A
DISCOVRS
HAPNED
.
Betweene
an
Hermite
called
Nicephorus
and
a
yong
louer
called
Tristan
,
who
for
that
his
Mistresse
Petronilla
entred
into
Religion
would
faine
become
an
Hermite
.
OMitting
the
historie
of
all
that
past
betweene
Tristan
and
petronilla
,
and
the
tragicall
end
which
came
of
their
loue
,
I
will
only
rehearse
the
discours
past
betweene
Tristan
&
Nicephorus
,
contayning
many
points
much
disputed
of
in
these
our
dayes
.
Tristan
a
proper
and
wel
bredd
yong
gentilman
much
grieued
that
his
mistresse
petronilla
whom
he
pursued
so
long
time
(
of
displeasure
that
shee
could
not
obtaine
her
parents
consent
to
marrie
him
)
went
into
Religion
,
resolued
also
to
retire
himself
from
the
world
in
some
religious
Monasterie
;
but
after
communicating
his
resolution
therin
to
seuerall
Religious
men
of
diuers
orders
and
getting
their
opinions
therof
,
at
length
he
followed
his
owne
fancie
&
inclination
,
which
was
to
goe
to
the
wildernesse
and
leade
an
Heremiticall
life
;
and
the
Perinean
mountaines
which
separate
France
from
Spaigne
being
the
neerest
vnto
him
,
he
went
thither
,
taking
with
him
a
good
purse
of
mony
and
his
lute
,
at
which
he
was
very
skilfull
.
But
neither
his
lute
nor
his
solitarinesse
did
any
thing
asswage
his
passion
,
or
make
him
forget
the
creature
which
brought
him
to
that
anxietie
of
minde
,
but
rather
inflamed
him
more
,
especiallie
the
lute
conformable
to
the
old
prouerb
,
which
saith
,
that
musick
is
an
importunat
gest
to
a
hart
afflicted
.
Being
then
in
this
perplexitie
he
was
told
that
not
farr
from
him
there
was
a
deuote
and
wel
built
Hermitage
wherin
dwelt
a
venerable
Hermite
whose
sainctitie
of
life
gaue
a
good
odoure
to
all
the
Country
about
,
and
who
by
long
experience
did
learne
how
to
guide
himselfe
to
perfection
by
the
way
of
solitarinesse
in
that
wildernesse
.
His
good
Angell
made
Tristan
draw
towards
this
sainctly
old
man
,
who
receiued
him
with
the
same
charitie
wherwith
he
was
accustomed
to
receiue
and
intertaine
other
passing
Pilgrimes
(
for
he
was
in
pilgrimes
weede
)
who
straying
from
their
way
in
those
dreadfull
deserts
,
fell
sometimes
vpon
the
litle
path
which
leade
to
his
sell
.
Tristan
beholding
him
did
take
him
for
an
Angell
of
God
,
and
beleeued
that
he
was
the
Raphaël
which
would
conduct
him
to
Rages
,
I
would
say
,
to
the
perfection
of
the
contemplatiue
life
.
Hauing
then
brieflie
declared
his
intent
to
the
good
Hermite
,
he
gaue
him
for
answeare
,
that
to
loue
a
thing
it
is
necessarie
to
know
it
before
,
and
that
the
Heremiticall
life
as
well
as
the
Monasticall
doth
require
a
good
approbation
of
a
man
before
he
be
admitted
to
it
.
Tristan
hauing
submitted
himselfe
to
him
in
all
things
.
My
child
,
quoth
father
Nicephorus
,
for
so
they
called
this
religious
man
,
it
is
nothing
for
a
man
to
vndertake
such
a
life
if
he
be
not
called
to
it
by
God
,
&
amongst
many
that
are
called
,
few
are
choosen
.
I
know
wel
that
it
doth
not
appertaine
but
to
God
,
to
know
perfectlie
and
waigh
iustlie
the
hearts
of
men
,
yet
his
will
is
that
his
seruants
do
see
and
trie
whether
they
be
of
true
or
false
coine
:
the
touchstone
of
such
as
are
called
to
the
seruice
of
God
is
,
the
renunciation
of
all
things
,
and
of
themselues
also
.
Father
,
quoth
Tristan
,
if
that
be
the
marke
of
the
elect
I
haue
it
;
for
I
do
freelie
quitt
the
world
,
the
subiect
which
retayned
me
in
it
being
separated
from
me
,
&
it
will
be
easie
likewise
for
me
to
forsake
my selfe
seing
I
haue
relinquished
an
obiect
of
which
I
did
esteeme
much
more
then
of
my selfe
.
My
child
,
quoth
Nicephorus
,
the
warrs
seeme
sweet
,
according
the
prouerb
,
to
such
as
did
not
trie
it
,
do
not
triumph
before
the
victorie
,
and
do
not
proclaime
victorie
before
the
battle
;
none
shall
be
crowned
,
saith
the
word
of
veritie
,
that
will
not
reasonablie
and
valorouslie
fight
,
and
the
battle
which
wee
haue
with
our selfe
Tristan
,
who
beleeued
that
this
discours
of
the
Hermite
did
tend
to
deferr
and
put
of
his
reception
,
esteeming
(
as
he
was
full
of
worldly
maximes
)
that
the
Hermite
did
feare
that
chardging
himself
with
him
,
his
almes
would
be
too
short
to
furnish
him
a
portion
said
,
Father
the
time
will
make
knowne
whether
I
be
touched
with
true
or
fained
charitle
,
&
the
triall
will
make
manifest
the
force
or
the
weaknesse
of
my
vocation
.
but
to
the
end
that
you
may
not
think
that
I
come
hither
to
incommodat
,
or
importune
you
,
I
will
shew
vnto
you
that
it
is
rather
to
occommodat
you
,
&
to
draw
you
from
the
paine
of
going
here
and
there
to
searche
your
liuing
,
which
must
bring
much
interruption
to
your
contemplation
,
which
require
repose
&
silence
,
and
may
not
be
had
but
in
the
wildernesse
.
Know
then
that
being
left
an
orphan
without
father
and
mother
I
was
emancipated
by
publick
authoritie
a
litle
before
the
terme
of
my
maioritie
&
consequently
put
in
the
possession
of
my
goods
which
are
not
so
small
but
they
are
sufficient
to
nourish
twentie
Hermits
as
you
are
,
&
I
beleeue
that
not
making
the
vow
of
pouertie
in
any
Religious
order
,
that
I
may
keepe
them
and
dispose
of
them
as
God
shall
inspire
me
.
We
shall
then
liue
together
&
what
reuersion
wee
shall
haue
we
will
bestow
it
in
almes
,
&
in
such
other
pious
works
as
you
shall
think
good
,
without
troubling
our selues
to
begg
for
our
maintenance
.
And
to
shew
that
it
is
true
,
that
I
came
not
hither
with
emptie
hands
,
or
vnfurnished
of
things
necessarie
to
nourishe
and
cloathe
my selfe
,
behold
a
scantlet
of
the
matter
.
Then
did
he
shew
the
Hermite
a
great
purse
full
of
pistolls
,
and
also
some
pretious
stones
more
worth
then
gold
,
and
yet
did
occupie
lesse
place
.
Good
Nicephorus
,
who
did
not
see
while
he
kept
in
this
wildernesse
such
great
quantitie
of
this
yealoue
mettall
,
whose
luster
doth
dazle
the
eyes
of
many
men
in
the
world
,
did
firmely
beleeue
in
his
minde
that
he
was
the
Tentator
,
who
vnder
a
humaine
shape
came
to
diuert
him
from
the
way
of
perfection
,
which
is
that
of
holy
pouertie
,
which
he
traced
for
many
yeeres
within
his
litle
caue
.
Wherupon
arming
himselfe
with
the
marke
of
our
saluation
and
vttering
the
name
of
our
Sauiour
with
a
low
voice
,
seing
that
Tristan
did
not
vanish
away
,
to
cleare
himselfe
of
his
doubt
,
he
tooke
him
softlie
by
the
arme
and
said
to
him
;
If
I
had
not
knowne
that
spirits
haue
neither
fleshe
nor
bones
,
as
I
do
feele
you
to
haue
,
I
would
say
that
it
is
the
Diuell
that
came
to
sollicit
me
to
my
ruine
,
offring
me
richesse
,
as
he
did
to
the
sonne
of
God
when
he
assaulted
him
in
the
wildernesse
.
But
I
feare
that
not
taking
vpon
him
the
forme
of
man
he
doth
possesse
your
hearr
to
produce
in
myne
the
same
effect
,
&
to
slide
into
it
the
death
of
grace
by
the
venime
of
auarice
.
