their bread, who having licked up the honey, cast away the bread? Is not this a pleasing policy to go about to have the profit, without charge, and without obligation, and to leave the charge of the office, unto those who have so scanty a share in the benefice, as we will presently show? what reason permitts that he feed himself with the flesh of the flock, and cloak himself with the wool, who takes not the care to feed it, nor to be accountable for the same? If the soul belost, immediately will they say we are clear of his blood: a strange language, and like to the tone of him who said, am I my brother's guardian: Is not this to imitate the grasshopper, which life's of nothing but dew, in drinking the sweat of the brow of the workmen who have taken the vinyeard to task at their perils, and fortunes, and who are accountable for the same unto the great Master. From thence proceed these frequent contestations, between the Pastors, and the delegated Cenobites, as happened betwixt the shepherds of Loath, and Abraham. The Cenobites embracing all the clerical functions without being so much as willing that they of the Clergy should no more cast their eyes on the Cenobiticall conduct, then if it were an Ark which one durst neither touch, nor behold; a man might say 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 sort of partridges, which accommodate themselves, with the eggs of others. For that the Pastors of the Clergy should guide the Cenobiticall soul is that which is not seen, and that which is not tolerable, and that which some would call overthrowing of all Order, and of all policy: For they have not the spirit of the institute, neither do they know all the little secrets which the world is not worthy of. But that the Cenobites govern guide, direct Dioceses by Episcopal authority, when they are raised thereunto, and secular souls by thousands, be it by preaching, be it by penance, be it by administration of Sacraments, particular visits, and conferences, that brings but ornament, and comfort to the policy, of the Church, and to the Hierarchy. Besides the partridges which have as it were disclosed the eggs of others, nourish these little ones, as if they had laid them themselves. But the question is, to know whether they who are so eager in Directions of the souls which are not of their fold, are willing to feed them, or to be fed by them, as also to charge themselves with them, or to be answerable before God for the same; or rather to serve them by way of spiritual entertainment, and only of passage, or to draw from them some temporal relief. Of which though we have strong conjectures, yet nevertheless God alone ought to be judge who knows the secrets of hearts, alone penetrates the interiours, and discerns intentions. CHAP. XI. That Maintenance is due unto Pastors by justice, unto Cenobites only by favour. IF it be so that upon this subject some Cenobites make not their mouth so little when there is question to speak of Pastors, but that they will say very openly, and without using a parifrase, that they serve not souls, but for hire, and attend not their offices, but for the profit which they receive of their benefice. One might avoid them as with a buckler, with this verity of God, judge not, and you shall not be judged. Who are you that judge your brother, and the servant of God, it belongs to his master to know whether he be standing or fallen: It is equally forbidden unto him who fasts, to despise him that eats, as unto him who eats to mock at the faster; who hath made us judges in a Tribunal where God alone sees clearly, since he hath reserved unto himself the scrutanie of thoughts. But I rest not there, I will that this reproach be verified in some persons (for it cannot be universally, the Church having by the grace of God, some Pastors, so little addicted to the profit of their charges, that they give unto the necessitous, more than they receive of their benefices) what sinister consequence might one draw from thence, would it be that this salerie were unjust even when it should be exacted? Certes the same would manifestly contradict the doctrine of the Apostle, all divinity and all justice, which willeth that every good work have its reward. For if there be à spiritual marriage (as no man doubteth) between the Pastor and his Church, to wit, the assembly of the faithful to him committed, there ought to be reciprocal obligation of some duties, and that the Pastor feeding his sheep with words and examples, and giving them spiritual food by the science of the voice, should draw from them his temporal maintenance, by a duty, and obligation of justice, on their parts towards him. It is not the same with Cenobites, who not being tied by obligation of justice, to any flock; so by obligation of justice nothing is due unto them, from the people: And if they render their service unto souls voluntarily, and not by duty nor charge, they may thereby receive comfort in their temporal necessities; but without an obligation, which hath any form of debt. Their rights (if they have any) are but of Charity; those of Pastors, of justice, whereof to defraud them is a sin, and a great burden of conscience, the which one cannot say of that which is exacted by the others. This is not that they ought to murmur at the benefits which the faithful bestow upon those who aid and help them in the administration of their charges, if they will not hear this rude, but just dismission, take that which is yours, and carry it away, why grumble you? because I am good, what wrong do I to you, for the fat of an other? is his advauncement your ruin? Cardinal Bella●mine, whose authority in all things, and principally in this, cannot be suspected by any Cenobite, in chap. 42. lib. 3. de Monach: citing the first Clementine tit. de Decimis, acknowledgeth the power of demanding maintenance of the people, belongeth only to Pastors, and not to Cenobites, otherwise these should have right to gather the tithes, which is contrary to the Clementine alleged, which doth not attribute them, but to Pastors, whereupon this great Cardinal concludes, that the Cenobites cannot of justice exact any thing of the people, but only to demand through charity, that which is necessary for their liulihood, as outof charity, not out of justice, no● by obligation they preach, and administer the Sacraments. This being so, who perceives not, not only the nullity, but the impertinency of the reproach made unto Pastors, that they perform not their functions, but for the profit which they reap thereby, since that this recompense follows their charge by duty of justice, as an inseparable shadow of the body which it always accompanieth? But there is yet an other more sinister and more odious sense in this accusation, the weakness whereof we now come to examine, which is, that some would thereby give to understand, that since Pastors performing not their functions but for profit (which is false, good Pastors having no such base tentation, but more noble thoughts, seeking things above▪ and not those of the earth, in the service of souls) the troops of relief, are despoiled of all Interest, ask not any thing, render all their services for nothing, are not burdensome to any, and to speak with the Scripture, fight, at their own cost, and serve souls at their own charges. This is the great conclusion that they would draw from this reproach, so boldly (not to use. any sharper phrase) advanced, so poorly proved, so rashly maintained, so odiously repeated, and so easy to be cast back upon the face of its Authors. CHAP. XII. A demonstration of the revenues of Pastors and Cenobites. BUT not to give cause of offence to any according to the remonstrance of the Apostle let us rest satisfied in representing simply, and such as it is, the temporal Interest, which accrewes unto Pastors by service of souls, and that which the Cenobites gather thereby, as well founded, as Mendicants; And by this demonstration which I will make, no less evident than if it were Mathematical, it shall appear who are the most Interessed Directours, Let us compare the revenues of the Pastoral state, with those of the Cenobiticall, and we shall discover who they are that suck the milk of the people. Let us behold first the fine husbandry which the Cenobites have used, as well in the country as City, and then we will consider, that of Mendicants both in Cities and Country: and from theme we shall judge who are they who have had more care of the affairs of the earth; Pastors, or Cenobites. And because it would be an endless enquiry, and without bound, to run over the universal Church, and the particular Dioceses, I will contain myself, in the part of the solicitude, which the divine providence hath been pleased I should have; and within the narrow compass of the little fold, which was committed so my government: By this paw, you will know the Lion, by this scantling the whole piece, as Israel by the greatness of some fruits judged of the fertility of the land of promise. I know, that there are things incomparably greater, and wherein consequently, the inequality which I go about to show, is much more extreme; and I likewise know, that the recital thereof, would breed horror, and the very thought of it strikes me with an extraordinary compassion: But not to go fare to seek what is at my ga●e, I will content myself with sheaves of my own growing. This little Diocese then, consisting of near about four score parishes, there are not three of them, whose revenue is worth fourscore crowns: There are many which yield not twenty, or five and twenty crowns a year for the maintenance of the Curate; for the greatest part, they are reduced to a miserable portion, (which I am ashamed to call congruous, since there is so much incong●uitie in it) of forty crowns; such is the tax which the secular justice seateth for the food and clothing of a Curate, and his Clerk, for I do believe that is intended that he should not say alone. The Diocesan Pastor hath no● much more than an bundred crownes a month for his entertainment. Behold in a few lines, how all the means of the Pastors of this Diocese, wherein I have been placed as sentinel. I omit to say that there are more than five and twenty, or thirty Curates which having no more means, have double charge, to wit— two parochial Churches to serve, and without any Vicar: and in two such places, where the earth is not seen uncoverd with snow, but six months in the year; and where the learned, & eloquent Panigarole said, having passed the Alps, that he would not dwell there so much as in picture. Their sufferances cannot be expressed, nor conceived but by experience, no more than the rigours of the winter, which reign there almost always and which cause the rocks to split; the y●e, the hoary mists, the continual snows, the horror of the solitude, the company of bears, the precipices at all times. Let us now be hold in what sort the Cenobites, are there accommodated. Besides the body of Canons of the Cathedral Church which was regular, and secularised (as they term it) about fifty years since, there are but two houses of men Cenobite● founded, & one of women, of ancient foundation, there are two, of women, which we have introduced into the City, that by little, and little, establish themselves, and gather together some revenneus for their living. There are beside these, six Priories of the Order of S. Benedict, which are called simple, because they may be held for Commendataires which have only the tonsure of Clerks, which is not an Order, but only a disposition; of whom I have seen but one residing in his benefice. As for the Mendicants, there are two houses as well in the City, as in an other little Town, which are of ancient election, and one of reformed, which we have established in the Cathedral City. But not to extend this catalogue further, and to come to the point, behold the division of the goods of the Diocese; I say of tithes, and of all else, there are thirty, or five and thirty founded Cenobites, of whom there is not so much as one, that preaches, nor administer Sacraments, nor renders any service to souls, unless it be by his prayers; which enjoy 9 parts themselves, without care, without charge, without labour, the tenth whereof, which closes up the total remainder for the portion, as well of the Diocesan Pastor, as of all the Curates who bear all the burden of the heat, and of the day, and being charged with souls, perform all the services, and all the Functions necessary for the maintenance of Piety, and Religion in the people. Behold à part of the good husbandry which the founded Cenobites have used in the Country upon the goods of the Church: being even become masters of Cures by the Patronages, and presentations, the Carats, of whom they are Patrons, and Nominatours, being their perpetual Vicars, and calling themselves, for honour's sake, wanting nevertheless the charge of souls, Primitive Curates, and the Diocesan Pastors, Collatours ordinary: though in four Months of the year (his Holiness having eight) not able to confer with full right, which is so say, so denominate unto fifteen Cures by conferring them. You think that this is all; hear other news: Three or sour Abbays of the neighbouring Dioceses take the tithes, and have Patronage