renouncing of the vvorld Prayer c the vvant of vvhich vvas the principall cause it may be of his deordinations Vpon vvhich grounds alone S. Bernard saith that he would giue absolution presently to the greatest sinner in sicknes if he would promise vpon supposition of recouery to quit the world and embrace a Penitentiall life in Religion Because it is not possible to promise or performe a greater satisfaction But I doubt vvhether he vvould be so indulgent to an vnconuerted Religious person that can promise no higher state then he is in allready vvith so little good effect to his soule 6. Yet God forbid that from hence any should aduisedly giue vvay to despaire or deliberately refuse to humble themselues to mortify their inordinate affections or to pray the best they can Good purposes actions performed meerly out of feare vvill produce some good effect Gods goodnes vvhich is incomprehensible may change feare into loue hovv imperfect soeuer 7. Novv though the case of tepide liuers be not altogether so miserable yet it is infinitely perillous the issue extremely to be suspected For though they cannot be charged vvith many great sins of Commission yet their vvhole life has bene a continuall omission of duties to vvhich their Profession did in a speciall manner oblige them And novv vvhat other new motiue can they haue to relinquish their negligence but only feare also Or vvhat Prayers are they likely to make vvhen their necessity is so great the helpes to Prayer so small 8. The only secure vvay therfore to preuent the incurring this hazardous state in sicknes is during health to combat against Tepidity and by diligent Prayer to prouide ones selfe of Internall strength Grace For such soules by a prosecution of their accustomed Duties of mortification Prayer make good vse of their sicknes gaine extremely by it They are not forvvard to promise great matters as tepide soules vsually doe though they performe but little They haue forethought of sicknes the tentations accompanying it novv call to mind execute former resolutions made to improoue for their soules aduancement all states conditions by occasion of their present corporall Infirmity or paines to fortify in their minds the vertue of Patience Resignation contempt of the world adhesion to God Thus Sicknes proues to them a greater blessing then health And if they doe recouer they doe yet more seriously feruorously performe their former exercises 9. When Sicknes is actually come a soule is to accept embrace it as a speciall gift of God yea though such sicknes hapned through the persons ovvne intemperance or other fault As a Malefactour is obliged vvith resignation to accept of death deserued for some crime He ought indeed to be penitent sorry for the faults vvhich vvere the cause of such an harmfull effect but the effect it selfe he ought to consider as proceeding from the Diuine Will and Prouidence Yea in such cases a soule may euen reioyce that God is so mercifull as to bring on her the smart and punishment of her sins in this vvorld giuing her withall a proffitable occasion to exercise her resignation from vvhence she may inferre a hope that he vvill therfore spare her after this life 10. A soule must not forbeare this willing acceptation of Sicknes c. because perhaps she finds great resistance therto in sensuality yea she ought therfore the rather to accept it as knowing that it is the Superiour vvill not the vvill of sensuality that meriteth or demeriteth And so doing the repugnance of sensuality vvill as vvell as the sicknes turne to the merit aduancement of the soule 11. Novv a soule must not content herselfe for once or tvvice to accept sicknes but she must practise this almost continually and especially vvhen any extraordinary paine or irkesomenes does afflict her And such acceptation must be not only for the present but vvith a mind vvillingly to submit to the Diuine vvill if his pleasure vvere that such paines should continue neuer so long 12. She must particularly take heed of one notable tentation vvhich often befalls good but imperfect soules by meanes of vvhich they yeild too freely to impatience in Sicknes Which is this Nature being soone vveary of suffring vvill suggest vnto the soule to iustify impatience among other incommodities of sicknes this one that thereby she is put in an incapacity to pray or othervvise to serue God or her neighbour vpon vvhich she vvill be apt to desire health vvith impatience falsely iustifying herselfe for such impatience as if she did not so for the satisfaction of nature but to the end she may performe spirituall duties more perfectly But this is a meere delusion For that is the true perfect way of seruing God which is suitable to the present Condition wherein God hath placed a soule an imperfect interrupted Prayer made vvith resignation in the midst of paines or troubles sent by God is perhaps more efficacious to procure the good of the soule then the highest eleuations exercised othervvise 13. It is no great matter though the soule herselfe doe not distinctly clearely see hovv her present suffrings externall or Internall may be proffitable to her she is to referre all things to the infinite Wisedome goodnes of God who can bring light out of darkenes And therfore she must be contented if such be his vvill to be blind-folded humbly to remaine in her simplicity in a reuerentiall avve admiration of the inscrutable vvaies of the Diuine Prouidence 14. A sicke person is to account himselfe after an especiall manner in Gods hands as his Prisoner chained as it vvere by his ovvne vveakenes disabled from the ordinary solaces of conuersation vvalking c debarred from eating vvhat pleases the Palate become proffitable to none troublesome chargeable to many exposed oftimes to bitter paines sharper remedies of such paines c A greiuous indeed but yet a happy prison this is to a soule that vvill make a good vse of it For vnlesse the internall tast of the soule also be depraued she may by this occasion infinitely increase in spirituall liberty health strength by accepting vvith indifference these incommodities mortifying her naturall exorbitant desire of remedies not desiring to escape but vvhen after vvhat manner God shall ordaine 15. But to speake more particularly touching the Duties of a soule during sicknes She is to assure herselfe of this one thing That if she thinke that her Sicknes may iustify her neglect of her spirituall Exercises of mortification Prayer the essentiall Duties of an Internall life if these be not continued as vvell in sicknes as health the soule herselfe vvill become the more sicke of the tvvo exposed to greater danger then the body For most certainly if sicknes doe not produce good effects of patience resignation c in the soule it vvill produce the quite contrary And such effects
is that this is the very cause why not only the spirit of Contemplation but euen the knowledge almost of it is againe lost in many CoÌ„templatiue Orders notvvithstanding so fevv yeares are past since it vvas reuiued by those eminent lights S. Teresa B. Iohn de Cruce Barbanzon c. 9. I may truly say that neither naturall Indgment learning nor experience all together are absolutly sufficient to qualify a person for the employment of guiding soules in all cases in the Internall vvaies of the spirit but very oft an actuall supernaturall illumination vvill moreouer be requisite necessary though true it is that experienced Persons haue great aduantages beyond vvhat vvitt or learning can afford And such for matters beyond their experience no doubt vvill often remit soules to God their ovvne obseruation The vvhich is a quality office not to be expected from persons that bring no better endovvments vvith them to the managing of Contemplatiue soules but only subtilty of vvit learning or experience in a quite different much inferiour exercise of Prayer such experience being as I said rather a disaduantage for such vvill resolue all cases though the Directions they giue must needs be improper yet they vvill be very absolute in requiring obedience Wheras a person experienced in the same Internall vvayes being humble vvithall for else saith Auila he also vvill probably be faulty too though he be not in all cases able to giue a resolute Iudgment yet finding his ovvne Deficiency he vvill make a doubt of the matter therpon out of humility vvill not scorne but rather be desirous to consult take aduise from others more able to resolue 10. Herpon it is that S. Teresa as it is recorded in her Life much coÌ„plaines of the hurt that such resolute in sufficieÌ„t teachers did to her vvill doe to others And Thaulerus vvorthily stiled an illuminate Doctour professeth of himselfe in a certaine SermoÌ„ that vnles he were specially illuminated by God for the solution of a doubt proposed to him he would remit the party to God himselfe to be instructed in prayer what to doe And let not such an one doubt saith he but that God will be his faithfull counseller Moreouer he finds great fault vvith those arrogant persons that reprehend soules for suffring themselues to be guided by the Instincts internall lights motions proceeding from Gods spirit for their calling such by the titles of New spirits or pretenders to extraordinary illuminations whereas saith he those that take all their instructions from persons bookes will with very small successe pursue the waies of the spirit 11. It is a miserable thing to see hovv this Employment of directing soules vvhich aboue all other is most difficult exceedeth euen the ability of an Angell yet out of an ambitious humour is inuaded by persons wholly vnfitted for it that vvithout any vocation from God voluntarily vndertake it So that no meruaile it is if so little good come from such Intruders Not one of a thousand saith Auila is capable of so sublime a taske Nay saith the holy Bishop of Geneua not one often thousand And most certeine it is that those vvho so freely offer themselues to so Diuine an employment doe therby shevv themselues to vvant the most necessary qualifications to vvit Humility a true knovvledge of its difficulty therfore their directions are most to be suspected 12. Herevpon Thaulerus saith that a soule intending perfection ought to seeke out an experienced seruant of God though it cost her a iourney of many German miles But saith he if such a freind cannot be found then vvill a simple Confessarius serue though neuer so ignorant For euen by such men doth the Holy Ghost speake by reason of their office so that they may securely be submitted to obeyed euen in things vvhich they doe not vvell vnderstand 13. If a soule that is fearfull scrupulous be to chuse a Directour she ought to auoyd one of the like temper for passion vvhich blinds the seeker vvill also blind the Directour so the Blind will leade the blind 14. It is not necessary that the Persons consulted vvith about Difficulties concerning Internall Prayer should be learned or in Holy Orders except Doubts concerning matters of Faith of Cases of Conscâ—ence interuene For though Lay-persons vvoemen be not allovved by the Church to preach publickly yet are they not forbidden to giue priuate Instructions in matters of that nature to any that shall haue recourse to them And of the good successe of such Instructours vve haue diuers examples as in the Lay man that conuerted Thâ—ulerus a learned Doctour a Religious man and likevvise in S. Catherine of Siena S. Teresa c And in a vvell gouerned Monastery of vvoemen vvhere a good course of Internall prayer approved by Superiours and Learned Divines is once vvell setled it is very expedient that Instructions concerning it should rather come from Superiours vvithin Because otherwise by reason of the frequent change of Directours perhaps of contrary spirits many of them little practised in such Prayer soules will be gouerned vncertainly be in danger to be put out of their vvay 15. Though it seeme euidently more reasonable more proportionable to the spirits of persons professing a Religious state to be conducted by others of the s ne Profession Caeteris paribus then by such as are strangers therto Yet scarse any Directours can be found more improper for such supposing that they tend to Contemplation then are Religious Guides of Actiue spirits that knovv no further of prayer then Meditation that shevv more Zeale for an exact obseruance of Ceremonies or a multiplying of externall voluntary Austerities the vvhich of themselues vnlesse they be guided by Gods Spirit haue no speciall influence on the spirit but only serue either for an outvvard shevv of rigour or for keeping soules from mispending the time then for the more essentiall internall Duties of prayer solitude of spirit Interiour Mortification c Much more proffitable to such soules vvould be a Directour though not of any Religious Profession that vvould impose on soules only such Austerities as are essentially necessary to an Internall life such as are perfect Abstraction silence solitude conuenient abstinence c And for other matters not much necessary nor much effectuall leauing them in a due moderate Liberty of spirit especially such as vvill not impose on them any formes of Mentall Prayer hovveuer liked or practised by themselues but for such matters rathet leauing them to the conduct of Gods holy spirit that vvill not torture them vvith painfull iterated coustumary Confessions c 16. And vvhereas it vvill be perhaps obiected that probably such Directours being strangers as to the speciall distinctiue spirit of such an Order or Community may endanger in their disciples a losse of the said spirit I must professe that I vnderstand not vvhat is meant by
herselfe likevvise as is here taught for the better receiuing discerning of them 3. The practise both of Externall Internall Mortifications I meane those vvhich through the Diuine Prouidence are sent her or doe belong to her present State and Condition of Life And as for voluntary Mortifications she is likevvise to behaue herselfe according to the follovving Directions 4. The Exercise of Internall Praier according to the seuerall Degrees of it In these generall Duties there is litle or no differēce betvvene the obligation of Religious from that of Secular Persons 3. But vvheras in the next place there are in this Booke many Instructions that seeme peculiar to Soules of a Religious Profession Such I meane as are grounded vpon and referr'd vnto a life abstracted from the vvorld confined vnto Solitude and there limited with a strict enclosure of speciall Lawes Constitutions Obseruances c. Euen in these also a Secular Deuout Person tending to Contemplation may thinke himselfe in some proportion degree concerned interested And from them he may reape much benefit applying to his ovvne vse so much of the Spirit of Religion as Discretion vvill shevv to be fruitfull to him Novv for a better application of this Aduice I vvill exemplify in certaine peculiar Duties of a Religious life and therin shevv in vvhat sort a Secular person may doe vvell yea in some proportion is obliged to imitate them 4. First therfore such a soule though she be not obliged really personally to vvithdravv herselfe from vvorldly conuersation to retire herselfe into a solitude as strict as that of Religion Yet so much solitude silence she must needs allovv herselfe dayly as may be necessary for a due practise of Internall Prayer Neither must she engage herselfe in any businesses of sollicitude distraction that doe not necessarily belong to her Vocation And euen those also must she performe vvith as much internall quietnes Recollectednes as may be carefully auoyding all anxiety of mind care of multiplying Riches c. And as for vaine conuersations compliment all visits Feastings c. she must not thinke to permit vnto herselfe such a free scope as others doe as formerly herselfe did But she must set a greater value vpon her precious time as much vvherof as she can borrovv from the necessary employments of her Calling ought to be spent vpon the aduancing of her spirit in the vvay of Contemplation And she indeed vvill find the great inconueniences that doe attend vaine cōuersations as dissipation of thoughts engagements in nevv vnnecssary affaires sensuall friendships c. all vvhich she ought carefully to preuent auoyd 5. Secondly such a soule is by vertue of her nevv Diuine Vocation obliged studiously to imitate especially the Internall solitude belonging to a Religious Person abstracting her spirit as much as may be both from all affection to outvvard things as Riches Pleasures c and like vvise from the Images of Creatures worldly obiects For vvhich purpose she is to performe all the Duties of her externall vocation in order to God in subordination to her principall designe vvhich is the Perfectionating of her spirit in the Diuine Loue. She is therfore not to account herselfe as absolute Mistrisse of the Riches that God hath giuen her but only as his stevvard to manage them so as may be most to his Glory So that in the midst of them she ought to exercise true Pouerty of spirit renouncing all propriety ioyned vvith affection to them so as not to be disquieted if God should take them from her making no more vse of them for her ovvne sensuall contentment or for shevv in the vvorld then shall in true Discretion be necessary This Internall solitude Introuersion nakednesse of spirit she must encrease as much as may be both in her affection to it practise of it so that it may become habituall to her Because vvithout it she vvill neuer be in a fit disposition to attend vnto the Diuine Inspirations or to exercise the Internall duties of Prayer c. belonging to a state tending to Contemplation 6. Thirdly in conformity to Religious Obedience she is to behaue herselfe to all those in the vvorld vvhom God hath set ouer her vvith a most profound submission of spirit obeying them or rather God in them vvith all purity of intention And moreouer she is at the first especially to put herselfe vnder the gouernment of a spirituall Directour if such an one be to be had Who is to teach her hovv she may discerne the exercises of Prayer Mortification proper for her And in the choice of such an one she is to vse the vtmost of her Prudence recommending vvithall an affaire of such importance in her Prayers to God that he vvould prouide her one of sufficient abilities vertue especially one that is experienced in those Internall vvayes much exalted aboue the ordinary exercises of Prayer commonly taught practised And vvhen God has found out such an one for her she is vvith all sincerity humility to obey him Yet vvithout preiudice to the duty vvhich shee principally ovves to her Diuine Internall Master as hath bene taught in the foregoeing Section The Doctrine and Practice vvherof doth as vvell belong to her as to any Religious Person 7. Fourthly although such a soule be not by any vovv or othervvise obliged to any Rule or restreined by any Constitutions or Regular obseruances Notvvthstanding she is to reduce the vvhole course of her Actions behauiour to a certaine order Regularity and vniformity Obseruing in her Retirements Reading Praying as also her Refections sleepe c. an orderly Practise both for times manner according as Prudence her Spirituall Guide shall ordaine This order Vniformity obserued discreetly yet vvithout any nice scrupulosity is very requisite in an Internall course For othervvise a soule being left at large vvill be vnstable vncertaine in her most necessary Duties 8. It vvill not be necessary to exemplify in any more particulars for the same reflections the like applications may a soule make from any other Instructions duties peculiarly designed for Religious Persons Besides if she pursue diligently constantly her Internall Prayer God vvill not be vvanting to afford her sufficient Internall light likevvise strong impulses Spirituall force to follovv such light To the vvhich if she faithfully correspond she vvill find that since God has not giuen her a Vocation to Religion yet he has not depriued her of the means of enioying in the vvorld in a sufficient manner the principall aduantages of a Religious State except the solemne Vovves themselues Yea in this case she may not altogether vnprobably thinke that it vvas for her ovvne particular good that God did not giue her an opportunity to enter into Religion 9. And vvheras it vvas required of such soules that they should quit all sollicitudes about temporall riches let them not feare any great
sufficient for the Person to propose the matter humbly and modestly to his Superiours yet vvithall vvith an entire Resignation and almost a desire to be refused If it be Gods vvill actually to make vse of such a Religious Person in an Employment of that nature he vvill no doubt facilitate the busines and in his ovvne time incline the vvill of the Superiour vvithout the subiects sollicitation to permit him to goe 11. But vvhat euer pretences are made by others for going into England vvhether it be conuerting of Soules and particularly of some speciall freinds or Kindred or of Recouery of Bodily Health gaining of temporall Commodity to the Cōmunity c The true Motiue◠indeed ordinarily proceed from Tepidity The vvhich Tepidity ought to be corrected by Prayer and Perseuerance in Religious Duties and not further encreased and perhaps changed into open Libertinage and Profanenesse by such an Exemption from all Regularity and Order by vvhich a poore vnprouided sensuall Soule will become deeply engaged in the vvorld exposed to innumerable Tentations without Spirituall Armour and as it vvere cast headlong into a Pitt of Darknes and of a forgetfullnes of all things that concerne a Holy Religious Life 12. As for their obligations in the discharge of that so terrible an Employment vvhen they are once engaged in it it vvill suffise to put them in mind that the sayd Charge doth not dispense vvith the essentiall Obligations that lye vpon them as Religious If in their Conuents they ought to be Humble abstinent deuout c much more ought they being still Religious but now exposed to innumerable Tentations to encrease a vigilance ouer themselues to auoyd all vnnecessary vaine Conuersations all sollicitudes about externall things c and to practise all possible Abstraction of life Solitude both Externall and Internall But especially not to neglect the principall Duty of all vvhich is Pure Spirituall Prayer vvhich alone can procure Security to their ovvne Soules and Blessings vpon others For surely if Prayer be necessary in a Conuent much more is it necessary to such Persons liuing in the vvorld THE END OF THE FIRST TREATISE THE SECOND TREATISE OF MORTIFICATION THE SECOND TREATISE Of the First Instrument of Perfection viz. Mortification THE FIRST SECTION Of Mortification in Generall And of Necessar Voluntary Mortifications CHAP. I. § 1. 2. 3. 4. 5. All the duties of a Contemplatiue life reduced to two heads viz. 1. Mortification 2. Prayer And the grounds of that diuision § 6. The necessity of each of these § 7. How they doe aduance each the other § 8. c. Of the two Prayer is the more noble 1. HAVING so largely treated of the nature end of a Contemplatiue Life in generall as likewise of the only Diuine Master from whom it is to be learned the Schoole of Solitude in vvhich he giues his directions Order requires that vvee novv treate of the speciall Instructions touching the meanes or instruments conducing to the obtaining of the supernaturall end aspired to by vs. Concerning vvhich our discourse vvill not need to be so diffused considering the large scope that vvee haue allovved to ourselues in the first generall Treatise in vvhich mention also vvas made of much of that vvhich is to follovv 2. Seuerall Mysticall Authours each one abounding in his ovvne sence and raising a Frame of Spirituality as suited best to his ovvne Imagination and designe haue made seuerall Partitions of the Duties of a spirituall Life And it is not a matter much considerable vvhich of them should be preferred But to the end the best ease and Helpe may be afforded to the Deuout Readers Memory the Diuision of them shall be the Shortest that may be yet sufficiently and clearly enough comprehending all necessary Duties namely vnder these tvvo Heads of 1. Mortification 2. Prayer 3. Now to the end that the grounds of the fitnes of this Diuision may be better vnderstood vvee are to remember that the glorious End of a Contemplatiue Life to vvit Vnion in Spirit vvith God by Loue is entirely supernaturall and Diuine so that it is impossible for Man by any naturall ability and strength although he vvere free from sins to attaine vnto it And much more is this impossible to him in his present state since he is naturally most auerse from it being vvholly possessed and filled vvith nothing but Selfe-Loue Propriety and Pride absolutly inconsistent vvith such an Vnion Therfore the foundation of all our spirituall Duties must be a true knowledge 1. Of ourselues our ovvne Nothing our vnproffitablenes vilenes and misery vvhich is to be the Obiect of our Auersion and Hatred And 2. Of the allsufficiency vniuersall Being infinite Perfections and incomprehensible Beauty and Goodnes of God vvho is to be the only Obiect of our Contemplation and Loue And consequently vpon this Knovvledge all our endeauours towards this End being directed by a Diuine Light and assisted by Diuine Grace must be employed first in remouing those impediments and next consequently in approching directly to God an immediate vnion with vvhom is aspired to as the only End of our creation perfection of our Intellectiue Nature Wee must renounce fly frō ourselues that vvee may dravv neare vnto God Wee must destroy Selfe-loue in our soules that so the Diuine Loue may be raised increased in them Now it is by Mortification that selfe loue all other our naturall deordinations vvhich hinder a Diuine vnion are remoued And it is by Prayer that vvee directly tend to a Diuine vnion By the former vvee exercise all duties practise all vertues vvhich regard ourselues for vertues are so far only to be esteemed vvorthy of that name in as much as far as they are mortificatory to our inordinate passions and affections as Humility of Pride Patience of Anger Temperance of sensuall desires c. And Prayer in the notion in vvhich it is here vnderstood includes all our duties directly pertaining to God as comprehending all manner of internall Actuations operations of the soule tovvards God by the vnderstanding contemplating admiring him by the vvill Affections adoring obeying louing adhering to him in a vvord the vvhole soule resigning submitting it selfe the body also vvith all things belonging to eath of them to be disposed according to his diuine vvill both for time eternity 4. This Diuision deserues the rather to be approued because Hesychius an Ancient Illuminated Monke in his Treatise de Puritate Cordis hath conformably reduced all spirituall duties to 1. Temperance 2. And Prayer By temperance vnderstanding the very same that is here meant by Mortification for as he expresses his meaning This temperance is a generall abstaining from all things that vvould any vvay disorder the affections or obscure the light of the soule He calls it likevvise Custodiam Cordis A guard or watch set ouer the heart forcing it to repell all vaine vnproffitable thoughts the vvhich if they be too
vnexpressible mortifications most subtile Tentations Priuations Desolations the vvhich being vvorthily vndergone doe vvonderfully purify the spirit The former Mortifications S. Paul expresses thus There hath no Tentation taken you but such as is according to ordinary humane nature c But the latter thus Our wrestling is not against flesh blood the vsuall tentations of Gods imperfect children but against Principalities Powers against the Gouernours of the darkenes of this world against spirituall wickednesses in high places or things 12. Euery Act of Mortification performed by vertue of Internall Prayer doth increase in vs the grace of God dispose vs to a more perfect future Prayer As on the contrary euery act of immortification doth increase in vs selfe-loue doth make vs more indisposed for future Internall Prayer Againe Prayer enables vs for future Mortifications teaching vs hovv to vndertake support them So that these Duties must neuer be separated These containe all that an Internall liuer is obliged to 13. I will conclude this Discourse concerning mortification in grosse vvith one Obseruation vvhich may serue for a caution to a vvell-minded soule that liues an Internall life to preuent an inconuenience which othervvise might perhaps surprise her It is this That it may happen that Religious or spirituall Persons vvill find a greater difficulty in mortifying renouncing some sensuall contentments after they haue entred into a spirituall course then they formerly found vvhilst they lead an extrouerted secular life in the world Novv this hapning to them may perhaps suggest either scrupulous or at least disquieting thoughts as if the change that they haue made were not for the better or as if some thing they vvell knovv not vvhat vvere amisse vvith them But if they vvill vvell consider of the matter they vvill find that this is no strange thing nor deseruing that they should much trouble themselues about it 14. For the Reasons hereof are 1. Because if such an one had not pursued an Internall life he vvould haue perhaps enabled himselfe to quit one pleasure by diuerting himselfe from thence to some other vvhich vvould haue recompenced satisfied for that losse taking avvay the present difficulty Whereas in a Spirituall life a soule hauing in Resolution abandoned all sensuall pleasures as such that can be abandonned she cannot recompence the bitternes found in mortifying one by a deliberate yeilding to another the pleasure felt in enioying vvhereof might make her lesse sensible of the losse of the other 2. Againe an Imperfect soule vvill iudge it necessary for the sustaining of corporall infirmity to preuent an vnchearfull discontented habit of mind to allovv vnto her selfe some contentments recreatiue to sense And therfore vvhen such are denied her she vvill be apt to be impatient or if she endeauour to contradict resist such impatience of nature she vvill doe it more feebly faintly 3. Because it is impossible that a soule can liue not take pleasure in something or other that assords contentment either to the sense or the spirit Novv a spirituall person being yet in an imperfect state has but little present sensible pleasure in the exercises proper to his vvay except God novv then visit him vvith sensible deuotion for the cheife pleasure that spirituality affords is in hope only that vvithout any regard to the body it regards the Spirit alone Novv hope is not so attractiue as present sensuall contentment is 4. besides all this such a soule not hauing yet chased out of the Superiour faculties all affection to sensuall pleasure finding for the present little or nothing but paine in all her exercises both of mortification Prayer No maruell if vvhen pleasure sometimes comes in her vvay that she finds difficulty in reiecting it Indeed the greatest Paine comes not from the particular obiects of Mortification but rather from tediousnes irkesomenes in being continually in a condition of suffring vvhich she iudges must last to her liues end This is very painfull to an imperfect soule But yet by a constant practise of mortification Prayer she vvill find daily an abatement of this tediousnes in the end the renouncing of all contentments of sense nature for themselues vvill become easy pleasurable to her 5. â—astly such a soule is to consider that it is a proofe of Gods goodnes to her to suffer her to feele so much difficulty now not experienced before to the end to humble her to teach her not at all to relye vpon herselfe nor to promise herselfe the least good from her ovvne forces CHAP. V. § 1. 2. 3. 4. 5. Mortifications diuided into 1. Necessary 2. And Voluntary And what each of these are § 6. 7. 8. 9. Extraordinary or supernumerary Mortifications are not to be assumed without great aduice They are seldome allowed in the Rule of S. Benedict § 10. 11. The Aduice of some That wee should alwaies in euery thing be crossing our naturall inclinations dangerous § 12. 13. The inconueniences of Extraordinary Mortifications vnaduisedly assumed § 14. 15. What extraordinary ones are least dangerous § 16. Signes by which to discerne when such are proper beneficiall § 17. Generally speaking there is little need that Extraordinary Mortifications should be assumed 1. HAVING spoken in generall of Mortification come vvee novv to the Diuision kinds of it And the most generall diuision of mortification is into those vvhich are 1. Necessary 2. Voluntary This is a Diuision of vvhich vvee shall haue great vse through this vvhole Treatise therfore it deserues to be explained more distinctly accurately 2. First therfore vvithin the notion of necessary Mortifications are comprehended 1. Not only such crosses afflictions to nature as vvee cannot though vvee would auoyd vvhether they be externall or Internall as sicknes want disgraces losse of freinds tentations desolations c. The vvhich indeed are the most proper beneficiall mortifications of all other as being sent or suffred to come vpon vs by the most Wise Good Prouidence of God for our good 2. but those also that vvee doe or suffer by vertue of our assumed state of life either by occasion of any Law or humane Constitution or by obedience subiection to our Superiours Conuersation vvith our equalls inferiours c. 3. Those also that wee vndertake by the direction of our Confessarius or spirituall Guide to vvhom notvvithstanding our obedience is but voluntary being to last only as long as vvee thinke good 4. Those workes that true discretion requires of vs vvhich to leaue vndone or to doe contrary vvould be against Prudence 5. Likewise vvhatsoeuer it befalls vs to suffer from any creature vvhatsoeuer not excepting the deuill himselfe yea though it vvere by our ovvne fault that such things hapned to vs or vvere brought vpon vs. 6. Lastly those things that vvee accept willingly of by vertue of an Interiour Diuine Impulse vvith the Approbation of our spirituall Father 3. Secondly
those that are to goe abroad the like vvhen they returne home Whither vvhen they come they are strictly forbidden to tell any nevves of their iourney All this as if by only stepping out of their inclosure they vvere exposed to immediate perill that it vvere not possible to haue bene in the vvorld vvithout contracting such staines as that for the vvashing them avvay Publicke prayers of the Community vvere needfull Such vvas the care expressed by our Holy Patriarke vvho by ovvne experience had learned the vvonderfull benefit extreme necessity of Solitude for the attaining to Contemplation according to that of the Prophet by vvhose mouth God sayes Ose cap. 4. Ducam eam in solitudinem loquar ad cor illius That is I will leade the deuour soule into a solitary place and there I will speake words of kindnes intimacy to her spirit And to the same purpose another Prophet saith Lament cap. 3. Sedebit solitarius tacebit quia leuauit se super se The solitary person will sit still hold his peace because he hath raised vp his spirit aboue himselfe all creatures 12. Indeed vvhatsoeuer spirituall Employment a soule hath vvhensoeuer she desires to haue any conuersation vvith God Solitude is the state most proper for it vvhether it be to bevvaile her sins to exercise Pennance to meditate on the holy scriptures to prepare herselfe for any employment but especially to exercise spirituall prayer freely Thither most of the Ancient Saints yea many holy Bishops oft retired themselues because they knevv that in solitude Gods dvvelling vvas especially fixed after a free immediate vnexpressible communion vvith him there they returned more enabled enlightned to discharge the sollicitous Duties of their callings 13. But absolute Solitude such as vvas that of Ancient Hermites vvas neuer permitted to soules till after a sufficient time spent in the exercises of a Coenobiticall life except to a very fevv miraculously called thereto out of the vvorld as S. Anthony S. Hilarion our holy Father S. Benedict c Because a vvonderfull firmenes of mind confidence in God purity of soule c are requisite to him that vvithout the comfort assistance of any shall oppose himselfe single to the Deuills assaults vvhich in such a solitude are more furious And likevvise an vnusuall measure of spirituall light is needfull to such a soule to enable her to be her ovvne Directour disposer in all things CHAP. VII § 1. 2. c. The third kind of generall Mortification is Silence the which is strictly enioyned in S. Benedicts Rule But in these dayes cannot so rigorously be obserued why the conditions of it § 12. 13. 14. 15. Of Recreations now permitted § 16. 17. 18. Conditions to be obserued in Conferences § 19. Of melancholick dispositions how they are to be treated 1. THE third generall kind of mortification is silence The vvhich is one of the most proffitable mortifications in a spirituall Life preuenting a vvorld of inconceiueably pernicious dammages vvhich the spirit of Deuotion and Recollection receiues by the superfluity and intemperance of the Tongue The ordinary subiect of vnnecessary conuersations being murmurings Detraction at least vaine and distractiue disputes Professions of Friendships Newes c. Vpon the guard of the Tongue saith the Wiseman depends Life ond Death and vvhâ—soeuer accounts himselfe Religious and refraines not his Tongue that mans Religion is vaine sayth S. Iames Of such infinite importance is the vvell ordering of so small a member And this euen in the world much more therfore in Religion 2. Hervpon our Holy Father deales vvith his Disciples as God did vvith a certaine devout and Holy Monke to whom he left no povver at all to vse his tongue but only for prayer in the Community being absolutly dumbe in all other occasions and times For in our Holy Rule there seemes no Permission allovved to particular Religious for any voluntary or recreatiue Discourses at any times no not to Superiours themselues And for spirituall discourses by vvay of teaching those vvere only allovved to the Abbot or to certaine Seniours and Officers by the Abbots expresse appointment or leaue And vvhen there hapned a necessity that an ansvver should be giuen by any of the private Religious they vvere to deliuer it as breifely as vvas possible If yea or nay vvould serue the turne they must adde no more And it seemes Answering only vvas permitted not asking of Questions except vvhen necessary busines required 3. But in these latter daies Superiours have conceived themselves obliged to remit much of this rigorous Silence not only permitting but euen appointing sett times for Recreative Conversations and entertainmeÌ„ts Therin complying vvith the indispositions and generall infirmity either of our Complexions or minds 4. Now whether it were true reall necessity or no that hath caused such dispensations I vvill not inquire But this is certaine that no ancienter then S. Bernards dayes the rigorous Silence of the Rule vvas most exactly observed Yea euen in these our days and that in Communities of vvomen there is little vvanting of the like rigour And if Religious Persons had truly good vvills to seeke God they vvould find many things not very difficult vvhich in their present dispositions seeme impossible both in the point of Silence and also of Dyet c. 5. Hovv euer this is certaine that much and willing speaking is the effect of Tepidity selfe-loue and Pride For commonly it flovves from an opinion that vvee can speake vvell and consequently out of a desire of gaining estimation from others by shevving our vvits and abilities But such Intentions and Designes as these the Disciple of true Humility and Spirituality vvill abhorre 6. It is very requisite for an Internall Liuer therfore at least to observe that moderate and qualified Silence required in his Community not transgressing either in the appointed places or at the determinate times in which speaking is forbidden 7. A young Religious Person must not vvithout necessity be the first mouer or proposer of a Discourse nor ordinarily speake till he be asked vnlesse it be to propose a question or doubt in a matter of concernement Yea this Aduice may likevvise concerne the more Ancient vnlesse vvee doe conceiue that they are disobliged from Humility and necessary Abstraction Indeed Perfecter Soules can when an occasion of necessary Discourse is administred speake more with incurring fewer and lesse Defects then the imperfect 8. When Prudence and Charity require of vs to speake vvee must be very carefull not to make the Imperfections of others any part of the matter of our Discourse and especially not the imperfections of those from vvhom in our natures vvee seeme to haue an aversion And principally vvee must take heed of speaking or doing any thing to breede a dislike betvveene any Therfore all secret Informings and accusations are most carefully to be auoyded as the ruine of Christian Charity in Communities 9. And this concernes Superiours as