I
will
then
say
vnto
you
the
same
that
the
Apostle
said
to
Simon
Magus
,
away
with
your
gold
&
siluer
from
me
,
which
I
know
are
the
I
dolls
of
the
world
,
to
which
they
are
like
,
that
do
adore
them
,
and
that
put
their
confidence
in
them
:
that
man
is
abondantly
riche
that
is
poore
in
IESVS
CHRIST
.
I
loue
my
begging
,
by
which
I
conquer
heauen
for
my selfe
(
&
make
others
to
conquer
it
for
them
,
making
them
to
merit
euerlasting
goods
when
they
giue
me
of
their
earthly
goods
)
better
then
all
your
treasure
:
It
is
long
since
I
haue
put
of
that
shirt
of
earthly
possession
,
and
how
should
I
putt
it
on
againe
?
I
haue
washed
my
feete
&
chased
from
my
minde
those
grose
affections
,
and
how
should
I
contaminat
them
of
the
new
?
I
will
neuer
call
back
againe
what
I
haue
once
quitted
and
renounced
with
a
good
will
for
the
loue
of
my
Maister
;
he
hath
nourished
me
so
many
yeeres
in
these
deserts
,
both
with
the
dew
of
heauen
,
which
is
the
Manna
of
his
consolations
,
and
with
the
fatt
of
the
earth
,
which
is
the
daylie
bread
of
the
necessitie
of
the
body
,
as
I
haue
all
subiect
to
blesse
his
prouidence
,
&
to
confirme
my selfe
in
this
truth
that
such
as
seeke
for
God
and
his
kingdome
can
neuer
want
any
thing
.
For
my
part
,
I
will
promis
you
no
gold
nor
siluer
,
but
that
only
which
God
will
send
me
by
the
hands
of
such
as
he
shall
inspire
to
do
me
charitie
,
I
will
impart
it
to
you
.
In
the
meane
time
I
will
tell
you
,
that
if
you
will
do
as
Iacob
did
,
quitt
the
house
of
the
traitour
Laban
,
which
is
the
world
,
to
inioye
the
embracing
of
Lia
and
Rachell
,
to
witt
,
Action
and
Contemplation
,
it
is
necessarie
that
you
burie
those
Idolls
at
the
foote
of
the
Terebinthe
of
the
crosse
,
and
that
glorifying
in
nothing
but
in
IESVS
CHRIST
crucified
,
you
will
imitat
him
in
his
nuditie
,
gloriously
ignominious
,
by
depriuing
your
selfe
of
the
care
of
temporall
richesse
,
according
the
Counsell
,
which
he
gaue
to
that
yong
gentilman
,
who
was
like
to
you
,
to
quitt
all
,
that
That
I
may
not
lie
vnto
you
,
quoth
Tristan
,
I
could
neuer
beleeue
that
for
being
an
Hermite
a
man
must
haue
renounced
the
inheritance
of
his
forefathers
,
but
well
I
knew
it
to
be
necessarie
for
to
be
admitted
of
those
religious
orders
,
in
which
is
made
the
solemne
Vow
of
pouertie
;
a
thing
not
only
necessarie
,
but
also
very
easie
in
those
great
Communalties
whether
they
be
riche
All
that
may
be
good
,
quoth
Tristan
,
in
the
pulpet
but
the
practise
is
quitt
otherwise
.
For
my
part
,
I
would
make
no
difficultie
to
renounce
to
the
inheritance
of
my
forefathers
,
nor
to
make
a
vow
of
pouertie
in
a
good
Conuent
,
which
should
be
well
rented
,
or
being
of
a
begging
order
,
that
should
be
situated
in
a
good
cittie
,
where
they
eate
the
sinnes
of
the
people
,
where
all
men
labour
for
you
while
you
pray
for
all
men
,
where
they
find
the
bread
ready
baked
,
the
wine
all
pure
,
the
meat
ready
dressed
,
where
they
haue
no
care
of
any
thing
,
nor
think
of
tomorrow
,
practising
,
simplie
&
in
good
earnest
these
words
of
the
Scripture
:
Aske
and
thou
shalt
haue
,
seeke
and
thou
shalt
find
;
But
without
,
that
,
to
renounce
my
owne
,
it
is
a
thing
that
all
the
eloquence
of
men
and
of
the
Angels
may
not
perswade
me
to
do
,
for
I
do
see
but
too
much
euery
day
how
sottish
and
ridiculous
it
is
,
to
be
a
poore
priest
.
So
it
is
without
doubt
according
The
same
,
I
say
of
a
priest
that
is
in
necessitie
,
euery
body
doth
laugh
at
him
,
and
in
steade
of
succouring
him
they
vpbraid
and
floud
him
,
they
chardge
him
with
false
reprochesse
and
calumnies
,
so
that
he
may
well
say
with
the
Psalmist
:
O
lord
the
reprochesse
of
those
that
Disdayne
your
deare
Vertue
of
pouertie
,
with
which
you
haue
beene
borne
,
you
liued
and
died
,
making
your self
needie
and
poore
to
replenish
vs
with
the
inestimable
richesse
and
treasures
of
your
merits
;
these
reprochesse
ô
Lord
are
fallen
vpon
me
,
and
confusion
hath
couered
my
face
:
I
am
made
a
stranger
to
my
owne
brothers
;
and
a
vacabond
to
the
children
of
my
owne
mother
.
Father
,
quoth
Tristan
,
that
is
the
thing
which
I
find
least
supportable
of
the
infinit
euells
,
which
accompanie
pouertie
:
for
honour
of
all
the
goods
which
doth
inuiron
vs
being
most
pretious
,
I
would
sooner
suffer
that
they
should
touch
the
ball
of
myne
eye
,
then
ingage
me
in
that
point
.
And.
I
do
graunt
vnto
you
that
I
am
not
yet
come
to
that
point
of
mortification
,
that
I
may
suffer
and
indure
iests
and
contumelies
no
more
then
did
the
Prophet
Eliseus
,
much
more
holy
and
more
patient
then
I
am
,
that
could
not
indure
the
litle
children
to
reproach
vnto
him
that
he
was
bald
,
an
imperfection
very
light
and
naturall
.
and
which
as
it
should
seeme
he
should
acknowledg
,
and
mocke
the
weaknesse
of
those
litle
soules
,
rather
then
destroie
them
by
the
imprecation
and
curses
wihich
he
fulminated
against
them
.
My
sonne
,
quoth
Nicephorus
,
you
take
this
example
by
a
bad
bias
,
&
handle
the
brone
where
it
burnes
.
The
Prophet
did
not
regard
the
outrage
which
those
children
did
vnto
him
,
as
an
iniurie
done
to
his
owne
personne
,
he
was
too
humble
to
take
it
in
that
sort
:
but
he
did
it
to
magnifie
his
office
,
for
he
would
be
esteemed
of
men
as
the
Minister
of
God
,
and
the
dispencer
of
his
Mysteries
;
and
because
he
carried
the
ambassade
of
God
,
and
that
an
affront
or
disgrace
done
to
an
Ambassadour
doth
hurt
the
honour
of
his
Maister
,
and
returne
to
the
preiudice
of
his
glorie
that
sent
him
,
according
that
which
is
written
:
He
that
heares
you
heares
me
,
and
he
that
despiseth
you
despiseth
Cursed
is
euery
one
that
hangeth
on
a
tree
.
How
farr
you
straie
from
the
standard
of
him
who
for
vs
was
So
I
beleeue
,
quoth
Tristan
,
that
you
Hermites
are
not
poore
but
of
necessitie
;
and
not
of
free
will
,
by
reason
of
which
your
pouertie
may
not
haue
the
glorie
of
the
voluntarie
which
the
Euangelicall
pouertie
doth
deserue
.
This
is
the
cause
why
men
putt
you
not
in
the
ranke
of
regular
but
of
secular
beggers
,
who
are
reduced
to
necessitie
by
the
desaster
of
fortune
,
which
if
they
support
with
patience
,
I
beleeue
they
shall
haue
honour
befote
God
who
sees
their
hearts
,
but
not
before
men
.