in many Cures: Two Abbesses, the one within the Diocese, the other without, near upon two days journeys distant, have ●ight to take tithes, and to present Curates to many Cures, (imagine how they can judge of the capacity of the presented) and it was never in my power, (what diligence soever I used) to discover how it happened that women whose profession is of Closure, were come so far, as to get Tithes, and Patronages in a Diocese, which was then under the dominion of a stranger Prince of France. There is no simple Priory which hath not the Patronage, and the Tithes of five or six Cures which become ruined therewith: Briefly, it is so lamentable a spoil, as there is scarce a Pastor who hath bread, whilst the rest that do nothing for the service of souls, (and would to God that many did nothing worse) are in abundance, and as fat kine, feed themselves upon the mountains of Samaria. Is this all? Not the half. For think you that the Mendicants live of nothing? I have often visited such a parish, where I was assured that in the harvest, they had almost gathered as much by holy Charity, as the others by the justice of tithes. Is this all? Nothing Less; there is not a month which yields not unto those who trot up and down the country, and hills, à special contribution; of wool, of butter, of wood, of cheese, of oils, of fruits, of flesh, of wines, and what not? Is this all? There is not a day in the year that by their questors, they are not at the gates of houses in towns; and by the visitts of their Directours in the halls and chambers, as well to see the sound as the sick, as to converse with souls. In some, I make account that the Mendican arm hath no less hold, in this little Diocese than the founded (in others I know that it is much greater) and nevertheless, i● furnisheth but two Preachers, and four Confessors▪ whose sufficiency God knows: Yet hath it this advantage over the other, which hath not one only laborour. Amongst the Curates I will speak here to God's glory, whose grace hath made them such, I have not met with very ill livers; none rebellious, disobedient, or unruly; all catechise, many exhort sufficiently enough; some have well enough studied in divinity; there be some who have read Philosophy, and preached many whole lents, as well in the Cathedral, as in diverse towns of the kingdom, even honoured with the Court of Parliament, and have given content to their Auditors, and after all this without presumption, and without complaint, serve alone two Parishes, some of them being distant à great league the one from the other, in such Savage mountains, as they cause horror to behold them; and content themselves with forty crowns a convenient portion to pass over the year sweetly, and cheerfully, amidst all these toils employed in the service of God, and of souls, without complaining of their poverty, without thinking of the state of perfection, without publishing their pains, their fasts, their sufferances, without magnifying themselves, or without causing others to thunder out their good works; to conclude without sounding the trumpet, and without using so many gestures, to seem great Saints, as also to live by this reputation. CHAP. XIII. The deplorable condition of a certain Pastor. But let us not go out of the precincts of our little city. There are both of the chapter, and in houses of community, three score and fifteen Cenobites, besides the houses of nun's. Now all this is exempt by privileges from the authority of the Diocesan Pastor; there is but one parish depending of the Chapter, which hath but one perpetual Vicar; the chapter being primitive, Curate, Patron, and receiver of all the tithes; this Vicar is assisted only by one Priest, who aids him, in quality of a subvicar, they, have in charge of the fowls of the whole town, of three neighbouring villages, and of a large parish annexed to that of the Town which is distant a good league. Of two houses of men Cenobites, they are aided but with four Confessors, there are but two that preach, whereof one is not for the Town, but only for the country, and most commonly outof the Dioceses. Behold all the assistance which they receive from the three score and fifteen Cenobites. There are at the gates of the city, two founded houses of Cenobites, the one of men, the other of women, whose revenue joined to that of the Chapter, amountes to two thousand five hundred pounds sterling in rent. I reckon not the Mendicants, who alone know what they draw from the people: For their begging comes not into account, though by their number, and by the great buildings which they erect every one doth, & which the the founded dar'st not to have a thought of enterprizing, one may judge that they do not live, nor build of nothing, much less of the labour of their hands. Nether do I speak of two Monasteries of women, which we have established in the town near fifty in number, for these are chargeable to no body, every one living of the dowry which she brought, and so by little and little they founded themselves. Behold the number, and the revenues of Cenobites, of the troops of relief, of delegates, of the privileged, of exempts. Let us now see the division of those younger brothers, and of Pastors, who will they, nill they, are their elders; and let us behold in what sort these are supplanted, and how the greater serve the lesser. These eminent people of two great parishes, of a city, and of four villages, have but one vicar, and his clerk to serve him, and who hath charge of souls, but what means have these two Priests, the one Pastor, the other his companion? Who will believe me; but rather, who will not believe me after 24. year's experience? They have not five pounds a piece to spend yearly in food, and clothing. They have not a denier of all the offerings that are made in the Church; the chapter receiving all, and the pastor (whose table is mine, having kept him about me many years, in quality of a Priest of honour, and companion, assisting me every day at the Altar) assured me, that at the end of the year, that which was given him for the administration of the five Sacraments, which the Curates dispense, did not amount to two crowns. Hereby judge what the liberalities may be in villages. Now compare 75. Cenobites without any charge of souls, with two poor Priest charged with the souls of two parishes in an Episcopal City, and of four neighbouring villages; compare two thousand, or five and twenty hundred pounds sterling yearly that they get by one means or other, to wit, by rents, or by begging, with twenty pounds a year, and then judge who are more Interessed, or Disinteressed, the less mercenaries, or hirelings. Consider whether they, who are in plenty, & in repose in sight of the eye without solicitude, sayeth the Apostle, which accompanieth such as are charged with souls, have cause to complain of their poverty, of frozen charity, of the ingratiutde of the world; and whether these poor Pastors who as sheep hold their peace whilst they are shorn, or rather whilst they are flayed, and eaten, who exclaim not, Who want a voice to complain, who grumble not, who suffer without groans, and without uttering a word, who plead not, who give the cassake after the cloak, the doublet after the cassak, stripped even to the shirt, naked as jacob upon a dunghill; ill clothed, worse fed, exposed to cold, to heat, to hunger, to labour, in all times, in every place, at all hours, without cease, always bend, always watching, always employed, ready to go upon the least word, at the least sound of the bell, fastened, subject, tied, submitted to every creature, servants of all for JESUS-CHRIST; anguished, miserable, afflicted; beside despised, and as it were trampled under foot, without being respected of any, but contrariwise contemned, disdained, as the refuse and filth of the world. By whom? by their own subjects, by those unto whom they administer the holy things; whom they feed with sound doctrine, and good example: By whom? by those who own unto them double honour, and of whom they may say, I have nourished Children, and behold they have despised me. CHAP. XIV. A sigh upon this misery. O Poore-Pastours, may it be permitted to sigh upon your misery? and to say unto God, in the terms of the lamentable Prophet, Lord, remember what is happened unto them, behold, and consider their reproach: Their heritage (their holy tithes) is passed away to strangers (to those who have neither care nor charge of souls) their houses, their honours, and their goods are in the hands of those who be not of the Hierarchy, they are made like Orfans, without father, and their Churches the mother of people, are become widows; they drink their proper water for money, they buy at a price their own wood; they are pressed, oppressed, surcharged; and they have no repose, nor relaxation in their weariness: yet if it were permitted them to hold out their hand to their proper sheep, and to demand of them bread: But whilst it is permitted unto others, to demand it without obligation of doing any thing, unless they please, without solicitude, and without charge: Pastors are commanded to have the charge and the care, and forbidden to demand alms: This which is a glory, and a commodity unto other Priests who are not of the holy Clergy, turns to their reproach, and is imputed unto them, as a shame, for a reason unknown unto us, and rather of flesh and blood, then of the spirit. I speak Lord of the good, and who serve thee in simplicity, & sincerity of hart, walking before thee in all the perfection which possible they can: It may be that their Fathers, or their Ancestors have Sinned, and are no more, and now these bear the punishment of their iniquities. They who heretofore were their servants, and their aids, and who said that they came to their succour, have taken dominion over them, and no man thinks of redeeming them from so hard a hand. The masters of the works of the king of Egypt, were never more rude unto Israel when they took from them the straw, and forbore not to demand of them as many bricks. These have the same charges as their Predecessors, and not their tithes, nor revenues: People of an other world have entered upon their goods only leaving them a small part, they give them but a miserable portion, showing themselves almost as rigorous as the master of the Prodigiall in the Gospel; and for an increase of reproach unto Pastors of sheep as they are, and so called by thy mouth, O Lord, they are so bold as make them of the condition of this Prodigal. Behold o great God, and consider how they are vilified, by those who are their inferiors in dignity, who have made vintage of their goods, and who have brought under tribute, those who were heretofore the Princes of peoples and Provinces. The Ramms, heads of flocks, find no● pasture for themselves, but the drones, and the Caterpillars, have devoured all. The Priests and the Ancients are consumed in the City, and have demanded meat, to revive their souls, and sustain their life. The most noble children of Zion, the Pastors covered with the prime, and the most pure gold of charity, since they are obliged by their state, to give their lives for their sheep, have been reputed lost vessels, for shards of broken pots, for persons of earth and dirt. These stones of the Sanctuary are dispersed through the heads of the streets, and the merket places, and how comes it to pass, but since the Fairies, and the Sirens have discovered their breasts, and have given suck to their young ones? Since that the daughter of the people, daughter whom the people nourisheth, remaineth in the desert of her retirement, in the cave of her enclosure, as cruel as an Ostrich which devours, and digests all; which turns all into her substance, and finds nothing too hard, nor too hit. To what end Lord do they put their mouth into the dust, to try whether in this extreme humiliation, they may meet with some root of hope, and some appearance of recovery, and to expect in silence thy salvation: since that they themselves, who have despoiled them, laugh at their miseries, and say that their gold is obscured, and their fair colour changed, and grown pale: And that with good right they who lived heretofore in delights, and were clothed with schàrlet, are stretched out on the dunghill as mortified, and not dead, as possessing all, and having nothing. O mockers how much more justly might one cast back your darts of laughter upon yourselves, and say, that appearing dead to the world, by this death which is called civil, scarcely are you well mortified, and making show of having nothing by your poverty, rather in show then effect, you have all, you suck all, you attract all. And I pray you after this fair division of the lion, where all is on one side, and nothing on the other, as we have made to appear, after that the rent Cenobites have drawn unto their Communities, and tied to their houses, all the tithes of Pastors, and almost all the Patronages of parishes, making them their children, and servants, who were heretofore their Fathers, and Masters. Doth it well become them in your opinion, to call themselves the poor Euangelicks, to say that the Pastors, are proprietaries, and possessors of their own will; that thy do nothing but for profit, and diverse other