vvell as others vvho ought to be very far from fauouring this perniciously officious and vncharitable humour of accusing or informing in any of their Religious Much lesse ought they to esteeme that their Authoriâ—y can extend to the preiudice of Brotherly Charity so far as to exâ—use or howeuer to oblige any one to be an accuser or informer against his brethren A pretence of doing good to their subiects soules vvill be alledged by such Superiours as are of a curious inquisitive Disposition and are continually searching into the behaviour of their Religious but little good Reformation vvill ever be vvrought by such an humour of Iealous Curiosity On the contrary the effects of it are the breeding of discontents generally in all and the greatest mischeife to the soules of private vncharitable Informers 10. It is more secure for one that is apt to offend in his Tongue to be in company of many then of one or two whom he affects Therfore particular Intimacy and private correspondences betvvene Religious is much to be avoyded both for the Peace of Communities and the good of each priuate Religious Person 11. No vvords are to be spoken nor Action done merely vpon the motiue of edifying others And indeed vvhere recreatiue conuersations are allovved the most commodious subiects of Discourse are purely indifferent things and such as are neither apt to moue Passions nor to leaue distracting Images in the Hearers minds 12. Vpon this occasion I conceiue it necessary to adde some Aduices touching Religious Recreations The vvhich are not to be concluded fit to be prohibited because vvee sayd that the Duty of Mortification extends it selfe vniuersally to the whole soule and that it is to be continued to the end of ones Life On the contrary not only Reason but the Examples of the most Perfect among the Ancient Saints famous for Contemplation shew that it is proffitable yea at due times necessary To this purpose seemes the story of S. Iohn the Euangelist the first Doctour and Example of Contemplation whose custome vvas to recreate himselfe vvith a tame Doue For vvhich being censured by a Hunter that passed by as for an Action that vvas beneath his grauity and not beseeming one that professed a continuall conuersation vvith God He defended himselfe to the conuiction of the reprouer by shevving that as a Bow if it be alvvayes bent would loose its force so the mind likevvise vvould become vtterly vncapable of Diuine Thoughts if no relaxation vvere allovved to it considering the infirmity of the Body that cannot alvvays supply fit Spirits to Actions especially to such as are so contrary to its inclinations 13. True it is that in our Holy Rule there are extant no Orders about Conuentuall Recreations which argues that none vvere practised in those dayes Yea our Holy Father takes a particular care hovv euery hower of the day should be employed in common Notvvithstanding after Refection he enioyned the Religious to retire each one into his Cell permitting them a conuenient time to refresh themselues alone either with Sleepe as the custome vvas in that vvarme Climate or othervvise as they found themselues disposed if they had no inclination to Sleepe for no certaine employment is then appointed 14. But because in these latter dayes our complexions are not supposed able to support so great solitude and Attention to the Spirit as hath bene sayd Therfore haue Superiours allovved and ordeined daily certaine times for Recreatiue Conferences almost obliging each particular Religious Person to be present at them And besides at certaine seasons monthly or as the custome is they haue afforded an addition to the Diet. 15. Neither doth this preiudice the Duty of continuall Mortification vvhich is not to be interpreted in extreme rigour because then nature euen in the ablest complexions vvould be destroyed And besides Recreations are appointed that Mortification may be better more feruently exercised aftervvard Adde herunto that euen in Recreation it selfe Mortification may and ought in some reasonable degree to be discreetly exercised so as that the mind is not to povvre it selfe forth vpon that vvhich is pleasant to nature but to keepe a moderate vvatchfullnesse ouer it selfe and to referre the contentment found therin to the good of the Spirit 16. To speake a little therefore particularly touching such Conferences Decency is in grosse to be obserued But it vvill be diâ—ficult to prescribe any sett order or manner for the Talke as not to speake vnasked not to exceede such a limitation of vvords c. to omit many particular cautions which at other times are to be observed Here some more freedome must be allovved so it goe not too far 17. Among Women there can scarce be any Recreation if the Tongue be too much stinted Neither is it to be expected that their Talke should be of Spirituall matters Both because such Talke is far from being recreatiue as likevvise because none but expert Persons ought to discourse of such subiects Indeed to make such the subiect of ordinary Discourse euen betvvene the most able experienced persons either Men or vvomen is not conuenient at all Except some speciall occasion makes it expedient For it vsually proceeds from Pride or a vvillingnes to interest ones selfe in the guiding of the Consciences of others and may produce inconuenient Effects in both 18. The matter and conditions of Recreatiue Discourse therfore may be 1. That the matter doe not particularly referre to the Interiour of any of the parties But if it regard a Religious State that it be about lesse considerable externall matters as Ceremonies Customes c. 2. That it may be some thing that may be apt to cause chearfullnes though not laughter vvhich our Holy Father vvould haue banished from his Communities Novv Discourses about such matters are not to be reputed Idle words 3. It were better to talke of the ocurrences of former times then of the present because our Holy Father forbids the inquiring or telling of newes in the vvorld for feare least the Hearers being interessed may become distracted vvith sollicitudes 4. It must not therfore be of any thing that probably vvill leaue in the minds any hurtfull Images 5. The Hearer is not to suffer the subiect of the Discourses to enter so deepe into his mind as that it should raise any Passions there 6. It must by no meanes be of any thing â—y vvhich any one present or absent may be preiudiced or contristated nor indeed aftervvards distracted c. 19. As touching those that are naturally of Melancholick Dispositions they ought to be exceedingly vvatchfull ouer themselues that they giue not vvay to so pestilent an humour Nature vvill incline them to auoyd all Recreations and diuersions and being very subtle it vvill suggest pretences to iustify a froward Lonelines an humour not able to support innocent conuersation as if this vvere done out of a Loue to a Religious Solitude and Recollection But in all likelyhood such a peruerse Solitude is employed
sound And vvee may adde That the attention of the mind vvhich cannot be separated from Discoursiue Prayer is little valuable except it be accompanied vvith or performed in order to the causing an attention as vvee may call it of the heart or affections 16. These inestimable Benefits to vvhich more may be added as shall be shevved vvhich flovv from Internall Prayer of the will being considered a vvell-minded soule vvill thinke no paines too much that may auaile to purchase so vnualuable a Ievvell And Religious Superiours vvill esteeme that nothing does so essentially belong to their duty as to Instruct further their subiects in the practise of it According to the Counsell of S. Bernard Docendus est Incipiens spiritualiter orare a corporibus vel corporum imaginibus cum Deum cogitat quantum potest recedere That is Whosoeuer begins a Religious course of life must be taught Spirituall Prayer and in eleuating his mind to God to transcend all Bodies bodily images And vvith iust reason did the holy Grecian Abbot Nilus a disciple of S. Iohn Chrysostome say Beata mens quae dum orat c Happy is the soule that when she Prayes empties herselfe entirely of all Images formes Happy is the soule that Prayes feruorously without distraction Such a soule encreases continually in the desire loue of God Happy is the soule that when she Prayes does altogether quit the vse exercise of all her senses Happy is the soule that during the time of Prayer looses the possession interest in all manner of things but God 17. And indeed a soule must expect to passe through a vvorld of difficulties before she attaine to such a purity in Prayer for as the same Authour saith Vniuersum belluÌ„ quod internos doemones conflaetur non est de alia re quà m de oratione That is All the warre coÌ„trouersy that is betwene vs the Deuill is about no other thing but Prayer as being most necessary to vs most destructiue to all his designes And hereupon a certaine holy Father being asked vvhat duty in a Religious life vvas the most difficult Ansvvered To Pray well The reason is because Prayer can neuer be perfectly exercised till the soule be cleansed from all manner of impurities yea not only from the Affections but all Images also of creatures CHAP. IV. § 1. 2. Conditions required to Affectiue Prayer Of which the first is That it ought to be Continuall by our Lords precept § 3. The shamefull neglect of this Precept both in practise teaching in these times § 4. Of the ancient Heretickes called Euchites that misunderstanding this Precept neglected all other duties besides Prayer § 5. 6. 7. In what sense the said Precept obliges vs to Pray continually § 8. All other vertues are to be measured by the Degrees of Prayer § 9. How the neglect of Actuall Prayer may be a mortall sin § 10. Our Religions Profession Rule obliges vs to aspire to vninterrupted Prayer § 11. 12. Neither vocall Prayer nor Meditation can become vninterrupted But only Internall Affectiue Prayer § 13. 4. 15. 16. Whether the habit of continuall Prayer may be attained hy prolonged Vocall offices § 17 18. That the sure meanes to attaine to it is a constant Practise of dayâ—y Recollections § 19. 20. Who they are that shall be accounted by our Lord to haue satisfied the obligation of this precept 1. HAVING shevved the necessity excellency of Affectiue Prayâ—r I vvill novv rreate of certaine qualities conditions requisite therto of which I vvill at the present insist only on three to vvit 1. The first regarding the extension of it 2. The second the intension or feruour of it 3. The third the cause or Principle from vvhich it must proceede to vvit the Diuine Spirit 2. As touching the first point to wit the extension of Prayer it is our Lords command that vvee should neuer omitt this duty of Prayer Oportet semper orare non deficere Wee ought alwaies to pray not to cease or faint in it And S. Paul exhorts indifferently all Christians sine intermissione orate Pray vvithout intermission Now in this Precept of our Lord there is an obligation so expresse so vniuersall so confirmed repeated both affirmatiuely negatiuely that all exception derogation seemes to be excluded that it binds both semper ad semper In all the Ghospell vvee can scarce find a Precept so fast-binding so vnquestionable 3. This being euident hovv can any one vvithout greife indignation reade the strange dispensations escapes inuented allovved by some late Writers to defeate this so necessary a duty Because perhaps no man can positiuely say that hîc nunc Actuall Prayer is necessary obliging vnder Mortall sin therfore they conclude that except two or three moments of our life it is not at all necessary to pray that is in the first moment that a child comes to the vse of Reason in the last moment vvhen a soule is ready to expire for then indeed some of them not all acknovvledge that vvithout mortall sin a soule cannot deliberately willfully neglect to lift vp it selfe to God As for the Diuine Office those to vvhom the reciting of it is of obligation such say they are only bound vnder Mortall sin to the externall pronunciation of the vvords as for the mentality of it that is only a matter of Counsell of Perfection 4. In the Ancient times there vvas a certaine Sect of Hereticks that vvandred as far vvide the conâ—râ—ry vvay vvho vpon a mistaken interpretation of this precept of our Sauiour neglected yea condemned all other things besides Prayer despising the Sacraments omitting the necessary duties of their vocation refusing to doe any externall Acts of Charity c. And from this frenzy they vvere called Euchitae that is Persons that did nothing but pray 5. But the trueth lyes betwene these two extremes for most manifest it is that vvee are obliged to aspire vnto vninterrupted Prayer And yet most certaine also it is that besides simple Prayer there are many other Duties required of vs. The sence therfore and importance of our Lords precept of Praying continually without failing may be cleared by tvvo passages of S. Paul The first is this 1. Tim. 4. Cibos creauit Deus ad percipiendum c. That is God hath created meates to be receiued with giuing of thanks by his faithfull seruants those which haue knowne the trueth For euery creature of God is good nothing to be reiected which is receiued with giuing of thanks for it is sanctified by the word of God by Prayer The second is 1. Cor. 10. Siue ergo manducatis siue c. That is Therfore whether you eate or drinke or what other thing soeuer you doe doe all to the glory of God From vvhich Texts it appeares 1. That all creatures are in their vse vnsanctified vnto vs that is
due regard be had to the body that it be not too much preiudiced by the exercises of the spirit performed vvith ouermuch violence impetuosity And this not so much for the bodies sake as the spirits the vvhich since in this life it cannot worke vvithout the body by too violent vvorkings it may so weaken the body as that it vvill not be enabled for continuance so those little short gaines vvhich are gott by a few impetuous Exercises vvill be dearly bought by an incapacity of coÌ„tinuing them contracted in both soule body Wee must neither stretch our vnderstandings to high seekings least vvee be plunged thereby in Internall darkenes from vvhich vvould proceede intolerable perplexities Neither must vvee force the affectioÌ„s euen to good obiects too much nor suffer them to flovv vvith too violent a streame nor lastly must vvee exhaust bodily strength by vnnecessary externall Austerities 4. As for the painfullnes troubles vneasines to nature that vvithout too much debility doth accompany spirituall exercises those may vvell enough be digested considering the vnspeakable benefits seruice that they produce vnto the soule And yet for our comfort this vneasines vvill by custome constancy continually diminish for as Harphius obserues a soule after long practise of Eleuations of spirit vvill come to such a facility in them that they vvilll become as it vvere naturall to her And herein vvee may obserue the vvonderfull vvisedome goodnes of the diuine Prouidence ouer soules hovv he tempers the exercises of the spirit to the Exigence of the body For vvhile the body being vigorous is able to endure more he giues her ruder more laborious exercises But vvhen by long-continued vvorkings it is become so feeble that any violent Intention of the spirit or rude externall mortifications of vvhich there is no need vvould ouer-vvhelme it then the exercises are most easy peaceable silent serene yet infinitely more full of vertue then formerly 5. Novv the peculiar vertue by vvhich all harmfull inconueniences either to the body or spirit may be auoyded is that supernaturall Discretion by vvhich a soule is enabled to hold a Meane auoyde the vicious Extremes in the practising of all spirituall duties It is iustly called a supernaturall vertue because God only can bestovv it for all the vvitt Philosophy in the vvorld are but meere folly blindnes in these matters And this he does principally by the meanes of Prayer vvith the vse of requisite Abstraction attendance to his diuine Inspirations vvhereby vvee shall receiue a Celestiall habituall light to direct vs in all things suitably to our ovvne particular dispositions abilities for no one man can in all matters be a Rule vnto another 6. Novv as touching a particular application of this supernaturall Discretion to the exercises of an Internall life much hath already bene set dovvne dispersedly in these Treatises I vvill therfore only point at some fevv considerations vvhich in the practise of the seuerall Duties of a Contemplatiue life doe regard this Mistresse of all vertues Discretion vvhich surely deserues aboue all other to be purposely by it selfe treated of in as much as vvithout it all other Vertues are imprudent that is not vertues at all 7. First therfore in regard of the duty of Mortification I speake now only of necessary Mortifications of vvhich kind all are to be esteemed that come from God either immediately or by meanes of others especially Superiours a soule is to esteeme those Mortifications vvhich a Superiour beyond the Rule shall voluntarily impose vpon the subiect to be to the subiect himselfe necessary hovveuer voluntary to the Superiour 8. Novv Superiours ought rarely to impose such kind of Mortifications on their subiects because so many circumstaÌ„ces are required to make them vvell imposed that a great measure of illumination from God is requisite for those that practise the imposing of them For 1. The Superiour must euidently see that the subiect in probability vvill make good vse of them 2. And that though they may doe the subiect good some one vvay yet they vvill not harme him more another 3. He must take heed that others be not scandalised thereby 9. The like circumstances are to be obserued by a particular person that vvould voluntarily assume mortifications For vvant of vvhich point of Discretion Harphius saith That such kind of strange odde and uncouth mortifications as are imposed practised in some Communities ought not to be voluntarily assumed as if with a designe therefore to be despised by another 10. The Authour of the Abridgment of Perfection iustly imputes Indiscretion to those who will neuer giue rest to nature but will alâ—wayes haue some crosse or other Exteriour or Interiour by which to mortify Nature For saith he the highest Perfection is not to desire to be allwaies suffring but to be content to suffer all that by Gods Prouidence shall befall vs. The vvhich contentment is taken avvay by that continuall anxiety vvhich those must suffer that vvill needs be allvvaies vpon the rack 11. In like manner Harphius taxes those that thinke â—hemselues ready for afflictions complaine that they â—vant occasions to exercise their Resignation For â—ives he to such an one thou deceiuest thy selfe by â—ide God does see that as yet thou art not indeed ready strong enough for extraordinary trialls for if he did he would not faile to furnish thee with occasions He will send an Angell from heauen on purpose to exercise a soule rather then she would want Mortifications for her good Therefore let soules neuer be sollicitous nor set themselues to deuise or procure mortifications as if they thought that God had forgotten them Notable examples of this Prouidence of God may be seene in the life of Thaulerus vvhere likevvise vvee read hovv God reprehended the Lay-man that conuerted Thaulerus in his sleepe for certaine assumed voluntary corporall Austerities To this purpose there is a memorable passage in the life of Suso coÌ„cerning a spirituall daughter of his vvho of herselfe vvas disposed to haue vndertaken some great corporall mortifications but vvas disswaded by Suso although himselfe by a speciall Call from God did vse very violent sharpe ones In the vvhich Discourse there are many excellent Documents very vvell deseruing to be perused by the deuout Reader 12. Let a soule therfore seriously practise that Mortification of Mortifications vvhich is pure Internall Prayer vvith it ioyne a diligent good vse of those Mortifications attending her state of life or sent her othervvise from God not omitting those most efficacious Internall mortifications by Acts of humiliation Annihilation of herselfe so doing she vvill haue little reason to complaine of vvant of exercise of this vertue For Corporall Austerities doe not by the excesse of them but by the fitnes proportion to the soules present disposition perfectionate an Internall liver So that some in firme but sincerely affected persons doe aduance themselues more by ordinary trifling
· SANCTA SOPHIA · OR DIRECTIONS FOR THE PRAYER OF CONTEMPLATION c. Extracted out of more then XL. Treatises written by the late Ven. Father F. AVGVSTIN BAKER A Monke of the English Congregation of the Holy Order of S. BENEDICT And Methodically digested by the R. F. SERENVS CRESSY Of the same Order and Congregation And printed at the Charges of his Conuent of S. GREGORIES IN DOWAY VOL. I. AT DOWAY By IOHN PATTE ' and THOMAS FIEVET ANNO D. M.DC.LVII TO OVR MOST R. FATHER LAVRENCE REYNER PRESIDENT GENERALL Of our H. Congregation of the Order of S. BENEDICT And to all our VV. RR. FF Superiours in the same VV. RR. FF Such being the distemper of this Age that onely good Bookes and such as are most proper to cure in the very roote its disorders doe stand in need of Protection You cannot in iustice as it seemes to mee refuse yours to this the composing and publishing wherof at this time was an effect of your V. R. Paternities order and commands Now those very Commands with so much Aduice and zeale vnanimously made are a very strong Proofe that this Booke for as much as concernes the substantiall Doctrine therein contained is such an one so perfectly good Medicinall as that I neede not doubt and indeed should be sorry it should haue any other faâ—e then the hatred of all those that loue darknes more then Light As for whatsoeuer faults may haue hapned through my want of skill in the compiling I doe not desire such Patrons to them Yet truly there hath not bene vvanting all the diligence and care that I vvas capable of to prouide that so excellent Instructions should not be too much disparaged by the second copying and nevv fashion and dresse vpon them The paines herein taken vvill appeare to be not very ordinary to any one that shall consider hâ—w difficult a matter it is out of such a vvorld of Treatises vvritten vpon particular subiects for the speciall necessities and vse of certaine deuout Persons vvithout any â—ye or designe in the Authour of affording materialls for an entire Body of Spirituality to frame such a Body not at all defectiue and with pâ—râ—s not vnproportionable Novv I must confesse that though conscience alone and duty to your VV. RR. Paternities vvould haue had sufficient influence on mee to preuent negligence yet I had moreouer one Motiue besides to heighten my diligence vvhich vvas Gratitude For to the admiration and loue of these Excellent Instructions I ovve not only the hastning of my Reconciliation 〈◊〉 the Catholick Church as on this very day being the Viâ—â—ile of the Feast of S. M. Magdalen in the Office of the H. â—nquisition at Rome but aâ—so the happines of being a Member through vnworthy of your Holy Congregation It may notvvithstanding fall out that vvith all my endeauours I may faile of giuing satisfaction in the point of Art But that I haue not bene vvanting in the principall condition of Faithfullnes besides the testimony of mine ovvne coâ—science I haue that also of persons learned and pious to vvhâ—m the Writings of the Venerable Authour haue bene perfectly knovvn and familiar Iâ— vvill doubtlesse seeme strange to others but not to your Paternity V. R. F. President that so peâ—fâ—ct Instructions for Contemplation should proceede from one that had spen◠〈◊〉 his vvhole Life in the laborious Employment of the Apostolick Mission But your V. R. Paternity by experience knovve that those vvho sincerely giue themselues to seeâ—e Almighty God by pure Spirituall Prayer vvhat euer their Employments be vvill vvithout any preiudice to them neuer vvant opportunities to meete and conuerse vvith Him in Solitude Now from such Conuersations it is that there doe proceede from the Father of Lights such Illustrations as not only giue a Splendour to the Persons themselues but by reflexion also serue to guide others The Solitude that our Venerable Authour enioyed vvas by his ovvne election among freinds Penitents and Disciples But Gods holy Spirit lead your V. R. Paternity into a Desart far more suit of horrour indeed but vvithall far more instructiue a Solitude of Prisons and Dungeons among Enemies to Religion and Humanity Where yet by the Light and force not only of your Learning but also your Deuotion c you could found Churches of Conuerts A more sufficient and proper Patron therfore and Iudge could not be found then your V. R. Paternity of Instructions of this Nature So that from you it is that all others your Religious Subiects receiuing them vvill through Gods grace dayly vvith their encreasing feruour by their good practise and example recommend them to others abroad also VV. RR. FF From my Cell in the Conuent of S. Gregories in Doway this 21. of Iuly 1657. Your VV. RR. PP in all Duty and Seruice in our Lord Br. Serenus Cressy NOS Fr. LAVRENTIVS REYNER Congregations Anglicanae Ordinis S. Benedicti Praeses Generalis Visis testimonijs Approbationibus RR. PP Congregationis nostrae BENEDICTI STAPLETONI S. Theologiae Doctoris Definitoris dictae Congregationis c. LEANDRI à S. Augustino S. Theologiae Professoris c. quibus cura examinandi Librum quendam Spiritualem Anglicè Scriptum cui Titulus SANCTA SOPHIA or Directions c. à nobis demandata fuerat Ad Dei honorem gloriam Ecclesiae Sanctae Catholicae bonum animarumque vti speramus in Sancto Dei amore profectum notabilem vt dictus liber praeli beneficio mundo publicetur per praeseÌ„tes licentiaÌ„ damus In cujus rei testimonium his subscripsimus Sigillum nostrum apposuimus Parisijs in Monasterio Nostro S. Edmundi Regis Martyris in Suburbijs D. Iacobi Maij. 4. An. D. 1657. Fr. LAVRENTIVS REYNER Praeses qui supra licet indignus De Mandato R. Adm. P. Praesidis Locus Sigilli Fr. AVGVSTINVS CONSTABLE SECRETARIVS LEgi diligenter Librum cui titulus SANCTA SOPHIA Or Directions c Anglicè scriptuÌ„ in eoque nihil reperi quod orthodoxae Fidei aut bonis moribus aduersetur Testor etiam nihil in hoc libro contineri praeter regulas praecepta ad vitae Contemplatiuae Perfectionem ducentia Ea verò tantâ doctrinae soliditate perspicuitate tamque insigni methodo tractari vt noÌ„ soluÌ„ pijssimi Authoris SaÌ„ctitas in coÌ„ductu animarum ad Perfectionis apiceÌ„ peritia nec non ipsius Collectoris diligentia stili nitor abundè comprobentur verùm etiam summo cum perfectioris vitae studiosorum fructu in lucem emittendum nullo modo dubitem In super Authoris mentem videtur adeo assecutus praefatus Collector vt qui in Authoris doctrinâ sunt versati genuinum illius foecum necessariò agnoscere debeant Datum in Monasterio nostro S. Gregorij Duaci 21. Ap. 1657. F. BENEDICTVS STAPLETON Sac The. Doctor PErlegi librum cui titulus SANCTA SOPHIA c. Anglicè scriptum testorque in eo nihil reperiri quod orthodoxae Fideiaut
permit thy selfe to be detained avvhile in the Entry For perhaps a short delay here vvill make thy progresse aftervvard both more speedy and proffitable 2. This is to acquaint thee that the immaculate Doctrine contained in this Booke though it neuer met vvith any that opposed or so much as questioned the Verities thereof speculatiuely considered yet there haue not vvanted some that haue iudged them not fit to be thus freely exposed to thy vievv much doubting thou vvouldst proue such an one as vvould make an ill vse and peruerse aduantage from them 3. Now the principall yea onely Point that giues some this Iealousy is that vvhich thou vvilt find in the Second Section of the First Treatise vvhere is treated touching Diuine Illuminations Inspirations Impulses and other Secret Operations of Gods Holy Spirit in the Hearts of Internall Liuers Concerning vvhich the constant Teaching of our Venerable Authour in breife is this viz. That the Diuine Spirit by vertue of the sayd Operations is to be acknovvledged our onely secure Guide and Maister in these Secret Pathes of Diuine Loue discouered in some measure in the following Treatises And consequently that the most essentiall Vniuersall Duty to be aspired vnto by euery one that pretends a desire or intention to walke in the same Pathes is to giue vp his Soule and all its Faculties to Gods Internall Guidance and Direction only relinquishing and renouncing all other Instructours and Instructions as far as they are not subordinately cooperating vvith this our Diuine Maister For the receiuing of vvhose Celestiall Influences the humble and devout Scholler is obliged to prepare and dispose himselfe by Prayer Abstraction of Life c in Solitude hearkning to his Voyce Call and learning how to distinguish it clearely from the Voyce Sollicitatiōs of Humane Reason or Corrupt Nature till that by long familiarity conuersation with God Diuine Loue alone will so cleare his spirituall sight that he shall see at last no other Light nor receiue Motion from any other but God only this in all Actions Omissions and suffrings though in themselues of the smallest importance 4. This is our Venerable Authours Doctrine every vvhere in all his Treatises vvhat euer the Subiect be inculcated and euen to the vvearying of the Readers continually repeated and asserted Indeed a Doctrine it is so fundamentall to all his other Instructions concerning Prayer and Mortification c that the least vveakning of its authority renders all the rest vnproffitable 5. But little reason there is to feare that a Doctrine vvhich is the very Soule of Christianity can be shaken by humane opposition or disparaged by jealousy True it is notvvithstanding that though this Fundamentall Verity receiues testimony abundantly both from Scriptures and Vniuersall Tradition though it be constantly asserted in the Schooles and sprinckled euery vvhere in almost all Mystick Writers yet scarce hath any one since the Ancient Fathers times especially S. Augustin so purposely largely and earnestly recommended it to Practise And therfore no great vvonder it is if such a vvay of deliuering it haue seemed a Nouelty euen to those that speculatiuely and in Theft acknovvledge it to be the established Doctrine of the Church and vvhilst they vvillingly and vvith applause heare it asserted daily in the Schooles yet meeting vvith it thus popularly spread they are offended vvith it I meane vvith the communicating it to the vse and practise of the Vnlearned 6. Now vvhat is vvas that troubled them vvill appeare from the only Obiection in the Authours life-time made against it vvhich vvas indeed a mere Iealousy least this doctrine so deliuered should preiudice the Authority of Superiours The vvhich Obiection He ansvvered to the full satisfaction of all that vvere interessed in the matter The Summe of vvhich Answer followes in the Ninth Chapter of the second Section of the first Treatise and needs not be here repeated 7. But since his Death and especially after that by a generall vnanimous agreement of all Superiours among vs it had bene ordained that the summe of the Authours spirituall Doctrine should for the good of Soules aspiring to Contemplation be published both the same Obiection hath bene renevved and others moreouer added therto and all of them haue risen from the like ground of Iealousy not so much acknovvledged to be rationall by the Obiectours themselues vvho readily subscribe to the Doctrine as Catholickly true and Holy as feared from others to vvit partly from ordinary not learned Catholicks vvho it is suspected vvill be suspicious of a Doctrine that vvill seeme nevv and hovveuer vnproper to them but principally from strangers Enemies to the Church especially the frantick Enthusiasts of this age vvho as is feared vvill conceiue their frenzies and disorders iustified here 8. These things considered both zeale to Truth Duty to Superiours and Charity to thee beloued Reader obliged me before all other things to beseech thee to abstaine from reading the Booke vnlesse it can be demonstrated before-hand that it vvas fitt to come into thy hands that the suspected inconueniences and suspicions are euidently groundlesse that it vvould be a greater frenzy in the Enthusiasts of these day or in any seduced or seducing Spirits to claime any right in this Doctrine then that vvhich all ready possesses them and in a vvord that no obiections either against the Doctrine or publishing of it either haue or as wee suppose can rationally be deuised to make vs repent the Printing or thee the reading of the follovving Booke 9. Among the sayd Obiections this one is scarce vvorthy to find place vvhich yet by some hath bene vrged in generall against the publishing to all Christians view Instructions about Prayer and Mysticall Practises proper to a few Contemplatiue Persons for vvhom alone the Authour intended them vvithout the least thought of hauing them communicated exposed so generally Especially considering that this Treatise discourses of Sublime Mystick Matters aboue the reach of vulgar capacities and also that vvheras to such tender vvell-minded Soules as those vvere for vvhom the sayd Treatises vvere meant iust liberty condescendence vvas allovved in many cases not to be permitted to others that either in the vvorld or else in a Religious life doe vvalke in other vvaies these notvvithstanding vvill be apt to their ovvne preiudice to make vse of such liberty 10. But surely as it vvould be most vnreasonable to forbid a Physition to publish a Booke of Remedies against some speciall Diseases for feare that some that are vntouched of those Diseases or perhaps sick of the Contrary should hurt themselues vvith making vse of Medecines improper for them Or Molina the Carthusian to publish his Excellent Instructions for Preists least Lay-persons should assume the Priuiledges belonging to that Sublime Calling Or Aluarez de Paz to print his Volumes about the Duties Exercises of Religious persons because they are improper for Seculars So neither vpon such grounds ought these Instructions be hindred from being publick Neither
diuine light by which their vnderstandings had bene illustrated that Diuine loue by which their wills affections adhered continually to God they were rendred incapable either of contemplating God except onlie as a seuere Iudge auenger or consequently of affording him any degree of loue On the contrary both their minds and affections were only emploied on themselues or on creatures for their owne naturall carnall interests or pleasure this with such a violent obstinacy firmenes that it was impossible for them by any force left in corrupt nature to raise their loue tovvards God being once so impetuously precipitated from him tovvards themselues 5. All these miserable deprauations hauing bene caused in all the povvers and faculties of their soules by the forbidden fruit the which vtterly irreparably disordered that most healthfull exact temper of their bodily constitutions insomuch as the spirits humours c. which before did nothing at all hinder their exercisings operations tovvards God but did much promote them now did wholly dispose them to loue seeke themselues only with an vtter auersion from God the accomplishing of his diuine will all circumstant creatures instead of being stepps to raise them tovvards God on the contrary more and more seduced their affections from him raised all other inordinate passions displeasing to him Hereby in lieu of that peaceable and happie condition which they before enioyed in this world by a continuall vnion vvith God the vvhich vvas to be perfected eternally in the vvorld to come they became disquieted distracted and euen torne asunder vvith a multitude of passions and designes oft contrarie to one another but all of them much more opposite to God so that by falling from vnity to a miserable multiplicity and from peace to an endles warre they were therein captiued by the deuill readily yeilding to all his suggestions hatefull to hating God so contracted not only an vnauoydable necessity of a corporall death but also the guilt right to an eternall separation from God after death in that lake of fire brimstone burning for euer prepared for the deuill his Angells 6. Now the vvhole stocke of humane nature being thus totally vniuersally depraued in our first Parents it could not by any possible naturall meanes be auoyded but that all their Posterity should be equally infected poysoned with all these disorders all which were increased dayly heightned by ill education actuall Transgressions And consequently the same guilt both of temporall erernall death was with all transfused vpon them 7. But Allmighty God the father of mercies pittying his owne creatures thus ingulfed in vtter misery by the fault of Adam seduced by his our common Enemy did in his most vnspeakeable mercy freely vnasked prouide ordeine his owne coeternall Son to be a Sauiour vnto mankind who by his most bitter suffrings death redeemed vs from the guilt of eternall death by his glorious life resurrection hauing obteined a power of sending the holie ghost communicated to vs in his word sacraments c he hath rectified all these disorders shedding forth a new heauenly light to cure the blindnes of our vnderstandings diuine Charity in our hearts the which abateth that mordinate selfe-loue formerly reigning in vs herby he reinstates vs cooperating with his diuine grace perseuering therein to a new right vnto eternall happines perhaps more sublime then man in innocency was destind to 8. Notwhichstanding it was not the good will pleasure of God by this Reparation to restore vs to the same state of perfect holines wherein Adam liued in Paradice And this we ought to ascribe to his infinite wisedome also to his vnspeakable goodnes towards vs for certainly if we had bene once more left as Adam was in the free power of our owne wills that is in so casuall an estate as Adam was assisted fortified with no stronger an Ayde then the primitiue grace we should againe haue irreparably forfeyted all our happines plunged our selues far more deepely in endles misery 9. Therefore Allmightie God thought fit for our humiliation to keepe vs in continuall vigilance feare as also thereby dayly to refresh the memory of our primitiue guilt our thank fullnes for his inestimable goodnes to leaue vs in a necessitie of incurring temporall death which we are not now to looke on as a punishment of sin so much as a freedome from sin a Gate entrance to Eternall Glory Moreouer though by his grace he hath abolished the guilt of originall sin yet he hath suffred still to remaine in vs many bitter Effects of it the which shall neuer in this life be so wholly extinguished by grace or our holy endeauours but that some degrees of ignorance inclinations to that pernicious loue of our selues will remaine in vs. By which meanes we are preserued from our greatest enemie Pride also forced to a continuall watchfullnes combat against our selues our spirituall enemies allwaies distrusting our selues relying vpon the medicinall omnipotent regenerating grace of Christ far more helpfull to vs then the grace of innocency was in that it not only more powerfully inclines our wills conquers the actuall resistance of them by making them freely cooperate with it whensoever they doe cooperate for it takes not away our liberty to resist but like wise after it hath bene weakened by veniall sins extinguished by mortall it is againe againe renewed by the meanes of the sacraments prayer c 10. Our duty therefore in our present state the employment of our whole liues must be constantly feruently to cooperate with diuine grace thereby indeauouring not only to get victory ouer Selfe-loue Pride sensuality c by humility diuine loue all other vertues but also not to content our selues with any limited degrees of Piety holines but dayly to aspire according to our abilities assisted vvith grace by the same vvaies to the same Perfection for vvhich vve vvere first created vvhich vvas practised by Adam in Innocence to vvit an vtter extinguishing of Selfe-loue all affection to creatures except in order to God as they may be instrumentall to beget increase diuine loue in vs a continuall vninterrupted vnion in spirit vvith God by Faith contemplating him by Loue euer adhering to him 11. This I say is the duty indispensable obligation of all Christians of vvhat condition soeuer not only seriously to aspire to the diuine loue but also to the perfectiō thereof suitably to their seuerall states vocations for it is morally impossible for a soule to loue God as he ought to be loued that is as the only obiect of her loue as the only vniuersal End of her being life for the procuring of an inseparable vnion vvith whom for no other reason the use comfort of creatures was permitted giuen