And
that
I
do
not
lye
vnto
you
,
I
would
not
esteeme
it
an
act
of
prudence
of
him
that
hath
à
patrimonie
and
makes
himself
an
Hermite
,
to
renounce
to
that
which
he
doth
possesse
,
to
make
himself
afterwards
by
begging
odious
and
importune
to
the
common
wealth
,
perswading
my self
that
a
man
should
drinck
of
the
water
of
his
owne
cesterne
,
and
draw
the
last
drop
of
it
,
before
he
would
goe
to
the
well
or
fontaine
of
his
neighbour
,
being
that
it
is
reasonable
that
euery
man
liue
of
the
goods
which
God
gaue
him
,
or
at
leastwise
,
that
he
eate
his
bread
by
the
sweat
of
his
browes
.
Deare
sir
,
quoth
the
Hermite
,
the
holy
Apostle
doth
say
,
that
being
a
litle
one
he
spoake
according
his
age
but
comming
to
be
more
great
,
he
had
thoughts
and
discourses
of
a
higher
kind
.
I
know
well
by
your
song
that
you
are
yet
in
a
spirituall
infancie
,
but
when
you
shall
be
more
aduanced
in
it
,
you
will
change
those
humaine
maximes
into
Euangelicall
axiomes
,
which
are
of
a
higher
note
,
and
of
a
more
excellent
accent
;
if
thou
haddest
beene
a
Religious
man
thou
wouldest
learne
to
speake
according
the
precepts
of
Religion
,
which
consist
in
the
practise
of
the
Euangelicall
counsells
.
That
is
good
,
quoth
Tristan
,
for
those
Religious
men
which
oblige
themselues
by
vowes
,
but
not
for
you
Hermites
,
who
do
nothing
but
what
you
please
,
who
liue
after
your
owne
fancie
,
and
who
are
your
owne
maisters
.
I
will
replie
vnto
you
,
quoth
the
Hermite
,
that
which
an
ancient
painture
said
to
a
great
lord
,
who
You
say
true
,
quoth
the
Hermite
,
and
this
imaginarie
distinction
hath
beene
inuented
of
late
yeeres
,
and
that
only
in
France
,
because
of
the
heresie
which
defamed
that
holy
name
of
Monke
,
as
she
did
open
her
vnpure
mouthe
against
the
church
,
corrupting
that
which
shee
knew
,
and
blaspeming
that
which
shee
knew
not
,
or
was
ignorant
of
,
and
lancing
out
quippes
&
tants
(
in
which
she
putts
all
the
force
of
her
arguments
)
against
the
most
sacred
mysteries
of
our
holy
faith
.
And
when
I
say
that
this
distinction
of
a
Monke
and
a
Religious
man
is
of
a
new
impression
,
and
came
lately
out
of
the
braines
of
some
which
ground
themselues
vpon
imaginations
distilled
.
I
know
not
how
,
I
do
not
say
it
of
any
contempt
of
their
subtilitie
,
but
to
maintaine
the
truthe
,
of
which
I
haue
for
witnesses
all
those
that
are
beyond
the
Alps
&
the
Perinean
montaignes
,
as
the
Italians
and
Spaniards
,
Los
Monyes
,
or
los
Frayles
,
which
is
as
much
to
say
,
as
the
Monks
or
Friars
of
such
an
order
.
As
for
the
name
Father
,
which
the
vulgar
sort
do
giue
to
the
Regulars
,
who
are
honored
with
the
Sacerdotall
character
,
and
with
the
dignitie
of
priesthood
,
it
was
not
attributed
in
the
begining
of
Monasticall
institution
but
to
the
Superiours
of
euery
Monasterie
,
who
as
such
,
were
called
Abbotts
,
which
is
as
much
to
say
as
father
,
and
all
the
rest
that
were
their
children
and
subiects
were
called
brothers
.
And
to
speake
as
I
think
,
if
those
that
are
married
folke
haue
not
the
qualitie
or
title
of
Fathers
and
mothers
but
when
they
haue
issue
,
and
that
the
heauens
do
fauour
,
them
with
the
benediction
to
haue
children
;
so
this
appellation
of
spirituall
Fathers
doth
As
for
Bishops
,
when
out
of
Religious
Orders
they
are
assumpted
to
Episcopall
dignities
,
for
a
marke
of
their
ancient
regularitie
,
from
the
obseruance
of
which
they
are
exempted
passing
to
an
other
obedience
&
discipline
,
they
carrie
alwaies
the
colour
,
and
in
some
sort
,
the
forme
of
their
habit
,
albeit
they
passe
from
the
state
of
perfection
to
be
acquired
,
to
the
state
of
perfection
acquired
,
I
confesse
vnto
you
,
quoth
Tristan
,
that
I
haue
as
litle
skill
in
those
Monasticall
matters
,
as
I
haue
experience
in
that
kind
of
life
,
which
is
sequestred
from
the
world
;
Wherfore
I
went
still
with
the
common
opinion
,
which
as
I
perceiue
is
a
popular
errour
.
Yet
cannot
I
well
yeld
or
assent
to
what
you
propose
,
when
I
consider
that
this
word
Monke
doth
signifie
a
man
who
of
deuotion
doth
leade
a
solitarie
life
,
which
Conuentuall
friars
do
not
,
liuing
in
Communitie
,
and
if
I
may
so
terme
it
,
in
troups
within
their
Conuents
,
hauing
all
their
exercises
in
common
,
&
being
almost
still
together
,
be
it
in
the
quire
,
or
in
the
Refectorie
,
at
their
Chapter
,
or
at
their
corporall
labours
,
at
their
lessons
and
at
their
conferences
,
and
also
at
their
conuersations
with
the
neighbours
,
in
sort
that
me
thinks
they
haue
reason
to
call
themselues
Religious
men
,
as
it
were
men
tyed
together
by
a
societie
In
the
time
of
our
Sauiour
,
saith
the
Hermite
,
Martha
murmured
against
Marie
.
I
see
well
that
you
haue
learned
all
those
things
out
of
the
mouth
of
some
Conuentuall
friar
animated
by
a
kind
of
zeale
,
which
if
it
be
not
indiscrite
and
without
science
,
at
leastwise
,
it
is
sharp
,
and
bitter
against
vs
poore
Monks
,
the
outcast
and
sweeping
of
the
world
,
and
who
are
nothing
els
but
voices
,
which
by
their
grones
and
sighes
do
make
the
Ecchos
of
these
deserts
ring
and
sound
.
But
blessed
by
God
,
who
in
this
qualitie
made
vs
,
at
leastwise
imitatours
and
followers
of
that
great
fore-runner
of
the
Messias
declared
to
haue
beene
the
greatest
amongst
the
children
of
men
by
the
proper
mouth
of
the
sonne
of
God
,
&
placed
vs
vpon
Maries
portion
,
which
he
said
to
be
the
best
,
notwithstanding
the
complaints
and
going
about
of
Martha
.
There
is
If
thou
wilt
be
perfect
,
goe
,
sell
the
things
that
thou
hast
,
&
giue
to
the
poore
,
and
come
,
follow
me
.
And
S.
Peter
saying
to
our
Sauiour
that
he
had
executed
the
counsell
which
he
gaue
to
him
and
to
his
Condisciples
,
doth
not
speake
of
any
vow
,
but
of
the
effect
of
it
by
these
words
:
Behold
we
haue
left
all
tbings
,
and
haue
followed
thee
:
what
therefore
shall
we
haue
?
To
whom
for
reward
our
Sauiour
did
promis
a
hundred
fold
in
this
world
,
&
euerlasting
glorie
in
the
other
.
I
know
well
that
a
vow
doth
oblige
a
man
to
the
practise
of
it
,
and
also
that
it
doth
depriue
a
man
of
all
proprietie
,
leauing
him
nothing
but
the
simple
vse
of
things
necessarie
,
according
the
saying
of
the
Apostle
:
Hauing
foode
,
and
wherwith
to
be
couered
,
with
these
we
are
content
.
And
also
I
graunt
that
practise
made
in
vertue
of
a
vow
,
is
like
vnto
trees
graffed
,
whose
fruict
are
more
sweet
,
&
sauorous
,
then
that
of
other
trees
,
but
I
know
also
,
that
as
he
that
vow
and
effect
it
,
shall
be
much
rewarded
,
so
he
that
doth
not
execute
what
he
promiseth
shall
be
doublie
punished
for
hauing
ingaged
himselfe
in
a
combat
which
did
not
succeede
with
him
,
or
to
speake
with
the
Apostle
,
for
hauing
broken
his
word
.
And
he
that
followes
the
Counselles
without
obligation
,
if
he
be
but
simplie
rewarded
,
he
is
not
at
all
punished
when
he
failes
,
in
sort
that
it
is
written
:
Let
him
take
it
that
can
,
he
that
imbraceth
it
doth
well
,
&
he
that
doth
not
,
doth
not
ill
,
in
which
consisteth
the
difference
betweene
Counselles
and
precepts
.