reproaches which I will not relate, and which are no less unjust than misbeseeming, and odious, in mouths so sweet and sugared, as seem to breath forth nothing but words of milk, and honey, and so sacred, that they pass all for Oracles of verity, and for terms of humility, and of charity. Certes if the Church did speak so dis-aduantagiously of Pastors, that were more tolerable: for the works of an adversary to true piety, are so many flowers, and crowns; but as those bees which make honey sting most, so the strokes given by the hand of a supposed friend, wound more, and carry a blow so much the more strong, as the less foreseen. This is that which causeth so strange an imprecation, and which I should not dare to repeat with David, against that man who secretly persecuted him, though he had lived peaceably with him, and in all familiarity, even often to eat together, and to walk as compagnions' in the ways of God. We will take good heed of making the like, but we will only desire more moderation of speech from them, who sounded, have to their revenues drawn all those of Pastors; or who having no foundations, are every day at their gates, or at those of their sheep, for to themselves with the substance of the sheep, whereof they have none, and whereof they fly the charge, so excessively delicate is their charity, and their conscience tender, because they know that the same is of great burden, and that this weight is dreadful even upon the very shoulders of an Angel, which is admirable in those who make profession, not only of an anglicall, but of a Seraphical life. Besides if they were content to have risled the Pastors of the Patronages, and Tithes, which they have drawn from them, and to have ceased, by their beggings, from depriving them of the just succours which they might expect of their sheep. If they were satisfied in dividing amongst themselves, the spoils of the conquered, without making so bad use of their victory, as to give to understand the contrary of that which is, placing darkness in the place of light, and calling those rich, and Interessed in the service of souls, whom they have reduced to extremity of misery, at least in the Country; and publishing themselves poor, to finish the utter ruin of the Pastors of Towns, and to reduce them to the poverty of their compagnions': One would only compare them to that Savage Animal which I will not name, and whereof the Prophet speaks, which kicks at its mother as son as she hath given it suck. But when by secret devices they pass from the contempt of Ministers, to that of the ministry, and avert the people from the assemblies of their parishes, and foment the distaste which they may have of the ancient policy of the Hierarchy, to run after the novelties of Institutes, and of Delegates which every day produce new swarms, and new Colonies under the specious cloak of the glory of God, which covers all the designs of particular Interest; this is that which gives a just cause unto Pastors to dislike this proceeding, which undermines the foundations of the hierarchical state, and brings to ruin, that which JESUS-CHRIST hath established, and edified, ordaining that his Church should be governed by Pastors, obliged and tied to the care, and feeding of souls, not by delegates who have no charge of them, who perform therein but what they please, in what manner they please, as long as they please, and so much as to them is advantageous, and honourable. So that now as well as ever, one may know the truth of this ancient Apothegme. That which CHRIST takes not (quod non capit Christus) he means the tithes, the Fisque, to wit, the Tallage carries it away (Rapit Fiscus) but he should have added, that the Quest takes up the rest of the glenage (Carpit Questus) It is true that the Cenobites of ancient foundation, and who have made up their hand, make much less noise than the new, like unto the bees which fly not during the winter, being content to live in peace, and shut up, of the honey which they gathered in the summer. But the new ones, as well the founded, as living of mendicity, are they, who are in part the cause of this discontentment of Pastors, who menace the Gallican Church with a very dangerous schism, if God by the hand of the two sovereign powers, spiritual and temporal, take not order therein in good time, according to the particular care which his paternal Providence hath always had of this Monarchy. CHAP. XV. Of Foundation-hunters. FOr besides that the Mendicants called reform, are always bend to extend their Orders, by new houses; they who ought to live of foundation, and not of begging, are nok less eager to people, and dilate themselves, which they cannot do without may difficulties, and according to the form of their government. For in lieu of receiving only those amongst them (as the women do in their new monasteries) who should bring their maintenance with them, founding themselves in this sort by little and little, without disaccommoding any; they receive indifferently such as bring, or bring not, imagining that it will be as easy for them in demanding boldy, to obtain foundations, as for the Mendicants to get from day to day Alms, for their ordinary living. What happens thereby? beside the trouble, some importunities, which cause much murmuring, that frustrated of their expectations indiscreetly conceived, they move heaven, and earth, to draw themselves out of the ditch of necessity, which they themselves have digged, And seeking to establish and found themselves, at what price soever, they leave nothing unattempted. The dying flies, sayeth the wiseman, spoil the sweetness of the perfume, he means, that when the flies do but lightly play up and down over the balm, or some other odoriferous liquor, it receives but little hurt: But when they are taken, and putrify therein, that changes the purity of the odour. Yet the passing alms which the mendicants gather are supportable according to the capacity of the places where they establish themselves: But for those who would found themselves without bringing any thing to the community, and without doing any thing, neither with their hands, nor their husbandry, but only in begging abroad with courage and boldness (not to use ruder terms) it is necessary that they take their aim very high, and behold a far-off, entire inheritances, deceiving the right or collateral Heirs, who seeing themselves deprived of their expectations, by mystical practices more temporal than spiritual, fill the Air which complaints, the bars with suits, and the world with garboills. To speak the truth, if we were yet in the time of the Church's infancy, when the faithful brought all their goods without reservation, to the feet of the Apostles, these good personages who call themselves our successors of the Apostles, but not leading an Apostolical life, would quickly compass their pretensions; but be it that they have not altogether, so much virtue as the Apostles, be i● that the world which know not JESUS-CHRIST, nor hath eyes good enough to peceave their perfections; where fore it being not so fervent to do them good, as in those primative times, we must not wonder if amongst so many new institutes, there be some that have so ill a share, and consequently complain of cooled Charity. Amongst many new coins there is always some one, which being worst accepted of, doth not pass so currant as the rest. Rebuke, sayeth David, the wild beast of the Reed of the desert, which is beaten with every wind, and the congregation of Bulls with the cows of the people, and exclude those who are tried by silver. I leave the explication, and application of this passage unto him who will; as likewise this other of Esau, the deluge of cammells shall cover thee; and that of the Dromidaries, of Madian, and of Epha, liking better for my part to seem obscure then subtle in an allusive sense. It suffices me to have shown in general that the Pastors who alone bear the burden, and the charge of souls, reap not thereby so much profit, and consequently, are not so much interessed in their direction, as they who by an admirable limbeck, known how to extract pure of pure, and to reserve to themselves the government of such as they please, and in such sort as they please, and so long as they please, without making themselves answerable either before the Pastors of the earth, or before the Prince of Pastors who is in heaven, and to draw from thence utility without any solicitude. CHAP. XVI. The free service of Cenobites. IF we should descend to particulars, it would be easy for us to show that if the Pastors, and the Priests subordinate to them in parishes, receive some farthings and some pence, given out of a pure and liberal acknowledgement, by those unto whom they administer some Sacraments; (which is according both to laws, and good manners.) the Mendicant Cenobites afford not their service for nothing, but have their entertainment of the people, who do not principally give them temporal goods, but first in consideration of God, who recommends mercy, more them Sacrifice, and next of the spiritual assistances which they obtain thereby. They who employ them in the pulpits of Parishes, are not ignorant that the not reform, have hands as well as the particular Priests, and that the Communities of the reformed, know well how to receive that which is presented them, in consideration of the particulars of their body, who have performed this office; so that neither the one, nor the other return thence empty: No not even they, who being well founded, should have more reason to practise the doctrine of the Apostle, who willeth, that such as have wherewith to feed and clothe them, should distribute freely the spiritual graces, which they have freely received by imposition of hands. And if in the Confessionaries, they seem to testify more gratuity, we entreat them to consider, that at the same time they administer the Sacrament of reconciliation unto a very few souls which by inclination, and voluntatily put themselves under their Conduct, or which themselves have drawn; their brother servants, are at men's gates in the City, or in the Country, demanding indifferently at evety door, and receiving relief from many houses whereunto they render no service at all. There is more, which is, the Diocessan Pastors, and much more the Parochialls, are restrained within certain bounds, where their power, their abode, their revenue, their charge, and their jurisdiction are limited: But the Cenobites go indifferently through all parishes, Dioceses, Provinces, and kingdoms demanding their necessities, and receiving them of the faithful without obligation of any duties, by the state, and condition of their life, than such as they are pleased to render them. For to say that the Institute of some obligeth them to serve souls, it is to presuppose that which is not, to wit, that there should he some Cenobiticall Institute which were charged with souls: The which would directly shake the whole Hierarchy, and the main policy of the Church, which only attributeth the charge of souls unto Pastors by office. And this would be to take a troth too high, a wide mark, and to aim amiss, in daring to say with the Apostle extraordinary sent for the conversion of nations: My daily in stance is the solicitude of all the Churches. For who hath establissed them over the Ordinary Pastors, thus to run every where, & to intrude themselves into the administration of their functions? If they allege their privileges granted by the holy sea, and from that rock whence Pastors are drawn out, and where unto they have relation, as unto the Centre of the unity of the Church: Let them read them well and they will not find, that the Vicar general of JESUS-CHRIST, the successor of S. Peter, hath ever intended any thing to the prejudice of ordinary Pastors, who called by God unto part of the solicitude, not unto the fullness of power; fullness of power which only the sovereign Bishop hath received from God, not for destruction, but for edification, and on condition to govern the Church by ordinary Pastors, as S. Paul sayeth in Chap. 20. of the Acts of the Apostles, preaching to those of Ephesus; Take heed to yourselves▪ and to the whole flock over which the holy Ghost hath placed you Bishops to rule the Church of God, which he hath purchased with his blood. I will forbear to couch here the words following in this passage, for fear lest some perverse spirit should conceive that I would make an odious application. THE sixth PART. CHAP. I. Spiritual Hunters and Fishers. IF that some Cenobites well founded, apply themselves freely to the conduct of souls, therein certes are they very commendable; as likewise some Pastors, who having an honest and sufficient maintenance, labour in like sort. But if the Cenobites, who by their institute have right to live of foundation, though not yet founded, take in their direction some kind of gratuity; it concerns them, well to purify their intentions: For having not only a purpose, but also need, and necessity to build, to found, and establish themselves, it is very hard that humane respects, do not come cross in the way; and that the desire of accommodating themselves, make them not to take hold of occasions, which may present themselves in the direction of