the compassing a designe so heauenly qualifying them not only vvith good naturall propensions to those Internall vvaies of loue leading to this End but also calling them to a state of life abstracted from the vvorld the vanities sollioitudes of it and vvithall supernaturall light to direct them in the secret pathes of this loue and lastly strong resolutions and perseuerance vvith courage to breake through all discouragements difficulties persecutions Aridities vvhatsoeuer oppositions shall be made against them either from concupiscence vvithin or the vvorld vvithout or the deuill ioyning vvith both against a designe of all others most hurtfull to him most destructiue to his pretentions 11. And for a yet further and greater encouragement vnto them to embrace prosecute so glorious a designe they may take notice that besides this hitherto described happy vnion of a Contemplatiue soule vvith God by perfect Charity in the vvhich the soule herselfe actiuely concurrs not only as to the fruition but also in the disposing herselfe immediatly thereto There are other vnions entirely Supernaturall not at all procured or so much as intended by the soule her selfe but graciously freely conferred by God vpon some soules in the vvhich he after a vvonderfull and inconceiueable manner affords them interiour illuminations and touches yet far more efficacious and Diuine in all vvhich the soule is a mere Patient and only suffers God to worke his Diuine pleasure in her being neither able to further nor hinder it The vvhich vnions though they last but euen as it vvere a moment of time yet doe more illuminate and purify the soule then many yeares spent in actiue exercises of Spirituall praier or mortification could doe CAP. IV. § 1. 2. 3. 4. A Strong Resolution necessary in the Beginning § 5. 6. 7. 8. 9. Considering first the length and tediousnes of the way to perfection in mortification § 10. 11. And also many degrees of praier to be passed § 12. Therefore it is seldome atteined not till a declining Age. § 13. Except by Gods extraordinary favour to a few § 14. Yet old young ought to enter into the way § 15. A motiue to resolution are the difficulties in the way § 16. And those both from with out and within 1. THe end of a Contemplatiue life therfore being so supereminently noble and Diuine that beatified soules doe prosecute the same and no other in heauen vvith this only difference that the same beatifying obiect vvhich is novv obscurely seene by faith and imperfectly embraced by loue shall herafter be seene clearly and perfectly enioyed The primary and most generall Duty required in soules vvhich by Gods vocation doe vvalke in the vvaies of the spirit is to admire loue and long after this vnion and to fixe an immoueable resolution through Gods grace assistance to attempt and perseuere in the prosecution of so glorious a designe indespight of all opposition through light darknes through consolations desolations c. as esteeming it to be cheaply purchased though with the losse of all comforts that Nature can find or expect in Creatures 2. The fixing of such a couragious Resolution is of so maine importance necessity that if it should happen to faile or yeild to any though the feircest tentations that may occurre and are to be expected so as not to be reassumed the whole designe will be ruined And therefore deuout soules are oftentimes to renew such a resolution and especially when any difficulty presents it selfe and for that purpose they will oft be put in mind thereof in these following instructions 3. It is not to be esteemed loftines presumption or pride to tend to so sublime an end but it is a good and laudable ambition and most acceptable to God Yea the Roote of it is true solide humility ioynd with the loue of God For it proceedes from a vile esteeme and some degrees of a holy hatred of our selues from whom vve desire to fly and a iust esteeme obedience and loue of God to vvhom only vve desire to adhere be inseparably vnited 4. Happy therefore is the soule that finds in herselfe an habituall thirst longing after this vnion if she vvill seeke to assvvage it by continuall approaches to this Fountaine of liuing vvaters labouring therto vvith daily Externall Internall vvorkings The very tendance to this vnion in vvhich our vvhole Essentiall happines consists has in it some degrees of happines and is an imperfect vnion disposing to a perfect one For by such internall tendance aspiring vve gett by little little out of Nature into God And that vvith out such an interiour tendance desire no exteriour suffrances or obseruances vvill imprint any true vertue in the soule or bring her neerer to God vvee see in the example of Suso vvho for the first fiue yeares of a Religious Profession found no satisfaction in soule at all notvvthstanding all his care exactnes in exteriour Regular Obseruances and mortifications he perceiued plainly that still he vvanted some thing but vvhat that vvas he could not tell till God vvas pleased to discouer it to him and put him in the vvay to atteine to his desire vvhich vvas in spirit to tend continually to this vnion vvith out vvhich all his austerities and Obseruances serued little or nothing as proceeding principally from selfe loue selfe-iudgment the satisfying of Nature euen by crossing it 4. Let nothing therfore deterre a vvelminded soule from perseuering vvith feruour in this firme resolution No not the sight of her daily defects imperfections or sins or remorses for them but rather let her increase in courage euen from her falls and from the experience of her ovvne impotency let her be incited to runne more earnestly adhere more firmly vnto God by vvhom she vvill be enabled to doe all things and conquer all resistances 5. Novv to the End that all sincerity may be vsed in the deliuery of these instructions and that all vaine complyance flattery may be auoided the Deuout soule is to be informed that the vvay to perfection is 1. both a very long teadious vvay and 2. vvithall there are to be expected in it many greiuous painfull bitter tentations and crosses to corrupt nature as being a vvay that vvholly and vniuersally contradicts destroyes all the vaine cases contentments interests and designes of Nature teaching a soule to dye vnto selfe-loue selfe-iudgment and all propriety and to raise her selfe out of Nature seeking to liue in a Region exalted aboue Nature to vvit the Region of the spirit into vvhich being once come she vvill find nothing but light and peace and ioy in the Holy Ghost The vvhich difficulties considered instead of being discouraged she vvill if she be truly touched vvith Gods spirit rather encrease her feruour courage to pursue a designe so Noble Diuine for vvhich alone she vvas created especially 3. considering the infinite danger of a negligent tepide and spiritually slouthfull life
though in themselues veniall yet doe much obscure the Diuine light vveaken its efficacy Yea euen in those things vvherein such imperfect soules doe for the substance of the Action its essentialls follovv the direction of Gods Spirit yet by mixing of sensuall Interests ends suggested by the false teacher they doe diminish its luster beauty valevv And so subtile is the spirit of nature that it oft makes its false suggestions passe for Diuine Inspirations seldome misses the insinuating its poyson in some degree either into the beginning or continuation of our best actions 5. From these vnquestionable grounds thus truly layd it follovves euidently That in all good Actions especially in the Internall wayes of the spirit which conduct to Contemplation Perfection God alone is our only maister directour creatures vven he is pleased to vse them are only his Instruments So that all other teachers vvhatsoeuer vvhether the light of reason or externall Directours or Rules prescribed in bookes c are no further nor othervvise to be follovved or hearkened to then as they are subordinate conformable to the Internall Directions Inspirations of Gods Holy spirit or as God inuites Instructs moues vs to haue recourse vnto them by them to be informed in his vvill by him enabled to performe it And that if they be made vse of any other vvayes they vvill certainly misleade vs. 5. This is by all Mysticall vvriters acknovvledged so fundamentall a truth that vvithout acknovvledging it vvorking according to it it is in vaine to enter into the exercises of an Internall Contemplatiue life So that to say as too commonlie it is said by Authours vvho pretend to be spirituall but haue no tast of these mystike matters Take all your Instructions from vvithout from Externall teachers or bookes is all one as to say haue nothing at all to doe vvith the vvayes of Contemplation vvhich can be taught by no other but God or by those vvhom God specially instructs appoynts determinately for the Disciples present exigence So that it is God only that internally teaches both the Teacher Disciple his inspirations are the only lesson for both All our light therfore is from Diuine Illumination all our strength as to these things is from the Diuine operation of the Holy Ghost on our vvills affections 7. Novv to the end that this so important a verity may more distinctly be declared more firmely imprinted in the minds of all those that desire to be Gods schollers in the internall vvaies of his Diuine loue they are to take notice that the Inspirations vvhich are here acknovvledged to be the only safe rule of all our actions though of the same nature yet doe extend further to more other particular obiects then the Diuine light or Grace by vvhich good Christians liuing common liues in the vvorld are lead extends to yea then it does euen in those that seeke perfectiō by the exercises of an Actiue life 8. The light vertue of Common Grace affords generally to all good Christians that seriously indeauour to saue their soules such Internall Illuminations motions as are sufficient to direct them for the resisting of any sinfull tentation or to performe any necessary act of vertue in circumstances vvherin they are obliged though this Direction be oft obeyd vvith many circumstantiall defects And their Actions are so far no further meritorious pleasing to God then as they proceed from such Internall Grace or inspiration But as for other Actions vvhich in their ovvne nature are not absolutly of necessary obligation the vvhich notvvithstanding might be made Instrumentall to the aduancing perfecting of holines in their soules such as are the ordinary vsually esteemed Indifferent Actions of their liues to a due improouement of such Actions they haue neither the light nor the strength or very seldome by reason that they liue distracted liues not vsing such solitude recollection as are necessary for the disposing of soules to the receiuing such an extraordinary light vertue And as for those that tend to Perfection by Actiue exercises euen the more perfect although they atteine therby a far greater measure of light grace by vvhich they performe their necessary duties of holines more perfectly vvith a more pure Intention likeevvise make far greater benefit for their aduancement by Actions occurrences more indifferent yet they also for vvant of habituall Introuersion recollectednes of mind doe passe ouer vvithout benefit the greatest part of their ordinary actions 9. But as for Contemplatiue liuers those I meane that haue made a sufficient progres tovvards Perfection besides the cōmon grace light or Inspirations necessary for a due performance of essentiall Duties the vvhich they enioy in a far more sublime manner degree so as to purify their actions from a vvorld of secret impurities subtle mixture of the Interests ends of corrupt nature inuisible to all other soules Besides this light I say vvhich is presupposed prerequired they vvalke in a continuall supernaturall light are guided by assiduous Inspirations in regard of their most ordinary in themselues indifferent Actions occurrences in all vvhich they clearly see hovv they are to be haue themselues so as to doe vvill of God by them also to improoue themselues in the Diuine loue the vvhich extraordinary light is communicated vnto them only by vertue of their almost continuall Recollectednes Introuersion attention to God in their spirits 11. More particularly by this Internall diuine light an Internall liuer is or may be directed 1. In the manner circumstances vvhen vvhere hovv any vertue may most proffitably perfectly be exercised For as for the substantiall Act of such a vertue the necessary obliging circumstances in vvhich it cannot vvith out mortall sin be omitted the light of common sanctifying Grace vvill suffise to direct 2. In the manner frequency length change other circumstances of Internall prayer 3. In Actions or omissions vvhich absolutely considered may seeme in themselues Indifferent at the present there may be as to ordinary light an vncertainty vvhether the doing or omission is the more perfect This is discouered to the soule by these Supernaturall Inspirations light such Actions or Omissions are for example Reading study of such or such matters vvalking conuersing staying in or quitting solitude in ones Cell taking a iourney vndertaking or refusing an employment accepting or refusing Inuitations c In all vvhich things well-minded soules by solitude introuersion disposing themselues will not faile to haue a supernaturall light impulse communicated to them which will enable them to make choyce of that side of the doubt vvhich if they correspond therto vvill most aduance them in spirit suite vvith the Diuine vvill Whereas vvithout such light generally soules are directed by an obscure light impulse of nature carnall ends or Interests vvithout
25. The generall remedies against almost all difficulties are these tvvo 1. Riddance 2. Patience The former consists in affording to the soule some ease latitude as far as a good conscience vvill permit in such things as are apt to perplexe vvel-minded tender soules as Confession Saying of the Office obligation to the ordinances of the church some kind of tentations In all vvhich things such soules are to be taught to neglect transcend scrupulous nicity they are likevvise to be prudently freed from the practise of Coustumes not obligatory And this remedy is proper against scrupulosity disintangling the soule from many snares vvhich othervvise vvould proue a great hindrance to her The other remedy of patience abiding is reasonable in case of Aridities Desolations other such discouragements in an Internall life In vvhich cases the deuout soule is to be exhorted to behaue herselfe as vvell as she can to be quietly resigned for vvhat vvith all her industry she cannot helpe Aboue all things she is to be heartned to pursue couragiously her appoynted Recollections in despight of all such oppositions raised by the deuill or corrupt nature permitted by God for her good The vvhich if she doe she vvill either disperse these tentations or obteine a Diuine light to perceiue that the vvay both most proper most secure by vvhich God purposes to leade her to Perfection is the way of Aridities obscurities as B Iohn de Cruce teaches in his Treatise called Mount Carmel And vvhen she once perceiues this then they vvill not only be supportable but euen acceptable to her Hovveuer if a soule did knovv or could be persvvaded hovv much better it vvere for her to suffer a little bitternes arising from such difficulties or perplexities then to hasten for a remedy by seeking helpe from others or by turning herselfe to vnnecessary solaces in creatures And also vvith vvhat confidence she might expect satisfaction from her Internall Maister if she vvould seriously by Prayer seeke to him she vvould saue both herselfe her Directour much trouble inconuenience 26. The instructour must vse great vvarines that he doe not raise doubts scruples in his Schollers minds by mouing needles indiscreet Questions or by impertinent discourses concerning spirituall matters for therby he may come to raise such doubts as himselfe shall not be able to resolue to put them so far out of their way as perhaps they vvill neuer be able to find it againe Therfore in ordinary conuersations it is more fit that the subiect of discourse should be some externall indifferent matters vvherein the parties are not much concerned then such as regard the Interiour Experience shevves hovv much inconuenience doth come to soules by the conuersations of such as are great pretenders to skill in Spirituality therfore out of vanity or a mistaken charity are apt vvhen there is no need to be offring Instructions about spirituall matters 27. Some soules doe see their vvay before them far better then others therfore doe moue fevvuer Questions The Instructour therefore is to behaue himselfe tovvards them all according to the quality need of each spirit allvvaies remembring that his office is not to teach his owne way nor indeed any determinate way of prayer c but to instruct his disciples how they may themselues find out the way proper for them by obseruing themselues what doth good what causeth harme to their spirits In a word that he is only Gods Vsher must lead soules in Gods way not his owne 28. Of all other spirituall persons it concernes woemen especially to be very sparing in consultations vvhen necessity requires to be breife in deliuering their difficulties for othervvise many inconueniences vvill follovv as 1. losse of time both to the disciple Instructour 2. Distractions far more hurtfull then if they vvere busied about the most encombring Employments of the Community 3. danger of multiplying nevv perplexities by fearing that they haue not giuen a full a right account of themselues c Besides one difficulty vvill be apt to beget a nevv one so that instead of seeking peace by disburdening of the conscience by their indiscretions they may come both to trouble the peace of their Instructours to plunge themselues in incurable perplexities obscurities of mind 4. great cause there is to feare that there may vpon such occasion of vnnecessary consultations ensue dangerous familiarities freindships vvith such as may proue very vnfit counsellours Thervpon S. Francis Xauerius saith that seldome was there so much good to be expected from the frequent treaties betweene Persons of different sexes as there was perill in them to both 29. This may suffise concerning the qualities office of an externall Directour As for more speciall Duties belonging to him in more particular cases as scrupulosities mortifications c. it shall be treated vvhen vve come to speake of such particular subiects As likevvise of the obligation of Superiours about the promoting the spirituall good of their subiects soules although they be not consulted vvith in the nature of spirituall Guides somevvhat shall be said in the follovving Discourse concerning the state of a Religious profession CAP. III. § 1. Of Reading which is next to Prayer § 2. Some bookes may be read for Diuersion § 3. But spirituall bookes only for the soules proffit § 4. 5. Bookes proper for Contemplatiues c. § 6. Not to stop in obscure places § 7. Not to practise Directions but such as are suitable to the spirit § 9. 10. Extraordinary practises of Saints in mortifications not to be imitated without great caution § 11 Why Mystick Authours seeme to write diuersely § 12. Some Authours indiscreetly require Perfection at first § 13. Reading must giue way to Prayer § 14 how mortification is to be practised in Reading § 15. 16. Diuine inspirations to be obserued in applying Instructions And particularly of those in this booke § 17. A soule following God may without bookes or Instructours be lead to perfect Contemplation 1. A Second meane by vvhich the Diuine spirit teacheth deuout soules is the reading of Pious bookes And this exercise I esteeme for vvorth spirituall proffit to be next vnto Prayer 2. As for ordinarly bookes as Ecclesiasticall story c it may be permitted to soules euen in Religion to read them for an innocent Diuersion Recreation so that be not the principall end but that the Intention further be by such diuersion to dispose a vveary soule the better aftervvards to pursue her internall Exercises And this Permission novv is the more reasonable since that in Religious communities of men bodily labour is allmost out of date in place thereof reading study hath succeeded as novv the principall dayly Employment of Keligious persons vvho liuing much lesse Abstracted from the vvorld are almost forced to comply vvith the customes of the present times in vvhich learning is so valevved so
spirituall Authours intending to recommend certeine Duties necessary to be practised for as much as concernes the substance of the Duties as an entire selfe-abnegation Purity of intention c. they doe vrge the said duties in the greatest perfection vniuersally vpoÌ„ all vvith such phrases of absolute necessity as if vpon any defect in practising that vertue so by them extended to the full to the end to preuent all the most secret vvayes shifts in vvhich nature is apt to seeke her ovvne satisfaction all the vvhole designe of an Internall life vvere ruined they doe by this ouermuch exactnes care instead of exciting the courage of their Readers to the serious practise of so necessary a Duty quite dishearten them yea perhaps they make them suspect the state of their soules vvho being conscious of their present infirmity imperfections loose all heart to aduenture vpon an attempt so vnproportionable to their vveake abilities Wheras if Instructions had bene tempered vvith regard to the capacity of each practiser they vvould haue gone on vvith courage good successe 13. Voluntary Reading must giue place to Prayer vvhensoeuer the soule finds herselfe inuited therto 14. The vertue of Mortification may sometimes ought to be practised in Reading in this manner When any booke or subiect is very gustfull to a soule she must be vvatchfull ouer herselfe not to povvre herselfe vvholly vpon it vvith an intemperate greedines nor to let curiosity or delight too much possesse her but let her novv then stop the pursuit of reading lifting vp her mind by interruptions to God afterwards continue at least in a vertuall attention to him so mortifying qualifying the impetuosity of nature And by no meanes let her giue way to an vnwillingnes to quitt Reading for performing her appoynted Recollections or other exercises of obligation 15. To conclude whosoeuer in Reading c. doth not cheifly obserue his owne spirit Diuine Call makes not the bookes sayings examples of others to serue the said spirit Call but on the contrary makes the diuine Inspirations subiect to bookes c it were better for him neuer to read such bookes or receiue humane Instructions but that he should cleaue only to God who in case of necessity vvill most assuredly supply all other wants defects 16. And the same Liberty that I haue recommended to soules in the Reading of other bookes I aduise them to vse in these instructions also that is to apply to their owne practise only such Directions as their spirituall Instructour and their owne experience reason enlightned by Grace shall shevv them to be proper for them Indeed in all this booke I knovv scarse any one Aduice vvhich I can confidently say to be properly belonging to all soules that leade an Internall life generally except this That they who aspire to perfection in Contemplation must not content themselues nor rest finally in any inferiour degree of Prayer but following the Diuine light inuitation without obliging themselues to any formes or methods they must from the lowest degree of Internall Prayer which is ordinarily Meditation proceed to a more sublime Prayer of immediate Affections Acts of the will from thence ascend to the Infused Prayer of Aspirations 17. Yea I dare vvith all confidence pronounce That if all spirituall bookes in the world were lost there were no externall Directours at all yet if a soule sufficiently instructed in the essentiall grounds of Catholick Faith that has a naturall aptnes though otherwise neuer so simple vnlearned being only thus farre well instructed at first will prosecute Prayer Abstraction of life will resignedly vndergoe such necessary Mortifications as God shall prouide for her obseruing God his Call exteriourly interiourly so forsake herselfe propose Almighty God his will Loue honour for her finall Intention the which she wiâ—l certeinly doe if she attend vnto his Inspirations Such a soule would walke clearly in perfect light with all possible security would not faile in due time to arriue at Perfect Contemplation These are the tvvo externall meanes by vvhich God teaches soules discouering to them his vvill to vvit Instructours and Bookes And to these vve might adde another to vvit Lawes precepts of Superiours for God teaches vs also this vvay neuer commands contrarily But of these vve shall speake herafter CAP. IV. § 1. Of the 3. most principall way by which God teaches internall liuers viz. Immediate Diuine Inspirations The Order of particular considerations followingt â—ouching them § 2. First of the necessity of them the ground of such necessity § 3. 4. 5. 6. The said necessity proued by the testimony of S. Benedict in his Rule c. as also by his example § 7. A further demonstration of the said necessity 1. THE third forementioned of all other the most principall Meane by vvhich God instructs directs Internall liuers in the secret Paths of his diuine loue vpon vvhich doe depend the tvvo former are Interiour Illuminations inspirations of Gods holy Spirit vvho is to be acknovvledged the only supreme Maister concerning vvhich Inspirations it hath already bene shevved in generall vvhat they are hovv distinguished from the lights motions of common Grace vvhat are the obiects about vvhich principally they are exercised c. I vvill novv treate more particularly of them in this follovving Order viz. 1. There shall be further shevved the necessiâ—y of them 2. That soules are obliged to dispose themselues for the receiuing of them hovv this is to be done to vvit by remouing the impediments 3. Hovv God communicates to the soule his light grace for her instru ion direction 4. That it is not hard to discerne them very secure to rely vpon them 5. That by the vse of them no preiudice at all comes to Ecclesiasticall or Religious Obedience 2. Touching the first Point to vvit the necessity of them in an Internall Contemplatiue life There is none that vvill deny or doubt but that Diuine Inspirations are necessary for as much as concernes the proper essentiall Actions of Christian vertues the vvhich receiue all their meritoriousnes from the said Inspirations But some there are that vvill not allovv the same necessity of expecting Inspirations Calls for Actions or omissions of themselues indifferent or of lesse moment But surely since it is generally agreed vpon by Diuines following S. Augustin S. Thomas c. that there are no actions done in particular circumstances vvhich are simply to be esteemed indifferent but since they must haue some end if the end be good they are to be esteemd good if euill they are euill hovveuer vniuersally considered they are in their ovvne nature indifferent because according to the intention end vvhervvith they are done they may be good or euill Againe since there are no actions so inconsiderable but may yea ought to be performed
in Confession 4. Renewing of generall Confessions 5. The Forcing Acts of sensible Contrition 6. Not contenting ones selfe many times vvith vertuall Examinations of conscience 7. Vsing certaine vocall Prayers voluntarily 8. The obliging ones selfe to coustumes ceremonies not of obligation 9. Cōtinuing voluntary Mortifications vvhen the soule finds no benefit by them but rather becomes disheartned deiected 10. Practising vvhat is found in bookes though improper for the spirit 11. Imitating vnvvarily the good practises of others 12. Obliging ones selfe not to quitt the meditating on the Passion 13. Doing things merely for edification 14. Tying ones selfe to nice methods orders a determinate number of succeeding Acts or Affections in Recollection 15. Exercising corporall labours Austerities vvithout due Consideration necessity 16 Adhering to any kind of Internall Exercise vvhen perhaps the soule is inuited enabled to an higher 17. The troubling ones selfe to inquire after or to procure Sermons 18. The obliging ones selfe to a determinate posture in Prayer 19. The voluntary hearing of such a number of Masses 20. Set deuotions or exercises to Saints or Prayers for the dead or liuing 21. Sollicitous or distracting cares to gaine Indulgences by going to such or such Churches 22. Adioyning ones selfe to Confraternities and the seuerall duties belonging to them 23. Iterating the Office in case any thing through inaduertence hath bene omitted 24. Generally fettring ones selfe vvith any practises vvhich are not of obligation 25. And vvhich is vvorst of all intangling the soule by hasty vndiscreete promises vowes made during some fitt of sensible Deuotion or in a Passion of remorse feare c. By these other such practises as these vvhich are supposed not to be of obligation many soules in desire tending to Perfection doe so ouerburden intangle themselues that they either cannot obserue the operations of the Diuine Spirit in them or haue not the liberty to follovv vvhither it vvould dravv them therby remaine in their imperfect state vvithout hope of making any progresse vnlesse they vvill renounce their ovvne preconceiued iudgment preassumed selfe-imposed obligations 11 Hitherto it may suffise to haue spoken of the impediments by vvhich soules are hindred from attending to obeying their Internall Diuine Teacher vvho only knowes what is best for euery one in all circumstances vvill not faile to direct for the very best euery soule that with humility and Resignation hath recourse to him 12. Now such is the nature of the Reasonable soule which is all Actiuity will be continually thinking on louing somewhat that if these impediments caused by impertinent Images of Creatures inordinate affections to them by a voluntary shackling the soule with assumed opinions coustumes vvere once remoued she vvould see clearly vvhat she ought to follovv loue vvhich is God only for creatures being remoued forgotten nothing remaines but God no other light for our vnderstanding nor other obiect for our vvills affections but he only 13. And the generall of all others most efficacious Meane to remoue all these impediments is by Abstractiō Prayer in Spirit to aspire vnto an habituall state of Recollection introuersion For such Prayer besides the vertue of impetration by vvhich God vvill be moued according to his so frequent expresse promises to be a light to the meeke humble It hath also a direct vertue to procure this illumination in as much as therin our soules see him nothing else so that they haue no other Guide to follovv but him And especially in as much as by Prayer in spirit Diuine Charity is most firmly rooted in our hearts vvhich makes thē insensible to all other things that vvould diuert our Attention or Affection And vve see by experience thar Loue of vvhat obiect soeuer it be doth more cleare the mind conferrs in a moment as it vvere more skill to find out the meanes by vvhich the obiect beloued may be obteined then neuer so much study or meditation CAP. VI. § 1. 2. The Gift of the holy Spirit is the Principle of all good Actions in vs. § 3. 4. 5. 6. It doth not worke of it selfe vnlesse excited by Actuall grace our indeauours § 7. By the vsing employment of this Gift there is raised in vs a supernaturall light of Discretion as Prudence is increased by the practise of vertue § 8. How the exercise of loue causes Illumination § 9. 10. Supernaturall light is 1. Actuall 2. Permanent § 11. The effects of supernaturall Discretion § 12. 13. 14. 15. Contemplatiues Actiue liuers both guided by a supernaturall light but differently § 16. How imperfect soules may doe their ordinary dayly actions in light 1. THE third Point before proposed for our consideration in this matter of Internall Inspirations is the manner hovv God communicates his light grace to our vnderstanding vvills for our instruction Directions in the Mystick vvayes of Contemplation 2. Novv for a clearer explication of this poynt vve are to consider that that fundamentall grace vvhich in Scriptures is called Donum spiritus sancti The Gift of the Holy Ghost which is conferred on all in Baptisme being aftervvard by actuall sins smothered or extinguished is renevved by Pennance Prayer c cherished or increased by the vvorthy vse of the holy Eucharist other vertuous practises of a Christian life This Grace I say vvhat euer it be Physically in its ovvne nature if it vvere examined Scholastically vvhich is not my intent is a certaine Diuine Principle or Faculty partaking somevvhat of the nature of a permanent habit infused into the spirit of man by vvhich he is enabled vvhensoeuer the free vvill concurreth actually both for knovving beleiuing practising to doe the vvill of God in all things For the vertue thereof extends it selfe through all the faculties of the soule curing the distempers vvants deordinations that sin had caused in them 3. This nevv Diuine faculty therfore vvhich seemes to be expressed by the Prophet Dauid vvhen he saith signatum est super nos lumen vultus tui Domine That is The light of thy countenance O lord is like a seale stamped on our soules doth not neither is it sufficient of it selfe alone actually to produce any sauing effects As vve see that a Musician or a Poet though neuer so skillfull doe not therfore euer actually sing or vvrite verses vntill some certaine occasions or circumstances doe actually determine them therto as gaine or requests of others or praise or a mind to please themselues c For the Actuall employment exercise of such Grace there is moreouer necessary an actuall ayde from God vvho by a speciall Diuine Prouidence doth often administer occasions hints enablements exciting the vvill to vvaken this Grace in the soule vvhich othervvise vvould lye vacant vnusefull 4. And proofes of this dayly experience shevves vs both in our selues others hovv a sermon or