And
meditating
with
my self
vpon
this
subiect
,
I
did
often
admeere
,
how
it
hapned
that
perfection
was
attributed
in
expresse
termes
to
pouertie
,
and
not
to
chastitie
,
nor
to
obedience
,
considering
that
these
two
last
vertues
seeme
to
be
so
much
the
more
excellent
,
by
how
much
their
subiect
and
obiect
doth
excell
that
of
pouertie
:
for
there
is
no
doubt
among
men
of
iudgment
,
but
that
corporall
goods
,
which
are
the
pleasures
,
to
which
men
renounce
by
chastitie
,
and
the
goods
of
the
soule
,
to
which
men
bidd
farewell
by
renouncing
themselues
and
their
proper
wills
,
are
of
farr
greater
esteemation
and
worth
then
are
the
goods
of
fortune
,
wherof
men
depriue
themselues
by
pouertie
:
for
who
will
denie
that
the
soule
is
more
pretious
then
meate
,
and
the
body
more
worth
then
it
apparrell
without
he
contradict
,
not
only
the
Scripture
but
also
common
sens
?
But
if
perfection
consist
in
following
our
Sauiour
,
doth
not
he
say
?
He
that
will
fallo
w
me
let
him
renounce
himself
,
take
vp
his
crosse
and
follo
w
me
?
And
who
is
he
that
would
not
easier
quitt
what
he
doth
possesse
then
himself
?
toothe
for
toothe
,
and
eye
for
eye
,
saith
Iob
,
will
man
giue
in
counterchange
of
his
soule
,
whose
Sacrifice
is
made
by
obedience
,
obedience
,
which
is
better
then
all
the
Sacrifices
of
body
and
goods
?
That
the
practise
of
chastitie
is
a
most
perfect
thing
,
it
is
very
euident
by
that
which
the
wisman
saith
:
That
there
is
no
price
which
can
equalla
chaste
and
continent
soule
.
O
what
a
faire
&
excellent
thing
is
,
a
generation
full
of
puritie
!
And
he
that
is
more
then
Salomon
,
speaking
of
those
voluntarie
Eunuches
who
gelded
themselues
that
they
might
the
easier
aspire
to
heauen
,
doth
not
he
say
:
That
few
doth
vnderstand
,
and
fewer
doth
exercise
this
word
,
shewing
by
the
raritie
of
the
practise
the
excellence
of
this
vertue
?
In
like
manner
,
if
I
durst
say
so
,
it
seemeth
that
the
vow
and
exercise
of
pouertie
which
is
made
out
of
a
Commonaltie
(
which
otherwise
By
this
reconing
Princes
〈◊〉
lords
who
are
inglutted
in
〈◊〉
and
wealth
ouer
head
and
shoulders
should
be
without
vow
in
the
state
of
pouertie
,
seeing
that
like
vnto
the
Conuentuall
friars
they
haue
but
the
vse
of
their
treasures
,
&
that
they
do
not
handle
it
but
by
the
hands
of
their
treasoriers
,
and
such
other
officers
;
and
the
greatest
kings
of
the
earth
what
haue
they
but
their
liuing
in
this
world
,
and
the
vse
of
the
same
sunne
and
the
same
elements
which
the
simplest
Countryman
doth
participat
equallie
with
them
?
Yet
for
all
that
the
regular
Doctours
do
not
graunt
vnto
them
to
be
in
the
state
of
perfection
,
albeit
that
in
the
Scripture
the
soueraigne
powers
of
the
earth
are
putt
in
a
state
of
sublimitie
.
O
how
the
first
Monks
proceeded
after
an
other
fashion
,
if
not
in
vow
,
at
leastwise
in
the
practise
of
pouertie
,
for
after
hauing
sold
&
distributed
to
the
poore
their
patrimonie
,
they
did
cast
themselues
into
the
deserts
,
flying
from
the
world
as
well
in
body
as
in
hart
and
minde
,
and
there
afflicted
,
necessitous
and
miserable
,
to
vse
Apostolik
termes
,
they
retired
themselues
into
caues
and
holes
within
the
earth
,
imitating
our
Sauiour
,
who
during
his
life
had
not
a
place
to
put
in
his
head
,
hauing
no
house
of
his
owne
,
no
Cloister
,
no
cell
,
no
Conuent
nor
any
other
thing
,
which
he
might
call
his
owne
,
but
the
crosse
,
which
he
carried
vpon
his
shoulders
to
Mont
Caluaire
.
Alas
!
when
shall
that
happie
time
come
,
in
which
the
Monks
,
Anacorites
and
friars
will
resuscitat
in
themselues
the
Spirit
of
that
great
Apostle
,
which
may
induce
them
to
gaine
their
liuing
by
the
labours
of
their
hands
,
and
to
eate
their
bread
with
ashes
,
by
the
sweate
of
their
browes
,
without
molesting
Here
Tristan
,
as
in
a
place
which
to
him
seemed
very
proper
to
offer
his
goods
to
Nicephorus
,
breaking
the
cours
of
his
long
discours
;
Father
,
saith
he
,
the
prouidence
of
God
hath
conducted
me
hither
,
and
to
speake
otherwise
,
hath
leade
me
by
the
hand
of
his
will
,
to
draw
you
out
of
all
paine
,
and
your
old
yeeres
from
care
and
labour
.
I
haue
by
the
grace
of
God
abondantly
to
maintaine
you
without
suffocating
your
Spirit
by
bodely
labour
,
and
putting
your self
to
trouble
to
searche
your
lyuing
.
Sir
,
quoth
the
Hermite
,
if
I
had
not
knowne
in
your
face
your
ingenuitie
,
and
the
sinceritie
of
your
intention
in
the
offer
which
you
make
vnto
me
,
I
would
make
you
the
same
answere
which
our
Sauiour
made
to
S.
Peeter
,
who
would
faine
disswade
him
from
going
to
suffer
to
Hierusalem
wherof
he
heard
him
speake
to
Moyses
&
Elias
vpon
mont
Thabor
:
Retire
from
me
Sathan
.
What
?
you
are
then
come
hither
to
tempt
me
to
descend
from
the
crosse
of
holy
pouertie
,
in
which
I
desire
to
die
,
in
the
nuditie
and
nakednesse
of
my
Sauiour
.
Ha!
not
so
Sir
,
nothing
shall
separat
me
if
I
can
from
the
charitie
of
IESVS
CHRIST
,
not
death
nor
life
,
not
hunger
,
not
cold
,
not
nuditie
,
not
pouertie
nor
want
,
not
men
nor
Angelles
,
not
the
powers
of
the
earth
nor
that
of
hell
,
not
the
time
past
,
nor
the
time
present
,
nor
the
time
to
come
:
For
I
am
certaine
with
the
help
of
his
grace
to
remaine
constant
in
my
resolution
,
and
neuer
to
relent
in
any
one
point
of
it
:
I
meane
to
die
poore
with
him
that
being
riche
made
himself
poore
for
our
sakes
,
to
the
ende
to
inriche
vs
by
his
want
.
Labour
taken
for
him
is
no
labour
,
for
he
made
the
yoke
of
his
crosse
so
sweet
and
easie
by
the
oyle
of
his
bloude
which
is
baulme
shedd
for
vs
,
that
his
burthen
is
rather
a
solagement
then
a
chardge
,
resembling
the
feathers
of
birds
which
lift
them
vp
to
the
ayre
in
steed
of
waighing
them
downe
to
the
earthe
.
There
is
no
paine
where
there
is
loue
,
or
if
there
be
any
,
it
is
but
a
deare
and
desirable
paine
;
for
to
labour
for
that
which
a
man
loueth
,
of
all
delices
it
is
the
sweetest
.
And
if
you
think
that
manuel
labour
doth
dissipat
the
Spirites
(
that
which
some
delicat
fellowes
said
,
vnworthy
members
of
a
heade
all
torne
with
thornes
)
contrarywise
,
I
hold
that
it
doth
rather
fortifie
it
,
witnesse
the
Apostle
Of
the
three
principall
functions
of
the
Ecclesiasticall
state
,
which
are
to
preach
,
to
administer
the
Sacraments
,
and
to
pray
,
be
it
in
particular
mentally
,
or
vocally
;
be
it
in
publick
by
singing
of
the
publike
office
,
the
greatest
part
of
the
friars
toke
this
last
,
which
is
the
most
speciouse
and
lesse
profitable
,
for
the
lott
of
their
inheritance
,
and
for
their
imployment
saying
with
the
Psalmist
:
I
will
sing
your
iustices
o
lord
,
in
this
sejour
of
my
pilgrimage
.