souls: And behold the rock under which the Eel is hid, and the stone of edification in appearance, changed into the stone of offence in effect. For when they pierce into an heritage, when they will acquire a founder, a foundatrice, gain the favours of a benefactor, of a benefactrice, there are not so many sleights in the art of hunting, which pursues the savage beasts, and birds; nor in that of fishing, as they practise, who of fishers of men and souls, become fishers of goods, of foundations, and of heritage's, unto whom this saying of jeremy may be applied: Behold I will send many fishers (sayeth our Lord) who shall fish them, and after that I will send them many hunters, that shall hunt and chase them, from every mountain, from every little hill, and from all the caves of rocks. So easy it is for spiritual men who judge others, and are not judged by any, to bring, or if you like better, to lead sensual men, and little versed in spiritual and mystical subtleties, whither they will. This is that whereof a penitent aught to be heedful, who hath the simplicity of a dove joined with the prudence of the serpent, and to be circumspect in resorting, according to his choice, unto places free from rocks of Interests, and the snares of hunter's. CHAP. II. Of the choice of a Director. I Am not ignorant that a judicious man ought always for his conduct, to address himself unto the best Director, and chiefly unto the most Disinteressed, as also unto him whom he shall know to be void of any other pretention than the service of God, and of his eternal salvation, without any regard of earthly things. It is ever better to choose a good Cenobite, than an ill Pastor, or a bad particular Priest; this is too manifest: And likewise on the other side à good Pastor, and a good Priest ought rather to be chosen for a Director, than a bad and irregular Cenobite. But what will a good Parishioner do, that shall see himself betwixt a good Pastor which God hath given him, and unto whom he is obliged by th● reciprocal duties of a son to a father; and a good Cenobite whom he hath no obligation to choose, that is, no ways charged, with his soul, whereof he may every day free himself at the obedience of his superior, and whom the penitent himself may leave without other reason then his will, and without sin: I suppose them equally prudent, virtuous, charitable, spiritual, and capable; behold a soul well divided. If you put a piece of iron between two loadstones, doubtless it will not adhere to either, in case they be both of equal bigness, and the one having as much attractive virtue, as the other, and placed in equal distance: For the iron being as powerfully drawn on the one side, as on the other, remains necessarily balanced in the middle; but if in greatness or proximity there be never so little difference, you will see that the iron will be drawn either to the greatest, or to the nearest, in sum, to that which shall have the most attractive force. It is the same with a soul which seeks a Director; If the Pastor be more learned, more devout, more capable than the Cenobite, without doubt she will not abandom this good Father of her soul which God hath given her, for him▪ who at the most can be only her tutor for a time, yea according to his fancy, and without any obligation on either side. There are always enough Pedagogues, but few Fathers sayeth the Apostle. But also on the other side, if the Cenobite have notable advantages of integrity, of science, of piety above the Pastor, who sees not that it were want of judgement perceiving the better, to make choice of the worse, since that there is free liberty of election? But the personal qualities supposed equal, both in the one, and the other, who sees not but the neernes of the Pastor, and the duties, and reciprocal bands betwixt his flock and him, are more powerful attractives than what soever the other can allege of the Saints and sanctity of his Order, which notwithstanding all his productions, will be always more young, more feeble, less authorised, and less Apostolical than the hierarchical Order of S. Peter, establissed, and erected by JESUS-CHRIST himself? CHAP. III. Industrious advantages of Cenobites; their union. BUT I pray you observe some industries which yield herein much advantage unto Cenobite● even in the supposed equality of merits, and of good qualities of the persons. It is, that the Parochial Pastors are not so Locked up in Communities, nor yet as much united, as the Cenobites. For though they be in the Diocesan, and Synodall Community, and within the body of the holy Hierarchy, yet live they nevertheless within their parks and sheepfolled; assembling themselves but once or twice a year at Synods, and for so little a time, that they have not means to make any great colligation▪ Whereas the Cenobites living always under the same roof, eating at the same table, singing in th● same Choir, assembling themselves daily in the Chapter, in conversations, at study, at conferences, taking their rest in the same Dormitory, having their honourable, and profitable interests in common, the same fire, the same bread, one only purse, and that which is more, one sole and only pretention, which is the glory of God; and consequently, the splendour, augmentation, and reputation of their Order; you may judge that these assemblies so fastened, tied, and retied (as they call that of Religious) have much more vigour, than they who are separated, unbound, and (if one may so say) scattered here and there, in the dispersions of nations. From thence they get prerogatives which elevate the Cenobites, who would be but mean in their qualities, and sufficiencies, if they were forth of their Orders, and were particular Priests. For there be looking-glasses which enlarge the objects, and make cherries appear as big as melones; and as there is à river of Beotia wherein the fishes seem● to have scales of gold, which taken out of those waters, are like unto others: Even so there are many Directours Cenobites, who draw their principal esteem from that of their society, and who are as the beard, honoured when it is fastened to the chin of a man, and trampled under foot when it is separated by the razor, or cizers. They often resemble certain gentlemen, who not having much personal merit, derive it, either from the heroic acts of their ancestors, or from the antiquity of their race, or from the wealth of their houses: A bucket of water being cast into a lake conserves itself, which were it spilt upon the ground, it would dryeup. The reason whereof is, that the particulars of Orders, back one an other, and have as it were made ● compact, and league, to publish the wonders of their Institutes, of their rules, of their observances, and of the virtues of those who are as the bones, the pillars, the supporters, the lights, and the chief ornaments, and arches thereof: So that praising one another, and publishing every where their heroic acts, for to extend their young branches from Sea, to Sea, and their shoots even to the extremity of the earth, it is no maruelle if their reputation be known by such a one as never saw them; and afterwards coming with a preoccupated spirit of an opinion of greatness, which causeth him to hold for a Prophet, à man of mean virtue and science, what can he speak but of Oracles, principally if he be out of his country, of his acquaintance, and of his parentage? For than he is reputed for a man wholly of an other world, and such an one as the bad rich man requested of Abraham for to go to exhort his brethren. It is nor that I dislike these industries; being permitted to praise in God, not only ones Naighbour, but also his own soul as David said, and to magnify his vocation, and ministry, as did S. Paul, provided that the same, end in the glory of God, according to the council of our Saviour saying to his Disciples, let your light so shine before men, that they seeing your good works, your father which is in heaven may be honoured therein. But who is it that lighteth à candle to hide it under a bushall being ordained to be set on a candlestick, and to enlighten all those who are in the house. Laude being an incense or perfume due unto virtue, in God's name, let it be offered unto her, in what part soever she be found, be it jew, or be it Greek. The Cenobites can never have so much honour, but the good Pastor will yet wish them more: For one cannot enough honour the piety and sanctity, which shines amongst the good Cenobites. The ancient Pastors have well declared it, frankly dispoiling themselues of their Tithes, and of their goods, in the country therewith to investe, and to enrich the founded Cenobites, submitting themselves unto their nominations and Patronages. But that which can neither be suffered, nor excused, is, that some Cenobites abusing the reputation which the outward austerity, or the inward retirement purchaseth amongst the people unto their Orders, content not themselves to despise the Pastors in their fowls, but pass from thoughts, to words of disdain, decrying, that I say not, dismembering, not only the actions of some, which being publicly heard, aught to be publicly reprehended; but generally debasing the dignity of the Pastoral and Sacerdorall state, and making it inferior to the monastical, and Cenobiticall state, for reasons grounded upon the doctrine of S▪ Thomas, ill enough understood, which I could evidently show, if I had undertaken to treat of that subject; the same tending only to this point, to draw unto them people, as to the most perfect Directours, as being placed in the state of perfection; (for they please themselves with this term, which dazels the eyes of the simple, and of those, who are ignorant in this subtle matter of the school) desiring thereby to exalt themselves, by debasing of others, and to cause themselues to be valued at the cost of an others reputation. I omit many particular reproaches, only to tie myself to that of Interest, which I handle more precisely in this treatise, wherein I think to have made clearly enough appear that these guards of the walls (for what signifies this word Cloister, but a closure of walls) not being content to have taken away the cloak from the Pastors, do also hurt, and strike them in their condition, seeking to render them odious to their own sheep, whose affection is the most precious treasure of their charges. CHAP. IU. Their glittering virtues. THey say that the Adamant looseth the natural property which it hath to draw Iron, in presence of the Diamond. The Cenobiticall life seems like unto this precious stone by the great sparkling of its exterior, which by the nudity, rude and patched habits, gross in their matter, strange and diversified in their forms, and differing from the common use by the settled, and mortified countenances, the renown of disciplines, of hair shirts, of hard beds, of visions, of ecstasies, of ravishments, of prophecies, and revelations, of supereminent, and superessential contemplations, begets marvelous opinions of its excellency, in the opinion of the world. The life of Pastors, I say of the good, is more shadowed, and of less lustre, it is common, and accommodated▪ to the deportement of the vulgar being necessary to render itself all to all, for to gain all: It imitateth not that of S. john, rude in its habit, Savage in its abode, terrible in its retreat, wild in its conversation▪ austere in its food; but it followeth the traces of our Saviour, who lead a common life, in his meat and his clothing, in his manner of conversation, indifferently with the good, and the bad, to cofirme those in virtue, and to withdraw these from vice. Moreover, as they are alone, and particular in their ordinary life, not associated in communities, they are not praised by any, they commend not themselves, all their praises being only for God. Contrariwise they do their utmost endeavours not to fall into the fault of that king of Israel who exposed his treasures to the pillage of his enemies, for having showed them; They guard their secret for them, they hide from their left hand, the good which their right hand doth, they serve secretly the hidden God, they sound not the Trumpet when they perform any good work, they do not frame gestures, nor metamorphize their faces, to seem great fasters, they do not counterfeit their counte●nance to gain the reputation of austere, and severe persons. On the other side, they make themselves popular, and familiar, and like the good leaven of the Gospel, they spread themselves into the dough o● the mass of the faithful, therein to communicate the spirit of God; being the salt of the earth, they season others by their communication, and as S. Gregory sayeth, speaking of Pastors, they make themselves like stones of salt, which the sheep use to lick, to preserve themselves from the corruption of the world, and to get an appetite of divine things. They disperse their springs of grace, and spiritual service abroad, and divide the waters of wholesome wisdom through the market places, prostituting themselves to whom so ever hath need of their help. But it is without noise, and without crack, as obliged thereunto by their duty, without extending their Philacteries without enlarging their fringes, and without great boasts of an exhortation, a