in all the good actiōs vvee doe or good thoughts vvee enterteine vvee so doe thinke in vertue only of a precedent concomitant illumination of our vnderstanding inclining of our will both vvhich are immediatly caused by God Reason likevvise experience tell vs that vvhilst vaine or sinfull distracting images or inordinate Passions clovvd the mind Gods illuminations are either vnperceiued or neglected by vs his motions ineffectuall If euer therfore the soule be in a fit disposition to receiue those blessed effects of Gods holy spirit if euer God vvill make good his so serious frequent promises it is then vvhen by a profound Recollection an humble soule vvithdravves all her affections from herselfe all other creatures yea endeuours to expell all the images of them transcending all created things raising herselfe according to her power to a strict vnion vvith him and withall powres forth her desire to be informed in his vvill only intending therby his Glory the encrease of his Diuine Loue. 3. Novv though imperfect soules not being able as yet to driue avvay distracting images to still all vnruly Passions are forced to content themselues vvith their naturall light in many matters of lesse importance so that a great part of their ordinary Actions doe not at all contribute to their aduancemēt in spirit Yet perfecter soules walke almost continually in a supernaturall light perceiuing resisting the subtle insinuations of selfe loue not suffring themselues hastily to be pushed forvvards to Actions before they haue consulted their Internall Guide much lesse contrary to his directions 4. Most securely therfore may vvee yea vvith all confidence ought vvee to yeild ourselues to be disposed of by God to follovv him in any vvaies that he vvill leade vs both for the exteriour interiour through light Darknesse through bitter svveet And vvhat doubt can there be of erring hauing such a Guide vvhich allvvaies leads the soule through the Paths of Mortification renunciation of selfe vvill although sometimes some speciall vvaies may to our or others naturall iudgements seeme strange perhaps impertinent 5. The grounds of vvhich duty the security attending it are these 1. Because vvee through the ignorance of our interiour complexion temper of soule as likevvise of our present vvants incomprehensible to humane knovvledge gott by sence can neither knovv the speciall vvayes either of Prayer or Mortification proper to vs nor can vvee be assured that others doe sufficiētly knovv them Wheras of Gods Omniscience and equally infinite Goodnesse none can doubt 2. Because the end vvherto vvee aspire being supernaturall consequently the vvayes leading therunto the light directing in those vvayes must likevvise be supernaturall 3. Because if vve knevv the most proper most direct vvayes leading to Contemplation Diuine Vnion yet they being most contrary to our naturall inclinations vvithout a Diuine impulse vvee vvould not chuse the fittest that is those vvhich are the most opposite to our nature 6. Yet vvee are to consider that there are degrees of security according to the seuerall manners by vvhich God cōmunicates vnto vs his inspirations For 1. Though in Sensible deuotion the good thoughts affections giuen vs are in themselues according to their substance the effects of Gods Spirit ought vvith all security to be complyed vvithall yet vvith discretion so as that out of a gluttonous pleasure conceiued by thē vvee doe not yeild vnto them so far as therby to vveaken our heads or preiudice our healths notvvithstanding the Resolutions of vndertaking any practises for the future groūded on such sensible Deuotion are to be mistrusted as hauing in them more of nature selfe-loue vvanting sincerity of Resignation Besides that the senses being principall vvorkers the reason is rather obscured then illuminated therby yea by Gods permission the deuill may haue some influence in such Deuotion subsequent resolutions 2. Of the like vncertaine nature may the seeming Inspirations or lights be vvhich are gotten by the vvorking of the Imagination discourse vpon the matter eyther in Prayer or our of it the person therupon concluding this or that side to be more likely to be Gods vvill 3. But if vvithout such vvorking of the Imagination or if after it the soule in Recollected Prayer made vvith Resignation submission of her naturall iudgment renouncing all Interests of nature comes as it vvere vnexpectedly to haue one part of the Question presented to her mind as truth as Gods vvill God then giuing a Clarity to the reason to see that vvhich it savv not before or othervvise then it savv it or if the soule do finde a blind reasonles motion in the vvill to one side of the matter In such cases the soule may most securely confidently iudge it to be a Diuine Inspiration motion being vvrought vvithout any trouble in the exercise of the Imagination senses or Passions 7. Let not a soule therfore be discouraged from committing herselfe to Gods Internall direction though it should happen that those vvho passe for the most spirituall persons that are most forvvard to vsurpe the conducting of soules to Perfection vvhilst themselues know no further then the exercises of the Imagination should declame against it out of an apprehension that it vvould be a disparagement to them if God should be acknovvledged the principall Guide they should accuse the doctrine here deliuered as phantasticall vnsafe pretending to Enthusiasmes No vvonder it is if such being strangers to the Contemplatiue vvayes of the spirit should be ignorant of these secret Paths by vvhich God leads soules to Perfection in the vvhich none can tread or at least make any considerable progresse till quitting a seruile dependance on externall teachers they rely only vpon the Diuine Guidance And for this propose deuout soules are seriously oft to be exhorted to keepe themselues in a disposition of as much Abstraction both externall internall as may be to the end they may be enabled to heare discerne the Diuine Voyce to the directions of vvhich if they vvill in practise faithfully correspond God vvill be vvanting to them in nothing 8. And for a further security that there can scarse happen any considerable danger to a soule proceeding this vvay for knovving the Diuine Will though shee should sometimes mistake in the thing it selfe Both shee also the Opposers of this Doctrine are to consider that as hath formerly bene sayd the only matters that are here supposed to be proposed for a Resolution are must be of the nature of those things which of themselues and in the generall are indifferent but yet vvhich being vvell chosen may vvill aduance the soule for in no other things but such can there be any doubt And surely if vve be capable of knovving Gods vvill in such things as vvho can question it certainly the proceeding thus vvith indifference Resignation vvithout
to obey beleiue the Superiour declaring against the former Inspiration For though nothing that a Superiour in such circumstances can say vvill make the former Inspiration not to haue come from God yet his declaring against it vvill shevv it not to be of force novv since that all such Inspirations doe ought to suppose the consent or at least the non-opposition of the Superiour before they be put in practise and therfore they are to giue place to an inspiration of obeying vvhich is absolute True it is that in such a case it may happen that the Superiour may commit a great fault must expect to be accountable to God for it but hovvsoeuer the subiect in obeying such an vndue command shall not only be innocent but also merit therby Because in both cases he doth vvell first in being prepared to obey the former Inspiration vvhich vvas conditionall aftervvards in contradicting that to obey a second Inspiration of submitting to his Superiour vvhich vvas absolute 9. As it concernes therfore particular soules to depend principally vpon their Internall Directour so likevvise are Superiours Spirituall Guides no lesse obliged to penetrate into the dispositions of their subiects Disciples to discouer by vvhat speciall vvayes the Spirit of God conducts them suitably therto to conforme themselues to comply vvith the intention of the Diuine Spirit And this Duty our Holy Patriarke in the 64. Chap. of his Rule requires from all Abbots or Superiours forbidding them to vse rigour in the correction of their subiects or so rudely to scoure the vessells as therby to endanger the breaking of them He would not haue them likewise to be restlessly suspicious iealous ouer their subiects But in their impositions to vse great Discretion which he calls the Mother of vertues considering each ones ability saying with Iacob If I force my flocks to trauaile beyond their strength they will all of them die at once c. If the Superiour therfore in an humour of commanding on his ovvne head should impose cōmands on his subiects vvithout any regard to the diuine vvill guidance such commands vvill probably proue vnprosperous as to the subiect certainly very dangerous to the Superiour Yet so it may be that the Subiect may reape spirituall proffit by them for then it may please God to giue him an Interiour enablement to turne such vndue commands to his ovvne good aduancement by encreasing in him the Habit of Resignation Humility It vvill indeed be very hard for imperfect Soules to reape benefit by such impertinent Superiours But as for Perfect ones they haue both light Spirituall strength to conuert all the most vnreasonable Commands of Superiours to the benefit aduancement of their ovvne Soules 10. In case a Superiour should forbid his Subiect to pray at this or that time or should command him to spend no longer then such a small space of time in Internall Praier as vvould not suffise for his aduancement in the Internall vvaies of the Spirit The Rule of Perfection requires the Subiect to obey his Superiour Yet he may vvith all Humility remonstrate to him his Spirituall necessities acquainting him vvith the great benefit that his soule finds in a Constant performance of his Recollections in attending to Diuine Inspirations and vvhat preiudice it might be to him to be forbidden or abridged of them But if the Superiour doe persist he must be obeyed and God vvill some other vvay supply the losse the Subiect finds in such particular Obediences Novv though a Superiour can no more forbid in generall the vse of Internall Prayer of obseruing Diuine Inspirations then he can forbid the Louing or Obeying of God Yet vvhether Prayer shall be exercised at such certaine appointed times or for such a determinate space of time that is vvithin the limits of a Superiours Authority And hovv he employes that Authority it vvill concerne him to consider For if he guides soules according to his ovvne vvill and not Gods and surely Gods Internall Inspirations are his vvill besides the guilt that he shall contract by the abusing of his authority he must expect that all the harme or preiudice that his subiects soules through his Miscariage shall incurre vvill be heaped multiplied vpon his soule 11. But concerning the Duties obligations of Superiours tovvards soules vvhose Profession is to treade these Internall vvayes of Contemplation more shall be sayd herafter in its proper place vvhere it shall be demonstrated That these Instructions are so far from preiudicing their Authority that true Cordiall obedience vvill neuer nor can be perfectly performed to them but by such soules as are most zealous constant in the Essentiall Duties of Prayer and attending to the Inspirations of Gods Holy Spirit 12. To conclude this vvhole Discourse concerning Diuine Inspirations As these Aduises are not curiously to be applied to the practise of fearfull scrupulous soules vvhose vnquiet thoughts make them in a manner incapable of either Light or Impulses of Gods spirit in matters about vvhich their scrupulosity is exercised So in those cases they are to follovv Instructions peculiarly proper to them But for as much as concernes all other vvell-disposed Soules that leade Contemplatiue liues this Doctrine ought to be seriously recommended to them and they are to be taught hovv to practise it For by this no other vvay can they assuredly vnderstād or performe the Diuine Will in the vvhich alone consists Spirituall Perfection By these Inspirations alone the Interiour is regulated vvithout vvhich all Exteriour good cariage is litle auayleable to Perfection No Externall Directour can order the Interiour Operations of the Soule either in Prayer or Mortification None but God alone vvho knovves searches the Hearts of Men. And his principall vvay of directing is by his Inspirations the vvhich by the acknovvledgement of all good Christians are necessary to euery Action to make it good or meritorious These Inspirations therfore vvee must follovv Therfore they may be knovvn for vvee can not be obliged to follovv an inuisible vndiscernable light vvee knovv not vvhat And if they may be knovvn surely the Rules here prescribed for that purpose to vvit Abstraction of life pure resigned Prayer are the most secure and most efficacious Meanes to come to that knovvledge and to procure Grace to vvorke accordingly 13. And it may very reasonably be beleiued that the principall ground reason vvhy true Spirituality is in these dayes so rare and vvhy matters goe so amisse among soules that pretend to aspire to contemplation is because this most necessary duty of obseruing and follovving Diuine Inspirations is either vnknovvn or vvilfully misunderstood and suspected if not derided by some vvho in popular opinion are held and desire to passe for cheife Maisters in spirituality And no vvonder is it that such should be disaffected to this doctrine of the perfect practise vvherof themselues are incapable by reason of their distractiue
aspire and attaine to such Internall Perfection vvithout vvhich the Externall Obseruances vvould be of no value but rather being finally rested in vvithout farther application to the Spirit empty Hypocriticall Formalities And more particularly as touching the Conferences of the Fathers written by Cassian and expressely recommended to vs by our Holy Father wee reasonably may and ought to iudge that his intention vvas wee should in a speciall manner make vse of the Instructions and Examples there deliuered by prudent holy and experienced Contemplatiues as a Rule and Patterne to vvhich vvee should conforme our selues principally in our Internall Exercises as being much more vsefull and proper for vs then any Instructions about such matters to be found in the writings of others far more learned Holy Fathers of the Church vvho generally direct their speeches to such as leade common liues in the vvorld 18. This obligation being so manifest and vnquestionable hovv can those new Interpreters of our holy Rule be excused that extend the Profession of a Religious Person no further then to the performance of exteriour Obediences and obseruances litterally expressed in the Rule or signified by the expresse commands of Superiours Surely they forget that it is to God only that vvee make our Vowes and not to man but only as his substitute and as appointed by him to take care of the purifying our soules For the destroying therfore of so vnreasonable an Interpretation yet too likely to be embraced by the tepide Spirits of this Age it vvill suffise only to looke vpon the forme of a Religious Profession instituted by our holy Father in the 58. chapter in these words Suscipiendus autem in Oratorio c. that is Let him that is to be receiued to a Religious Profession promise in the presence of the whole Community assembled in the Church before God and his Saints 1. A constant Stability in that state 2. A conuersion of his Manners 3. and Obedience Now of the three things so solemnely and vvith such affrighting circumstances vovved Conuersion of Manners can signify no other thing but Internall Purity of the soule Obedience indeed seemes to regard the outvvard obseruances of the Rule yet surely vvith an eye to the principall end of all externall duties of all Christians and much more of those that aspire to the Perfection of Diuine Loue. And as for Stability it regards both these adding to them a perseuerance and a cōtinuall progresse in both to the end 19. These things considered if God so earnestly protested to the Iewes saying My soule hates your New Moones your solemne Feasts and Sacrifices vvhich yet vvere obseruances ordeined by himselfe and this because those that practised them vvith all exactnes rested in the outvvard actions and neglected invvard purity of the heart typified by them much more vvill God despise and hate an exact performance of Regular Obseruances commanded by man vvhen the practisers of them doe not referre them to the only true end regarded by the Institutour vvhich vvas by them to dispose and fit soules to Internall solitude aptnes to receiue Diuine light Grace and lastly to the practise of pure Contemplatiue Prayer vvithout vvhich a Religious state vvould be no better then a mere outvvard Occupation on Trade And if only so considered it is perhaps lesse perfect then one exercised in the vvorld by vvhich much good commodity may be deriued to others also 20. Againe vvhen such condescending Interpreters doe further say that all our obligation by vertue of a Religious Profession is to be vnderstood only Secundum Regulam according to the Rule We must knovv that this Phrase Secundum Regulam is to be annexed to the Vow of Obedience only importing that a Religious Superiour hath not a vast vnlimited authority but confined to the Rule vvheras there are no limits prescribed to Conuersion of manners to Christian Holines and Perfection in vvhich vve are obliged daily to make a further progresse To the vvhich Duty as by becoming Religious vvee haue a greater obligation so likevvise haue vvee a greater necessity For though by entring into Religion vvee doe auoyde many occasions and tentations to outvvard enormous sins yet vvee can neuer be freed from our thoughts vvhich vvill pursue vs vvhere euer vvee are and more impetuously and dangerously in solitude then in company being indeed the greatest pleasure of man vvhether they be good or bad For in Solitude the soule hath her vvhole free scope vvithout interruption to pursue her thoughts So that a Religious person that can thinke himselfe not obliged and that actually doth not restreine and order his thoughts by diuerting and fixing them on Heauenly and Diuine obiects Such an one if for vvant of opportunity he guard himselfe from outvvard Scandalous crimes yet he vvill more more deeply plunge himselfe in corrupt nature contracting a greater obscurity incapacity of Diuine Grace daily And such invvard Deordinations vvill become more dangerous and incurable then if he had liued in the vvorld vvhere there are so frequent diuersions Novv a poore and most ineffectuall Remedy against these vvill he find in an exact conformity to any externall obseruances vvhatsoeuer yea perhaps they vvill serue to increase such ill habits of soule by breeding Pride and security in it 21. A much better and more proffitable Interpreter of our holy Rule therfore is Deuout S. Bernard in many passages in his vvorks and particularly in those vvords of his in an Epistle to William an Abbot of the same Order Attendite in Regulam Dei c. that is Be attentiue to the Rule of God The kingdome of God is within you that is it consists not outwardly in the fashion of our cloathes or manner of our corporall Dyet but in the vertues of our inner man But you will say What doest thou so inforce vpon vs spirituall Dutyes as that thou condemnest a care of the externall Obseruāces enioyned by the Rule of S. Benedict No by no meanes But my meaning is That the former Spirituall Duties must necessarily and indispensably be done and yet these laster must not be omitted But otherwise when it shall happen that one of these two must be omitted in such case these are much rather to be omitted then those former For by how much the Spirit is more excellent and noble then the body by so much are spirituall exercises more proffitable then corporall 22. Neither vvill it auaile the forementioned Interpreters to say that their meaning is not to preiudice the obligation of Religious Persons to internall Duties but only to shevv that such obligation is grounded on the Diuine Lavv imposed on them as Christians and not on an Externall Lavv made by man and voluntarily vndergone For in opposition to this Excuse besides vvhat hath bene sayd cōcerning the making of our Vovves to God and the expresse obligation therin to an Internall Cōuersion of Māners vvee are to knovv that by vertue of our Religious Vowes vvee are obliged to a far
to many Externall Obseruances yet a vievv of the Patience quietnes and Resignation shevved by them is more edifying to soules vnder their Care then all the most exact externall Regularities and Seuerity of Actiue Spirits 6. Yea euen in regard of Temporall Benefit to Communities Contemplatiue Spirits are more aduantageous then Actiue Because they not putting any confidence in their ovvne Industry Prudence and Actiuity but only in the Diuine Prouidence vvhich is neuer vvanting to those that for temporall regards vvill not doe any thing vnseemely or misbecoming their Abstracted state doe enioy the effects and blessings of God far more plentifully vvhilst they preferre his loue and seruice before any humane distracting sollicitudes for outward things Memorable Examples of great Blessings attending such a Confidence in God vvee find abundantly in the Life of our holy Father and of the Ancient Monkes and more lately in the life of Suso Ioannes de Cruce c. Novv the vvant of such Confidence in Actiue Spirits proceedes merely from Defect in Diuine Loue and that from the vvant of Internall Praier And hence proceede hurtfull vnseemely compliances vvith the vvorld a regard rather to vvealth then good vvills to serue God in the soules that enter into Religion c. 10. A fearfull Example of the mischeife follovving the neglect of Internall Praier in a Superiour vvee find in Bernardinus Ochinus a Superiour in a most strict Order vvho vvas a famous Zealous Preacher and as might be iudged by outvvard appearance of more then ordinary Sanctity yet vvithall to comply vvith those outvvard Employments a great neglecter of Internall Conuentuall Recollections And vvhen he vvas sometimes charitably admonished of such his Tepidity his ordinary ansvver vvas Doe you not know that he who is alwaies in a good Action is alwaies in Praier Which Saying of his had bene true if such good actions had bene performed in vertue of Praier and by Grace obtained therby For then they had bene vertually Praiers Wheras Actions though in themselues neuer so good if they vvant that Purity of Intention vvhich is only to be had by Pure Praier are in Gods esteeme of litle or no valevv The principall motiues of them being no other then such as corrupt nature is likely to suggest Ochinus therfore continuing in the same neglect vvas by one of his Brethren prophetically vvarned that he must expect some terrible issue therof in these vvordes Caue ne te Ordo euâ—mat that is Take heede that our Order be not herafter constreiued to vomit thee out of it The vvhich vnhappily fell out For notvvithstanding all his other specious qualities and endovvments he first forsaking God vvas aftervvard forsaken by him and became a vvretched Antitrinitarian Apostate And it is very probable that the greatest part of the Apostates of these times such I meane as haue formerly liued in Religious Orders doe ovve their Apostacy and Perdition to no other cause so much as to such neglect and Apostacy first from Praier The which holy Exercise if they had continued they vvould neuer haue bene weary of their habit first and aftervvard of their Faith CHAP. VIII § 1. Superiours ought carefully to examine the dispositions of those that they admitt to Religion § 2. 3. Great danger to Communities from Loose Spirits § 4. 5. Other ill Qualities to be auoyded § 6. 7. 8. 9. Of a good Nature What is and how to be prised § 10. 11. Inconueniences by admitting Actiue Spirits into Contemplatiue Religions § 12. 13. 14. 15. Sufficient time for Recollection is to be allowed to all Religious § 16. Superiours will be accountable for disorders in their flock 1. NOw one of the principall Points of a Superiours Care for the vvellfare of his Community consists in prouiding or admitting into it only such Spirits and dispositions as are likely to promote the good of it by liuing according to the Spirit of it And in this all such Officers and Counsellours are concerned to vvhom the lavves haue referred the Examination and tryall of such as offer themselues to a Regular life and are aftervvard vpon their Approbation to be Professed And a greater consideration of this Point is more necessary in these daies then ancieÌ„tly it was For it is not now as in our holy Fathers time vvheÌ„ incorrigible Persons might be expelled the Congregation 2. It is not I suppose needfull to aduise such as are in those Offices to take care hovv they admitt loose Spirits into Religion among them vvho vvill not so much as intend God or his seruice All vvhose Actions haue no other Motiue but either feare of Pennance or hope of gaining Reputation Preferments c Whose bodies are Prisoners in Religion but their Minds and Desires vvandring in the vvorld Who must enioy all Priuiledges and corporall helpes equally vvith the best yea and generally vse them most vvastfully vvithout consideration of others Who finding no tast or contentment in Spirituall matters are euen forced to seeke satisfaction in sensuall pleasures and for the passing of the time to frame Designes to raise and maintaine factions and this especially against those that they see doe most intend God on vvhom they vvill cast from of themselues all the Burdens of a Regular life Who vvill thinke themselues excused from all Duties for the least corporall Incommodity Who vvill desire and endeauour to make others like themselues that their party and povver may be greater Lastly vvho reape so litle good to their ovvne soules and are likely to doe so much preiudice to others that probably it had bene much better for them to haue continued in the vvorld the state of Religion only seruing to encrease their guilt and misery 3. Such loose Spirits are vvorse in a Community vvhere the knovvledge of true Spirituality is common then in other places Because there they are vvillfully naught and doe resist amendment If by the seuerity of lavves and Constitutions they may come to be kept in some tolerable order yet this reaches only to the Exteriour lasts no longer then the Superiours eyes are vpon them And indeed the Superiours themselues vvill in all probability feele the greatest smart from such vndue Admissions being likely to find dayly great bitternes from their obstinacy Such loose Spirits are the cause of such a burdensome multiplicity of Lawes all vvhich notvvithstanding are litle auayleable for their amendment and yet doe abridge the due Liberty of Spirit necessary to deuout vvellminded Soules nourishing Scrupulosity c. in them 4. Let the best care that is possible be vsed notvvithstanding some vnfit persons vvill through easines partiall affection or other respects in the Examiners slip in If therfore those vvho are apparently bad be receiued vvhat a Community vvill there be prouided Many that seeme good vvill proue bad but seldome or neuer vvill those that appeare bad become good God indeed can change the vvorst But yet an vncertaine hope in extraordinary Grace is not to be relyed vpon especially vvhere
publick good is concerned 5. Generally there is great feruour in Soules at their first entrance into Religion Therfore if any one shevv vnrulines Obstinacy and Indeuotion during their Nouiceship small good is to be expected from them 6. A litle Deuoutnes vvill not serue to counteruaile ill inclinations to lying dissembling factiousnes an humour of calummating c For a great and scarse to be hoped for measure of Grace vvill be requisite to subdue such pernicious Qualities On the contrary a good Nature euen vvhere there is not so much Deuotion yet vvill beare vp a Soule and make her a tolerable member of a Community It is likevvise a great Disposition for Grace vvhich it may vvell be hoped vvill one day follovv and that such an one vvill become Deuout Especially this may be hoped for in those that haue naturally a good sound Iudgment vvhich is much to be considered 7. Novv by a good Nature I meane not such an one as is generally in the vvorld stiled so to vvit a facility and easines to grant a request or to comply vvith others On the contrary for as much as regards a Coenobiticall life I account such to be an ill nature being easily seduced and peruerted By a good Nature therefore in this place I meane such an one as is indued vvith Modesty Gentlenes Quietnes Humility Patience loue of Truth and other such Morally good Qualities vvhich are good Dispositions for Christian Perfection Novv a person of an ill Nature that vvill make a good shevv out of hope to steale a Profession ought the rather for his dissimulation to be reiected 8. And indeed Subtile Natures are much to be taken heede of Some Nouices vvill behaue themselues so cunningly as at the end of their Probation none can be able to produce any speciall accusation against them yet they may in their conscience beleiue them to be vnfitt In this case euery one is to follovv their ovvne iudgement And especiall heede is to be taken of the iudgement of the Master or Mistrisse of the Nouices who are most to be credited as hauing the opportunity meanes to espy and penetrate more deeply into their Interiour Dispositions 9. This Goodnes or vertuousnes of Nature is an Essentiall Point and farre more to be regarded then those Accidentall ones as strength of Bodily complexion Acutenes of Wit Gracefullnes of Behauiour skill in Singing Nobility Portion c. And particularly for this last hovv far Religious Soules ought to be from regarding riches or gaine in matters of this Nature or for such carnall Ends to admit those that are vnfit or vvhom God hath not sent The Generall Decree of the Church in the first Oecumenicall Councell of Lateran can 64. vvill shevv besides the practise of Antiquity as vvee may reade in an Epistle of S. Augustin Surely the only vvay of founding Conuents securely euen in regard of Temporalities is by making choice only of those to vvhom God hath giuen fitting dispositions vvherby vvee may engage his Omnipotence in their preseruation 10. Those therfore vpon vvhose Suffrages the Admission and Profession of New-comers doe depend are to consider that they are intrusted by the vvhole Congregation vvith a matter of such consequence as not only the present but future vvellfare or ruine of Conuents is interessed in their proceedings all vvhich trust they shall betray if any vndue consideration of friendship kindred gaine c. or a zeale of multiplying Conuents vvhich is but carnall shall corrupt their iudgments 11. Surely therfore in all reason none should be admitted into Communities professing the aspiring to Contemplation but only such as are disposed therto and that are vvilling yea desirous to spend their vvhole Liues in Solitude Praier Regular Obseruances without any designes or thoughts of euer being employed abroad yet alvvayes vvith an entire submission to the Ordinances of Superiours 12. And indeed as vvas said before concerning Superiours that Actiue Spirits being to direct the Contemplatiue doe endanger the extinguishing of the Spirit of Contemplation so likevvise if such be vvithout choice admitted the same mischeife vvill follovv Yea I am persvvaded that many Actiue Spirits though of a Good seemly outvvard cariage are no lesse harmfull to a Community then a lesser number of loose Spirits And the reason is because by their good Exteriour shevv they vvill seeme vvorthy of Superiority to vvhich also their Activity vvill incline them And those are they indeed saith Thaulerus that are Persecutours of Contemplation for hauing a good opinion of themselues and their ovvne vvayes vvhich loose Spirits haue not they thinke themselues euen obliged to depresse those other good soules that doe not iudge those externall exercises and fashions suitable to their Profession And for this reason they vvill by faction seeke to encrease their number yea and to strengthen their ovvne party they vvill not spare to ioyne vvith loose Spirits for their ovvne Interests yeilding to their disorders Neither vvhen they haue compassed their Ends by the ruine of the Spirit of Contemplation vvill Vnquietnes cease For in a Community vvholly consisting of Actiue Spirits factions and partialities for seuerall Ends and designes will neuer be wāting 13. Novv the same care that Superiours ought to haue about the choice and Admission of vertuous and fitt soules into Communities must be continued in the managing and directing of them being admitted Great care therfore is to be taken that the misbehauiour of Nouices doe not proceed from vvant of knovvledge Instruction in matters of the Spirit That so it may appeare that if they doe not vvell it is for vvāt of good vvill and not of Light Now it is not to be expected that Nouices should be perfect it vvill suffise that they seriously tend to it by a constant pursuance of Internall Praier and Abstraction of Life 14. Aboue all things therfore Superiours ought to allovv to their subiects a competent time dayly for their Recollections vvhich is the foode of the soule and to deny vvhich vvould be a greater Tyrāny then to refuse corporall foode to slaues after their trauaile He deserues not the name of a Religious man saith Caietan No not of a Christian saith Thaulerus that doth not euery day spend some reasonable space in his Interiour S. Bernard vvould not excuse euen Pope Eugenius himselfe in the midst of those continually most distractiue vveighty affaires of the Popedome from this duty The vvant vvherof is more harmfull to the Soule then that of corporall foode is to the Body For he that fasts one day besides the present paine he finds vvill the next haue a better and more eager appetite But a soule that through neglect is depriued of her dayly foode of Praier vvill the next day haue a lesse stomack and disposition to it and so in time vvill come vvillingly and euen vvith pleasure to starue in Spirit And to such neglect and loathing of Prayer she vvill come if Superiours doe hinder or indeed not encourage her
freely admitted doe hinder from obseruing the snares suggestions of the deuill or of our Corrupt nature doe vvithall disturbe the tranquillity of the soule 5. In these tvvo Duties therefore of Mortification Prayer all good is comprehended For by the exercise of Mortification those tvvo generall most deadly enemies of our soules selfe loue Pride are combatted subdued to vvit by the meanes of those tvvo fandamentall Christian vertues of Diuine Charity Humility And Prayer exercised in vertue of these tvvo vvill of both by way impetration obtaine also vvith a direct Efficiency ingraft a nevv Diuine Principle nature in vs vvhich is the Diuine Spirit the vvhich vvill become a new life vnto vs the very soule of our soules by degrees raising vs higher higher out of our corrupt nature till at last vvee be made one with God by an vnion as perfect constant immediate as in this fraile life an intellectiue soule is capable of 6. And both these duties of mortification Prayer are so absolutely necessary that they must neither of them euer cease but continually encrease in perfection vertue to the end of our liues For though selfe-loue pride may by mortification be subdued yet as long as vvee are imprisoned in mortall bodies of flesh blood they vvill neuer be totally rooted out of vs but that euen the most perfect soules vvill find in themselues matter enough for further mortification And againe our vnion with God by Prayer can neuer either be so constant but that it vvill be interrupted so as that the soule vvill fall from her height back some degrees into nature againe nor is there any degree of it so perfect pure spirituall but that it may by exercise vvill become yet more more pure vvithout all limits 7. The diligent Exercise of each of these doth much aduance the practise of the other For as Mortification is a good disposition to prayer yea so necessary that a sensuall immortified soule cannot raise herselfe vp so much as to looke to God vvith any cordiall desire to please him or to loue be resigned to him much lesse to be perfectly vnited to him so likevvise by Prayer the soule obtaines light to discouer vvhatsoeuer inordinate affections in her are to be mortified also strength of spirituall grace actually effectually to subdue them 8. Hence it may easily appeare that of these tvvo Prayer is much the more valuable noble Exercise 1. Because in prayer of Contemplation consists the essentiall happines both of this life that vvhich is to come So that Mortification regards Prayer as the meanes disposing to an end for therfore a deuout soule is obliged to mortify her inordinate Affections to the end she may therby be disposed to an vnion vvith God 2. Because Mortifications are neuer duly proffitably vndergone but only in vertue of prayer Whereas possible it may be that Prayer alone may be considerably aduanced vvithout any other notable mortifications in case that God haue prouided none for the soule 3. Because Prayer is vvithall in it selfe the most excellent effectuall mortification for in by it the most secret risings of inordinate passions are contradicted yea the mind superiour vvill are vvholly abstracted eleuated aboue nature so that for the time all passions are quieted all creatures especially our selues transcended forgotten in a sort annihilated 9. Notvvithstanding in case that God as he seldome failes doe prouide for vs occasions of mortification out of Prayer If vvee be negligent in making good vse of them to the promoting of our selues in spirit vvee shall decrease both in grace Prayer As on the contrary by a good vse of them vvee shall both certainly speedily be aduanced in the vvaies of the spirit So that neither of them alone is to be relied on Mortification without Prayer vvill be but superficiall or it is to be feared hypocriticall And Prayer with a neglect of mortification will be heartles distracted of small vertue 10. The subiect therfore of this the follovving Treatise being a recommendation of these two most necessary most excellent Instruments of Contemplation reason requires that of the two Mortification should in the first place be treated of in as much as it is not only the lesse perfect but because also the proper vse of it is to dispose and make euen and plaine the vvay to the other by leauelling the mountaines of Pride raising the valleys of sloth and smoothing the roughnes and inequalities of our Passions but especially by remouing out of the vvay that generall impediment vvhich is Propriety of our naturall carnall wills CHAP. II. § ◠The mortifications here treated of in particular are not of such sinfull deordinations of passions as are acknowledged to be sins either mortall or veniall § 2. 3. 4. 5. 6. 7. 8. But of such deordinations as are commonly called Imperfections which may occasion sins § 9. That sin consists in the Enioyng of creatures instead of Vsing them § 10. 11. 12. All veniall sins cannot be auoyded But affection to them must § 13. 14. 15. 16. 17. Wherin such affection consists how it is inconsistent with Perfection 1. NOvv intending to treate of Mortification first in generall aftervvard of the speciall kinds of it at least such as more peculiar to Internall liuers my designe is not to discourse in particular of such deordinations as are generally acknovvledged to be in themselues sinfull either mortally or in a grosser manner venially that is such as that the actions or omissions to vvhich they adhere can in no circumstances be lawfull or permitted although the end or intention pretended of them vvere neuer so good Such as are officious lies smaller reuenges or calumniations c. For it is supposed that the soules for vvhose benefit these Instructions vvere intended are not in a state to stand in need of aduices concerning such matters But are supposed to be entred into a vvay of Perfection being desirous yea through Gods grace resolued to abandon all things to cast avvay all adhesions affections vvhatsoeuer that are inordinate not only such as vvill endanger to kill the soule but also such as vvould make it sickly infirme or staine the Luster brightnes of it 2. The obiects therfore of Mortification vvhich I shall cheifly handle are such defects as though indeed in thēselues they be sinfull yet are not acknovvledged by all to be so but are called only imperfections being such sins as considering the frailty of our nature can hardly be auoyded neuer totally rooted out being conuersant about obiects vvhich vvee may lavvfully must necessarily vse but the fault is that vvee doe vvith some deordination either adhere to or are auerted from such obiects In a vvord such sins they are that except vvhen they are more grosse it vvould be an endlesse vnproffitable labour to make thē the matters