And
in
effect
,
when
all
shall
be
well
counted
,
for
three
or
foure
which
announce
to
the
people
the
word
of
God
,
which
is
the
breade
of
life
and
vnderstanding
,
for
the
administration
of
which
the
Apostles
themselues
did
cease
from
distributing
the
sacred
communion
,
which
the
holy
text
doth
call
to
serue
to
the
tables
,
there
are
fiftie
or
three
scoare
in
great
Conuents
deputed
only
for
the
Quire
,
and
fifteene
or
twentie
lay
brothers
tyed
to
the
domesticall
functions
.
But
perchance
they
will
say
that
they
imploy
the
Friars
according
the
talents
which
they
receiued
from
God
,
it
being
very
reasonable
that
in
the
Church
which
is
a
terrestriall
Paradis
,
the
trees
do
beare
fruict
according
their
kind
,
&
that
men
do
worke
according
their
qualities
,
and
that
the
tallent
of
preaching
or
of
helping
soules
,
which
require
great
science
and
prudence
in
discerning
of
Spirits
,
being
giuen
but
to
a
few
,
there
are
many
more
that
are
capable
of
the
Quire
then
of
the
chaire
.
To
which
I
answere
that
such
as
are
proper
for
the
Quire
cannot
be
vnproper
for
manuel
labour
,
and
that
perchance
the
weale
publique
would
be
as
much
content
and
solaged
by
their
labour
as
by
their
singing
.
It
is
not
that
I
call
in
doubt
the
excellencie
of
prayer
,
and
that
I
do
not
know
that
men
may
say
of
her
what
that
ancient
painteur
said
of
his
owne
worke
,
that
shee
labours
for
the
eternitie
,
and
that
shee
hath
this
aduantage
ouer
mechanicall
things
,
that
these
being
visible
are
consequentlie
temporall
as
the
Apostle
saith
,
&
that
the
other
which
is
inuisible
,
as
that
of
prayer
;
is
eternall
.
But
if
in
this
age
men
esteeme
more
of
sinsible
than
of
spiritual
things
,
none
being
in
it
which
doth
not
preferr
almesdeeds
to
prayer
,
&
also
to
fasting
;
it
may
be
said
that
manuell
labour
which
doth
necessarily
nourishe
a
poore
man
,
as
he
is
,
that
worke
of
necessitie
,
shall
not
be
lesse
estimable
then
prayer
,
and
that
the
worke
of
those
hands
wherof
the
great
Apostle
did
glorifie
himself
,
shall
not
be
lesse
estimed
then
was
his
rauishment
to
the
third
heauen
,
a
fauour
which
serued
him
rather
for
recompence
then
for
merit
.
Hence
is
it
,
that
he
doth
name
himself
in
the
one
and
not
in
the
other
,
as
hauing
some
part
in
the
one
and
none
in
the
other
,
which
arriued
to
him
by
a
gratuit
grace
,
such
as
reuelation
is
,
and
the
gift
of
Prophecie
.
By
reason
of
which
the
Psalmist
doth
call
happie
,
not
those
that
are
euerie-day
in
extasie
,
but
those
that
maintaine
themselues
by
the
sweate
of
their
browes
.
Peraduenture
some
will
say
that
the
particular
office
of
Monks
,
according
That
is
the
same
thing
,
quoth
Tristan
,
which
some
Religious
men
said
to
me
,
to
whom
I
did
communicat
the
dessigne
which
I
had
to
retire
my self
to
an
Hermitage
;
that
Monks
were
not
good
but
for
themselues
,
but
Religious
men
are
necessarie
for
the
Christian
common
wealth
,
which
is
the
church
.
To
which
Nicephorus
replied
,
if
by
Monks
they
vnderstand
the
Hermites
which
applie
themselues
soly
&
simplie
to
contemplation
,
and
of
which
men
call
Anacorites
,
they
haue
some
apparance
of
reason
,
but
if
to
preach
,
to
catechise
,
to
visit
the
sick
,
to
attend
to
the
conuersion
of
the
strayed
,
to
administer
the
Sacraments
of
pennance
and
the
Eucharist
,
&
to
do
all
things
according
the
commaund
of
the
Ordinarie
,
and
vnder
the
imploy
of
the
Pastours
,
do
make
a
Religious
man
,
many
Hermites
will
be
found
,
which
will
be
no
more
Monks
,
but
Religious
men
,
and
many
Conuentuall
Friars
,
which
do
nothing
of
all
these
things
,
shall
be
no
Religious
men
but
Monks
.
And
to
shew
vnto
you
that
it
is
not
in
that
point
that
this
blessed
distinction
of
a
Monke
&
a
Religious
man
doth
consist
;
But
in
I
know
not
what
imagination
,
which
I
conceiue
as
litle
as
I
do
the
Ideas
of
Plato
,
and
the
atomes
of
Dimocrites
;
The
Benedictins
,
the
Bernardins
,
the
Celestins
,
the
Fueillantins
,
and
those
of
the
Order
of
S.
Basile
,
to
whom
they
giue
the
name
of
Monks
,
as
being
attributed
to
them
by
their
rules
,
do
not
they
liue
in
Conuents
,
do
not
they
preach
,
do
not
they
teach
the
Christian
doctrine
,
do
not
they
administer
the
Sacraments
in
vertue
of
so
many
indults
and
so
many
immunities
,
and
Bulls
as
they
haue
from
the
Sea
Apostolique
?
in
sort
as
I
do
not
see
,
neither
in
their
liues
,
nor
in
their
Is
it
possible
,
quoth
Tristan
,
that
there
are
so
many
sorts
of
Regular
Clearks
,
wheras
there
are
but
foure
sorts
of
begging
Orders
?
I
told
you
that
I
obserued
seuen
seuerall
institutions
of
them
while
I
was
in
Italie
,
and
I
know
not
but
since
there
is
some
other
new
fashion
sprong
vp
.
If
my
memorie
doth
not
faile
me
,
I
beleeue
I
shall
name
them
well
yet
.
The
Theatins
are
the
first
for
the
date
of
the
time
,
instituted
by
the
right
Reuerend
Father
in
God
Iohn
Peeter
Carraffe
Bishop
of
Thiette
,
who
renounced
his
Bishoprick
,
to
lead
a
kind
of
life
truely
Apostolicall
,
with
some
priests
which
did
associate
themselues
to
him
,
renouncing
all
things
as
well
in
common
as
in
particular
,
adding
this
point
to
the
strict
pouertie
of
begging
Orders
,
that
albeit
they
liue
onely
by
almes
,
yet
do
they
neuer
begg
And
that
which
is
admirable
in
this
varietie
of
institutions
is
,
that
they
are
all
particular
rules
,
which
leuell
at
some
particular
marke
;
the
Theatins
do
applie
themselues
to
study
and
to
leade
a
retired
life
;
the
Iesuits
to
instruict
youthe
;
the
Barnabites
to
the
Quire
and
to
heare
Confessions
;
the
Clearks
Mineurs
to
the
rigour
and
austeritie
of
mortifications
;
the
Sōmasques
to
keepe
S.
and
maintaine
forsaken
Children
,
&
Orphans
,
and
to
teache
the
Christian
Doctrine
;
The
Clearks
of
the
infirme
to
looke
to
the
sick
,
and
the
Clearkes
of
the
mother
of
God
,
to
direct
deuote
people
to
spirituall
things
.
This
notwithstanding
they
haue
all
but
the
self
same
habit
,
which
is
that
wee
see
the
Iesuits
carrie
.
All
of
them
make
profession
of
a
certaine
rule
with
the
solemne
vowes
,
and
call
themselues
Religious
men
,
differing
in
this
from
the
Conuentuall
Friars
,
that
these
vnder
different
habits
do
make
but
the
self
same
thing
,
and
the
other
do
make
different
functions
vnder
a
like
habit
.
In
sort
that
the
one
and
the
other
coming
to
the
succour
of
the
Pastours
do
exercise
Why
do
you
put
the
Dominicans
,
saith
Tristan
,
among
the
Chanons
,
or
Regular
Clearks
,
wheras
they
are
one
of
the
foure
begging
Orders
?
If
you
number
,
quoth
the
Hermit
,
the
begging
Orders
according
their
rules
there
are
but
three
sorts
of
them
,
for
the
Dominicans
and
the
Austin
Friars
haue
but
the
self
same
rule
,
albeit
their
habits
and
constitutions
do
differ
;
the
Friars
Mineurs
haue
the
rule
of
S.