visit of the sick, a spiritual conference, and having done all they can, they never think to have satisfied their duties, always esteeming themselves unprofitable servants. And if they chance to discontent some particulars, either by their severity, or by their negligence, than the tongues sharpen and whet themselves against them as razors; for a light defect, they forget all their services, they charge them with imperfections which they have not, they impute unto them all the miseries of the place of their residence, when they cannot take hold of their actions, they calumniate their intentions, and designs; If they be good husbands, they take them for misers, If they be almes-givers' in secret, they publish them for covetous, If they shall do miracles with JESUS-CHRIST, they will say that it is done in the name of Belzebub: and the world which is all Lost in malignity, hating like an owl the light of virtue, more ordinarily defameth the good than the bad Pastors. It is not that it spareth those whose actions are reprehensible, for if it knew how to accuse the good of faults which they have not, imagine whether it hath the art of amplifying the true vices of the disorderly: of the least things it frames scandal, and of true scandals, it makes capital crimes, and animated with the spirit of that old serpent homicide from the begming, it seeks not the conversion of a sinner, and consequently his life, but cryeth out, take him, take him, crucify him, raze him out of the land of the living, and let his name be put in oblivion▪ and to say the truth, the scandal is so much the more odious, when it proceeds from those who ought to be the light of the world, and from whom the edification of good example ought to issue; and this is it, which S. Gregory sayeth the Pastor who gives it, cuts the throat of his sheep, instead of feeding them, and kills them in lieu of nourishing them. Woe to the world by reason of scandals, it were better for him who is cause thereof, to be cast into the bottom of the sea, with a millstone about his neck. O Pastors this toucheth you for your condition placing you on the Theatre, and on the Candlestick, a spectacle to God, Angels, and men; your actions (as the house of tha● Roman) being open, and in view on all sides, it concerns you, so prudently to walk, and take so great heed of your ways, that you offend not the eyes of any: otherwise the contempt of the minister will suddenly pass to the ministry, what lesson soever our Saviour hath given in the Gospel unto your sheep, that they should follow your goods precepts, and not imitate you in you● vicious deportments. CHAP. V Their defects are judiciously concealed. IT is otherwise with Cenobites▪ whose faults (for they are not impeccable, nor all returned to the original justice of the first innocency) are soon covered and hidden in the press of the Community, and veiled with the walls of the Cloister impenetrable to secular ●ies; so that unto them, doth in some sort agree, that which David said of those whom God favoureth in covering their sins, and in putting them in shelter under the covert of his countenance from the tongues of contradiction, placing them under the shadow of his wings, until iniquity pass. It is not that I blame this prudence which knows dexterously how to hide the defects, whose deformity may decay the lustre of the reputation of a holy Order, and change this good odour of life, unto life, which the good example of others doth every where cast forth. For who knows not that it is one of the offices of Charity, to keep secret the imperfections of our brethren, and to take away all occasion of scandal? I say only that the Cenobiticall condition hath this advantage, and this commodity of covering the faults which by infirmity the particulars may commit, within that cloud which David placeth about divine things, and within that stormy clouds wherewith the Poets environ their imagined divinities: So that it is the same with Cenobites, as with Physicians, whose good successes the sun manifesteth, and the earth covereth their faults, as those of the Vestals: They want no less than Pastors, neither envious persons, who by their venomous tongues take from them the honour of many good deeds, which they practise within their houses; nor reproachers who impose upon them many evils which they commit not; nor flatterers, and adhearents who attribute unto them great perfections, which peradventure they have not. But in this case, who sees not, that this beatitude beholds them, whereof it is said in the Gospel, you shall be blessed, when men shall speak ill of you, and shall speak the worst they can, but falsely, and in hatred of my name rejoice you then, for your reward will be great in heaven. And beside, who could without injustice blame the wise government of those, who to preserve the honour of a whole assembly (which might be blemished in the opinion of weak spirits by the imperfection of some particulars) do what they can to hide that which may offend the eyes of others, and to divert from the knowledge of our neighbourg, that which could not yield him any edification. Who is ignorant, that scandal makes faults much greater than they are in their own nature? And doth not the scripture teach us, that it is the greatest mischief that can come unto the world? To avoid then this rock, the enclosed life of Cenobites (whence comes the word Cloister) retired from commerce of the vulgar is to them much available, secret, & mystical, and impenetrable to commoneys, unto whom familiarity breeds contempt, only valuing that whereof it hath little knowledge, and which, it rarely sees. None rise more early to see the sun break forth, of the Aurora: The ordinary use of this great torch of the world, source of all brightness, makes its light less admirable, if any comet appear in the heaven during the darkness of the night, every one leaves his bed, and his repose to behold this simple Meteor. So was the Precursour of the Messiah beheld by the Hebrews, whilst the Messiah himself, the true son of justice being in the midst of them, as it were dazelling their eyes by the beams and light of his life, and his example, was by them unknown. For though he were wholly without spot and without stain segregated, and separated from sinners for as much as concerned sin, and more elevated than the heavens as the Apostle teacheeth us; albeit he conversed on earth amongst men, in the days of his flesh, yet nevertheless his ordinary frequentation being with publicans, and sinners, and as a Physician who seeks after the sick to cure them, and as a good Pastor seeking out the straying sheep to bring them unto the fowlde, and to force them to return; and his life being common and familiar according to the exterior, becoming all unto all, to gain all, this continual assistance which placed them as a frequent spectacle before men, made them less acceptable to the vulgar, who having no judgement but in the eyes, nor eyes but in the head, esteem nothing valuable and great but that which is rare, and that which appears more seldom to the view. To say the truth, as nothing so much, and so often engendereth contempt, as familiarity, inward conversation, and ordinary commerce; so nothing doth more advance worth, reputation, and esteem then reseruednes, retirement, and rarity. And hence it is that the manner of life which the Cenobites lead, gives them the preeminence in the opinion of people, above the manner of life which the Pastors are constrained to lead, to satisfy the obligations of their charges. For they, showing themselves less often to the world, and even in a manner prepared, composed, affected, striking the sense of those who consider, and judge of the interior man, by the exterior countenance, as of a tree, by the bark, and the leaves, are doubtless, much more esteemed than they, who continually mingled amongst the people for all purposes, in their employment, and actions, in their habits, and in all their exterior are like unto other men, in imitation of our Saviour who revesting himself with our nature, would render himself in all things conformable to his brethren according to the flesh; and for that cause is he called not only man, but the son of man. Likewise the good Pastors have this advantage, that judicious persons, and who know how to balance the worth of things, not by common weights, but by those of the Sanctuary, sufficiently acknowledge, that if they have less of the smoke of reputation, they have not less of the fire of charity; if they make less bruit, they yield not less fruit, and if they have less of appearance, and show, they are not less in effect and profit, for the glory of God, and the service of souls. CHAP. VI That the contempt of Pastors is a great fault. But after all, that which I find little to be endured, and unworthy of persons professing so reform and exemplar à life, as the Cenobites, is the contempt too well known, and too apparent, which some amongst them least considered and peradventure less considerable, use towards, not only bad Pastors, and vicious Priests, (a very just contempt proceeding from a lawful aversion from vice) but also towards the Pastoral state, and that of particular Priests, whom out of their courtesy, they call seculars, as if their character (which the very Angels themselves reverence) and their solemn vow, did not sufficiently separate them from laics, and from those who are entangled in the desires of the world. They say, that when the loadstone is rubbed with garlic or grease, it looseth its natural force which it hath to draw Iron. We must not wonder if the Pastors, or particular Priests, who are as their Coadiutours in Pastoral functions and service of souls, have so little power over those whom God hath ranged under their conduct, and committed to their charge, since that tongues, rather feigned then holy, and rather filled with venom of the aspic, then with combs of honey, make them so odious and so contemptible to the people, as it seems some Laics take glory in withdrawing themselves from the obedience of their Pastors, to follow the way, and the voice of mercenaries, and of conductours borrowed and choose according to their own fantasies. Certes it would be easy to retort this contempt on the face of the contemners, and of those who are the authors thereof, if the consummatour of our faith did no● teach us, that as it is a more blessed thing to give, then to receive benefits; so is it more honourable, and advantageous, to suffer outrages, and injuries, then to do them. Only that which is deplorable in this depraved artifice, is, to see, that this cursed profitable Interest, called by S. Paul the root of all evils; hath no other aim then to divert (as Tertullian saith) the streams from their true channels, to cause them to flow upon lands which have no right, neither directly, nor indirectly to be watered therewith in changing justice into judgement, and under the cloak of charity, in offending justice. For in fine, though they feign, they deceive, and dissemble, there consists the true motive of so great contradictions appearing in the City of God, of so great contentions, of emulations, of murmurs, which change the stones of edification, wherewith they should build the walls of the mystical jerusalem, into stones of offence, and scandal. For as all are not Apostles, nor Doctors, nor Prophets; so all the Pastors have not the patience of job, for to suffer so many blows from those, unto whom heretofore they have put bread into the mouth, and who daily feed themselves with the flesh, and themselves with the will of their sheep, whereof they shun the charge. All have not force to endure so many foils and opprobries without any answer, and without making it appear, that they who accuse them of seeking only their proper interests in the feeding of their sheep, and in the exercise of their functions, are much more covered than they with this leprosy of Giezi. CHAP. VII. The division of Pastors and of Cenobites. THis is that which I think to have made appear in this writing, by demonstrations more than Mathematical, upon the ground-plott of a little Diocese, in this prodigious inequality which I have shown; where, according to the division of the Lion, which is turned into a proverb, the goods of the Church are almost all on the Cenobites side, and very few on the Pastors. Besides I may say, that in comparison of diverse others, which I know well, they are favourably enough treated, and liberally divided. For as it is in the great diocese where they find great means, so is it also there where the Pastors have been more sifted, more reaped, and more largely vintaged, by those who communing only to their succours are become their masters, and being only troops of supply, and scattered ranks of the Hierarchy, are in process of times, and by diverse industries, become mistresses of all the goods of te country, and towns, drawing the tithes, and Ecclesiastical possessions to their side, and all the rest by begging: For I can say with as much assurance as truth, speaking generally, that is, casting a view upon the whole mass of goods destinated to those who serve the Altars, that the Pastors have not the fiftieth part thereof. And concerning the labour, that the Cenobites