of Confession although the correcting abating of them ought to be the obiect of our dayly care 3. I vvill endeauour to explaine my meaning more fully in this matter because it is the ground of the vvhole follovving discourse Wee must knovv then that the duty of a Christian much more of a soule that aspires to Perfection is to loue nothing at all but God or in order to him that is as a meane instrument to beget increase his Diuine loue in our soules All adhesion to creatures by affection vvhether such affection be great or small is accordingly sinfull more or lesse so that if being depriued of any thing or persons vvhatsoeuer or being pained by any thing vvee find a trouble sorrovv in our minds for the losse or suffring of the thing it selfe such trouble in vvhat degree soeuer argues that our affection vvas sinfull not only because the affection vvas excessiue but because it vvas an affection the obiect vvherof vvas not God 4. But yet withall this affection vvhich I say is vnlavvfull is not simply such an one as resides is confined to sensitiue nature for that is impossible to be rooted out neither is there any fault at all in it considered as such For to Adam in the state of Innocency yea euen to our Lord himselfe many obiects vvere pleasing delightfull to sense his fight tast tooke contentment in pleasurable obiects there vvas in nature an auersion from paine an earnest desire to prolong naturall life in all this there vvas not the least imperfection The Affectiōs to creatures therfore vvhich wee affirme to be sinfull are such as are seated in the superiour soule or rationall will by vvhich the mind vvill considers adheres vnto creatures knovvingly vvillingly pursues the attaining enioying of them as if they vvere the good not of sense only for so they are but of the person the vvhich indeed they are not for the only good of an Intellectuall nature is God vvho is only exalted aboue it vvhereas all other creatures are but equall or inferiour to it To the superiour vvill therfore all things but God must be indifferent as in for themselues only to be loued as they are seruiceable to the spirit So that if things vvhich are vnpleasant yea destructiue to inferiour nature doe yet aduance the spirit in her tendance to God or if by the vvill prouidence of God they are presented to her to suffer she must vvith all indifference resignation accept of them though sensitiue nature doe neuer so much struggle contradict 5. A most perfect Example herof is giuen by our Sauiour the vvhich vvee are obliged to the vtmost of our capacity enablement to imitate Though sensitiue nature in him tooke contentment in life in the Actions functions therof aboue all things did abhorre a dissolution by death especially such a death accompanied vvith such inexpressible torments shame And though for our instruction he voluntarily gaue way to Inferiour nature to expresse such her innocent inclinanation auersion yet vvhen the vvill of his Father opposed it selfe presēted him a cup in the highest degree mortall to nature all the inclinations therof he most vvillingly quietly chearfully accepted it then subduing all reluctances in nature The vvhich reluctances in him vvere to the thing it selfe considered in it selfe not at all to the dictates of the Superiour soule the vvhich had so absolute a dominion ouer sensitiue nature that it neuer opposed it selfe or expressed the least vnvvillingnes to conforme it selfe to the dictates of reason though vvith its ovvne destruction 6. Wheras therfore there are continually presented to our outvvard invvard senses infinite obiects pleasing displeasing to them And that the functions of of life vvhich vvee are bound to preserue cannot be exercised vvithout admitting the vse of many things delightfull to sensitiue nature meates drinkes Recreatiue conuersatious relaxations of mind c vvee are to consider resolue that none of these things pleasing to the appetite are giuen to be possessed vvith any affection at all or fruition but the mere simple vse of them is allovved vs for the good of the soule the contentment that the appetite naturally takes in them is no further nor vvith other intention to be admitted then in as much as therby the spirit or rationall vvill is or may be enabled more chearfully to pursue its supreme Good And vvith this end intention to admit sometimes vvith caution discretion of moderate cōforts contentments to Inferiour nature is not in it selfe at all vnlavvfull on the contrary it is fitting requisite necessary 7. But vvithall considering the most miserable and inexpressible corruption of our nature the violent adhesion of our Appetites to sensually pleasing obiects the vncertaine weake Dominion that the superiour faculties of the soule haue ouer sensitiue Nature it is our duty obligation not only to be watchfull ouer the sensitiue Appetite that it doe not vvith too much greedines pursue the contentments proper and necessary to it But also as much as may be to abridge the number of them making as fevv necessary as may be not suffring it to accept all the lawfull contentments offred to it yea oft to restraine contradict the inclinations of it In a vvord to vse all the industry vvee can not to suffer it to run on blindly before or vvithout the conduct of reason to things pleasing to it vvhen vvee perceiue it does so to call it back hovveuer not to suffer reason to fauour it and ioyne vvith it in its desires but to reserue all our rationall inclinations and affections to God only 8. For the case vvith vs is far different from that it vvas vvith Adam during his state of Innocency For then it vvas no inconuenience but rather perhaps a helpe to him freely to make vse of the pleasures afforded him in Paradise Because though sensuall pleasures vvere to him considering the exquisitnes of his temper far more pleasurable then they can be to vs yet his appetite did not so much as desire or vvish the least excesse And his spirit vvas so replenished vvith Diuine loue that by admitting of such innocent satisfactions to nature it rather encreased then diminished or interrupted its feruour in tending to God and expressing its gratitude loue obedience to him vvhereas wee find all the contrary effects therfore must take a quite contrary course 9. This is the ground of Mortification so proper necessary in a spirituall life And these are the veniall sins or imperfections that vvee are continually to combat against In this poynt of Distinction betwene the vsing of creatures for the good of the spirit and the enioying of creatures for the pleasure of sense vvithout regard to the soules good aduancement lies the difference betvveene the children of God the children of Belial Yea in
be made of Prosperity § 8. 9. The great Benefits of Mortification § 10. A great courage is necessary to the due practise of Mortification § 11. 12. 13. 14. The aduice of some writers to raise Passions to the end afterward to represse them is dangerous 1. NATVRALLY wee loue seeke nothing but our selues in all things vvhatsoeuer vvee loue seeke Wee are our owne last end referring all things euen supernaturall yea God himselfe to our ovvne Interest commodity Wee seeke things pleasing only to our senses outvvard or invvard as if the felicity of our soules persons consisted in sensuall pleasures opinion of honour proffit or curiosity of knowledge c Therfore there can be no merit in nature or Actions proceeding from nature 2. Yea they vvho naturally haue much interiour composednes stillnes of passions seeme not much to be troubled vvith rebellion in sensuality that moreouer haue in them a kind of naturall deuotion yet euen these vvhatsoeuer they appeare outvvardly in shevv are full of selfe loue vvhich is the principle of all their Actions If they loue Quietnes it is because nature takes a contentment in it And their selfe-love is more abstruse more deeply seated in the roote of the spirit it selfe And therfore oftimes it is hard to be cured because not so easily discouered Neither indeed is there any hope of remedy till by prayer they get a light to discouer the said secret selfe loue and grace by mortification to subdue it 3. It is true such good Naturall dispositions may be beneficiall to soules in two respects especially First in that by meanes thereof they fall into fevver sins then more passionate Impetuous natures doe consequently doe not put so many impediments to grace But yet it is to be feared vnlesse they practise Prayer mortification they vvill increase in Spirituall pride for certaine it is that nature not restrained vvill one vvay or other grovv more more inordinate 2. A second Benefit is that such dispositions are better fitted for internall Prayer yea to the perfectest kind of it vvhich is Prayer of Aspirations so that they may with lesse labour get out of Nature eleuating thēselues to God 4. An absolute necessity therfore there is for all soules to mortify nature especially to rectify this generall deprauednes of Propriety by vvhich vvee are to our selues our last end The vvhich is done by the Infusion of Diuine Charity by vvhich our selues are directed to God as our last end And a necessary disposition therto is the Mortification of selfe loue And thus far all Christians are obliged to mortify themselues namely to cure the mortally sinfull disorders of their soules A necessity likevvise there is vpon supposition of aspiring to Perfection to mortify all deliberate affections to any the least veniall defects and deordinations of our soules The which Duty of Mortification requires of vs that deliberately and customarily vvee neither admit into our minds internally vaine thoughts nor outwardly speake or exercise Acts of vaine loue vaine hope vaine feare or vaine sorrovv all is vaine that is not referred to God or is not done for him 5. Mortificatiō tends to subiect the body to the spirit and the Spirit to God And this it does by crossing the inclinatiōs of sence which are quite cōtrary to those of the diuine spirit vvhich ought to be our cheife only Principle For by such crossing afflicting of the body Selfe-loue Selfevvill the poyson of our spirits are abated in time in a sort destroyed instead of thē there entreth into the soule the diuine loue diuine will take possession therof And therin consists our Perfection happines 6. For this reason the soule is in a far more secure state vvhen crosses afflictions doe exceed vvordly contentment sensuall ease For wonderfull seldome it happens that a soule makes any progresse in a Spirituall course by meanes of outward prosperity Some Perfect soules may perhaps keepe the station in vvhich they are not vvithstanding an casefull contented abounding condition in the vvorld But it is almost miraculous if they therby aduance themselues in spirit so naturally almost necessarily doth case of nature nourish selfe-loue Pride security a spirituall sloth a distast of spirituall things 7. Indeed the only possible vvay for a soule to make Prosperity an occasion of improuement to her is by a voluntary crossing diminishing of it that is by taking aduantage euen from thence to mortify nature As for example in case of Riches honours by carying our selues both exteriourly interiourly to God man vvith more humility modesty as if vvee were not at all in such plenty eminency also by suppressing vaine ioy complacency in such things by acknowledging that vvee are not Lords proprietaires but only stewards dispensers of such things from vvhom a seuere account shall be required for the talents entrusted to vs for others sakes not our ovvne So that it is most true That all the security solidity fullnes of our soules good consists in a right vse of those things vvhich are contrary afflicting to our nature 8. In generall Mortification includes the exercise of all vertues for in euery Act of vertue vvee mortify some inordinate passion inclination of nature or other so that to attaine to perfect Mortification is to be possessed of all vertues 9. The benefits blessings that come to our soules by exercising of Mortification are many most precious As 1. There is therby auoyded that sin vvhich othervvise vvould haue bene committed 2. It causes a degree of purity to the soule 3. It procures greater grace spirituall strength 4. One act of Mortification enableth to another As on the contrary by yeilding any time to our corrupt nature vvee are enfeebled lesse able to resist another time 5. It diminisheth our suffring in Purgatory because so much of suffring is past a little paine for the present vvill counteruaile preuent sharpe long paines for the future 6. It procures internall light by dispelling calming the vnrulines of passions 7. It produces great Peace to the soule the vvhich is disturbed only by vnquiet Passions 8. It helpeth the soule much in her aduancement in spirituall Prayer Contemplation the end of all our Religious spirituall exercises 9. It is of great edification to our Brethren neighbours 10. It increaseth all these vvayes our future happines glory 10. The duty of Mortification being so absolutely necessary so infinitely beneficiall moreouer so largely extended as that it reaches to all manner of naturall Inclinations in so much as nothing does an imperfect soule any good further then it is crosse mortifying to some inordination in her naturall inclinations It followes from hence that a soule that intends to vvalke in these vvayes of Contemplation had need haue a great courage since her designe must be to combat
her ovvne selfe in all manner of things to vvhich she naturally beares an affection For the maintaining of this courage therefore it vvill behooue her both to vse much prayer oft to thinke seriously on the blessings accompanying follovving the due practise of it Remembring vvithall that custome vvill make that tolerable euen pleasant vvhich at first seemed in supportable 11. More particularly for as much as coÌ„cernes those that are Beginners in an Internall course they are to consider that in such a state their soules are so full of impurities defects that scarce in any actions of theirs at all they doe intend God purely no not euen in those that they performe vvith most aduice preparation vvith the greatest calmenes of spirit Much lesse in Actions though substantially good in vvhich their Passions are engaged Therfore it is best for them during such state of imperfection in all times occasions as much as lies in them wholly to suppresse all passions not suffring them to rise svvell in them though vvith an intention by them the better more feruently to performe their duties obligation The reason is because such imperfect soules being not as yet Maisters of their passions cannot preuent them from causing a disorder euen in the Superiour rationall faculties also so that though Reason can raise them at pleasure yet it cannot so calme them againe nor hinder them from pursuing those obiects out of motiues of corrupt nature against vvhich they vvere employed at first vpon Superiour spirituall motiues 12. I doe the more earnestly recommend the practise according to this aduice because I find that some good Spirituall Authours doe counsell a quite contrary proceeding as a remedy meanes to subdue passions For they vvould haue soules vvillingly purposely to raise them in sensitiue nature vvhen they are come to a certaine height then by the strength of reason motiues of Religion to quiet pacifie them againe As for example In case of an Iniury receiued they aduise that vvee should call to mind all the circumstances aggrauations that are apt to kindle indignation resentment And as soone as the Passion is inflamed then to suppresse it by considerations of the example of our Lord his precept of charity to enemies Of the dangerous Effects of Reuenge the blessed revvards of Patience c The like they say concerning a sensuall desire to any obiect they vvould haue it represented vvith all its allurements charmes so as to moue a strong inclination in sensitiue Nature And this being done presently to suppresse such inclinations by strong Resolutions by contrary practises Only they forbid this Practise in the passion of sensuall Impurity the vvhich must not be reuiued vpon any pretence vvhatsoeuer 13. To Perfect soules this Aduice may be proper vvho haue an established Dominion ouer their passions But as for the Imperfect if they should conforme themselues to it two great inconueniences could scarce be preuented viz. 1. That they vvould be in danger either to be vnvvilling or vnable to restore Peace vnto their minds once much disquieted 2. By an aduised earnest representation of such obiects as doe raise passions in their minds they doe therby fixe more firmely in the Memory the Images of them by that meanes doe dispose the said images to returne at other times against their vvills vvhen perhaps the reasons motiues to represse them vvill either not be ready or the soule in no disposition to make vse of them or if she should be vvilling it is to be doubted that then such motiues vvill not proue efficacious Therfore Imperfect soules may doe best to deale vvith all passions as they ought vvith those of impurity namely to get the Maistry ouer them by flying from them if they can forgetting them 14. Yet this aduice of preuenting all passions disturbances in sensitiue nature may sometimes cease vvhen iust reason the necessary care of the good of others shall require that some things be done vvith eagernes as it may happen in the case of Superiours correcting their subiects c for then it may be conuenient to giue some discreet vvay to passion vvithout vvhich their reproofes vvould perhaps haue but little effect Yet euen then also care is to be had that they doe not therby preiudice their ovvne Internall Quiet of mind much lesse endanger to diminish true Charity CHAP. IV. § 1. Certaine generall Rules for Mortification sufficient for some § 2. 3. By practise according to these Rules is exercised 1. A continuall Presence of God 2. A continuall thinking on our owne Nothing § 4. 5. 6 7. Mortification is only perfectly exercised in vertue of Internall Prayer And why § 8. The difference betweene the Mortification of Contemplatiues of Actiue liuers § 9. Externall Practises or exercises of vertues not sufficient to cause Mortification § 10. How imperfect soules are to practise Mortification § 11. Gods care in dispensing matters of Mortification proportionable to each ones strength § 12. The effect of each Act of Mortification § 13. 14. It may happen that to an Internall liuer in Religion some Mortifications may be more difficult then if he had liued a common life in the world 1. TO discreete vvell-minded soules these three follovving generall directions may be sufficient to instruct them in the dutyes of mortification Viz 1. To doe or forbeare vvhatsoeuer any law Diuine or Humane shall require of them to doe or forbeare And vvhere order has bene taken by no such lavves there to follovv the supernaturall light motions that God by the meanes of Prayer shall afford them doing or forbearing such things as they find vvill promote or hinder them in their spirituall course vvithout captiuating themselues to any particular examples customes or instructions 2. To suffer vvith the best patience and resignation they can all the crosses contradiction to selfevvill vvhich by Gods Prouidence shall be sent to or vpon them vvhether such crosses regard externall things as iniuries disgraces sicknes losse of freinds or of goods c. or Internall as Aridities obscurities inward distresses inuoluntary rising of passâ—â—ns tentations c. All these things must be quietly suffred vvhether they proceed immediatly from God or from creatures 3. If any thing pleasing to nature be to be done as in Refections Recreations or any thing displeasing to be omitted to doe or omitt such things not because they are agreable to nature but because they are conformable to Gods vvill By a constant carefull obsâ—ruing of these directions a deuout soule may be brought to a good established state of Mortification yet vvithall be left in a conuenient Liberty ease of mind to goe on chearfully in internall vvayes 2. Moreouer if in practise according to these points a vvell-minded soule vvill be carefull to haue at least a vertuall intention to the loue Glory of God that is such an Intention
wherof it is very requisiite that the allovved conuersations should be performed in common for from the singling out of Persons by tvvo or three in a meeting vvill flovv Personall engagements Designes diuided from the rest of the Community Discourses tending to the preiudice of others c. 3. The true ground of the necessity of Abstraction is this because the diuine vnion in Spirit vvhich is the end of an Internall liuer cannot be attâ—ained vvithout an exclusion of all other inferiour strange Images affections Therfore by the meanes of Abstraction the soule is obliged to bring herselfe to as much vnity vacancy simplicity as may be For this end a Religious soule leaues the vvorld if she practise not Abstraction in Religion she does as good as returne to that vvhich by profession she has renounced To this purpose is that sentence of the Wiseman Sapientia in tempore vacuitatis qui minoratur actu sapientiam percipiet That is Wisedome is found in a state of vacancy he that diminishes externall employments shall attaine vnto her 4. I shall in the next Treatise speake more on this subiect especially giuing aduices hovv an Internall liuer may vvithout preiudice to his Recollections behaue himselfe in distractiue Employments Offices imposed on him therfore I vvill say no more here 5. The next generall mortification is Solitude vvhich differs from AbstractioÌ„ only in this that Solitude regards the exteriour as Abstraction does the Interiour Abstraction being an Internall solitude of the spirit and solitude an externall Abstraction of the Person Abstraction may by feruent soules be practised in the midst of the noyse trouble of the vvorld preseruing themselues from all engagement of their affections in businesses or to Persons euer remaining free to attend vnto God And on the contrary some soules euen in the most retired externall solitude doe vvholly plunge their minds affections in thoughts sollicitudes about persons businesses abroad by continuall endles vvriting ansvvering letters giuing Aduices inquiring after nevves c By vvhich meanes they doe more embroyle their minds are lesse capable of Spirituall conuersation vvith God then many that liue in the vvorld by reason that their retired state keeping theÌ„ in ignorance vncertainty about the successe of their aduices correspoÌ„dences they are in a continuall sollicitude about any thing but their ovvne soules 6. So that if vvith Externall Solitude there be not ioyned Internall Abstraction Prayer it is rather a hindrance then an Instrument of Aduancing Spirituall Perfection Because such a soule is moreouer allvvaies at leasure to attend to the obiect of her sollicitudes so rootes more fixedly all internall deordinations of Faction Anger Pride selfe loue c. Hence vvee see that factions grovv sometimes to a great violence in many retired communities because of the vacancy there to attend to them the obiects of their passions likevvise being in a manner continually present before their eyes 7. There is another vvhich may be called a Philosophicall Solitude made use of by Religious Persons not vvith a designe the more freely to seeke God but to attend to their studies the enriching their minds vvith much knovvledge Indeed Study reading vsed vvith discretion if the matters about vvhich study is employed be not such as are apt to puffe vp the mind vvith pride or a forvvardnes to dispute maintaine Topicall opinions c may be no inconuenient Diuersion for a contemplatiue spirit especially since that manuall labours haue bene disused But othervvise an invvard affection to curiosity of knovvledge is perhaps caeteris paribus more preiudiciall to contemplation produces effects more hurtfull to the soule because more deepely rooted in the spirit it selfe then some sensuall Affections 8. The solitude therfore here recommended and vvhich is proper to a Religious life consists in a serious affection to our Cell at all times vvhen conuentuall Duties doe not require the contrary there admitting no conuersation but Gods nor no employment but for God Keepe thy Cell saith an Ancient holy Father thy Cell will teach thee all things A soule that by vsing at first a little violence shall bring herselfe to a loue of this solitude that shall therfore loue it because there she may more freely intimately conuerse vvith God It is incredible vvhat progresse she vvill make in internall vvayes vvheras from a neglect of such solitude nothing proceedes but tepidity sensuall designes c. 9. Novv to the end that Solitude may in the beginning become lesse tedious aftervvards delightfull Religious Persons not only may but ought to preserue a conuenient discreet Liberty of Spirit about their employments entertainments of their minds in priuate prudently vsing a variety in them changing any one vvhen it becomes ouer-burdensome into another more gratefull sometimes reading sometimes writing other times vvorking often praying Yea if they shall find it conuenient sometimes remaining for a short space in a kind of cessation from all both Externall Internall vvorking yet euer being at least in a vertuall Attention tendance to God referring all to him his Glory For so they can truly say vvith the Psalmist Fortitudinem meam ad te custodiam I will reserue my principall strength to be employed for thee O my God all other employments not of obligation are both for the manner measure to be ordered as shall be most commodious for the Spirit that it may come vvith chearfullnes an appetite to the appointed Recollections Suitable herto is the counsell giuen by an Ancient holy Hermite to one of his brethren demanding to vvhat he should apply himselfe in times out of praier he ansvvered Whatsoeuer thy mind according to God shall bid thee doe that doe thou And indeed after a reasonable time vvell spent in Solitude by the helpe of Internall Prayer a soule vvill receiue a Diuine light by vvhich she vvill clearely see vvhat shall be most conuenient proper for her at all times to doe 10. Notvvitstanding this caution is to be vsed That if in any Employment a soule does find herselfe caried to it vvith too much eagernes affection she is to qualifie such eagernes by forbearing a vvhile interrupting her present exercise vvith a resignation of her vvill to be quite debarred from it if such be Gods vvill for her good actually referring it to God 11. It is very remarkable the great studious care that our Holy Father in his Rule takes to recommend Solitude to shevv the necessity of it as likevvise to imprint deepely in the minds of his disciples not only a great auersion but euen a feare horrour of the vvorld All things must be prouided executed vvithin dores vt non sit necessitas euagandi that no necessity may force the Religious to be gadding abroad And in case there should be an vnauoydable necessity therto Prayers are appoynted to be made for
altogether stillnes serenity and tranquillity And let us not suspect that such a calme performance of our Duty argues a Tepidity and vvant of Feruour On the contrary such Actions so done are of more vertue and efficacious solidity For the Feruour that is indeed to be desired is not a hasty motion and heate in the inferiour Nature but a firme and strong Resolution in the vvill courageously yet vvithout violence that is outvvardly sensible breaking through all difficulties and contradictions 9. All the Duties of Mortification and consequently the exercise of all vertues may be reduced to Custodia cordis Which is a vvary guard of our heart and it consists in not povvring forth our affections inordinatly vpon creatures nor admitting into our soules any inordinate loue it is a Charinesse ouer our interiour to keepe it in as much quietnesse as vvee can In cases of sufferance it is patience in occasions of feare and disquiet it is the practise of Resignation It is in effect Abstraction for it requireth that vvee restraine ourselues from medling vvith vvhat doth not appertaine vnto vs and in vvhat doth belong to vs to doe it requireth a reseruednesse of our loues and affections for God to vvhom they are only due Also that in speaking hearing seeing c. vvee be vvary they cary no inordinate affections into our soule It is in effect Solitude for though vvee be in company yet hauing such a guard and care ouer our Passions and affections vvee are as it vvere alone It is a passing ouer all Creatures vvith a farther tendance to God It is the practice of loue obedience humility and resignation to God for these vertues vvee exercise vertually vvhen vvee reserue our selues and our affections for God It is a principall meane to ouercome all temptations of vvhat kind so euer for it permits not the temptation to make any entry into the soule vvhich is kept as the dvvelling place of God and his loue It requireth that vvee looke not after superfluities of meate drinke cloathing c and that vvee desire not superfluous knovvledges of vvhat belongs not to vs nor is necessary for vs. It forbids all childish immortifyed complaints or expostulations or any thing vvherein vvee merely satisfy the inclinations of our corrupt nature It forbiddeth vs to doe any thing impetuously or vvith invvard anxiety It is termed an interiour silence or an interiour peace or concord and for the better knovvledge and practise of it regard the teaching of the little Treatise of the Quiet of the soule vvritten by Bonilla of the Order of S. Francis 10. True Peace of mind vvhen it is in Perfection is the Supreme state in an Internall Life being a stability in one and the selfe same tenour an immutadbility indifference and insensibility as to our selues and to all Creatures and Euents by vvhich the soule transcends all liuing in God only and not being concerned in any other thing besides And the Roote of it is the Perfection of Diuine Charity and destruction of selfe Loue. For as long as selfe-loue is actiue in vs it caries vs to multiplicity urging vs to seeke contentment in any thing pleasing to nature and all her Appetites the vvhich being crossed or not fully satisfyed are restlesse and vnquiet Whereas Diuine Loue alone raigning vnites and concentrates all our thoughts and Affections in one only Obiect vvhich is God Carying all other Affections in that one streame So that there being no diuersity of Designes there must necessarily follovv Perfect vnity and Peace This is a State to vvhich the soule aspires in a Contemplatiue Life The gaining of vvhich vvill deserue and abundantly recompence all the suffrings and tediousnes that nature is likely to find in the vvay 11. Yet euen this state in the most Perfect is not absolutely and entirely exempted from all trouble in inferiour Nature But such trouble is small and scarce considerable for notvvithstanding it the Superiour soule partakes nothing of it but raignes in that vpper Region of Light and Peace and from thence lookes dovvne vpon sensuality either as a thing diuided from it selfe in whose imperfections and disorders she is nothing concerned being as it vvere safe locked vp from them in a strong Tower or else she suppresses all such motions in their first breaking out in vertue of that Dominion vvhich by long practise she hath gained ouer them In such a state of perfect Peace yet vvithout the least contradiction of sensuall Nature Adam liued during his Innocency And hovv far any other mere man hath or may attaine therto in this Life is not for mee to determine THE SECOND SECTION OF THE SECOND TREATISE TOVCHING Certaine speciall Mortifications of the Passions c. CHAP. I. § 1. Mortification properly is not of the senses or cognoscitiue Faculties but of the affections § 2. 3. 4. The speciall Mortifications treated of are 1. Of the Principall Cardinall Passions 2. Of the Affections of the Superiour will § 5. The first Passion is Loue. 1. INTENDING novv consequently to treate of the Speciall kinds of Mortification those especially vvhich are most proper for a Religious Contemplatiue Life I take this as a Ground that though Mortification doe regard the whole soule vvith all the faculties of it and consequently the vvhole person vniuersally depraued Yet precisely and exactly speaking it is only the Affectiue Part of the Soule that is immediatly Mortified and only in consequence therto the knowing faculties or Organs For though Ignorance be a defect in the Soule yet vvee doe not say that Knowledge or Faith is properly a Mortification though it be a cure of that defect But an inordinate loue to knowledge vnnecessary vvhich is Curiosity deserues and is a Deordination proper and fit to be mortified The like vvee may say of the outvvard Senses for it is not Seeing or Tasting c. that are to be mortified but the inordinate Affection to those Obiects vvhich delight the Eyes or Tast c. Therfore my Intention is to distinguish the seuerall sorts of Mortification according to the seuerall Passions or Affections of the Soule both as to the Sensitiue and Rationall Portion of it and to referre therto the respectiue Mortifications of the seuerall Senses vvithout speaking distinctly and separatly of them vvhich vvould force me to repeate ouer againe the same Aduices vvhen I came to treate of the Mortification of Affections 2. This therfore shall be the Order according to vvhich I vvill treate of the Mortification of Affections viz. In the First place I vvill begin vvith the Sensitiue Portion of the soule In vvhich there are fower Principall Passions comprehending all the rest vvhich are to be mortified viz. 1. Loue to vvhich Desire and Ioy haue relation being only a progresse of Loue Novv the Obiect of Loue being either Persons or things and those either materiall or spirituall there are many vertues required to the mortifying that is the rectifying of it as against the loue of Riches Pouerty Against
him in the Graces properly deseruing Loue Yet seuerall effects of Charity of other vertues or qualities in vs flovving from Charity are in the first place after God to be exhibited to our selues aftervvard to those that God hath placed neare to vs respectiuely according to the degrees of nearnes 15. For Charity being an affection rather of the Will then the sensitiue faculties seemes to be a certaine esteeme valevv set vpon persons consequently an adhesion of the vvill tendance to an internall vnion of Spirit vvith them Novv questionlesse this esteeme though due to all in as much as all either doe or may participate of God graces happines yet in the highest degree of it it is most due to those that most deserue it or that are most like vnto God So that to valevv our selues or any mortall freinds or kindred before the Glorified Saints vvould be irrationall vnseemely Charity vvould then be disorderly contrary to vvhat the Holy Ghost saith Ordinauit in me Charitatem He hath fitly duly ordred Charity in mee True it is that by reason of selfe-loue selfe-interest vvhich is neuer vvholly rooted out of vs in this life as likevvise the great dominion that sensitiue nature oft takes in our actions vvee can hardly preuent or hinder loue from shevving a greater regard to our selues our nearest freinds yet as far as it is an affection of the will so it may yea in perfect soules it is stronger tovvards those that are nearest to God 16. But as for some speciall Offices duties vvhich in vs doe or ought to flovv from Charity thâ—y are to be exhibited according as God hath placed persons in seuerall relations to vs. Novv it being euident that God hath made vs nearest to our selues hath intrusted to euery particular person the care of his ovvne soule before all others therfore euery one is obliged to bestovv his cheife sollicitude endeauours vpon the adorning of his ovvne soule the directing of it to Happines As for other men certaine generall duties of this nature are vpon occasions only to be exhibited towards all Hence vvee are generally commanded to Exhort Edifie Reproove c. one an other But these duties are to be the employment particular charge only of those that God hath called to the care of soules yet so as that no soules are so strictly intrusted to any one as his ovvne so that vpon no pretence can it be lavvfull for any one to neglect the care of his ovvne soule And in the exteÌ„ding of these offices of spirituall or corporall Charity reason requires that other circumstances being equall vvee should preferre those that haue nearest relation to vs except vvhen strangers doe stand in far greater necessity for they are then to be accounted as nearest to vs as it vvere committed to our Charge 17. Therfore externall workes of Charity other offices though they ought all to be payd out of Charity Honour to whom honour is due Feare to whom Feare c. Yet they are not to follow the order of Charity but of Proximity so that in equall necessity vvee are to preferre our Parents kindred neare neighbours speciall freinds in regard of giuing Almes c before those that may challenge the preference in the affection of Pure Charity as being more Holy more beloued of God It may notvvithstanding happen that in some cases there may be a doubt hovv the order of Charity is to be obserued But a soule that follovves internall Prayer vvill not want a light to direct her To giue particular rules vvould be tedious impertinent to the present designe This therfore may suffise concerning the order of Charity in generall 18. It may be demanded Whether externall corporall endowments as youth beauty gracefullnes c may be permitted to enter as a motiue into the loue that wee beare to others I ansvver that such corporall perfections being Gifts of God may lavvfully as such be motiues of loue namely to those that are so perfect as that they can vse them as steps to asceÌ„d by them to a higher purer loue of God in and for them vvho is beauty it Selfe But as for imperfect sensuall Persons it vvould be vnlawfull a tempting of God to giue a free deliberate scope to their loue of others specially of different sexes for the regard of beauty since vvee knovv it vvill powerfully vvithdraw their affections from God fixe them on creatures after the fovvlest manner Therfore the necessary care of our selues requires that vvee should not so much as looke stavedly fixedly on the tentation of beauty much lesse fauour the attraction of it 19. Before vvee conclude this so necessary a point concerning Charity some vvhat is to be sayd touching the most Christian duty of loue to our Enemies True it is that the loue of Christ vvill not permit vs to exercise enmity towards any Person in the least degree since Charity is to be vniuersally extended to all But enemies I call those that are in their nature auerse from vs or incensed by some prouocation or that are indeed enemies to our Holy Profession or that vvould dravv vs to sin c. 20. As for these latter sort of enemies they are indeed truly such and their actions vvee must abhorre also vvith discretion auoyd their company but vvee must not hate their persons nor be vvanting in any office of Charity towards them when occasion is offred 21. But touching the former sort of those that as it is to be hoped vvithout an vtter breach of Charity doe in externall matters doe ill offices to vs or are contrary to our designes such vvee ought to esteeme as indeed our freinds perhaps if vvee regard the proffit of our soules vvee could lesse spare them then those vvee call our most officious freinds vvho doe but flatter or nourish selfe-loue in vs. It is only as to the feeling of nature that vvee esteeme such to be enemies But really vvee are to behaue our selues towards them as Gods Instruments for our great good Yea as far as prudence vvill permit vvee are to iudge beleiue that they loue vs intend our good in things that they doe crosse to our nature 22. Now till vvee come to a perfect simplicity of thought vvhich vvill not be till vvee approach to a state of Perfection vvee must be carefull neither by vvords nor deeds to procure them the least harme in any kind no not so much as in thought to vvish it them On the contrary vvee must loue them still principally for this because God loues them and desires their saluation vvhich it is to be hoped he vvill effectually procure 23. But to doe an office so necessary yet vvithall so contrary to the inclinations of corrupt nature a great measure of grace is requisite the vvhich is not to be had vvithout ansvverable efficacious Internall Praier seriously pursued the vvhich ioyned vvith good