Francis
,
and
the
Carmelits
that
of
sainct
Basile
,
or
of
the
Patriarche
Albertus
.
But
if
you
take
them
according
their
Congregations
,
the
begging
Orders
do
farr
exceede
the
number
of
foure
;
Fate
ben
Fratelli
,
and
those
that
crie
asking
almes
:
Faciamo
bene
mentre
che
hauemo
tempo
,
and
such
like
,
in
sort
that
according
the
count
which
we
haue
now
made
,
not
speaking
of
that
wherof
we
are
ignorant
,
wee
should
not
say
the
foure
but
the
nyne
and
twentie
Mendicant
Orders
.
To
which
if
you
will
add
such
as
liue
by
rents
and
fundations
,
you
shall
find
a
litle
armie
of
Regulars
,
of
which
men
may
say
what
Iacob
said
of
the
Angels
,
these
are
the
squadrons
of
the
God
of
battles
.
Now
to
know
among
so
many
people
,
who
are
they
whom
wee
may
call
Monks
without
offending
them
,
and
who
are
to
be
called
Religious
men
,
it
is
no
small
matter
,
and
to
do
it
without
danger
of
mistaking
,
a
man
must
know
many
particularities
and
many
histories
,
which
is
cause
that
men
,
to
eschew
all
those
formalities
,
do
call
all
Regulars
Religious
men
,
&
that
the
rather
that
all
true
Monks
are
very
glad
to
be
so
called
,
and
that
such
as
hold
themselues
to
be
Religious
men
,
do
take
it
for
an
outrage
and
inciuilitie
,
when
men
call
them
Monks
.
Which
make
me
call
to
mind
our
gentilwomen
who
are
very
glad
when
men
through
errour
do
call
them
Dames
,
and
our
grand-Dames
who
could
not
indure
that
men
should
call
them
Gentilwomen
,
no
more
then
those
priests
who
will
not
haue
themselues
called
Clearks
.
In
what
then
,
replied
Tristan
,
doth
consist
this
state
of
perfection
of
which
all
Monasticall
and
Conuentuall
persons
,
Monks
or
Religious
men
,
call
them
as
you
please
,
do
make
so
great
account
,
and
from
which
they
say
you
Hermites
are
so
farr
,
as
you
can
neuer
pretend
it
?
For
my
part
,
quoth
Nicephorus
,
I
beleeue
they
are
as
well
grounded
in
the
possession
of
the
state
of
perfection
,
as
they
are
in
the
title
of
Religious
men
.
Those
that
are
called
in
the
Acts
of
the
Apostles
,
Religious
men
,
were
deuote
persons
in
the
primitiue
Church
,
which
were
neither
Monks
nor
Regulars
;
and
all
Christians
which
liue
according
the
precepts
of
the
Ghospell
,
and
of
the
Catholike
Religion
,
established
by
IESVS
CHRIST
seemeth
to
me
to
haue
right
to
call
themselues
Religious
To
this
the
Regulars
do
replie
,
quoth
Tristan
,
that
those
Pastours
are
in
a
state
of
perfection
more
eminent
then
that
of
the
Religious
,
in
so
much
as
they
call
it
the
state
of
perfection
Who
thinks
to
be
without
sinne
doth
seduce
himself
,
for
wee
are
all
conceiued
in
iniquitie
.
To
say
also
with
that
Bishop
of
the
Apocalyps
lo
:
I
am
full
of
grace
,
and
haue
no
neede
of
any
thing
,
is
to
say
,
I
am
in
the
topp
of
perfection
,
and
consequently
to
get
this
reproche
:
Thou
art
naked
,
poore
&
miserable
,
&
foolishlie
you
esteeme
your self
riche
.
For
I
hold
that
man
to
be
very
imperfect
that
thinks
himself
to
be
perfect
;
it
is
in
a
manner
to
say
as
said
the
father
of
the
proud
:
I
Will
lift
vp
my
throne
of
the
North
side
,
and
I
shall
be
like
to
the
highest
.
Behold
so
much
for
the
perfection
acquired
,
&
for
the
perfection
to
be
acquired
,
it
is
a
condition
wherin
are
those
that
are
most
imperfect
,
seeing
that
at
the
most
it
suffiseth
them
to
haue
the
will
to
arriue
some
time
to
it
when
they
shall
be
purged
of
their
faults
,
and
for
men
to
vant
themselues
to
be
riche
,
either
by
the
goods
,
which
they
desire
to
haue
,
or
pretend
to
gather
,
is
expresse
vanitie
.
And
by
this
estate
to
think
to
draw
themselues
from
all
paritie
,
and
to
be
separated
I
am
not
like
other
men
.
Sir
,
quoth
the
Hermite
,
I
see
well
that
neither
you
nor
my self
are
too
well
versed
in
these
scholasticall
subtilities
,
this
is
a
wrangling
point
which
is
not
good
but
to
intertaine
disputations
vpon
the
stooles
;
it
is
properly
according
the
prouerb
to
contest
with
the
Bishop
for
his
crosiers
staffe
.
But
as
I
heard
say
heretofore
,
they
put
great
difference
betwene
the
state
of
perfection
acquired
,
or
to
be
acquired
,
&
perfection
it selfe
,
be
it
acquired
or
to
be
acquired
.
I
know
that
this
distinction
will
astonish
you
at
the
first
sight
,
as
it
did
terrifie
me
the
first
time
that
it
sounded
in
my
eares
:
but
our
maisters
the
Doctours
haue
farr
more
subtile
distinctions
which
would
deuide
the
very
atomes
.
They
say
that
he
may
be
in
perfection
or
perfect
,
that
is
not
in
the
state
of
perfection
,
and
that
some
are
in
the
state
of
perfection
which
are
farr
from
being
in
perfection
or
perfect
.
And
that
it
is
so
,
wee
see
but
too
many
Monks
,
Religious
men
,
&
Pastours
of
very
scandalous
and
badd
liues
who
are
neuerthelesse
in
the
state
of
perfection
,
and
many
lay
men
of
very
holy
conuersation
,
and
most
compleat
in
their
owne
profession
,
&
as
it
were
perfect
in
their
oeconomie
,
who
are
not
for
all
that
in
the
state
of
perfection
;
yet
our
Doctours
after
many
debats
do
conclude
,
that
it
is
farr
better
to
be
in
perfection
without
the
state
,
then
in
the
state
without
perfection
:
Which
do
much
comfort
the
simpler
sort
who
goe
more
round
to
worke
,
and
preferr
their
saluation
to
their
reputation
;
in
sort
that
it
is
much
better
at
all
aduentures
to
be
in
the
perfection
of
his
estate
,
then
in
the
state
of
perfection
,
hauing
nothing
more
sure
in
all
that
matter
then
to
searche
his
perfection
in
his
owne
profession
,
and
to
liue
in
peace
according
the
Counsell
of
the
Apostle
.
This
makes
me
think
of
those
Polititians
,
who
seing
themselues
balanced
betwixt
reasons
of
state
,
and
the
considerations
of
Religion
,
as
it
were
betweene
the
tree
and
the
barke
,
do
leaue
sometimes
to
support
Religion
,
&
run
to
succour
the
state
;
or
els
they
let
the
state
perish
to
conserue
Religion
,
whenas
they
should
maintaine
Do
not
affect
sublimitie
,
saith
the
Apostle
,
but
accommodate
your self
to
the
litle
ones
.
Let
vs
remember
Iacob
,
who
whould
not
hasten
to
goe
with
Esaü
,
nor
goe
with
a
great
pace
towards
his
Fathers
house
,
but
choosed
rather
to
goe
soft
&
faire
after
his
children
&
his
lambs
,
meanely
,
but
surely
.
I
do
not
intend
by
this
discours
to
diuert
any
man
from
embracing
the
Regular
life
,
contrarywise
I
do
counsell
it
as
much
as
I
may
,
as
did
the
great
Apostle
counsell
chastitie
,
wishing
that
all
had
beene
Virgins
like
himself
.
I
know
with
what
anathemes
they
are
threatned
that
diuert
faithfull
people
from
these
pathes
of
peace
,
&
from
the
way
of
All
those
faire
considerations
,
saith
Tristan
,
do
not
satisfie
my
desire
,
which
is
to
know
in
what
doth
consist
properlie
this
state
of
perfection
acquired
,
or
to
be
acquired
.