have not the hundreth part thereof. As for the charge of souls, that the same wholly belongs to Pastors, who watch over them by state, office, and obligation, as being thereof to render an account to the just judge: And that the Cenobites have not any part therein, since they casting upon the shoulders of Pastors what soever is dangerous, difficult, painful, and burdensome, reserve to themselves, that only, which is honourable, and profitable in the government, and delicate direction of certain personages of choice, and election: And if they sometimes descend to the conduct of the little ones, and of the poor, it is by starts, and sallies which are quickly cooled, and like unto a fire of straw shining, but little heating; sparkling, but little burning, flashing, but of little durance. Let us cast an eye upon the Country, and ask the Pastors there, what helps they obtain from Cenobites; they will answer you, that they who are founded serve them to no other purpose, then to gather up the tithes of their parishes, allotting them a most miserable portion thereof; And that the Mendicants suffer them to be seen, and heard once, or twice a year, in the time of harvest, whether it be for goods, or for souls, I leave the decision thereof unto him that knows the secret of hearts. And if some at other seasons of the year go up and down Catechising through villages, which is no less rare than swallows in the winter, it will be either to satisfy the obligations of some foundations destined to that exercise, or else because the must of fervour, and the first fruits of the spirit of devotion is yet warm in the beginning of an institute, or of a reformation; or to assist some establishment, or to acquire reputation to the Order, all this under the resplendent cloak of the glory of God. But when this first charity is past, and this first boiling grown cold, and faint, farewell my missions, and my Catechisms. O how the sweet repose, and the holy vacancy of Mary is à much better part, and more desirable, than the toil of busyed Martha; and how good a thing is it to expect salvation of God in silence and hope? It is not that by this discourse I would tender the Cenobiticall labour less consiand pay a disdain with like money: One fault is not covered, nor blotted out by another; and this were imprudently to fall into the same error which we reprehend. The only aim of my intention is, to show that indeed profitable Interest being the most odious, and unjust reproach, not to say outrageous, that can be offered to Pastors in the function of their offices, is incomparably greater on the part of the accusers, than the accused. But the importance is, that the one fights in open field, the others by the mine, and by the spade: And the play of these being more covered, the gain is greater, and the conduct more subtle. The one resemble particular receivers who gather only the small parcels; and the other resemble the general, whose receipts are only of great sums, and sometimes of whole inheretances, and of foundations entirely established. It is true that some Pastors, and some Priests, their subordinate's, receive that little which is freely given them, for diverse services which they tender unto such as employ them in the functions of their charge. It is true also that many Cenobites do the same, principally they whos● Communities are not in so strict an observance, or rather loosened from the rigour of their rule, or else, to use their own term, mitigated. If that some more ridged, and punctual▪ observers of their Institutes, in the administration of the Sacraments of Penance, and of the Altar, reject those slender alms, which the faithful are accustomed to give by à Laudable acknowledgement, the same certes is worthy of commendation, and testifies the purity of their intentions in the exercise of these divine, and sacred ministeries, well beseeming to distribute freely, as they freely received the power to communicate them. But if it be permitted, by the effects to arrive unto the knowledge of causes; when a man sees that the fame which they push back with one hand, returns more abundantly into the other, that this is rather a sowing to reap a more ample harvest, then to refuse; that it is to slep back, to leap the better; that it is, to hazard a sly, to catch a fish; and to let go à flea, to have an Elephant. I know not whether under this judicious proceeding, there would not be less simplicity, than prudence, and more hidden interest, then in a simple, humble, and innocent reception of that which is offered in form of alms. Let others observe, but I remember that mine ears have heard speech of great murmurs upon this subject. CHAP. VIII. An evident demonstration. But to behold these theses, or general propositions, in the particular Hypotheses and in singular examples. If some Pastors some Priests, which are as their Coadiutours in Parishes, receive some stipend proportionable to their labour at the service of the Altar, in the actions of their Ministry, having no other goods nor revenues for their maintenance, but those benefits there; judge I pray you; whether the Cenobites, who being Mendicants find not abundantly what soever they want, not only of necessaries, but for ornament, and magnificence in a Men●icit●e, supported by public authority: judge I say, whether they celebrate the divine offices, and whether they labour for nothing. We know in France (principally in the Belgic, where the Commands are unknown; and where Regularity is without compare, in a more exact observance then in the Celtique) that there be Cenobiticall houses, which have even a hundred thousand crowns of rent, and where there be but fifty, or three score Cenobites at the most, which make profession of no other exercise then to sing in the Choir: Consider if you please, whether these good persons say their office for nothing and whether that which is distributed to these of those Communities, amount not to more, than those slender liberalities which the Pastors, and Priests receive in Parishes, for acknowledgement of their labours concerning the Mendicancy of those parts, amidst the simplicity of these people, whose manners are extremely sweet and candid, certes, one may say, that they have as much goods as they please, and that they are as Masters of the goods and fortnnes of the Burghers, who are but as their farmers; For to demand, and to obtain, is to them almost the same thing: The which one may conjecture by the magnificence of their houses, which are so many Palaces; the pomp, and ornaments of their Churches, which are so many terrestrial images of the celestial jerusalem. And though the Parish Churches be there also very well adorned (such is the piety of those good people) yet are they nothing comparable to those of Cenobites; Whereby one may easily discern, who they are that draw more from seculars, whether Cenobites, or Pastors; and by consequence, who are most interessed in the direction of souls. CHAP. IX. A saying of a holy Personage. THe same makes me to remember a saying told me, many years since, in my return from the first voyage I made to Rome by one of the greatest Prelates of Italy in eminency of dignity, learning, and piety, and in his Pastoral function, successor of a great Saint: for being fallen into discourse of Cenobiticall privileges, and exemptions, which hinder the Prelates, they receive not from Cenobites the help, which they might expect from them in the exercise of their charges: Believe me, said he▪ as a man knowing them, the space of thirty five years, whilst I held the Pastoral staff in one of the greatest Dioceses of Italy, that those persons have more attention to their own affairs, then to Cures; are more solicitous, in advancing of their houses, Orders, and institutes, then to assist Pastors, or to procure the glory of God in the service of souls. A speech which he repeated more than fifteen years after, to an excellent person, who after great and illustrious employment in the world, having contemned it to choose his retreat in a holy Assembly, living under the Hierarchy and power of Ordinaries, did me the honour to accompany me, in an other voyage, which I made into Italy, for some public and weighty affairs. I ever since noted the feeling of this holy man, whose lips are guardians of science, of verity, and from whose mouth issue Oracles, which may serve to my judgement, for a law. It is not that I pretend to apply this speech to any Order, or any particular Cenobite, contenting myself only in comparing the Pastoral state, with the Cenobiticall touching the profitable Interest, in the conduct of souls, and lively to demonstrate, on which side it leans most, speaking of these two sorts of conditions in general. For I am not ignorant, that in vocations, there are always some good and some bad, and that there may be therein some Pastor more Interessed than some Cenobite, as also some Cenobite more Interessed than some Pastor. My intention is only to overthrew this false objection which pretends to cast all the profitable Interest on the part of Pastors. CHAP. X. The principal design of this Treatise. Having now painted out the diverse marks, were by one may discern the profitable, and honourable Interest of Directours, and thereby to know, who shall be the Interessed, or Disinteressed; what doth there remain but that one should choose the last, as an assured guide in the way of salvation; and that the first be avoided as a rock, and a shelf, from whence nothing but shipwreck can be expected? For if the Bl: Francis of Sales, (whose precepts I have followed in this treatise, and whose doctrine hath served me, as the thread of Ariadne in this labyrinth) declares that if the Director be defective in one of these three qualities, of Science, Prudence, and Charity, there is danger in trusting to his conduct, how much more will it be perilous to commit one's self thereunto if his Charity be false? And it cannot be true, if it be Interessed, since the great Apostle teacheth us; that the proper mark of true Charity is to be without Interest. Without doubt the peril will be so much the greater, as the more hidden, and like unto those rocks, whose points appear not above the superficies of the sea; for being covered with water they are the less evitable to the most expert Pilotts. If the Interest be delightful, it is so much the more pestilent, as it pretends to force honour. If it be honourable, it seeks to reduce liberty into servitude, which is no less precious than life: If it aim at profit, it tends to the diminution of the goods, which are like that cloak of the Spouse, which she complains to have been taken from her, by the guards of the walls; goods, the abundance whereof is not necessary, nor desirable, but their want redoubtable, according to the judgement, of the wisest amongst men, who did not demand of God, either poverty, or plenty of riches, lest that the one, or other of these extremes might draw him into some vicious irregularity. CHAP. XI. What it is to aid the simple in the choice of a Director. IT is then principally to assist Penitents, and simple and devout souls, in making choice of a good Director, that I compiled this li●le work, to open their eyes, for the discerning the true from the false alloy, and to advertise them to take heed of putting themselves under the conduct of an interessed person, whatsoever prudence, and science he may have: For where Charity is wanting (and it is instantly wanting, when Interest takes place) prudence is changed into craft, and science into subtlety, qualities more prejudicial, then profitable in the way of God, where a man must walk in simplicity, to walk in assurance. They say that the little birds willingly assemble together about the Kestriel, by reason of the hidden property which she hath to drive away by her note the birds of prey. The documents of this book, being well considered, will have the same effect, and serve simple, and pious souls, to beware of falling into interessed hands, which the Psalmist compares to the claws of the Lion prepared for prey. In vain saith the wiseman, are nets laid to take birds whose flight is upward, because they perceive them à far of, and enter not. The wary; and well advised spirits, see well enoug the snares which I discover, and are careful not to fall therein, but it is the simple whose eyes I unseele, to cause them to see clearly in so nice, and important a matter. I think myself obliged to perform this good office to my neighbour by order of Charity, which invites me to set the blind in his way, and to Euangelize the poor and the ignorant. An ancient Poet said very well, who hindereth not (being able) some one from perishing, sins as much as he that should procure his death. The which may be applied unto him, who doth not advertise a traveller to avoid a dangerous passage, and where he goes to his destruction in peril of losing his goods, his honour, or his life; what then will it be, when it concerns his eternal salvation, whose loss is irreparable? Principally since God hath been pleased that I should be one of these sentinels in his Church (the same signifies the name of Bishop) which he hath placed upon the walls thereof, this mystical Jerusalem, who cease not day and night to walk