direct combats against the appetits of it And only from the decay ignorance of such Praier hath it proceeded that spirituall Directours haue bene forced to multiply such so many nice obseruances about diet and other duties of our Rule All vvhich notvvithstanding vvithout Prayer haue but small effect to produce solide vertues in the soule 16. A soule perfectly spiritualized if she might haue her vvish vvould vvillingly be freed not only from all pleasures taken in Refections considering the dayly tentations to excesse but euen from the necessity of them being forced to cry out vvith Dauid De necessitatibus meis erue me Domine O Lord free mee from these my corporall necessities for vvere it not for them she might alvvaies like an Angell be in continuall Contemplation enioy a neuer-fayling internall light the vvhich is obscured by the fumes raysed euen by the most temperate Refections by vvhich also passions are in some degree quickned Such soules may indeed properly be said to haue a disaffection to Refection And the best vvay besides out of Prayer to beget such disaffection to preuent the harmes that may come from any corporall necessities vvill be not only to practise the mortifying of sensuall contentment in going to the Refectory but vpon serious consideration of the Tentations there to be found to goe vvith a kind of vnvvillingnes feare 17. A most noble kind of Mortification in Refection is that mencioned by Harphius of a certaine Holy Brother of the Order of S. Francis called Rogerius vvho by meanes of eleuating the povvers of his soule suspending them in God during Refection lost all perception of tast in eating vvhen he found himselfe vnable so to eleuate his soule he vvould for so long forbeare to eate of any thing that might afford any gust But this practise belongs only to the Perfect it may proue preiudiciall dangerous to the ordinary sort of lesse perfect soules or any that haue not an especiall certaine Inspiration to imitate it 18. The like may be sayd of the manner of Mortification practised by some of the Ancient Hermits vvho vsed to mixe a fevv droppes of oyle esteemed by them a great delicacy vvith their vinegar to the end therby to prouoke the appetite to desire more the vvhich they denied to it Or of another vvho hauing receiued a bunch of grapes ravenously deuoured them partly to make the gustfull pleasure so much the shorter partly as he said to cousen the deuill to vvhom he desired to appeare a glutton 19. A soule that practises Internall Prayer may content herselfe vvith a moderate Attention to vvhat is read during Refection And the like may be sayd of that part of the Office vvhich in some Communities is sayd immediatly after Dinner Because too earnest an Attention and Recollectednes at such times vvould preiudice the Head and Stomack A Soule therfore may esteeme this to be as a time of Desolation as indeed there is some resemblance 20. Concerning the vse of Physick cautions to be vsed about it some Instructions shall be giuen in the last Treatise vvhere vvee come to speake hovv a soule is to behaue herselfe in regard of her Prayer during Sicknes 21. Lastly the matter of Sleepe is not vvnvvorthy the eare of a Spirituall Person For certaine it is that a full repast doth not so much plunge a soule in sensuality nor so indispose her for Spirituall Exercises as a long profound Sleepe From vvhence euen a perfect soule vvill not be able to raise herselfe into Exercises of the Spirit vvithout much difficulty long striuing 22. And on these grounds doubtlesse it vvas that the Miâ—night Office vvas appointed to the end to interrupt Sâ—eepe Yea anciently the three Nocturnes vvere therfore diuided namely to preuent the immersing of soules in sensuall Nature 23. For imperfect soules it may be very preiudiciall for them to be depriued of a conuenient measure of Sleepe Yet it is 〈◊〉 â—eing it should be interrupted It is liâ—evvise good for them to goe to bed vvith an affection desire so be early vp for such an affection vvill cause their Sleepe to be mixed vvith a litle Sollicitude the vvhich vvill dispose them both to vvake sooner and to rise vvith lesse vnvvillingnes 24. In case that one being in Bed cannot sleepe it is vâ—ry dangerous to continue in a State of mere negligence Idlenes because then not only vaine but veâ—y hurtfull pernicious thoughts vvill be apt to presse into the mind For a preuention or remedy against vvhich I should by no meanes aduise one to betake himselfe to any seriously Recollected thoughts or exercises of Deuotion for that vvould quite hinder Sleepe for the future and spoile the next Daies Recollections The like I say of the time immediatly going before Bed-time But in case they be simply Vaine Thoughts that then vvander vnsetledly in his mind let him not vvillingly pursue them but rather neglect them Wheras if they be sinfull Imaginations set him as vvell as he can diuert quietly his mind from them and novv then vvithout much force lift vp his mind vnto God or vse some familiar Praiers or say the Beades vvithout much forced Attention yet more Attention is required against Sinfull then vaine thoughts 25. As for Perfect soules their Praier in such a Case vvill lesse hinder Sleepe by reason it is both so pure so facile that it is become almost as Naturall as breathing performed vvithout any agitation of the Spirits or reuoluing of Images in the Internall senses CHAP. VII § 1. Of the Mortification of Anger by Patience § 2. 3. 4. 5. Here is treated of Smaller Impatiences cheifly scarce obseruable but by Recollected liuers § 6. Patience to be exercised at all times Euen in Ioy Prosperity § 7. 8. 9. Wee ought to aspire to an Indifference § 10. Patience towards God afflicting vs is easier then towards Man § 11. 12. 14. 15. 16. 17. 18. Seauen Degrees of Patience § 19. Examples of seemingly Extrauagant kinds of Patience c. § 20. Praier the only Efficacious Instrument to get Patience § 21. All Actions except actuall Praier are in some degree defectuous 1. THE next Passion to be mortified is Anger the vvhich vvhosoeuer vvillingly suffers to arise increase or that deliberatly yeilds to trouble of mind for any matter that concernes the Body Health Fortunes Life c yea or pretended soules good such an one really makes more esteeme of them then of the solide good of his Soule For as far as Anger gets a Maistery ouer him so far he looses that Dominion that his Soule ought to haue ouer all other things puts Reason out of its Throne Herupon our Sauiour sayth In patientia vestra possidebitis animas vestras That is By Patience yee shall keepe the Possession of your Soules as implying that by Impatience vvee loose that possession And vvhat greater losse can vvee haue Hence it is also that
by Reason yet such Images continuing in the Fancy and such motions in the body the mind vvill be stupified and the resistance of Reason vvill oftimes be so feeble as that in the opinion of the Person it vvill passe for no resistance at all Yea rather the soule vvill be persvvaded that she has deliberatly consented considering the continuance of them after that she vvas fully avvake and had reflected on them 10. Notvvithstanding vnlesse in such soules the Reason doe not only reflect vpon the sinfullnes of such impure thoughts if consented to but likevvise in the very same instant that she makes such a Reflection the Will be deliberately moued to the approuing of them they may be assured that there has passed no culpable consent to them Againe if the generall disposition of such soules be such as that seldome or neuer either Speeches or deliberate Actions doe proceede from them conformable to such impure Imaginations they may confidently iudge that there is no danger of hauing incurred a mortall sin 11. Aboue all things the Deuout soule is to be carefull that she be not disheartned by occasion of such Tentations from pursuing constantly her appointed Recollections the best she can notvvithstanding that then aboue all other times such Thoughts vvill throng into her mind so that she vvill thinke it almost vnlavvfull to appeare before God being full of such impure Images But she is to consider that novv is the proper time to shevv her Fidelity to God No thanks to her if she adhere to God vvhen nature makes no opposition but rather finds a gust in it But if amidst these tempests of corrupt nature she vvill firmely adhere to God vvhen such adhesion becomes so extremely painefull to her this is thankevvorthy then she vvill shevv herselfe a Valiant Soldier of our Lord vvorthy of that testimony that he giues of her vvho has iudged her fit and capable of encountring such furious Enemies 11. A great blessing and happines it is that in all internall Confusions Obscurities c. vvee can allvvaies make an Election of God vvith the Superiour vvill The vvhich being effectually done vvhatsoeuer disorders are in the Imagination or in inferiour nature they doe rather encrease then preiudice our Merit 12. Indeed this is that great most Efficacious and Vniuersall Remedy against all Tentations to vvit an actuall Conuersion of the Soule to God in Prayer For thereby the soule being vnited to God either she vvill loose the Image and Memory of the Tentation for the present Or hovveuer she doth vvith farre more efficacy oppose and vvorke contrary to such Tentations then if she had fixed her Eyes vvith a direct renouncing and detestation of them For in an Actuall Vnion vvith God is included a vertuall detestation of all things contrary to him both for present and future and also therby the soule adheres to her only Good vvith vvhom they are absolutly inconsistent 13. This Remedy therfore vvhich containes in it all the vertue of all other particular Remedies is often and seriously to be recommended to Internall Contemplatiue liuers for indeed none but such as liue abstracted liues can vvithout great force and difficulty be in a disposition at pleasure to introuert and recollect shemselues Hovveuer let euery soule that is capable therof vse it It is the plainest easiest securest and most infallible Cure of all others 14. Those that are throughly practised in Prayer cannot only be vnited in Wâ—ll to God but perceiue themselues to be so vnited vvhilst in the meane time both the representation of those Tentations remaines in the Imagination and vnderstanding and much trouble likevvise in inferiour Nature All vvhich notvvithstanding are not any hindrance or preiudice to such Vnion Yea by occasion of these things a more perfect and intense Vnion may be caused 15. The light obtained by Prayer for the discouering of the Causes Grounds and Remedies of such Tentations and the Grace to resist them is vvonderfull and incredible to those that doe not practise Prayer By neglect of vvhich many liue in the midst of Tentations and yet doe not knovv them to be such Or knovving them yet haue no strength nor vvill to resist them But most certaine it is that a Soule vvhich duely prosecutes Internall Prayer according to her present abilities can scarce possibly be so ouercome vvith a Tentation as habitually to yeild to it or hovveuer to dye in it Indeed there is no security that a Soule ordinarily is capable of in this life but by the meanes of Prayer CHAP. X. § 1. Of Scrupulosities about Externall Duties as the Office Fasting c. § 2. Tender Soules ought to seeke full Information touching such Obligations which is not out of politick ends to be denyed them § 3. 4. 5. 6. Seuerall cases of Indulgence about the Office § 7. 8. 9. 10. Some learned Doctours doe free particular Religious persons not in holy Orders from a necessary Obligation of saying the Office in priuate § 11. An Aduice touching the same 1. IN the next place the speciall Externall Duties about vvhich tender Soules are apt to admit Scrupulosities are many Yea some are so inordinatly timorous that they can give vvay to vnsatisfaction in almost euery thing that they doe or say But the principall and most common especially in Religion are these 1. The obligation of Religious Persons to Pouerty Obedience Regular Fasting Saying of the Office in publick or priuate c. 2. The Duty of Examination of the Conscience in Order to Confession and Confession in selfe with Communicating afterward 2. The generall proper Remedy against Scrupulosity arising vpon occasion of any of these matters is a true information of the Extent of the said Obligations And surely Spirituall Directours are obliged to allovve as much latitude to vvellminded timerous Soules in all these things as Reason vvill possibly admitt considering that such are apt to make a good vse of the greatest condescendency Therfore it vvould be a fault inexcusable before God if Confessours out of a vaine Policy to the end to keepe tender Soules in a continuall dependence and captiuity vnder them should conceale from them any Relaxations allovved by Doctours or iust Reason And timerous Soules vvhen they haue receiued information from Persons capable of knovving and vnlikely to deceiue them they ought to beleiue and rest vpon them and to account all risings of feare or suspicion to the contrary to be vnlavvfull 3. More particularly for as much as concernes the Diuine Office since all that vnderstand Latin may acquaint themselues vvith all the Dispensations and largest allovvances afforded by Doctours I conceiue it most requisite that such ignoraÌ„t tender Soules especially Women as may come to see or reade these InstructioÌ„s should not be left in an ignorance or vncertainty hereabout For vvhy should any additionall burdens of a Religious life lye more heauy on those that are least able to beare them and such as vvill be far from being lesse carefull in
obliging obseruances lesse submisse to Authority and lesse assiduous in the Seruice of God 4. Therfore for as much as concernes the Publick Conuentuall reciting of the Offiice they may take notice That the Obligation therto does not at all lye vpon particular Religious vnder sin except vvhen they haue bene pro tempore expressly commanded by Superiours to frequent the Quire at such or such a determinate time At other times they may be pennanced for negligence and ought to submit vvillingly therto But the Obligation vnder sin to see that Duty discharged lyes only vpon Superiours 5. Againe vvhen they are in the Quire in case that vvhen others are repeating the Office they are employed about any thing that concernes the Church as lighting of Candles fetching or turning of Bookes Musick c. they are not obliged to repeat such Parts of the Office as haue passed during such their Employments Neither is it necessary in case of any considerable feeblenesse that they should streine their voices to the tone of the Conuent vnlesse by reason of the paucity of the Religious the Office through their Silence cannot be solemnly discharged Moreouer if any reasonable occasion concerning the Office require their going out of the Quire they are not bound to repeate aftervvards vvhat shall haue bene said in the meane time but at their returne they may content themselues to ioine vvith the Community c. 6. But as touching the saying of the Office in priuate it is the generall Vote of learned man 1. That a very ordinary indisposition vvill suffise to dispence 2. That the mistake of one Office for another is not considerable since it is only a dayes Office is enioyned and not such a determinate Office 3. That if a fevv verses novv and then vvere omitted that being but a very small part of the vvhole is not valuable 4. That none are obliged to repetition for vvant of Attention or for not exact pronunciation c. 5. That Scrupulous Soules being in an vncertainty vvhether they haue said such a particular Hovvre or other considerable part of the Office are not obliged to say it 6. As for the times of saying each part the liberty allovved is fully large enough Other Indulgences there are generally permitted of the vvhich they may doe vvell to informe themselues These vvill suffise to shevv that the Burden is not so great as many good tender Soules doe apprehend 7. But the roote of all these and all other Scrupulous difficulties in this matter is taken avvay by the Positiue Assertion of certaine learned Doctours not censured or condemned by any viz. That no Religious Persons except they be in holy Orders are bound to the reciting of the Diuine Office in priuate vnder mortall sin And if it vvere any sin at all to omit it it vvould be a mortall sin being euidently in materia graui 8. The principall Authours of this Assertion are Lessius a very learned Iesuit and Marchantius a most prudent learned and Conscientious Prouinciall of the holy Order of S. Francis vvho being taught by long Experience in treating vvith tender Soules professes that he thought himselfe obliged in Conscience in Duty to God and Charity to timerous Soules to publish this Assertion And the Reasons giuen for it seeme to be very pressing and concluding Because the simple not-reciting of the Office being not in it selfe euill for then all seculars not reciting it should sin mortally there can be named no Title vnder vvhich it can be made Obligatory 9. For. 1. all those that vvould maintaine the contrary opinion doe professe that there is no Lavv for it For although our Holy Rule aduises that in case any coÌ„siderable number of Religious by meanes of any Employment should be hindred from the Quire they should in the place of such their Employment recite the Office in common Yet it giues no order at all to single Religious persons in that case 2. The Foundations and sustentation of Religious Communities is not as that of Cures or Canonries to vvhich there is correspondent by a debt of Iustice and vertuall Contracts the reciting of the Canonicall Office so that Restitution is due in case of Omission But to Foundations of Monasteries and pious Oblations are correspondent only the performances and Obseruances of Religious Vowes Fasts Austerities Conuentuall Prayer aspiring to Contemplation c vvith respect to vvhich only Oblations vvere made to Conuents not vnder a Title of Iustice but Charity 10. There remaines therefore no other pretence for an Obligation of particular Religious not in sacris to a priuate reciting of the Office but only Custome that has the vertue of a Lavv. Novv Caietan doubts vvhether de facto there be any Custome of it at all for certaine it is that it is not vniuersally receiued neither is it by priuiledge that some doe not receiue it Hovveuer if there be a Custome yet that it has not the force of a Law may appeare 1. Because if it had bene introduced by authority of Superiours it vvould haue bene established by Constitutions vvhich yet hath neuer bene done Neither hath any InquisitioÌ„ bene made at Visits of the breach of such a Custome as a fault 2. Because those Doctours that most vrge the ObligatioÌ„ therto yet neuer pretend the omitting to be a Mortall sin And surely if it be not a mortall sinne it is none at all 3. Because seuerall learned men haue publickly vvithout censure protested against any obligation flovving from such a Custome vvhich vvould neuer haue bene permitted if Prelates and Superiours had an intention that their subiects should esteeme such a Custome obligatory 4. Because there are certaine Orders as the Franciscans the Nunnes of the Annunciata c vvhich by their Rule and an expresse Vow are obliged to the reciting of the Office in particular in case of absence from the Quire vvhich vvould be ridiculous if the generall Custome vvas presumed to be sufficiently obliging 5. The same is proued by a parity for vvheras a Custome had bene generally introduced among the Cisâ—ertians by the Ancients of the Order of reciting the Office of our B. Lady and of the Dead yet in Generall Chapter Anno Domini 1618. it vvas declared that this Custome though introduced by the Ancients and Superiours yet had not the force of a Lâ—w. 11. All this notvvithstanding according to the Opinion of the said Authours vvee may conceiue this to be a Custome very laudably practised by deuout Souleâ— and has bene indeed receiued vnder Title of Piety and a conuenient holy Exercise vvhich if it should be causelessly neglected contemned or transgressed a person so transgressing if he did it out of indeuotion and vvant of feruour in matters of Piety might iustly be condemned or at least esteemed a person indeuout and negligent The vvhich fault yet may be remedied some other more commodious vvay then by laying a snare vpon tender soules or misinforming them CHAP. XI § 1. Of the most bitter kind of
are apt not only to thinke better of our selues then of any other to excuse our ovvne faults to accuse euen the best actions of others c. but also to raise vp our selues against aboue God himselfe considering our selues as if vvee vvere both the Principle end of all Good challenging to our selues the praise of all either reall or imaginary good in vs referring all things to our ovvne contentment 15. By a serious frequent consideration of these things vvay vvill be made for the introducing of true solide Humility into our soules But yet these alone vvill not suffise except therto vvee ioyne 1. Abstraction of life by vvhich vvee vvill come to over-looke forget the imperfections of others only looke vpon our ovvne thence flying employments charges dealing vvith others or vvhen necessity requires a treating vvith others doing it vvith all modesty Charity a cordiall respectfullnes being confounded at our ovvne prayses c 2. A care to practise according to vvhat Humility obliges vs vvith quietnes of mind accepting humiliations contempts c from others endeauouring to vvell-come them euen to take ioy in them c 3. But especially Internall Prayer by vvhich vvee not only get a more perfect light to discouer a vvorld of formerly vnseene imperfections but also vvee approach neerer to God get a more perfect sight of him in vvhom all creatures our selues all doe vanish are annihilated 16. Now when by these meanes Humility begins to get a little strength in vs it is vvonderfull to see how inuentiue ingenious it is in finding vvayes to encrease in Perfection Then this degree of preferring all others vvhatsoeuer before our selues vvill appeare not only possible but easy to be practised as being most conformable to reason duty 17. For then a deuout soule knovving hovv valuable necessary a vertue Humility is by vvhich alone that most deadly poyson of our soules Pride is destroyed 1. She will become scarce able to see any thing in herselfe but vvhat is truly her ovvne that is her defectuousnes nothing nor any thing in others but vvhat is Gods And thus doing she cannot chuse but humble herselfe vnder all others preferring all others before herselfe this vvithout fiction vvith all sincerity simplicity 2. She will neuer compare herselfe vvith others but to the entent to abase herselfe 3. If there be in her any naturall endovvments vvanting to others she vvill consider them as not her ovvne but Gods committed to her trust to the end to trade vvith them for Gods glory only Of vvhich trust a seuere account shall be required And being conscious of her negligence ingatitude she vvill be so far from glorifying herselfe for such endovvments that she vvill rather esteeme them happy that vvant them 4. If she haue any supernaturall graces vvhich others vvant yea or if others are guilty of many open sins she vvill consider that she may according to her demerits be depriued of them others enriched vvith them vvho in all likelyhood vvill make better vse of them for she knovves by many vvofull experiments the peruersenes of her ovvne heart but is vtterly ignorant of others therfore cannot vvithout breach of Charity suspect that they vvill be so ingratefull 5. She will not take notice of lesser imperfections in others yea not knovving their secret intentions she vvill iudge that those things vvhich seeme to be imperfections may perhaps be meritorious Actions 6. In a word considering that God has made her a iudge of herselfe only to the end to condemne herselfe of others only to excuse them knovving that there can be no perill in iudging if it be possible too hardly of ones selfe but much in iudging the vvorst of another in the smallest thing Though others be neuer so vvicked yet at least she vvill iudge this that if God had afforded them the light helpes that she enioyed they vvould haue bene Angells in Purity compared vvith her hovveuer that at least they are not guilty of such ingratitude as she is 18. By such considerations as these a deuout soule vvill fixe in her vnderstanding a beleife of her ovvne vilenes basenes For to make Humility a vertue it is the vvill that must euen compell the vnderstanding to say I will beleiue my selfe to be inferiour to all according as I find iust cause by these coÌ„siderations And the same Will will vpon occasion force practises suitable to such a beleife It vvill make the soule affraid to seeke things pleasing to her yea content vvith all hard vsage as knovving she deserues far vvorse ought to expect to be trodden vnderfoot by all creatures so that in loue to Iustice equality she vvill euen desire reioyce in all affronts persecutions contempts Or if certaine circumstances as Infirmity of Body c. shall require and that she be necessitated to chuse or desire any consolations she will accept them in the spirit of humility mortification that is purely in obedience to the Diuine Will not at all for the satisfaction of nature being far from thinking herselfe vvorthy of any thing but vvant paine contempt 19. Novvv a Superiour is not to be iudged to offend against this degree of humility vvhen he discouers obiects reprehends or punishes the faults of his subiects for in so doing he sustaines the person of God to whom alone it belongs to exercise the office of a Iudge yet vvithall the Superiour ought not therfore to esteeme himselfe better then the person reprehended for though perhâ—ps in that one respect he cannot much condemne himselfe yet for many other faults vvhich he sees in himselfe cannot see in others he may ought to remaine humbled yea to be the more confounded vvhensoeuer the duty of his place requires of him to be a reprehender of others vvhilst himselfe doth far more deserue reprehension 20. When by serious practise of humiliation ioyned vvith Prayer a soule is come to a high degree of Purity in spirituall exercises then is attained that more admirable kind of Humility vvhich regards God In vvhich the soule contemplating his Totality illimited vniuersality of Being thence reflecting on her owne nothing of vvhich novv she has a more perfect sight she most profoundly humbles annihilates herselfe before him 21. And vvhen Prayer is come to Perfection then vvill the soule also mount to the supreme degree of humility which regards God considered absolutely in himselfe vvithout any expresse or distinct comparison vvith creatures for herby a soule fixing her sight vpon God as all in all contemplating him in the darkenes of incomprehensibility does not by any distinct Act or reflexion consider the vacuity nothingnes of creatures but really transcends forgets them so that to her they are in very deed as nothing because they are not the obiect vvhich with her spirit she only sees with her affection only embraces
hovveuer for the perill of Pride vvhich vvill insinuate mingle it selfe euen in humility also vvee should not be too forvvard to exercise voluntary outvvard actions of humility out of a pretence of giuing edification to others And vvhen vvee doe such as are commanded in the Rule conformable to our state vvee ought in them as vvell as vvee can to purify our intention CHAP. XIV § 1. 2. Of the mortification of our naturall Inclination to liberty or Independency by the vertue of Obedience § 3. 4. Obedience likewise regards God either mediately or immediately And that it is easier to obey God then man § 5. 6. 7. 8. The obligation laid by our holy Rule on Subiects to discouer their internall Defects to Superiours is now much out of vse And how this is come to passe § 9. Obedience earnestly pressed by S. Benedict § 10. It ought to proceede from the soule § 11. 12. Of the doctrine of Casuists limiting or dispensing with Regular Obedience And what vse is to be made of it § 13. 14. Speciall aduices thereabouts to scrupulous soules § 15. Truly perfect Obedience has no limits § 16. 17. 18. Seuerall defects in Obedience § 19. 20. 21. 22. 23. How a soule is to behaue herselfe in obediences in things preiudiciall And in such as are pleasing to nature § 24. An example of perfect simplicity in Obedience § 25. Of obedience to Brethren required in our Rule § 26. Prayer a necessary meane to beget Obedience 1. THE second deprauation of the will vvhich is to be mortified is a naturall loue of Liberty Independence as also an Ambition to dispose Rule others And the proper vertue vvherby this is mortified is Religious Obedience The vvhich is a branch of Humility as the foresaid deprauation is of Pride 2. Obedience therfore as vvell as Humility doth principally regard God euen vvhen it is performed to man And indeed vnlesse our Obedience to creatures doe flow from our Obedience due to God it vvill neuer aduance or perfectionate the soule but rather nourish all depraued affections in it as hauing its roote in selfe-loue seruile feare yea oft in Pride it selfe Wheras if it be grounded on our duty to God the soule therby vvill become so humble supple and pliable that it vvill not refuse to subiect it selfe to the meanest creatures it will chearfully suffer all crosses contradictions pressures both externall and internall 3. Obedience is performed either 1. Immediatly to God alone 2. Or immediatly to man but for Gods sake Wee will in this place only treate of this latter for as for the other it comprehends all the duties of Piety Deuotion whether externall or internall and therfore needs not be spoken of particularly 4. To submit ones selfe to man for Gods sake or out of loue to God is much harder then to doe it immediately to God consequently it is in that regard more meritorious vvill most efficaciously and speedily bring a soule to perfection The reasons of the greater diâ—ficulty in our obedience to man are 1. Because though vvee acknovvledge our Superiour to be Gods substitute yet vvee are not alvvaies conuinced that his particular Commands proceede from him as such but rather from passion naturall interests auersion c so that vvee cannot see his commands to be so reasonable as Gods are acknovvledged to be not that Obedience to them vvill produce so much good to the soule 2. Because wee knovv our Superiour cannot see nor iudge the heart but may erre be mistaken so that it is not easy to submit the mind to one that has no right ouer it nor povver to see his commands perfectly executed 5. For this reason it is that our Holy Father knovving the vvonderfull vertue efficacy of Obedience proceeding from the heart requires in his holy Rule that Subiects should in a sort communicate to their superiours that proper Attribute of God vvho calls himselfe a seer searcher of the heart vvith humility simplicity discouering vnto them all their considerable imperfections in thoughts And this he does not only out of an eye to the benefit that may come by the Sacrament of Pennance for this vvas to be done though the Superiour were no Preist as anciently oft they vvere not But the ends of this obligation vvas 1. for the more perfect humiliation of the subiect a mortification of that naturall auersion that vvee haue from the discouering submitting to the censures of others our secret defects 2. To the end that the Superiour might be enabled to gouerne his subiects for their spirituall aduancement 6. Wee may reasonably impute to the disuse of this obligation the great decay of Religious discipline perfection in the vvorld Because novv generally speaking Superiours knovv no more of their subiects but vvhat they chance to obserue in their outvvard behauiour For as for Internall matters vvhich are the principall they all passe betvveene each Religious person a priuate chosen Confessarius 7. But vvithall the disuse of the said obligation vvee are to impute 1. Partly to the tepidity of subiects their vvant of care to be gouerned by a vvay absolutely the best for themselues hovveuer very heauy to corrupt nature 2. but principally to the Incapacity Insufficiency of Superiours in regard of vvhich such a change of the said custome vvas esteemed euen necessary 8. Surely this most excellent practise had neuer bene brought into disuse or vvould againe be restored if Superiours according as our holy Rule requires as in the Primitiue times they vvere had continued or generally novv vvere 1. Themselues practised in a spirituall course of Prayer contemplation vvould consider that their Duty is to direct their subiects soules in the same vvay 2. If they had the spirit of Discretion light to discerne the seuerall dispositions capacities of their subiects soules in order to their principall end 3. If in whatsoeuer impositions they lay on them beyond the obseruances of the Rule they vvould regard vvhether therby their subiects considering their seuerall tempers are likely to be aduanced or hindred in their spirituall course not esteeme that it is a sufficient Iustification for them that the things in themselues are not ill their end therin is to mortify their subiects vvills Passions For such mortifications there may be as vvill endanger to extinguish the light that is in their subiects soules by dravving them to multiplicity c so that no other Impositions or mortifications are excusable but such as right reason enlightned by Grace vvould iudge nocessary such as God himselfe vvould ordaine for them 4. Especialâ—y if they vvould abstaine from laying such encombrances on their subiects as are lasting regard not only the exteriour but Interiour also distracting the memory confounding the vnderstanding breeding perplexity in their minds or in a vvord that are preiudiciall to Internall Prayer For indeed Impositions are to be accounted only so
far to be encombrances 5. Lastly if they did require obedience from their subiects not to shevv their ovvne Authority but only to benefit their subiects soules therby vvithout vvhich intentioÌ„ their office becomes merely secular c If I say Superiours had remained thus qualified there vvould neuer haue bene any sufficient occasion to dispense vvith such an order prescribed by our holy Father touching the subiects reueyling to the Superiour their most secret Imperfections euen in thoughts 9. But hovveuer matters standing as they novv doe obedience being diuided as it vvere betvveene a Regular a spirituall Directour the Subiect is to performe to each the obedience vvhich is due yet vvith this difference that he is to consider that the obligation of Obedience to a spirituall directour voluntarily chosen by the subiect changeable at pleasure is far lesse strict then to a Superiour who has Gods Authority communicated to him confirmed by the Church ratified by a solemne Vow by vertue of which vvee haue giuen vp our vvills vvholly to the vvills of our Superiours In so much as that our holy Father in the 5. Chap. of the Rule requires a performance of this duty on no meaner motiues then the hope of heauen the feare of hell vvhich is the most perfect of all other the loue of God for saith he Obedience with out delay is proper to them who esteeme nothing dearer to themselues then Christ 10. Now since the only principall end vvhy a Religious Person has engaged himselfe in a life of Obedience is the good aduancement of his soule not any temporall conuenience as in secular gouernments Therfore notvvithstanding the common Saying That our soules are exempted from humane Iurisdiction And notwithstanding that in these dayes as hath beene said Superiours are not alvvaies the directours of their subiects consciences Yet vnlesse their commands be obeyed in Purity of heart as for Gods sake vvith submission not only of the outvvard but invvard man also that is both the vvill iudgment such Obedience is not at all meritorious nor conformable to the generall designe of a Religious life to their Vow of Profession For if all Christians as S. Paul teacheth be obliged to obey secular Superiours seruants their masters Not for feare of wrath or puniâ—hment but for conscience sake in order to God vvho hath inuested them vvith Authority intending principally the good of their soules in all manner of exteriour obligations Surely this doth much more strictly hold in Religious Obedience vvhich vvas ordained hath bene vndertaken only for the benefit of the soule 11. Therfore vvhereas later Doctours Casuists haue found out Exemptions in many cases abridging the Authority of Superiours disobliging Subiects from Obedience A religious subiect that seriously aspires to Perfection according to his Profession vvill be very vvary hovv he makes vse of the aduantages dispensations afforded him considering that although by such disobedience he may perhaps escape the punishment of externall lavves yet he vvill not esteeme himselfe quit from his obligation to obey vnlesse the things vnduly coÌ„manded be such as are incoÌ„sistent with his duty to God manifestly preiudiciall to his soule 12. Moreouer a truly humble Internall liuer vvill very rarely not vvithout extreme necessity make vse of that iust liberty of appealing from an immediate Superiour allovved by the lawes of the Church And this he vvill neuer doe for the case of nature or the satisfying of any Passion but purely for the good of the soule Indeed I doe scarce know any case in which an Appeale may be fit to be vsed by such soules except perhaps vvhen they find that their immediate Superiour either out of ignorance or a disaffection to spirituall Prayer shall abridge their subiects of time meanes necessary for the exercise of it either by ouer burdning them vvith distractiue sollicitous Employments or as it vvere purposely this frequently customarily imposing on them obediences at the times appoynted proper for Prayer Yet surely the case must needs be extraordinary if a soule cannot by vsing her dexterity prudence recouer each day tvvo halfe-hovvers for Recollection 13. Notvvithstanding some good vse may be made of the opinion of Doctours touching the limits bounds prescribed to the Authority of Superiours the degrees of obligation to such Authority for the necessary ease of deuout tender scrupulous soules Not that such are to be encouraged to dispense vvith themselues in the duties required therby but least they out of tendernes in suspecting oft a Mortall sin to haue bene committed by disobedience vvhere perhaps there vvas scarce any fault at all should be disquieted perplexed hindred from reaping any benefit by Prayer or any other duties And indeed little danger is there that soules so disposed should from any larger interpretations make aduantage to the ease of nature or the satisfaction of an inordinate Passion 14. Such soules therefore may knovv 1. That the Authority of Superiours is not illimited but confined to certaine conditions as that it must be iuxta Regulam neither besides nor aboue the Rule and that their commands must be ad aedificationem and not ad destructionem c. 2. That Disobedience to their commands vvhich are according to the Rule is not a mortall offence vnlesse the matters commanded be in themselues of more then ordinary importance that a command be expressely giuen vvith signification that their intention is that it should so oblige that the subiect has not ground to iudge that if the Superiour vvere present he vvould not haue vrged such an obedience so strictly 3. That in matters of lesser moment a Disobedience mortally sinfull is not committed vnlesse it be done with manifest Contempt That is as S. Bernard lib. de Praecept Dispens interprets it When the subiect will neither obey nor submit to correction for disobedience So that all faults that are committed by one that really has a meane or a contemptuous opinion of his Superiour vvhich vvithout such a precedent vnfit opinion vvould not haue bene committed are not to be called in this sence sins out of Contempt vnlesse the Subiect renounce correction A fault that such tender soules are incapable of committing c. 15. Perfect Obedience saith the same S. Bernard knowes no ends or limits it extends it selfe to all lavvfull things pertaining either to body or soule to all actions both externall Internall as far as these last are voluntarily submitted to him Insomuch as that our holy father to cut of all pretences of disobedience does not except euen things impossible so that if such things as not only in the faint-hearted opinion of the Subiect are esteemed such but really are impossible should be seriously considerately imposed by a discreete Superiour for triall the Subiect is obliged to doe his endeauour tovvard the effecting of them so they be lavvfull not destructiue to the subiects