That
I
may
not
lye
vnto
you
,
quoth
the
Hermite
,
I
am
so
badd
a
scholasticall
Diuine
,
that
those
very
termes
,
which
are
not
so
well
knowne
to
me
as
they
are
to
such
as
haue
them
euery
day
in
their
mouthes
,
and
dispute
hard
of
them
vpon
the
Bench
,
do
seeme
very
sauage
&
strange
to
me
.
This
word
of
perfection
attributed
to
men
doth
astonish
me
,
considering
that
the
very
Angels
,
which
are
in
the
state
of
subsistence
do
not
attribute
it
to
themselues
but
turne
their
wings
ouer
their
eyes
before
the
throne
of
God
,
who
is
only
good
and
perfect
,
without
euell
and
without
fault
.
But
that
I
do
not
blame
,
or
it
may
be
blaspheme
that
which
I
do
not
well
vnderstand
,
without
censuring
the
Authours
,
or
authorising
the
censurers
of
a
Doctrine
wherof
I
vnderstand
so
litle
,
that
the
same
litle
is
nothing
;
(
if
none
vpon
earthe
be
without
spott
,
not
a
child
of
one
day
,
saith
the
sacred
Texte
;
if
the
starrs
be
not
nete
before
him
,
who
found
disorder
amongst
his
Angels
)
who
can
iustly
alleage
that
he
is
in
the
state
of
perfection
,
considering
that
to
be
perfect
&
to
be
iust
is
the
same
thing
,
and
that
no
man
liuing
can
iustifie
himself
before
God
?
There
is
a
certaine
generation
,
saith
the
holy
Ghost
feede
then
my
sheepe
,
finding
no
greater
proofe
of
loue
then
the
exercise
of
this
Pastorall
charge
.
If
Monastical
and
Conuentuall
persons
,
quoth
Tristan
be
not
in
the
state
of
perfection
to
be
acquired
but
in
respect
of
the
obligation
which
they
haue
to
make
themselues
perfect
,
&
that
the
Prelats
are
not
in
the
state
of
perfection
acquired
,
but
because
they
are
obliged
to
be
exemplar
,
me
thinks
the
state
of
all
Christians
in
generall
is
such
,
considering
that
our
Sauiour
in
the
Ghospell
said
vnto
vs
:
Be
perfect
as
your
Celestiall
father
is
,
who
doth
make
his
sunne
shine
equallie
vpon
the
good
and
vpon
the
bad
,
and
powre
his
raine
without
distinction
vpon
the
land
of
the
iust
and
the
iniust
.
And
what
?
Kings
&
Potētastes
,
who
as
Constantin
the
great
said
,
are
the
exterior
Bishops
,
Magistrats
,
Goodmen
of
houses
,
and
all
those
that
are
in
sublimitie
and
Superioritie
,
are
not
they
bound
to
giue
good
example
to
their
inferiours
,
and
to
be
a
good
odour
to
all
men
in
IESVS
CHRIST
?
After
this
manner
they
shall
be
in
the
state
of
the
perfection
of
Prelats
,
who
are
the
Princes
within
the
Church
.
And
all
Christians
that
pretend
to
come
to
the
perfection
of
their
estate
shall
not
they
,
by
this
desire
,
as
well
as
by
vowes
be
in
the
state
of
perfection
to
be
acquired
,
as
well
as
the
Regulars
?
I
would
be
neere
of
your
opinion
in
that
,
quoth
the
Hermite
,
if
I
did
not
feare
to
offend
our
Maisters
the
Doctours
,
who
haue
in
their
hands
the
kees
of
the
doctrine
,
who
doe
open
that
which
no
man
durst
shut
,
who
doe
shutt
that
which
no
man
durst
open
,
and
who
haue
,
the
Empire
of
science
.
But
the
respect
which
I
beare
to
their
opinions
,
which
to
me
are
Oracles
,
to
which
I
submitt
my
owne
iudgment
,
do
make
me
renounce
to
my
owne
particular
reason
;
and
follow
the
most
common
opinion
,
considering
that
the
Apostle
doe
forbidd
vs
all
contentions
.
But
yet
when
I
consider
with
my selfe
that
the
Passe
for
magnifying
their
ministerie
,
but
to
despise
others
and
to
pull
from
those
who
according
God
&
man
do
both
appeere
,
and
are
in
effect
more
worthy
then
they
;
that
is
the
thing
which
I
cannot
approuue
,
quoth
Tristan
,
for
had
you
knowne
how
the
Conuentuall
Friars
did
deschiffer
vnto
me
the
Ecclesiasticall
Clergie
whom
they
call
Seculars
;
how
they
did
depresse
this
condition
,
&
represent
it
vnto
me
not
only
to
be
base
but
alsoe
dangerous
,
and
aboue
all
the
rest
,
how
they
did
teare
in
pieces
the
condition
of
you
Hermites
,
I
beleeue
that
had
you
had
the
patience
of
Iob
you
would
breake
out
in
choler
against
them
.
For
why
should
they
take
from
the
Pastours
,
Priests
,
Pteachers
,
Doctours
,
Confessours
,
Vicars
,
Chanons
,
Deanes
,
Abbots
,
and
Priours
called
Commendataries
,
&
from
you
Hermites
the
pretention
to
the
state
of
perfection
to
be
acquired
?
Sir
,
quoth
Nicephorus
,
I
did
wind
my selfe
expresly
about
this
subiect
without
entring
into
it
,
to
shun
this
rock
against
which
you
force
me
now
to
strick
,
all
that
I
can
doe
is
,
to
say
with
S.
Paul
,
that
you
constraine
me
to
passe
through
this
danger
and
exceede
a
litle
the
limits
of
moderation
:
Be
angrie
,
quoth
the
Psalmist
or
according
an
other
version
:
Stirr
and
frett
a
litle
,
but
do
not
sinne
.
Vnder
this
permission
Lord
put
a
sentinell
to
my
mouth
,
and
a
doore
of
circumstances
to
my
lipps
,
to
the
end
that
my
tongue
may
not
vtter
words
of
precipitation
,
or
of
mallice
.
I
know
it
is
written
,
thou
shalt
not
speake
ill
of
the
Gods
:
That
is
to
say
,
of
eminent
persons
,
either
in
qualitie
or
sanctitie
,
because
that
greatnes
and
pietie
doe
make
men
approche
to
the
Diuinitie
.
But
albeit
Socrates
and
Plato
are
my
frends
,
and
that
I
doe
perfectlie
honour
the
Regular
Companies
,
yet
the
zeale
of
the
truthe
hath
more
power
ouer
me
then
all
that
.
I
will
then
say
this
word
of
libertie
,
not
for
my self
who
am
the
meanest
of
all
men
,
&
the
most
contemptible
(
a
title
which
one
of
the
Prophets
gaue
to
our
Sauiour
)
but
for
soe
many
graue
and
venerable
Ecclesiasticall
persons
which
are
in
the
ranke
of
the
Clergie
,
and
compose
the
true
Hierarchie
of
the
Church
instituted
Francis
prefered
Priests
to
the
very
Angels
.
to
the
Angels
,
because
that
one
only
man
of
them
doth
make
euery
day
that
which
all
the
Angels
in
heauen
cannot
doe
.
For
to
whom
of
the
Angels
was
it
euer
said
,
consecrate
my
body
,
and
what
thou
shalt
loose
on
earth
shall
be
loosed
in
heauen
?
those
men
that
are
almost
to
be
adored
,
&
that
the
Angells
do
reuerence
and
call
their
fellow
seruants
to
God
,
shall
they
be
the
vnderlings
of
those
which
doe
not
merit
(
in
consideration
of
their
dignitie
)
to
loose
the
lachets
of
their
shooes
?
Ah!
Regulars
,
pardon
me
,
it
is
the
zeale
of
the
house
of
God
which
doth
gnaw
me
,
it
is
the
desire
of
his
glorie
and
of
his
beautie
which
I
see
dried
vp
in
his
principall
members
,
which
doth
transport
me
to
tell
you
,
that
you
vse
very
discourteously
your
elders
the
Ecclesiasticall
Cleargie
,
whom
(
forsooth
)
you
call
Seculars
,
notwithstanding
that
by
their
Clericall
habit
they
haue
deposed
Would
not
you
thinke
that
those
good
people
vould
faine
add
a
cubite
more
to
their
stature
,
or
to
speake
otherwise
,
would
faine
extoll
their
owne
estate
putting
betwixt
them
&
the
Pastours
inferours
to
Prelats
,
their
lay
brothers
?