the round, and to watch, and cryout against the disorders, which may be committed, as well within as without her precincts. So that I may say with that Poet, being not ignorant of evil, I teach simple souls to withdraw their feet, from these subtle devices. The which I do in furnishing them with this dish of butter, and this honey comb, which causeth one to choose the good, and reject the evil, to wit, in teaching them, the counsel of counsels, which is, to make choice of a good Director, who may counsel them as is expedient, and without other Interest then that of salvation. No man, as I think, if not altogether void of reason, can dislike that the Penitent, or a person who would live devoutly, should make choice of his Director, since that we see, that for the conduct of our goods, and of our bodies, we choose such Proctors, Advocates, Physicians, and Surgeons, as we esteem fit for us, and in whom we repose most confidence. CHAP. XII. That this choice is necessary. ANd we must not say that this is to make the parties, and the sick, judges of their judges, and exalt the inferiors over those who ought to be their Superiors, and whose counsels they should hold for Oracles; for otherwise in all our actions we should walk like blind men, suffering ourselves to be guided in our goods, in our bodies, and in our souls, as if we had no manner of understanding, and the light of our eyes were not with us. And if no man find fault that he who desires to take a sea-voyage should choose a vessel and a Pilot to guide his navigation, why shall it not be permitted to make choice of a Confessor, and to examine whether he hath the qualities requisite to steer us unto the haven of salvation. Our consulting with Lawyers and Physicians, makes us not renounce the natural understanding which we have of our affairs, and of our heath, much less do we renounce that which we have of our proper conscience when we take the advice of a Director. And though it be needful to submit one's judgement unto his advice, it is not meant, that one ought wholly to renounce the light of discretion, otherwise it were, by becoming devout, to lose the quality of reasonable. No, no, it is not only the Directours, but also the Directed, that the Scripture teacheth to prove the spirits, and to discern whether they be of God, to make trial of all, to hold one's self unto that which is good, and to mingle the prudence of the serpent with the simplicity of the dove. A Director truly disinteressed will not be offended at this trial, but will say unto God with David; prove me lord, and try me, burn my reynes, and my hart: For as he who tenders good money, neither fears the touchstone, nor the shears, though well may he, who puts away the false; so he who hath no other aim but God, in the conduct of souls, 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 found in him iniquity. By this examine he who is holy, is yet more sanctified, and he who is pure, is yet more purified. Gold put into a furnace, is there purged without consuming; if there be any dross it is spent in the flame. The Prophet, true servant to God, rejoiced when he saw his lips purified by a burning coal, which an Angel had taken from the Altar. These are the ulcerated bodies, which dread the shock, and the spirits (whose virtue is weak) who fear the touch. When the Apostle said that he was made a spectacle before God, the Angels, and men, you may think that he feared not to be weighed on all sides, to the end he might be esteemed as a minister of God, and a lawful dispenser of his mysteries. CHAP. XIII. That it wounds not confidence. IT is yet less to be imagined that by this examine of the Interessed, or Disinteressed Directour I cast à distrust into the minds of Penitents, and of persons directed, and banish from thence the confidence which devout souls ought to repose in their Directours. For as, before the trials which I teach, it is needful according to the Apostle, to walk prudently (cautè) and as it is written of the Maccabees to march in battle with judgement, and Order, (cautè & ordinatè) and as the Proverb saith, to march bridle in hand. So after that the sincerity of the Director, and his perfect charity devoid of Interest be known, the confidence reposed in him, becomes more entire, and absolute: For as he who is not temped, knows nothing, so no man is known unless he be tried. It happens herein, as unto trees, which fasten in their roots, the more they are shaken by winds. And if we be obliged by the Scripture, and by the documents of the greatest Masters in the spiritual life to have a diffidence of ourselves, why shall we not have the like of others, whom we know yet, less than nor selves? The holy writ admonishing us, in so many places, not to lean on staffs of reeds: Cursed be he who trusts in man, and makes flesh his arm, which is no other than grass, and grass on the tops of houses, withered before it be cut. Who knows not that man's greatest enemies, are his domestics, and most familiars? Blessed is the man who is always fearful, and who places his: stability in his apprehension. Who can be ignorant that it is neither our brother, no● man, who hath redeemed us, that it is neither Apelles, nor Paul, nor Cephas, who were crucified for us, and that we ouhgt to place our rest and hope, in God alone? Who regards the Director otherwise then in God, and aught else than God, in the Director, will never have any true confidence in his Director: For as the rod of Moses' miraculous in his hand, was out of it à serpent, so man considered apart, and out of the hand of God, is rather a devouring serpent, than a rod of direction of the heavenly kingdom. And we must not for the gaining of an Empire, and authority over feeble spirits, lull them a sleep with these fair words of obedience, of resignation, of mortification, of renouncing one's self, of annihilation of proper judgement, and of proper will, and of the ruin of self-love, repeating unto them, even to wearisonnesse; that saying of the Psalmist, I am made like a horse before God, to be always with him. For if the same be not understood with judgement, and discretion, and as saith S. Paul, with a reasonable service, it is the means by this doctrine (good and most holy, in itself, being rightly understood) taken which an ill by as, to beastifie, rather than to mortify creatures, unto whom God hath given the use of reason. It is the means to imitate those bird-catchers, who take birds with a glass; And I say with the Prophet, or rather with God, speaking with this Prophetical mouth. Son of man be upright in thyself, and believe not every spirit, principally that which thou shalt see never so little interessed in his counsels, for nothing so much obscures the judgement, as the film of proper benefit. CHAP. XIV. Answers to some objections. I Well foresee that some spirits, peradventure interessed, or perhaps only nice, will make diverse judgements of this treatise, and if they cannot bite upon the reasons; they will gloss, according to their humours, upon my intentions: But methinks, that at the very entrance, I have so plainly made appear, the occasion inviting me to write upon this subject, as no man will conceive that I had other design, then to speak truth in my own defence. For I have not composed this work, but by encounter, and rather, to ward the blows of calumny, then to assault. If that I defend my honey with the sting, why shall I be rather taken for a drone, then for a be? 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 under the burning zone, who shoot arrows against the sun, when it scortcheth them with its rays; so are there persons, who kick against the spurr of truth, and who pay with reproaches such as tell them of it: I omit not howsoever to pray unto God with the Psalmist; that he take not from my mouth, the word of truth, whatsoever aversion they may conceive of one, who love it not. For I am sufficiently taught, that to displease the bad, by this way, is to gain the good favour of the better fowls. No, I will not be ashamed of the Gospel, nor will I forbear to testify the word of God For it justifieth itself, in itself and I believe, to have so well supported my reasons therewith, as it will be hard to shake me, without justling it. Environed with this buckler of truth, I have no cause to fear the darkness of calumny, nor the arrow which flies in the day, nor the ambushes of obscurities, nor the assauts of the midday, devil. I esteem it a small matter, may I say with the divine Apostle, to be judged of men, whose judgements have for the most part unjust balances, my witness is in heaven, and it is God, who judgeth me; If I should please men, I could not be his servant: And thou, o man, who art thou, that judgeth the servant of an other? Dost thou not know, that in what thou judgest him, thou condemnest thyself, since thou undertakest that which God hath reserved to himself, which is the knowledge of hearts? And if thou sayest that I declare myself herein too openly partial for the Pastors, and unequal towards the Cenobites, dost thou not see that as à Balaam thou beholdest the army of Israel on one side, for to have, if not lawful, yet at least some apparent ground, to curse it? For who knoweth not that I blame the Interessed Director with what robe soever he be covered, of what condition soever he may be, be it Pastoral, be it Cenobiticall? It is true notwithstanding, dear Reader, that as the hart being seated in the midst of the breast, as a sun amongst the Planets of the little world, doth not leave nevertheless to incline a little more to the one side, than the other, without losing for all tha● his situation, and as in his course he varies, and changes the seasons, without leaving his Ecliptic; so do I well believe, that God having placed my unworthiness amidst the Pastors of his Church, I have (me thinks) as much right to love this hierarchical Order established by JESUS-CHRIST himself, and to love it with a love of election, and of an election of preference, before all the Cenobiticall Orders, which are only of humane, and positive law, and which the holy Sea may as well abolish, as it hath approved them, (as we have seen in those of the Templars, and of the Humiliats) and to destitute, as it instituted them; seeing that in this dilection of preference, every Cenobite hath an inclination, and a particular the, not to the Cenobiticall Order only, and in general, but unto that in particular, whose livery he wears. Furthermore these advantages, Prerogatives, Preeminencies of the Pastoral state, and of Preisthood, are so fare above that of the Monastical, and Cenobiticall (notwithstanding the resounding, and writing, of the tongues, and the soaring penns of some Cenobites) as if I would handle this Scholastical and hierarchical matter, I believe that there would come out of my cabinett, an Antimoine, which in what manner soever I might prepare it, would give gripings, and convulsions to many cacochemic spirits, subject to the coqueluche. I will nevertheless abstain, I will hold my peace with humility, and detain these verities in silence, for that they might cause the megrime in those, whom over strong perfumes offend, and hurt the weak eyes of such as cannot endure too great a light. If no other than the same charity which caused me (as a Harpocrate) to put finger on the mouth, presseth me to resume the pen upon this subject, for repressing the intemperance of some tongues transported to words of precipitation: For the love of Zion the holy Church, sometimes we must not hold our peace, when need requires. Woe be to him, that Euangelizeth not. The arms of ou● war, are not material, but spiritual; powerful nevertheless to destroy whatsoever elevates itself by the spirit of pride. Here I rested satisfied, in making known the medal by the back side; the horse running in the list, by the figure of the overthrown▪ and the excellency of the beauty, by the opposition of deformity, and teaching that which ought to be embraced, and proposing what ought to be avoided. I would say, that by the muddy colours of the Interessed Director, which ought to be avoided, I exalt the bright ones of the disinteressed, which ought to be followed, and sought after. So I make to appear the brightness of the day, by the darkness of the night, giving the precepts of virtue, by the lively reprehensions of vice, imitating therein those who make the best kind of Tapestry, the beauty of whose work showeth itself only on that side where they work not, or those who paint glass, whose draughts appear not, but on the side where the colours are not laid. He that would know, who is the true Disinteressed Directour, let him consider the same who is free from the defaults, which in this writing I noted of him who is Interessed; and let him boldly take this guide, for the conduct of his soul, and he shall make a most happy, and most assured voyage towards Christian perfection: Let him not regard the habit, but the dispositions; let him not sufferre himself to be surprised by the eyes, nor by the exterior, but let him observe the actions, which proceed from the interior; this ford being well sounded, let him pass with assurance; otherwise let him beware lest the torrent of a preoccupated opinion, carry him not