I could not but returne vnto your Ladishipp c. these Instructions about the Prayer of Contemplation which from your full store I first receiued I could wish it had bene in my power to commend them to the liking and practise of others as the admirable Piety of the Ven. Authour whose memory will alwayes be in Benediction with you did to yours But being able to boast no other vertue in this matter but only diligence and fidelity asserted by your Ladiships owne testimony I should doubt that the vnworthines of the Compiler would to their disparagement-preuayle against the Excellency of the Authour and his argument were it not that I am confident that a view appareâ—t to all that know that Conuent of the many most blessed effects that they haue produced there will haue the force to recommend them to strangers and to defend them against contradictours Your great Charity RR. DD. makes you thinke your selues not vnbeholding to mee for dispersing thus abroad to all that will accept them these your richest Iewells your most delicious prouisions your most secure armour that is all that makes your Solitude Scarcity c. deserue to be the enuy of Princes Courts the Habitation of Angells and Temples of God himselfe For Prayer is all this more good then your selues can expresse and yet you can expresse more then any others but such as your selues can vnderstand Since therfore you haue bene pleased to say I haue obliged you by this publication let my recompence I beseech you be to be sometimes thought of in your Prayers that I may become seriously mine owne Disciple and learne by this Booke to pray as you doe and that this Worke may inuite the Readers whoeuer they be only to make a Tryall though at first but eueÌ„ out of curiosity whether wee haue boasted too largeâ—y of the Treasures here exposed This if through the Diuine assistance they shall doe it may be hoped that many vnawares to theÌ„selues will become Conuerts not only to Piety but euen to Catholick Truth and Vnity And surely none will suspect that any danger can come from Pure Spirituall Prayer Madame and RR. DD. Doway this 23. of Iuly 1657. Your seruant in our Lord most humbly deuoted Br. Serenus Cressy THE SECOND VOLVME OF INSTRVCTIONS FOR A CONTEMPLATIVE LIFE CONTEINING A THIRD TREATISE OF PRAYER c. THE THIRD TREATISE OF PRAYER THE FIRST SECTION Of Prayer in generall and the generall Diuision of it CHAP. I. § 1. 2 3. 4. Of Prayer in generall What it is § 5. 6. 7. 8. It is the most Excellent most necessary of all Duties § 9. 10. The Diuision of Prayer into Vocall and Mentall improper THE whole Employment of an Internall CoÌ„templatiue life hauing bene by mee comprehended vnder two Duties to vvit Mortification and Prayer Concerning the former mortification vvee haue discoursed largely in the precedent Treatise Wee are novv hence-forvvard to treate of the other most noble diuine Instrument of Perfection vvhich is Prayer by vvhich and in vvhich alone vvee attaine to the revvard of all our Endeauours the end of our creation and Redemption to vvit vnion with God in which alone consists our Happines Perfection 2. By Prayer in this place I doe not vnderstand Petition or Supplication vvhich according to the Doctrine of the Schooles is exercised principally by the vnderstanding being a signification of vvhat the person desires to receiue from God But Prayer here especially meant is rather an offring and giuing to God whatsoeuer he may iustly require from us that is all Duty Loue Obedience c And it is principally yea almost only exercised by the Affectiue part of the soule 3. Novv Prayer in this generall notion may be defined to be an Eleuation of the mind to God Or more largely expressely thus Prayâ—r is an affectuous Actuation of an intellectiue soule towards God expressing or at least implying an entire dependance on him as the Authour fountaine of all good a will readines to giue him his due which is no lesse then all Loue Obedience Adoration Glory Worship by humbling and annihilating of her selfe all creatures in his presence and lastly a desire intention to aspire to an vnion of Spirit with him 4. This is the nature and these the necessary Qualities vvhich are all at least vertually inuolued in all Prayer whether it be made interiourly in the soule only or vvithall expressed by vvords or outvvard signes 5. Hence it appeares that Prayer is the most perfect most Diuine Action that a nationall soule is capable of yea it is the only principall Action for the exercising of vvhich the soule was created since in Prayer alone the soule is vnited to God And by consequence it is of all other Actions Duties the most indispensably necessary 6. For a further demonstration of vvhich necessity vvee may consider 1. That only in Prayer vvee are ioyned to God our last End from vvhom vvhen vvee are separated vvee are in our selues vvherein our cheife misery consists 2. That by Prayer Grace all good is obtained conserued recouered for God being the fountaine of all good no good can be had but by recourse to him vvhich is only by Prayer 3. That by Prayer alone all exteriour good things are sanctified so as to become blessings to vs. 4. That Prayer does exercise all vertues In so much as vvhatsoeuer good Action is performed it is no further meritorious then as it proceedes from an internall motion of the soule eleuating directing it to God the vvhich internall motion is prayer so that vvhatsoeuer is not prayer or is not done in vertue of prayer is little better then an Action of mere nature 5. That there is no Action with which sin is incompatible but Prayer Wee may lying in our sins giue Almes Fast Recite the Diuine Office Communicate Obey our Superiours c But it is impossible to exercise true Prayer of the Spirit and deliberately continue vnder the guilt of sin Because by Prayer a soule being conuerted and vnited to God cannot at the same time be auerted and separated from him 6. That by Prayer alone approaching to God vvee are placed aboue all miseries vvheras vvithout Prayer the least calamity vvould oppresse vs. Therfore Prâ—yer is the proper remedy against all kinds of afflictions guilt Remorses c. 7. And hence it is that all the Deuills quarrells assaults are cheifly if not only against Prayer the vvhich if he can extinguish he has all that he aymes at separating vs froÌ„ the fruition adhesion to God therevvith from all good And hence likevvise it is that the Duty of Prayer is enioyned after such a manner as no other Duty is for wee are commanded to exercise it without intermission Oportet semper orare non deficere Wee must needs pray continually neuer giue ouer 8. In the precedent Description of Prayer in generall I said that it was an Affectuous
prophane vnlesse they be vsed vvith Prayer 2. That wee are obliged not only in the vse of Creatures by eating drinking c but also in all our other actions vvhatsoeuer to ioyne Prayer a consecrating of them to Gods glory so that if vvee comply vvith these our obligations duties vvee must continually either be in actuall Prayer or busyed in somthing done in vertue of Prayer 6. Novv as vvee said in the first Treatise that although all are not obliged necessarily to attaine vnto the perfection proportionable to each ones state yet all are necessarily bound to aspire thereunto Because no man can loue God vvith a sincere loue such an one as may be accounted vvorthy of Him vvho is our only Good beatitude that shall fixe any limits to his loue or that shall not aspire continually to a further higher degree of his loue So here likevvise vvee are to conceiue that this Precept of praying continually so indefinitely expressed so earnestly pressed so vniuersally applied both by our Lord his Apostle to all Christians doth inferre an indefinite vniuersall obligation so as that although none but the Perfect doe really fullfill it yet all euen the most imperfect cannot vvithout danger dispence vvith or neglect the endeauouring aspiring to the fullfilling of it Euery one must exercise as much Prayer as shall be necessary to sanctify his vocation make the vvorkes Duties of his life acceptable to God helpfull to the procuring of his eternall felicity 7. And the ground of this obligation is both very firme manifest vvhich is this That euen reason dictates that all the things vvee doe vvee ought to doe them in order to our last end vvhich is God that is vvith a sanctified Intention for vvhatsoeuer is not done vvith a right Intention in order to God is of no vvorth at all being only a vvorke of corrupt nature Novv since there are only tvvo things vvhich doe sanctify all things actions to vvit the word of God Prayer the word of God generally that is the certaine reueiled vvill of God that the thing is in it selfe lavvfull to be vsed or done Prayer in particular proceeding from faith or assurance that the thing is lavvfull therupon acknovvleging it to be Gods gift desiring his blessing on it referring it to his glory Hence it euidently follovves that since vvithout Prayer all things are vnsanctified or prophane not at all conducing to our last end but rather preiudiciall to it therfore all are bound to endeauour to sanctify all their actions vvorkes by Prayer 8. Hence vvee may inferre that the Degrees of Grace sanctity in any man are to be measured according to the vertue that prayer has vpon his Actions for the more more frequently that his ordinary Actions are performed in vertue of prayer the more perfect holy such an one is the more approaching to his cheife end And he vvhose Actions doe not for the most part flovv from the vertue of Prayer is not yet right disposed tovvards his last end 9. Novv though perhaps scarce any man can say That hic Nūc actuall Prayer is necessarily obliging vnder mortall sin yet vvithall most certaine it is that that man has reason to doubt that he is in a mortally sinfull estate that does not vse so much prayer as thereby to sanctify render meritorious the generality of his more serious Actions Or which is all one he is in a state mortally sinfull that for the most part liues vvillfully habitually in a neglect of Grace vvhich can no vvay be obtained vvithout prayer Therfore it is obseruable that the Disciples of our Lord neuer asked any instructions but how to Pray for that skill being once had all other good things are consequently had And vvhen all other Actions are performed by Grace obteined by prayer for the end proposed in prayer then a person may be said to be in continuall Prayer And much more if they be accompanied vvith an Actuall eleuation of the spirit to God 10. This is the Perfection of Prayer to vvhich our holy Rule obliges vs to aspire namely Besides the sett Exercises either of vocall or Internall Prayer to preserue our soules in an vninterrupted Attention to God tendance in spirit to him so as that vvhatsoeuer Actions wee doe they should he accompanied instantissima oratione with a most feruent perseuerant Prayer And that this perfection of continuall Prayer in a supreme degree has bene really attained to by the Ancient Contemplatiues accounted by them an essentiall Duty of their vocation is euident out of vvhat vvee reade in seuerall places in Cassian Hic finis totius perfectionis est c. saith a holy Hermite there This is the end of all perfection to haue the soule become so extenuated purified from all carnall desires as that it may continually be in an Actuall ascent to spirituall things vntill all its conuersation employment euery motion of the heart become one continuall Prayer Wee mentioned likewise before a Hermite vvhose spirit vvas so continually fixed on God that he could not though he endeauoured depresse it for so small a time as till he might fetch from the other end of his Cell some small thing that his neighbour desired of him The like continuall attention to God Gregory Lopez acknovvledgeth to haue bene in himselfe by long practise of Recollection so that though he vvould he could not but thinke on him The vvhich attention vnion no vvorke conuersation or study could interrupt Another Hermite likevvise in Cassian in 19. Conf. called Iohn saith of himselfe hovv he forgot vvhether he had taken his dayly sustenance so continuall vvas his Prayer By vvhich their senses became so stupified that they savv not vvhat vvas before their eyes To this purpose it is reported in the Liues of the Fathers that vvhen a certaine Religious man in a Iourney met vvith a little troope of Religious vvomen seeing them purposely turned out of the vvay to auoyd them the Abbesse said to him If thou hadst bene a Perfect Monke indeed though thou hadst seene vs thou wouldest not haue knowne that wee were women 11. Now it is impossible for a soule to continue vvithout interruption in Vocall Prayer there being so many necessary occasions hourely occurring to employ the tongue other vvayes besides that it vvould vtterly exhaust the spirits And as for Meditation the exercise thereof is so painfull that it vvould destroy the head to force the Imagination continually to inuent discourse internally on Diuine or spirituall obiects 12. Therfore by no other manner of Prayer but the internall Exercise of the Will in holy desires c can this Precept of our Lord be perfectly accomplished For the soule is naturally in a continuall exercise of some one desire or other the vvhich are not all at painfull to her being her naturall employment so that if by
vvhich is to be vnited in vvill affection to God only 5. These therfore being tvvo qualities requisite in Prayer 1. Earnestnes or feruour 2. perseuerance both vvhich are likevvise included in the tearme Instantissima giuen to Prayer by our holy Father Imperfect soules vvill be apt to suspect oftimes that their Prayers are vnefficacious as being depriued of these conditions 1. The former vvhen they doe not perceiue a tendernes melting Deuotion in sensitiue Nature 2. And the later they vvill feare is vvanting vvhâ—nsoeuer they find themselues though vnvvillingly distracted Therfore to the end to preuent mistakes that a right iudgment may be made of these two to vvit sensible Deuotion Distractions I vvill treate of them both shevving vvhat good or ill effects may proceede from the former And vvhat remedies may be applied to hinder any inconueniences from the latter 6. There is a twofold sensible Deuotion 1. The first is that vvhich vvee novv speake of vvhich is found in good but imperfect soules it begins in sensitiue nature causing great tendernesses there froÌ„ theÌ„ce it mounts vp to the spirit producing good melting affections to God especially in discoursiue Prayer to the Humanity suffrings of our Lord 2. Another sensible Deuotion there is of perfect soules the which begins in the spirit abounding there ouer-flovves by communication descends into Inferiour sensitiue nature causing like effects to the former Now there is little neede to giue cautions of Instructions concerning the vse of this Because Perfect soules walking in a cleare light being established in a generous Loue of the Superiour vvill tovvards God are not in danger to be transported vvith the pleasing effects vvhich it is apt to produce in Inferiour nature nor to fall into spirituall Gluttony by vvhich their affections may be vvithdravvn from God fixed on such meane Gifts of his as these are That therfore vvhich I shall here speake concerning Sensible Deuotion is to be applied vnto that vvhich is fouÌ„d in soules lesse perfect for for such only all these Instructions vvere meant 7. Suâ—h soules then are to be informed That though sensible Deuotion be indeed at the first a good gift of God intended by him for their encouragement aduancement in his pure loue As it is therfore not to be neglected so neither is it ouer highly to be prised For as very good effects may flovv from it being vvell discreetely vsed so on the contrary vvithout such discretion it may proue very pernicious endangering to plunge them more deeply in selfe-loue corrupt nature in vvhich it is much immersed And so it vvould produce an effect directly contrary to that for which Prayer was ordained A soule therfore is to separate that which is good proffitable in such Deuotion from that which is imperfect dangerous renouncing mortifying this latter with discretion giuing way making her proffit of the other 8. The speciall signes effects of such sensible Deuotion are oftimes very conspicuous in the Alteration caused by it in corporall nature dravving teares from the eyes procuring heate and reddnes in the face springing motions in the heart like to the leaping of a fiâ—h in the waters saith Harphius And in some it causes so perceiueable an opening and shutting in the heart saith he that it may be heard And from such vnusuall Motions agitations about the heart a windy vapour will now then mount vp to the head causing a pricking paine there the which if the head be not strong may continue a good space yea if good care be not taken to interrupt such impetuosities of the spirits the blood vvill first boyle aftervvards vvill grovv thicke and â—â—ngealed incapable of motion And this once hapâ—â—â—ng the invvard sweetnesses formerly felt vvill be turned into sadnes deiection and stupidity thence vvill follovv complaints that the soule is forsaken of God yea she vvill be in danger desperately to renounce all further seeking of God And the more that she shall endeauour to recouer her former sensible affections the farther vvill she be from it impatience for this vvill render her still more indisposed more darkened in the vnderstanding more stupified in her affections 9. Novv all these inconueniences proceede from selfe-loue a too gluttonous delectation in sensible sweetnesses The vvhich if they be accompanied vvith any extraordinary Visits there vvill follovv it is to be feared yet far more dangerous effects in vnprepared soules the vvhich vvill probably take occasion from thence to nourish Pride in themselues a contempt of others 10. To abate the too high esteeme that vnwary soules may haue of this sensible feruour deuotion it may be obserued that it is not allvvaies a signe of a good disposition or holines in the soule for vvee reade of seuerall impious persons that haue enioyed it so History makes mention of a certaine vvicked Tyrant called William Prince of Iuliers hovv at his deuotions in the midnight of our Lords Natuity he twice or thrice felt so great an internall svveetnes in diuine visitations that he professed aftervvard that he vvould be content to purchase vvith the losse of halfe his dominion such another consolation Yet after his death it vvas reueiled to a certaine Holy person that he vvas in hell condemned to torments equall to those that that vvicked persecuting Imperour Maxentius suffred 11. The roote of such sensible svveetnesses is oftentimes a mere naturall temper of body Yea by Gods permission the Deuill also vvill be forvvard enough to raise increase it in immortified selfe-vvilled soules knovving that they vvill make ill vse of it either to the augmenting of their pride or to a presumptuous vndertaking of mortifications aboue their strength by vvhich in a short time their spirits vvill be so exhausted their forces enfeebled that they vvill become vnable any more to correspond vvith diuine Grace euen in duties necessarily belonging to their Profession And vvhen this happens then all sweetnes of Deuotion ceases in place therof succeede Anguishes scrupulosities pusillanimity perhaps euen desperation Therfore vvell-minded soules are to take speciall care of preuenting these effects of sensible deuotion the vvhich vvithout great vigilance they are in danger to incurre And thereupon Harphius aduises earnestly such to moderate vvith discretion the violent impulses of their internall desires to God for saith he if they shall allvvaies to the vtmost extent of their ability pursue them they vvill find themselues in a short time quite exhausted disabled to performe euen easyer and more necessary obligations 12. The true vse benefit therfore that imperfect soules ought to make of sensible Deuotion vvhen God sends it is this That without resting much on it or forcing themselues to continue it they should make it an instrument to fortify establish the solide true loue esteeme of God in the superiour soule to coÌ„firme an vnshaken resolution in themselues neuer
they accepted as a certaine proofe that it came from God that it was beneficiall to soules and therfore odious to the Deuill for so haue all such things bene euer at the first entertained 2. But among all the late Maisters of pure spirituall Contemplatiue Prayer there is none deserues more out esteeme nor is more proper to be produced in this place then the late R. F. Baltazar Aluarez of the Society of IESVS vvell knovvn vnto and most highly esteemed by S. Teresa vvho was much assisted comforted by him during her troubles difficulties The speciall Benefit that may be reaped from his story is that by occasion of his Tryall and Examination about his Prayer all the suspicions and allegations against it are vvell cleared and the vvhole substance of this Treatise vvorthily confirmed and asserted 3. This Venerable Person after he had vvith great diligence spent aboue fifteene yeares in Meditation and the Spirituall Exercises peculiar to his Order and yet receiued but little proffit to his spirit by them being on the contrary tormented vvith extreme doubtfullnes vnsatisfaction vvas at the last guided povverfully by Gods holy Spirit to quit Meditation and to betake himselfe to a serious Practise of Prayer immediately in the will To the vvhich Diuine motion he corresponding presently receiued abundance of light and a perfect remedy against all his anguishes and perplexities 4. But his Internall troubles ceasing outward difficulties began for others of his Brethren Companions perceiuing that he walked in wayes vnknovvn to them earnestly required an Examination of this Nevv Spirit Insomuch as that out of Spaine these complaints came to the eares of their then Generall the most R. F. Euerardus Mercurialis resident at Rome By order from vvhom his study vvas sealed vp aftervvards searched by learned Fathers therto appoynted all his Papers examined Tho vvhich affording no matter of iust accusation at all but on the contrary of great edification A second command comes from the Generall to him to giue a full Account of the order manner of his Prayer 5. This command obliged him to make a free ingenuous Apology for himselfe the vvhich because it is most pertinent conformable to the spirit of these Instructions besides is not common in many mens hands I vvill here set dovvne the substance of it as it is related vvith most commendable candour ingenuity by F. Ludouicus de Puente of the same Society his scholler vvho vvrote his life 6. Now in his said Apology he freely huÌ„bly declares That neere sixteene yeares he had laboured like one that tills the ground without reaping any fruit That his heart was much streitned with greife obseruing that he wanted the talents for which he saw others esteemed particularly that he was much troubled that be had not space enough allowed him for Prayer 〈◊〉 this tentation he ouercame resoluing to employ no more time in Prayer then bâ—y Obedience permitted reiecting that foolish ambition of excelling therein or of pretending to diuine Fauours which others better deseruing enioyed Notwithstanding he still found his defects to multiply rather to disquiet then humble him yea they made him in an incapacity to comply with the Internall counsells inuitations of God Moreouer that by reason of this vnquietnes the defects of others also vnder his gouernment did much increase his distemper so that he iudged it a point of right gouernment to make his Subiects performe all things like himselfe with a melancholick deiectednes of mind 7. That at the end of fourteene yeares he found himselfe in a practise of Prayer by which he placed himselfe in Gods presence as a beggar saying little but only expecting an almes But by reason that he could not keepe his mind fixed on God but did ouermuch reflect vpon himselfe his troubles deiection vtter despaire of approaching to Perfection encreased since God had shewed hiw no markes of his fauour which it seemes he expected but as he confesses very foolishly since his coming to God with such an expectation was a greater fault then his former deserting him yea herby he was brought to that extreme Confusion that for mere shame be durst not for a good space in Prayer say any thing to God at all but only that he would punish forgiue assist him 8. But when sixteene yeares were passed he found his heare on the sudden vnexpectedly quite changed dilated all his disquietnes vanished his soule freed from all created things being filled with an astonishing Ioy like that of those which say LORD WHEN WEE SEE THEE WEE HAVE SEENE ALL GOOD AND ARE ENTIRELY SATIATED Here he found himselfe in a congregation of persons destined to Beatitude the way whereto seemed plaine easy Now he receiued a spirituall discretion to seuer betweene the precious the vile New notions and intelligence of verities were giuen him which fedd his soule wich ioy peace Yet such illuminations at the first were somewhat rare but at the time of the writing of this Apology they were become much more frequent 9. Instead of that anxie y that he had formerly because his ambitious desire of being eminent was not satisfied now he was content to liue vnder the Crosse Now he did so humble himselfe vnder all that he was in confusion to appeare before any Notwithstanding though he honoured all men yet he found that they were not at all needfull to him as formerly they seemed to be but that it was both better and easier for him to conuerse with God only 10. Thence forward he perceiued that God had giuen him an Internall light for the ordering both of himselfe others vnder him euen in the smallest matters And wheras sollicitudes in gouernment c did formerly disquiet opprese his spirit now he found that businesses were far better discharged by casting his care on God putting them out of his thoughts till the time came that he was to execute his duty so that in the midst of a throng of cares he liued without care Now he was not as formerly troubled for that he had not time sufficient for Prayer because he found that God giues more in one houre to mortified resigned soules then to others in many dayes And he found more proffit to his spirit by a faithfull discharge of Employments imposed by God then in vacancy reading spirituall Bookes of his owne election 11. A sight of his defects now does him good by humbling him making him distrustfull of himselfe confident in God knowing that no defects nor knowingly deliberately persisted in doe hinder Gods counsells and designes for our Perfection And as for the defects of those vnder his gouernment he found it a great folly for him to disquiet himselfe about them And that his former desire of making them sad melancholick was an effect of his owne impatience 12. His Prayer now was to place himselfe in Gods presence both inwardly and
Contemplatiues to vvhom a due Obseruance of the Quire is both far more proper and efficacious to all Ends pretended to by such Exercises then they are Yea moreouer great harme may come to soules professing Cōtemplation by them For so great attention such an exact performance of nice obseruances and such a captiuity of spirit is required that vvhen all is passed soules thereby oftimes become disabled to continue the Internall Prayer proper for them or to comply vvith many Regular Duties To these vvee may adde the great inconueniences vvhich may come from strict Examens of Conscience Repetitions of Generall Confessions c. very preiudiciall to tender Soules 7. Therfore as touching Contemplatiue Persons vvho liuing perhaps vnder the Conduct of those that are vvholly deuoted to the Actiue vvay shall be obliged to such Retirements and therin to Exercises very vnsuitable to their State my Aduice to them is That they should keepe themselues in as much stillnes of mind as may be and hauing receiued Instructions for their Prayer let them in Practise giue as much scope as they vvell can to their good Affections not much troubling themselues vvhether the sayd Affections be proper to the matter proposed for Meditation or no nor distracting themselues vvith reflection vpon their Prayer to the End to giue an Account of it to others Let them likevvise endeauour to preserue all due liberty in Spirit in their Examinations and Confessions therin proceeding no further then may consist vvith their Spirituall proffit and by all meanes auoyding such particulars as are likely to nourish Feare and Scrupulosity or to disturbe the Peace of their Minds 8. And as for Secular liuers to vvhom indeede the sayd Retraites according to custome vndertaken at set times may proue of admirable proffit and benefit to the end the vertue of them may not quickly expire they ought to be carefull aftervvards to make good vse of the lights receiued in them and to put in execution the good purposes made during such Retirements For they must not expect by a fevv daies solitude and Praier to get a habit of Sanctity but only a transient good Passion and disposition therto which vvithout future care to cherish and encrease it vvill quickly vanish and their feruour vvill be cooled 9. Moreouer perceiuing euidently by this experience the good effects of Mentall Prayer they ought to resolue the best they can to allovv some reasonable time to the prosecution of it vvhen they returne to their Secular Vocations vsing likevvise as much abstraction as their State of life vvill permit Othervvise it is to be feared they vvill not only returne to all their former defectuousnes sins but vvill moreouer therto adde the guilt of ingratitude to God that so effectually called them from sin And their follovving sins vvill be sins against cleare light 10. Certaine it is that if soules shall so relye vpon the repeating such Retirements and new taking of the same Practises of Meditation c. as by them to make amends toties quoties for all faults past they vvill be in great danger to find themselues deceiued For though in it selfe it be very good to seeke all good meanes to procure Remorse and Contrition for past sins yet if a soule vpon a consideration that she has such a speciall Remedy in a readines shall neglect the care vvatchfullnes ouer herselfe it is to be feared not vvithout iust grounds that that vvhich she takes for contrition vvill proue to be no more then a naturall Remorse For it is not likely that God vvill shovvre dovvne his Grace vpon a soule so corrupted in her Intention CHAP. V. § 1. A Change from Meditation to a Prayer of the will is necessary in an Internall Life § 2. It is otherwise in Actiue Liuers § 3. A soule of a Contemplatiue Profession when to leaue operating with the vnderstanding § 4. Exercises of the will more perfect then those of the vnderstanding § 5. Whether Meditation on the Passion may be left § 6. 7. 8. c. Reasons to prooue the affirmatiue § 12. 13. c. Aduices shewing when a Change of Praier is seasonable § 18. 19. More particular signes shewing the proper time of a Change § 20. The wonderfull variety of Changes in an Internall Life 1. IT is impossible for a soule that leades an abstracted Life and diligently pursues Internall Praier to fixe continually in Meditation or to rest in any Degree of Affectiue Praier Because the Nature of such Intellectuall Spirituall Operations is to become more and more pure abstracted vniuersall and to cary the vvill and Affections of the soule still higher and further into God the Actiuity of the Imagination vnderstanding continually abating the Actiuity of the Will continually increasing and getting ground vpon the vnderstanding till at last all its operatiōs become so quieted and silenced that they cease or at least become vnperceptible 2. A soule therfore being thus inuited and disposed to approach continually nearer and nearer vnto God if she be either by her ovvne or others ignorance so fettered with customes or Rules that she is depriued of due Liberty of Spirit to correspond to such an Inuitation and to quit inferiour Exercises she vvill find no proffit at all by her Praier but on the contrary extreme paine vvhich vvill endanger to force her to relinquish her Recollections 3. It is othervvise vvith those vvhose Profession is to liue Actiue distracted Liues though they doe seriously aspire to the Perfection ansvverable to that state For such may continue all their liues in Meditation and follovv the Methods of it Because what they loose by their Distractions they may recouer by their follovving Meditation the good Images vsed therin expelling the vaine Images contracted in their Externall Employments True it is that to such persons Meditation vvill grovv more and more pure and more in spirit yet neuer so as to exclude a direct vse of the Imagination 4. When a Contemplatiue Soule therfore hath for some reasonable time practised Meditation and comes to perceiue that a further Exercise therof is become dry and vngratefull to her Spirit causing great disgust and little or no proffit She ought then to forbeare Meditation and to betake herselfe to the Exercise of Immediate Acts vvhich she vvill then doubtles performe vvith great gust and facility to her notable proffit in Spirit 5. It is a great mistake in some Writers vvho thinke the Exercise of the will to be meane and base in comparison of Inuentiue Meditation and curious Speculation of Diuine Mysteries in as much as none but eleuated Spirits can performe this vvhereas the most ignorant and simple persons can exercise Acts or Affections of the vvill On the contrary it is most certaine that no Act of the vnderstanding as Speculation consideration deduction of Conclusions c. in matters pertaining to God are of themselues of any vertue to giue true Perfection to a soule further then as they doe excite