For
if
those
be
in
the
state
of
perfection
,
and
not
the
Chanons
,
Pastours
and
other
Ecclesiasticall
persons
of
the
Clergie
,
to
what
height
do
they
raise
themselues
,
placing
their
seruants
and
their
cookes
before
those
that
are
the
Maisters
,
the
Fathers
,
and
the
Doctours
of
the
people
?
What
?
and
if
they
preferr
to
them
simple
vailed
girles
,
yea
the
lay
sisters
,
is
it
not
to
destroy
the
law
of
nature
,
and
the
gouernement
of
the
Church
,
which
in
all
kind
of
fashion
hath
declared
women
kind
inferiour
to
men
?
If
the
iniquitie
of
a
man
is
preferred
to
the
well
doing
of
a
woman
,
what
good
can
a
woman
do
,
suppose
shee
made
miracles
,
which
may
be
compared
to
the
greatnesse
of
Priesthoode
?
Would
not
men
laugh
at
the
impertinence
of
him
that
would
giue
the
title
of
Excellence
to
a
poore
man
that
asketh
almes
from
doore
to
doore
,
&
would
but
thou
a
gentle
man
of
note
,
or
a
Magistrate
.
The
Regulars
,
and
principally
the
begging
Orders
haue
baggs
which
speake
dayly
for
them
asking
almes
,
and
yet
they
must
haue
so
many
Paternities
and
so
many
Reuerences
giuen
them
;
and
the
Pastours
and
Priests
shall
be
without
honour
,
and
vnworthelie
treated
so
farr
forth
as
Verely
,
quoth
Tristan
,
you
restore
them
well
what
they
lent
you
,
and
their
bill
of
exchange
is
well
payed
in
the
same
coyne
.
If
I
had
not
knowne
that
you
are
well
versed
in
these
matthers
in
controuersie
,
I
would
say
that
you
are
a
Prophet
,
and
that
you
haue
heard
part
of
that
which
they
said
to
me
,
to
diuert
me
from
being
an
Hermite
,
or
of
the
secular
Clergie
,
so
well
you
rehearse
the
particularities
of
that
which
they
insinuated
to
me
.
For
me
thought
I
heard
them
say
,
that
all
deuotions
compared
to
Religious
deuotion
is
but
orpin
compared
to
gold
,
&
glasse
compared
to
a
diamant
,
&
that
they
are
like
to
those
Roman
scarlets
,
which
seemed
all
stayned
and
decolored
,
when
they
were
put
neere
that
piece
of
purple
of
Tyr
and
Sidon
,
which
for
the
excellencie
of
it
was
A
good
Pastour
of
a
village
,
who
A
man
of
qualitie
that
liued
very
For
ought
I
can
gather
out
of
your
discours
,
quoth
Tristan
,
the
state
of
perfection
acquired
in
which
are
all
Prelats
doth
consist
in
the
eminencie
of
their
dignitie
&
character
:
and
the
state
of
perfection
to
be
acquired
,
wherin
are
the
Regulars
,
doth
consist
in
their
three
vowes
,
in
which
they
put
the
essence
of
Regularitie
.
That
is
the
opinion
of
some
Doctours
,
saith
Nicephorus
,
but
in
this
subiect
all
are
not
of
the
same
opinion
.
And
that
it
is
so
,
the
Regulars
themselues
do
make
distinctions
of
the
state
of
perfection
amongst
them
,
and
although
their
Prouincialls
and
Generalls
who
with
them
do
hold
the
place
of
Bishops
and
Archbishops
in
their
particular
Hierarchie
,
are
but
simple
Priests
for
Cloudes
without
water
carried
about
of
windes
;
and
for
whom
the
tempest
of
darknesse
is
reserued
,
&
perpetuall
vnquietnesse
in
punishment
of
their
instabilitie
.
These
kind
of
people
are
Hermites
only
by
habit
,
&
not
by
life
,
by
apparence
and
not
by
effect
,
people
without
approbation
,
slaues
to
their
proper
wills
,
and
not
only
farr
from
the
state
of
perfection
,
but
also
from
the
perfection
of
their
estate
,
if
a
condition
so
vncertaine
&
so
irregular
may
be
called
an
estate
.
But
there
are
other
Hermites
,
who
are
in
the
stabilitie
of
a
setled
life
,
true
followers
and
children
of
those
first
Anacorites
,
who
like
shining
starrs
lightned
the
heauen
of
the
primitiue
Church
by
the
liuely
beames
of
their
holy
vertues
,
whose
memorie
shall
neuer
perish
,
but
will
be
still
conserued
freshe
,
in
the
very
decline
of
time
,
and
in
the
old
age
of
the
world
They
are
men
that
stick
like
Iuie
to
the
stock
&
wall
of
the
Ecclesiasticall
Hierarchie
and
like
the
vigne
that
ioyne
fast
to
the
elme
tree
.
Those
men
do
sequester
themselues
from
the
world
by
a
locall
solitude
,
to
the
end
to
harken
more
attentiuely
in
the
mentall
solitude
that
,
which
God
shall
speake
to
their
harts
.
They
haue
chosen
the
best
part
with
Marie
,
but
in
that
sort
that
when
the
necessitie
of
the
neighbour
or
the
seruice
of
the
Church
doth
call
them
,
they
imitate
these
wise
maydens
,
as
said
that
ancient
Hermite
,
who
neuer
departed
their
fathers
house
,
but
to
carrie
water
when
their
neighbours
house
was
surprised
with
fier
.
Charitie
&
necessitie
being
the
only
two
causes
which
might
and
ought
iustly
interrupt
the
sweet
repose
of
their
silence
.
These
Hermites
are
absolutelie
and
entirelie
subiect
to
the
Ordinaries
,
who
are
the
Bishops
,
they
may
be
iudged
by
their
Officialls
,
they
are
subiect
to
the
visits
of
their
Generall
Vicars
and
Archdeacons
,
and
they
acknowledge
also
for
their
Superiours
&
Pastours
,
the
Pastours
in
whose
Parishesse
are
situated
their
Hermitages
.
These
do
receiue
their
holy
habit
at
the
hands
of
the
Prelats
,
or
of
such
as
are
deputed
by
them
to
cloath
them
with
the
Ecclesiasticall
benedictions
&
ceremonies
,
they
goe
not
out
of
the
Diocese
without
leaue
,
they
establish
themselues
in
their
dwellings
with
the
permission
&
leaue
of
the
Bishops
and
Pastours
,
&
also
with
the
consent
Truely
,
quoth
the
Hermite
,
that
is
extreme
rigour
;
but
I
pray
you
,
what
better
rule
can
wee
haue
then
that
of
the
Scripture
,
then
the
examples
of
the
Patriarches
&
Prophets
,
who
liued
in
the
wildernesse
,
then
that
of
our
Sauiour
fasting
in
the
desert
,
transfiguring
himselfe
vpon
mont
Thabor
,
and
passing
a
great
part
of
his
life
vpon
the
most
retired
mountaines
;
then
that
of
his
fore-runner
saint
Iohn
Baptist
,
then
that
of
saint
Paul
the
first
Hermite
,
of
great
saint
Anthonie
,
of
saint
Hilarion
;
in
somme
,
of
so
many
thousand
Anacoretes
,
whose
names
written
in
the
booke
of
life
are
glorious
in
heauen
,
and
blessed
on
earthe
?
Can
any
man
doubt
but
these
excellent
Anacoretes
were
in
the
state
of
perfection
although
they
did
not
make
the
three
vowes
vnder
any
rule
?
In
good
sooth
,
a
man
must
haue
extraordinarie
patience
to
indure
these
inequalities
;
and
to
speake
with
the
sacred
Amante
;
The
children
of
my
mother
fought
against
me
,
&
put
me
,
in
the
gard
of
the
vignes
.
It
did
not
appertaine
but
to
S.
Paul
to
diuulge
his
owne
proper
praises
with
good
grace
,
because
he
did
know
how
to
referr
all
very
properly
to
God
,
when
he
said
:
Not
I
,
but
the
grace
of
God
in
me
,
by
which
I
am
that
which
I
am
:
but
I
did
menage
it
well
,
&
in
such
sort
as
it
was
not
inutile
in
my
hands
.
I
dare
neuerthelesse
praise
my
soule
in
God
as
saith
the
Psalmist
,
to
the
end
to
reioice
the
curteous
,
and
tell
you
,
that
if
so
be
the
Regulars
do
say
they
are
themselues
in
the
state
of
perfection
,
for
hauing
made
the
three
vowes
vnder
a
certaine
Rule
betwene
the
hands
of
their
Superiours
,