into precipices, and that too late he repent not himself, for having followed the counsels of an Interessed man. CHAP. XV. An Advise touching this work. Moreover before I take the pencil from of this piece, I shall be well content, my reader, to discharge myself of a verity, with all simplicity, and fidelity. Thou shall know then, that in the year 1624. having published the picture of two opposite Hermit's, under the title of Herimante, I chanced in this devout history, to place the good, and stable Anchorites, in this state of perfection, so much boasted of by the Cenobites, and whereof they are so jealous, as they desire alone to possess it, without communicating the same either unto Hermits who have made their vows betwixt the hands of Ordinaries, or unto other ecclesiastics of what quality, and in what sacred Order soever they may be seated, not leaving it, but with regret, and with harsh limitations unto Diocesan Pastors, rather for the respect of their rank, and ministry, the greatest in the Church of God, then for the condition and kind of life. Thereupon arise Cenobiticall murmurs which resemble those little motions of the superficies of the Sea, which precede the tempests. This proposition was esteemed new, and as if I had justled the whole school, and shaked the foundations of Cenobiticall greatness, I passed by the tongues, as by the pikes, for they were piercing tongues. The same year preaching the Advent, and lent at Tolose, I set forth a little book of piety entitled An Introduction to civil devotion, the very inscription whereof, strooke into a dump some who were afraid of their own shadows, as if I had intended to secularise Devotion which before was held, as it were, wholly Regular, and teach some way▪ to save one's self in the world where the Cenobites cry out, all is lost, and say with full mouth those words of David, All have declined▪ all are unprofitable, none do good, no not one. But chiefly that which put them into an ill humour, were certain chapters where I treated of the good use of Parishes, and Cenobiti●all Churches where my advice was not altogether found conformable unto theirs, whereat the Mountains sumed for being a little touched, though with all possible modesty, and respect. Many threats were cast forth of writing against the same, but the memory thereof perished, with the sound, I will believe that the second cogitations shut up in silence, were more prudent. The year after, I composed that tragical history of Petronille, which hath caused so much noise. Being better informed by the advice of the great Gerson, and of many other famous scool-men, and particularly of blessed Francis of Sales my Oracle, advice by him couched, in his ●heotime, in terms clear enough, concerning the state of Perfection, which they attribute unto Parochial Pastors, and particular Priests, no less than to Cenobites, I renewed this matter, and having placed myself, on that side, which to me seems most just, and most reasonable, I am not able to express the clamours of Cenobites against me, even to extremities, which, for the honour, and reverence I bear them, more than for my defence, I dare not repeat. In sum, this matter wholly scholastical, and more subtle than , a matter otherwise the most indifferent, and problematical of all those which are disputed on the bench, became against me a matter of faith, and is if I had shaken the principals, and justled an undoubted Maxim: Consider you whether I were darkened by tongues, which have in their power the good, or bad reputation of such as please, or displease them. To calm this great storm proceeding from so weak a beginning (as the great rain that came forth of the little clo●de, which the Prophet saw) I was counselled by some friends, to testify unto these exasperated souls, that I had a more sweet, and respectful feeling of their condition, than they imagined; Which I did by that true encounter which I described, under the title of the unknown Traveller, wherein I think to have delivered, touching the privileges, exemptions, and qualities of Cenobites, things so advantageous, as I believe that none of their profession hath spoken thereof, without flattery, with so much excess, though they be liberal enough to publish, be it by voice, be it by proof, the preeminence which they attribute to their manner of life. I thought in this sort, to have reconciled myself unto them, & having mollified their courages, to have restored myself into their good favour. But it fell out rather by my mishap, then by my fault, contrary to my design▪ for whether it be that these spirits being once disturbed, are not so easily appeased, as certain liquours which do not so quickly grow cold when they are once heated; whether it be, that in that writing I defend myself, as a free man, by the mouth of an Advocate; whether it be that I praise them not, like a slave, & in a servile manner, which is very far from my humour, I have sound by experience, that it is with them, as with bees which are not easily quieted being once irritated▪ and which sting oftenty mes even those who accommodate their hi●es, and do them service. For taking advantages of that little work, a● if I had made a recantation of that which I advanced in the Petronilla touching the state of perfection though therein I speak not of it, they make a trophy of my modesty, and in lieu of acknowledging with what advamtages I had spoken of their Cenobiticall policy, and of their manner of life; they have led in triumph my good intention, and changing judgement into wormwood, went about to persuade, that the fear of a censure caused me to retract from what I had written, touching the state of perfection, whereof I treat not at all, in the Unknown Traveller; and also, that like the Satire in the fable, I blow hit, and cold with the same mouth. Certes, I never had so good opinion of myself, nor of that which I writ, that I should think myself not subject to error I believe nothing of myself above humane, and of so great persons which have heretofore made retractations of what they had sometimes set down with inconsideration, that when I should imitate them in their humility, and ingenuity, I would think myself rather worthy of praise then of blame. Notwithstanding I may say with truth, that as for the opinion of Gerson, and many other grave Doctors, touching the state of perfection, wherein they rank the Pastors, and Priests, as well as the Cenobites, I have always constantly held and maintained it; and if I should once treat to the full depth, and according to the dignity of the subject, I could make appearet that the Cenobites are not by their life, and state, in such degree of elevation as they imagine, and that, that of the Pastorat, of Preistood, and of the holy Hierarchy, is as much above their condition, as the highest region of the air, above the lowest. CHAP. XVI. A Protestation and Conclusion. BUT what will they now say, or rather what will they not say of this Director Disinteressed, where I lay open many things, which peradventure will not please them? Truly they shall say what they will (for who can hinder those from speaking, who in quality of spiritualists will judge the whole world without being judged by any.) It shall suffice me for my justification▪ to declare that my intention was never, either in this treatise, or any other, to offend or prejudice any one, much less a holy condition, which I respect, and honour as I ought: so likewise have I been very careful▪ not to reprehend here, and less to blame, either privileges, or Mendicity, or Orders, or Foundations, or Exemptions, or Community, or retirement from the world, or sequestered life, or Vows, or Begging, or possessions, or preachings, or directions, or any of the functions of Cenobites, since they are all approved, and authorised by the holy Sea, and their exercises so profitable to the Church of God. O no, I do not set my mouth, nor my pen against the heavens. Whosoever shall curse this holy condition, or who only shall speak ill of it, let him he accursed, and who shall bless it, let him be replenished with benedictions; it is the sister of the Sacerdotal, and Pastoral state, let it increase into a thousand, thousands: I only note some abuses which may be indifferently committed by the Interessed Directours, as well Pastors, and particular Priests, as Cenobites. I blame their unjust reproaches, the artificial complaints, the reciprocal contempts of the one, and the other, the dominations and tyrannical Empires, which some hold over weak souls, the subtleties, the artifices, the industries to arrive unto diverse profitable, honourable, or delectable pretensions. I assuage the presumption of the proud; I persecute the excess of Interest, contrary to charity, which seeks not its proper advantages. I exclaim against the sour countenance, and the Pharisaical laven which is no other than hypocrisy. Who can take ill, if he be not ill himself, and tied to the seat of iniquity, that I reprehend the vices which altar so holy a condition as that of Spiritual Directours, troubling, and infecting those pure springs▪ from whence rivers of graces should flow unto the people, as the Palestines spoiled the wells of jacob? It is said of two ancient Poets of very different humuours, that the one in his verses, made continual invectives against women, and the other praised them; whereupon a pleasant wit said, that the one painted them such as they were, and the other, such as they ought to be. I do, herein this work, some such like thing touching Spiritual Directours; For, representing the Interessed in all their colours, I make appear, by their defaults, what the good, and Dis interessed aught to be: So the picture of the one, will serve for the knowledge of the other. If some bad Pastors, or Cenobites, behold in this glass some Ideas of their imperfections, let them not so much blame the looking glass as themselves, and that in this glass which presents them such as they are, let them learn to become such as they ought to be, and take occasion, rather to correct, than to irritate themselves, and to grow better rather than to put themselves into collar against him who admonisheth them. If they so well respect: my labour, it will neither fear indignation, nor detraction: After all, if I suffer calumny for having said the truth, and if I be stoned for a good work, I will not leave to possess my soul in patience, rejoicing to endure some thing for the name of God, and for justice, I should become Anathema for my little brethren, who are the simple souls unto whom I give this address of the good choice of a Spiritual Director. Having found him, such as I propose unto them, to wit, entirely Disinteressed, let them believe to have met with a treasure, and as the wiseman saith, a medicine of immortality: Let them boldly hold themselues to this prudent, and faithful servant of God, whom he hath placed over his family: Let them think to possess in him, the pearl of the Gospel, whose price is inestimable, and which comprehends in his worth, all the spiritual goods which can be desired. For in fine, it is the counsel of counsels, to have an Angel of good counsel who may direct our steps in the ways of God, and of eternal felicity. Devoute soul, you will know him by the same trial, by which the good gold, and true balm is discerned. This mettle is the purest, and most weighty of all mettles, and that which least mingles itself with others, and which is most easily severed by the fire. The Spiritual Director disinteressed, hath not any impure pretention i● the delectable Interest, he hath none in the vanity of the honourable, being rather disposed to abase himself by the weight of his nothing, then to exalt himself, to command. He entangleth himself no further, in the encumbrances of the profitable, esteeming all things dung, and ordure, provided that he serve JESUS-CHRIST in souls. The true Balm never looseth its good odour, sinks under all liquours, and preserves the body from corruption. The disinteressed Directour hath the same qualities; he is ne●er in odour of death, unto death, but in odour of life unto life by a sweet and exemplar purity. He doth not assume an elevated, and imperious authority, by ambitious Interest, over the souls which he conducts, neither doth he suffer himself to be corrupted by pretensions of avarice. O how happy is the soul who hath found such a guide, a visible Angel, who conducts her, like the young Toby, in the way of salvation through the dangers of this life I counsel you, o pious soul, to buy this pure gold, if you will be enriched with spiritual goods: But how are you to buy it? Let it be as the milk and honey of the Prophet, without giving money: For divine graces, are not so acquired, and possessed, but by prayers, and tears. For it is by these hosts wherewith God is invited to give us that which we ask of him: He understands the preparation of hearts, and the voice of those who earnestly beg his aid in their necessity. Furnish yourself by the same means, with this aromatical Balm, whereby you may be preserved, from all corruption of sin, to the end you may be throughout a good odour in JESUS CHRIST, unto whom with the Father, and the Holy Ghost, be honour and glory, in all time, & Eternity. FINIS.