least she must resolue diligently faithfully to pursue her daily appointed Exercises since prayer is the principall instrument by which diuine light grace against all tentations is administred to vs. So that if Praier be duly performed be it vvith distractions or without them it vvill both vrge a soule to vse fitting Mortifications out of Praier and to make aduantage tovvard the perfectionating and aduancing of her spirit euen of the distractions encombrances of her Office Wheras if she be careles in Prayer she vvill become careles also in Mortification And by little and little vvill loose all that vvhich vvith great paine trauaile she had formerly gotten yea be in very great perill neuer to find a vvay to returne to her former state 14. Certainly if any distractions or employments can iustify a soule for the neglect of this duty of internall Prayer those vvhich attend the Popedome the highest vveightiest and most incessantly encombring Office that a soule is capable of may doe it Yet S. Bernard in those excellent Bookes of Consideration vvritten to Pope Eugenius the third seriously aduises him not so vvholly to plunge himselfe in busines but that euery day he should borrovv or steale from the affaires of the vniuersall Church some houres to employ in this holy exercise 15. Herevpon Granatensis vvill allovv of no excuse vnder pretence of busines to cease from pursuing daily Recollections For saith he no busines can be so necessary so continually vrgent as to hinder our daily necessary Refections Novv Prayer which is the foode of the soule is as necessary if not more then that of the Body And if it so fall out that businesses are to be dispatched iust at the houres appointed for daily Spirituall Refections the person foreseeing that ought to repaire himselfe by taking some other vacant time for his Prayer And if that vvill not be allowed him he may ought according to the iudgment of Aquauiua Generall of the Iesuits to sollicite his Superiours to giue him some relaxation from such employments Which the Superiour is obliged to grant othervvise God vvill require a seuere account from him for the harme that must needs come to the subiects soule by the vvant of that vvhich is only able to support the spirit to enable it vvith proffit to discharge the most necessary dutyes of his calling 16. If either out of sloth distractions or remorse through some imperfections incurred a soule find difficulty to apply herselfe any time to prayer though she promise better for the future yet if vpon any motiues of sensuall nature she omit it at any time she vvill the day follovving haue lesse mind to goe to it so be in danger quite to abandon her recollections If she haue not the very same excuses pretences that she had formerly Nature vvill be subtle enough to inuent some other for the longer she delayes the more vnapt vvill she be for it according to that vvise saying of the Ancient Rabbins Qui protrudit horam hora protrudet ipsum that is He that thrusts of the houre of doing any good duty till another time that houre when it comes will thrust of delay him he vvill be lesse capable then of doing his duty then he vvas formerly by meanes of some nevv impediment Whereas a soule by vsing some violence vpon herselfe to breake through discouragements to prayer vvill get such courage grace frō God that aftervvards her employments vvill afford her lesse hindrance vnto this holy duty 17. To this purpose Iohannes a Iesu Maria Generall of the discalced Carmelites relates concerning a deuout Gentleman a Penitent of his vvho dayly vsed at a certaine time to recollect himselfe in prayer hovv that treating vvith another vpon some affaires of consequence the clock hapning to strike the houre appoynted for his prayer he abruptly broke of the conuersation excusing himselfe that he had then an affaire of such importance that it could not be delayed must not be omitted And so dismissing his freind he retired to his recollection vvherein God vvas pleased as in revvard for his diligence fidelity to him to visit him after an extraordinary manner vvith some kind of supernaturall Contemplation such as he had neuer had experience of before 18. A vvell-minded soule therfore to the end she may be enabled to attend to this busines of businesses as S. Bernard calls it ought to employ all her prouidence subtilty so to order all her dayly employments both for time manner as that they may be no hindrance thereto Let her if need be make notes remembrances of her seuerall affaires each day to the end her memory may not betray her beginning the morning vvith a serious recollection vvhich vvill sanctify all the follovving dayes vvorke let her endeauour to dispatch her taske vvith such care diligēce that tovvards euening she may be before-hand vvith her taske of businesses that sollicitudes about them may not disquiet her mind encomber her memory nor distract her Prayer 19. It is morally impossible that in a religious state there should be any Employment that should so vvholly this constantly take vp ones thoughts as not to leaue one houre each day to be giuen to God Or if such an employment vvere it vvould be absolutely vnlawfull as being destructiue to the obligation of a Christian and much more that of a spirituall or Religious person No excuse therfore or pretence can iustify a customary neglect of so essentiall a duty 20. In case that sometimes by reason of some pressing affaires the deuout soule cannot allovv herselfe the vvhole time appoynted for her Recollections let her at least take as much of it as possibly may be spared Or let her in exchange take some other houre of the day or night Hovveuer let her preserue a thirsting desire and loue to Prayer and by feruent interrupted Actuations as the present busines vvill permit by some more then ordinary Mortifications especially of the tongue repaire the losse of a sett Recollection 21. If a soule in Employments cannot free her mind from distractions Aridities and sollicitudes in Prayer let her hovveuer be courageous to pursue it after the best manner she can preseruing as much Resignation tranquillity at least in the Superiour soule as may be And let the sight of such imperfections humble but not disquiet her spirit Let her consider beleiue that God is not only as present to her in her spirit during her greatest desolations as he vvas in her clearest Recollections but as louing also And that this is the proper season for a soule to shevv her fidelity to God in adhering to him in the top of her spirit vvhen as not only the Interiour senses are diuerted by images of businesses but the Affections also disordered by sollicitudes 22. To this purpose she may apply the Point of Election mentioned by fa Benet Canfeild vvho to the great comfort of vvell-meaning soules
is to be admitted for that purpose for as S. Bernard sayes As man was not made for the woman but the woman for man so spirituall Exercises were not made for corporaâ—l but Corporall for spirituall 34. Notvvithstanding there is beyond this a perfection to be recommended to the Imitation of such internall liuers vvhose grace feruour haue rendred them in a capacity of aspiring to it the vvhich the same S. Bernard hath both by his Instructions admirable Example deliuered Hippocrates saith he doth teach to saue liues in this world but Christ his Apostles doe teach to loose liues he that will saue his life shall loose it Now which of these two Maisters doâ— yee chuse to follow Truly that religious man plainly shewes whom he chuses for his Maister who saith This meate is ill for the eyes that for the head the other for the stomacke c Novv such nicenes as this the holy Father so earnestly protests against as allmost to deny the vse of Physicke to be lavvfull The only proper medicinall remedy for Religious Persons being Abstinence Yea it is obserued that he purposely made choyce of vnvvholesome places to build his Monasteries in as being desirous that his Religious should rather be infirme then robustious 35. Hovveuer in the choyce vse of diet or Phisick euery one must follovv that Diuine light of discretion vvhich God giues them allvvaies auoyding superfluities sometimes contenting themselues vvith the vvant euen of necessaries They must account themselues obliged to continue the practise of the same Internall duties though after another manner increasing the mortification of the vvill vvhich is a mortification far more pure perfect though they be forced to allovv a little more to the body their minds are to be set vpon the benefits vvhich sicknes brings vvith it to vse all endeauours to possesse themselues of them Considering 1. That they haue a continuall occasion of exercising Patience resignation the greatest blessings that a soule is capable of 2. That they haue opportunity for more free pure lesse distracted Recollections so that their Prayer mortifications doe inseparably attend one another 3. In a vvord they are now in such a state by vvhich the greatest Saints haue more surely more speedily aduanced themselues to perfection then by many yeares voluntary externall corporall labours austerities 36. Thaulerus hath a saying That the condition of the dearest most perfect seruants of God is to haue their soules full of the Diuine loue their bodies full of paines And that when they feele no paines nor other afflictions they greatly apprehend least God haue forgotten them but their comfort returnes when God visits ihem with any corporall or worldly affliction Then they euen feele that it stands well with them for then they are in a state that of all other doth best dispose for the Diuine vnion 37. The suffrings of our Lord are neuer is perfectly vnderstood by reading or meditating as vvhen deuout soules themselues tast of the like then they see and comfortably tast his loue to them If their paines be supportable they doe inuite them to vnite themselues to God by expresse Acts of Resignation But if they be so excessiue that they become incapable of making expresse formall Prayers then the very suffring of those paines vvith patience peace of mind is a most sublime and efficacious Prayer Then is the proper season for those Gemitus inenarrabiles those grones which cannot be vttered vvhich as S. Paul saith the holy Spirit suggests to suffring humble deuout soules 38. And here by the vvay I vvould recommend to those Charitable persons that doe attend on the sicke a care to behaue themselues as becomes them in those mortifications that attend such an Office that they vvould beare vvith the passionate humours of their Patients not iudge them for small excesses That they would freely charitably administer vvhat shall be requisite to their present state being assured that God vvill neuer be vvaÌ„ting to those that haue left all for him novv depend only vpon him he vvill rather enrich them more for their charity then suffer them to be endammaged by it It may be it is for the sicke Patients sake that the healthfull enioy a comfortable subsistence Let them herein imitate the tendernes of our holy Father to the sicke his care likevvise to admonish their Attendants of their duty in the 36. chapter of his Rule 39. But aboue all things a deuout soule ought to iudge that God hath sent her the most proffitable triall of sicknes not to the end to discharge her of her dayly Recollections but rather that she may pursue them after a more efficacious manner Probably she vvill not be able to obserue exactly her former appoynted times of Prayer as also through disturbance of humours spirits she vvill find great Distractions yet if lifting vp her spirit as vvell as she can she offer both her paines distractions to God vvithall if in times out of Prayer she be vvatchfull ouer herselfe not to giue vvay either to the inordinate Appetites or impatiences of nature but to be in a continuall state of Resignation she vvill haue little reason to complaine of the imperfections of her Prayer 40. A soule can haue no excuse for neglecting this most necessary duty of Prayer the times of vvhich may more securely be obserued in sicknes then in health For vvho vvould trouble or interrupt such an one against his vvill or vvho vvould not permit him to be alone or to rest vvhensoeuer he has no mind to continue Conuersation Hovveuer if the deuout soule should stand in need she may ought to vse all lavvfull foresight industry excuses sleights that may be to preuent the being hindred or interrupted 41. Novv because Pâ—ysicke inwardly taken does much encomber the stomacke indispose for Prayer Therfore I vvould aduise the sicke Person 1. Not to be forward to seeke or accept of all Receipts that freinds visitants are apt to prescribe 2. When he is to take Physicke vvhether in the morning or euening so to order his times as not to take it till he haue performed his appoynted Recollection 3. Not to receiue Physick no nor repasts ofter or more then shall be necessary not too much neglecting the body but yet being carefull rather to attend to the necessities of the spirit Let our Patient therfore stoutly resist the inuitations tendernesses of freinds that are apt to vrge him to eate more or oftner then shall be needfull And vvhatsoeuer he shall receiue let him take it in the name of God for his sake neither vvith auidity if it be pleasing to nature nor vvith murmuring if displeasing 42 It vvill be exceeding difficult during paine or any great Infirmity to vse Discoursiue Meditation The exercise of Acts of the will much more of Aspirations is a far more proper Prayer in such a case Therfore
Mortifications then others that consume their strength spirits vvith intolerable fastings chaines disciplines c For as Cassian saies in the Preface to his Institutions Si rationabilis possibilium mensura seruetur eadem obseruantiae perfectio est etiam in impari facultate That is If a reasonable discreete measure of Austerities that ordinarily are not aboue our power be obserued there will be the same Perfection of obseruance where the externall abilities are vnequall 13. In the next place there is great vse of Discretion in sensible Deuotion by which saith Harphius some soules are so far carried away so besotted with selfe-loue selfe-will in the vse of it that no aduice from the most experienced will auayle to moderate them till it be too late to amend till they find themselues vnable to support any serious application to Exercises of the spirit Neuerthelesse saith he hauing thus by their indiscretion brought on themselues this inconuenience they may for all that merit much if with humility Patience resignation they will accept of such their infirmity 14. Wee ought therfore much rather to mortify such sensible Feruour then vse force to increase it applying hereto that Saying of the Wiseman Prouerb 25. Hast thou found honey eate of it what may be sufficient for thee least thou be filled vomit it vp 15. All the Merit that is in sensible Deuotion consists in the concurrence of the superiour vvill to those Acts vvithout vvhich it vvill not helpe to raise the soule out of her naturall state Yea the more she is visited euen bathed in such sensible consolations except she vse mortification about them be vvary not to rest in them but turne them to the producing of more efficacious Acts in the superiour vvill the more strong vvill she grovv in selfe-loue more defiled vvith a kind of spirituall lust Vnlesse soules therfore doe grovv more humble thereby it is a signe of danger to be peruerted by it and quite to loose the end for vvhich God gaue it 16. Yet soules during their imperfect state are not violently to straine themselues to worke purely in spirit but moderately to vse sensible deuotion vvhen God sends it as a meanes to aduance them in spirit Neither ought they on the other side to be so carried avvay vvith a liking gluttonous affection to it vvhich indeed affords delicacies more agreable to nature then any sensible satisfactions as for it to omitt other duties belonging to their state vvhich God vvould haue them to doe 17. Thirdâ—y as touching the Exercise of Meditation hovv far Discretion is to be vsed in it hath hene sufficiently declared vvhen vvee treated of it Indeed soules during that Exercise are to be directed rather by the Discretion of others then their ovvne this both in iudging vvhether they be fit for it hovv long they are to continue in it the Rule vvhereof must not be custome but experience of proffit vvhat proportion of time they are to allovv vnto the vnderstanding vvill to operate in it for that Exercise doth not afford supernaturall light enough to enable a soule to be her ovvne Guide 18. Fourthly for as much as concernes the Exercise of immediate Acts of the will a soule that out of ripenesse gott by sufficient practise of Meditation is arriued thereto vvill haue light Discretion sufficient to iudge vvhat Acts are most proper for her vvhat time is to be spent in each recollections vvhen vvhat pauses shall be necessary vvhen she is to change it for a higher 19. A principall Point of Discretion in this Exercise is not to be caried avvay vvith the examples of some Saints in former times vvho could remaine almost continually in some Mentall actuation to God vvithout giuing vvay to an extrauagant thought by vvhich meanes they vvere almost continually in Internall combattings An indiscreete imitation of such examples as likevvise a too violent producing of Acts vpon one another vvould so oppresse ordinary spirits that it vvould put them into an incapacity of euer being able to pray for the future 20. They vvho doe not vse sett Recollections may ought frequently to force themselues to Interiour Acts tovvards God Yea as oft as they please Not much regarding the season of the day as vvhether it be after Refection or before sleepe And when they haue done all their progresse vvill be but small for vvant of more prolonged and continued Exercises 21. Lastly Discretion and Mortification likevvise is to be vsed also euen in those Exercises to vvhich vvee are inuited and enabled by God himselfe such are the Exercises of Aspirations and Eleuations of the spirit The vsuall times therefore of sett Recollections are to be expected for they doe so vveaken and consume corporall nature that if soules should giue vvay vnto them as oft as they thinke themselues enabled vvhich is indeed almost continually so perfectly are they disposed to God they vvould vtterly disable themselues to doe any seruice to God for the future 22. To this purpose Harphius relates an account that one brother Rogerius a deuout Franciscan gaue of himselfe saying That a hundred times in a Mattins he vvas in spirit dravvne vpvvard to a more high knovvledge of diuine Secrets All vvhich tracts he forcibly resisted being assured that if he had giuen his soule free scope to fixe the eye of the vnderstanding vpon those Obiects so represented to him he should haue bene so plunged in the Abysse of the Diuine incomprehensibility and so vvholly driuen out of himselfe that he should neuer haue bene able to haue retired himselfe aliue from such a Contemplation But there is little perill of Indiscretion in soules so highly eleuated and so wholly in Gods hands vvho may doe vvith soules and bodies vvhat he pleaseth 23. The same Harphius describes the state of some other soules not so sublimely eleuated vvho yet are so languishing in their loue to God and in such an impatient ardour thirst after him that it makes the body to faint and quite vvither avvay And therfore he calls them Martyrs of Loue. Novv by this lâ—nguishing Loue I conceiue is vnderstood a Loue much in sensuality though the obiect thereof be God and it is exercised about the heart much after the same manner that a violent but chast loue is oft exercised betvveene absent persons of different sexes so that I take it to be the highest degree of sensible Deuotion Novv though Harphius sayes that such Martyrs of Loue dying corporally through the extremity of Passion doe immediately passe into heauen hauing bene already purified in the Purgatory fire of Loue Notvvitstanding although no doubt such soules dye in a most secure estate yet it may be they vvill not scape some degree of Purgatory for their indiscreete yeilding to the impulses of nature in the exercising of this loue vvhich though truely diuine is yet far lesse perfect then that pure loue vvhich in perfect Contemplation is exercised in
the intellectuall soule vvithout any sensible change or redundance to the body For the tree of Loue is in no sort to be plucked vp by the rootes as long as there is any hope that it may be in a disposition or capacity to bring forth more fruit CHAP. VII § 1. 2. Touching a speciall sort of Internall Prayer prescribed by Antonio Roias a Spanish Preist with Approbations giuen to it § 3. 4. The Order for preparation to the said Prayer of internall Silence § 5. 6. c. How the said Prayer it selfe is to be exercised § 11. 12. The great aduantages and Benefits of the Prayer of internall Silence § 13. This Prayer may become proper for most soules § 14. A soule is not to be obliged to vse the same preparations prescribed § 15. It is commended by the Authour both to Beginners Proficients yet with some Cautions § 16. This prayer is inferiour to S. Teresas Prayer of Quietnes § 17. Of the Phrase by which the soule is said herein to be AVX ESCOVTTES § 18. This Prayer is far from the mere cessation or idlenes of the Illuminati § 19. 20. A transition to the following discourse of Contemplation with a serious exhortation of S. Teresa to aspire courageously thereto 1. BEFORE vvee proceede to the Supreme degree of Prayer which is pure Contemplation it may be conuenient as it is also pertinent enough to insert here as an Appendix to these Instructions concerning the Prayer of forced Acts of the will a certaine Exercise of Internall Prayer pertaining to this same degree though in regard of the soules behauiour much differing It is a prayer of Internall Silence Quietnes Repose in vvhich there is no Meditation at all nor no Acts of the vvill expressely directly framed being rather a kind of vertuall habituall attention to God then a formall direct tendance to him Yet is this a far inferiour degree of prayer then is that Prayer of Quietnes vvhich S. Teresa speakes of experienced vvhich vvas indeed supernaturall Contemplation 2. The first that published a Treatise purposely of this kind of prayer vvas Antonio de Roias a deuout Spanish Preist Doctour in a Booke called The life of the spirit approued vvich large Elogies by no lesse then nime Eminent Doctours Bishops or Inquisitours So that there can be no reasonable groūds to doubt of the lawfullnes cōuenience security of it It hath moreouer bene translated published in french recōmēded by seuerall other Doctours 3. Novv the order that the Authour aduises a deuout soule to obserue in the exercise of this Prayer of Internall Silence both in regard of Preparation thereto Actuall Exercise of it is as follovveth 4. In the first place for Preparation 1. The soule is to examine purify her conscience vvith a prudent diligent search 2. She is to endeauour seriously cordially to make an Act of Contrition for her sins from a consideration of Gods Goodnes Loue Mercy c. 3. She is to frame an Act of pure entire Resignation of herselfe into Gods hands vvith reference to the present exercise of a silent Recollection determining to performe it purely for Gods glory renouncing all inferiour priuate Interests contentments c 4. She may if need be meditate a little vpon one of the Mysteries concerning the Incarnation Passion c. of our Lord also mixing certaine Eiaculatory Prayers 5. She is to make a firme Act of faith acknovvledgement of Gods Presence in the center of the soule before vvhom she intends to place herselfe vvith most profound Reuerence humility loue 5. In consequence to these Preparations in the vvhich she is to continue till she find herselfe disposed to quitt all such expresse direct Acts or affections and hauing an implicite assurance by a bare obscure faith that God vvho is incomprehensible vniuersall goodnes is indeed present to in her All that remaines for her then to doe is vvith all humility loue to continue in his presence in the quality of a Petitioner but such an one as makes no speciall direct Requests but contents herselfe to appeare before him vvith all her vvants necessities best indeed only knovvn to him Who therfore needes not her information So that she vvith a silent attention regards God only reiecting all manner of images of all obiects vvhatsoeuer vvith the Will she frames no particular requests nor any expresse Acts tovvards God but remaines in an entire silence both of tongue thoughts the vertue of the precedent direct Acts remaining in her vvith a svveere tacite consent of Loue in the vvill permitting God to take an entire possession of the Soule as of a Temple vvholly belonging and consecrated to him in the vvhich he is already present 6. In this state the soule behaues herselfe much after the manner of an humble faithfull louing Subiect that out of duty vvith most entire affection respect approches to the presence of his Soueraigne At his first accesse he vses such profound Reuerences protestations of duty fidelity as are befitting but that being done he remaines silent and immoueable in his presence yet vvith the same respect reuerence that he first entred And knovving that his Prince only ought to dispose of his fortune state that he is both most vvise to iudge vvhat fauours may become the one to giue the other to receiue vvithall that he has a loue magnificence to aduance him beyond his deserts he makes no particular requests at all Novv the Reuerence that he shevves him is not by making any expresse reflexions or invvard saying The King is here to whom I owe all duty loue obedience For knovving him to be present there is no need of renevving either speeches or thoughts that he is so And really exhibiting all manner of respect to him it vvould be to no purpose to make either internall or externall professions of it He is in a readines to heare execute any commands till he be informed by the King hovv he ought to performe his vvill seruice he is not forvvard to voluntary vndertakings So does the soule according to the Instructions of Roias behaue herselfe in Gods Presence not renevving but only perseuering in the vertue of those direct Acts of Faith Loue duty c vvhich she framed in the beginning If being in this vacancy Internall silence Gods Spirit shall suggest vnto her any pure Affections she is attentiue ready to entertaine quietly exercise them presently returnes to her silence 7. If during this silence the soule find any Aridity obscurity or insensiblenes in Inferiour Nature c those things doe not interrupt her perseuering in her silence vertuall Exercise of Faith Oblation Resignation ioyned vvith a quiet attention to his vvill Inspirations Yet if indeed she should forget herselfe that either vvandring thoughts or sensuall Affections should presse
Worke Reade hearken to a lesson recited say or heare Masse Communicate c neither is there any negligence or irreuerence committed by so doing For by no operation so much as by Aspirations doth a soule enioy a sublime and perfect Vnion in Spirit vvith God vvhich is the end of all Exercises and duties And this is the meaning of that saying of Mysticks In God nothing is neglected Yea some of them doe affirme that there may be soules so Perfect that euen amidst the noyses and disorders of a Campe they may vvithout neglecting their present duty there most efficaciously exercise themselues in Aspirations to God 17. Novv the reason vvhy Aspirations are lesse hindred by externall businesses then are Meditation or Immediate Acts is because in Aspirations the vnderstanding is scarce at all employed therfore may vvell enough attend to other businesses And moreouer the Will abounding euen ouerflovving vvith Diuine Loue vvill not find herselfe interressed in Affection consequently not distracted by such employments 18. There is great variety in the manner of producing Aspirations For first some are purely mentall being certaine indeliberate quick Eleuations and springings vp of the spirit to God-vvard as sparkles of fire flying from a burning coale vvhich is the expression of the Authour of the Clowd of vnknowing And of these some are more grosse Imaginatiue especially in beginners therfore not difficult to be expressed Others in more perfect soules that are come to a higher degree of spirituall Abstraction grovv more subtile Intellectuall in so much as oftimes the person himselfe cannot expresse vvhat passed in his spirit vvhich vvas indeed nothing but a blind almost imperceptible Eleuation of the Will exercised in the summity of the Spirit as it happens oftimes in the Great Desolation Novv this grovvth of Immateriality in Aspirations is not easily perceptible though it be reall certaine as vvee knovv that Corne growes though vvee cannot perceiue its grovving And indeed it is no great matter vvhether vvee obserue such degrees or no Yea the Examination thereof vvere better neglected 19. Againe others Aspirations are moreouer externally expressed by the tongue And in such expressions sometimes there is a proper sense and meaning as Deus meus omnia vvhich was S. Francis his Aspiration or Nouerim te nouerim me vvhich vvas S. Augustins And in these sometimes a soule doth abide a good space iterating againe and againe the same Aspiration sometimes she doth vary Alwayes proceding according to her interiour impulse from Gods Holy Spirit Other Aspirations haue no sense at all as vvere those practised by Br. Massaeus a Disciple of S. Francis vvho vvhen he vvas full of interiour affection could vsually cry out nothing but V.V.V. Such vnusuall Aspirations as these doe shew a great Excesse of interiour feruour vvhich bursting out forces the soule not able to containe it selfe nor yet to find out vvords by vvhich to expresse her Affection to povvre forth it selfe after such an vnsignificant manner 20. Moreouer Aspirations forcible Eleuations of the Will there are vvhich are signified not by the tongue but by some extraordinary Action of the Body as Clapping of hands leaping c To this purpose vvee haue an Example of another Disciple of S. Francis called Br. Bernard vvho out of an invvard boyling feruour vvas forced to runne ouer mountaines rocky places being agitated vvith a kind of holy frenzy In such cases as these teares are very rare Gods holy spirit not vsually mouing thereto because they vvould then flovv vnmeasurably to the great preiudice of corporall health 21. Novv such actions motions though they may be yeilded to sometimes vvhen one is alone yet in company they are to be suppressed To vvhich purpose Blosius giues this good instruction out of Thaulerus That albeit these things be good as flovving from a Diuine principle yet they are not the things principally to be commended For these vnions of the spirit vvith God to which corporall nature concurres are not to be equalled to that most Perfect vnion vvhich some soules doe experience in pure spirit And therfore it is obseruable that such violent agitations doe chiefly befall such soules as haue had their Exercise much in sensible Deuotion as women deuout ignorant men And on the same grounds such are more disposed to Rapts Extasies c. 22. Lastly to these seuerall Expressions of Aspirations may be added that of saying the Diuine Office or other Vocall Prayers aspiratiuely vvhich is a far greater proofe of sublime Contemplation then any of these vnusuall motions c This vvas the Contemplation of many of the Ancient Hermits is no doubt of some in these dayes As a certaine spirituall Writer sayes of himselfe that being in the constant Exercise of Aspirations vsing dayly two Recollections consisting of them on a time he found himselfe inuited to produce them vocally And thereupon he tooke in hand the saying of our Ladies Office chusing that because he could say it perfectly vvithout-Booke He repeated it nine or ten times a day vvith a perfect attention of spirit The vvhich mentall attention or operation vvas in effect but Aspirations taking the vvord as here vvee doe in a large sense And so for a fevv dayes as long as that inuitation and Enablement lasted he vsed no other internall Exercise finding great benefit by this But that inuitation ceasing he found himselfe againe obliged to returne to mere Mentall Aspirations 23. I vvill conclude this Point vvith setting down some of the great and inestimable Benefits that accrew to soules by this sublime Exercise As first in regard of the interiour senses and sensitiue faculties the Dominion that the Superiour soule has ouer them is novv become very great For in as much as it is God that helpeth moueth and directeth soules in their operations during this Exercise of Aspirations the Heart also being estranged from the loue of creatures and replenished vvith Diuine Loue distractiue thoughts Images of creatures either doe not presse into the mind or if they doe yet they passe no farther then into the Imagination Or if the Vnderstanding doe sometimes busy it selfe vvith them yet they doe scarce or not at all touch or affect the Will the vvhich is not by such extrauagant Thoughts interrupted or diuerted in her pursuit of Aspirations and blind Eleuations Wheras in immediate forced Acts greater force is to be vsed against such distractions vvhich doe not only busy the Vnderstanding but likewise more or lesse vvithdravv the Will from God 24. Secondly in regard of sensible Deuotion though the deuill may haue great influence vpon it in Meditation or euen sometimes in immediate affections and Acts seeking therby to seduce soules to Extrauagances and a Spirituall gluttony It is othervvise in the Exercise of Aspirations vvhich are so much eleuated aboue the Imagination and sensitiue nature that here he has no aduantage giuen him for such Deceits And if during that sensible Deuotion
Molestation and Affliction Yea in that case it may reasonably be iudged that they are strongly assisted vvith Gods Holq Spirit since they ouercome so great tentations of the Euill Spirit 21. The twelfth and last Rule It cannot proceede from a Good Spirit vvhen Soules visited vvith Reuelations c shall obstinatly beleiue them to be of God after they haue bene condemned by experienced Superiours and Directours Vnlesse the persons be able to yeild most conuincing Proofes therof and moreouer shall seriously professe that God together vvith the secrets reueyled hath imprinted in their Soules this assurance and beleife also Certaine it is that Obedience is a most secure Remedy against all possible inconueniences and can doe no harme in no cases This is that that S. Teresa seriously enioynes and most constantly practised herselfe and this in very strange circumstances vvhen the Confessarius condemning her vvas both vnlearned impertinent c. But vvithall Spirituall Directours ought not to be rash in their proceedings nor to iudge till after a long experience and knovvledge of the invvard dispositions of the Persons and a due vveighing of the nature of the Reuelations discouered to them It is likevvise requisite that those that take vpon them to iudge of these things be themselues deuout exercised in Prayer and in good state towards God to the end they may from him receiue Light to direct others 22. In the next place as touching the manner hovv a Soule after the receiuing of such Supernaturall fauours is to behaue herselfe The principall care that she ought to haue is that she doe not beare a deliberate and fixed loue to such things vvhich is due to God only And consequently that she doe not either expressly or implicitely pray to God to haue such Visions Reuelations c. Or in case that God vvithout her Prayers hath sent them that she doe not vsually vvithout necessity talke of such matters or loue to heare others talke of them for these are signes of an vndue affection to them 23. B. Iohn de Cruce saith that vvhen God doth after an extraordinary manner make known vnto humble soules his vvill that they should take in hand some great Employment by meanes vvhereof they may likely gaine a great Esteeme of Excellency and probably vvill be in danger to conceiue some extraordinary vvorth to be in themselues for vvhich they are so highly fauoured by God vvhich conceit the Deuill vvill not fayle to cherish and encrease He doth ofentimes rather encrease then diminish the feare and repugnance that they had formerly to such things causing in them a desire and readines much rather to the vndergoing of some vile or base Offices Thus he dealt vvith Moyses vvhen he sent him to Pharao and thus vvith Ieremy c. But it happens quite contrary vvhen the bidding is from the Deuill counterfeyting priuily a Diuine Mission for he vvith his Commissions causeth a forvvardnes in soules to take vpon them Employments of Excellency or othervvise gratefull to Nature as also a great auersion from those that either suspect or vvould dissvvade them from such vndertakings 24. A Soule therfore is by serious consideration to raise and encrease in herselfe an apprehension and auersion from such matters saying vvith S. Peter Exi a me c. Goe from mee O Lord for I am a sinfull man And by exercising so proffitable a mortification she vvill secure herselfe from all perills and render herselfe very acceptable to God Serious Instructions to a disappropriation and mortifying our loue to such things are to be found in Scala Perfectionis Angela de Fulginio and particularly in the Booke called Interiour Abnegaâ—ion there is this passage To God it belongeth to giue rare and Excellent Gifts and to the Soule it belongeth to refuse them It is suitable to the Diuine Goodnes to approach vnto a Soule and the Soules duty is in humility to draw back as S. Peter did It belongs to God to eleuate the Soule and her duty is to humble and abase herselfe For as our Nature in euery thing and vpon euery occasion desireth a proper Excellency and Sublimity yea euen in things holy and appertaining to God so our Spirit illuminated by Grace which is Superiour to our Nature ought incessantly in all things and occasions to seeke to be depriued of all Excellency except in Essentiall vertues and to embrace all pouerty and lownes euen in Sacred things that so she be not lesse carefull and resolute to ouercome herselfe then Nature is to seeke herselfe Thus there must be a continuall contestation betwene God and the humble Soule c. And especially those Soules that are most inclind forward to embrace these high and gratefull things must necessarily make such resistance not yeilding till pure necessity forces them and till God take from them all power to withdraw themselues and to refuse the Excellences of that Grace whereunto he at the same time so continually and powerfully vrgeth and draweth them Instructions to the same purpose vvee find in Auilas Epistles 25. This vvas the practise of the holy Virgin Coleta vvho vvhen God offred to reueyle vnto her diuers Secrets ansvvered Lord God it suffiseth mee only to know thee and the sins in which I haue offended thee and to obtaine thy pardon for them But most notable in this regard is the Example of Suso vvhen God commanded him to publish to all Estates in the vvorld the Pope Bishops Abbots c. their vices and Enormities represented to him in the Vision of the Nine Rocks He out of that habituall feare and humility that vvas in him did so resist the executing such a Charge that till he vvas adiured and commanded in the Name of the Holy Trinity and and so forced to it euen against his vvill he had neuer yeilded And then also he submitted himselfe vvith much bevvayling his misery expressing his feare of the danger of Pride and therefore humbly begging that his Name might be conceiled from the vvorld and lastly protesting his Desire and loue to be directed to nothing but only to God himselfe His resistance indeed vvas so obstinate that God told him that if he had not knovvn that it proceeded from true but indiscreet Humility he vvould presently haue cast him into Hell for it 26. Those therfore that are fauoured vvith extraordinary Graces if they did duly consider their state and danger vvould find little ground to exalt themselues or to despise others that are in a more lovv but vvithall far more secure vvay 27. Novv for the preuenting and auoyding the great danger of ill vsing such Fauours and Diuine Graces to the feeding of selfe loue and Pride Spirituall Authours doe seriously enioyne such Persons so visited by God not to trust their ovvne Iudgments or to determine vvhether they come from God or not and much lesse to put in practise any thing of consequence vpon such Reuelations but to refer themselues to the Iudgment and Aduice of others 28. And herein great
and that in consequence thereto the late Venerable Authour had as breifly with great sincerity and clearenâ—sse presented his sence in that matter the VV. RR. FF in Chapter did presently absolue the V. Authour causing withall his Opponent to subscribe to a Writing conceiued in a manner Verbatim out of the Account giuen by the Authour But on that occasion they imposed on the two foresayd VV. RR. Approuers once more diligently to peruse the seuerall Treatises composed by the V. Authour who most freely humbly submitted them to their Censure So that on that occasion they renewed their former Testimonies and Approbations From hence Beloued Reader thou wilt perceiue and canst not but giue thy Testimony and Approbation also to the Prudent care expressed by our H. Congregation not to permit any Bookes of this Nature euen to the priuate Reading and vse of their Religious Subiects till all possâ—ble circumspection diligence had first bene vsed that nothing should therin be contained that might produce the least danger preiudice or inconuenience And after all this way was not giuen to a publishing the sayd Bookes till twenty yeares were passed When in a Generall Chapter assembled in A. D. 1653. at Paris the VV. RR. FF perceiuing the many blessed fruits proceeding from the sayd VVritings to the aduancement of all Regular Duties of Solitude Obedience Humility and Deuotion especially in the Conuent of our RR. Dames of Cambray and elsewhere And moreouer finding that many among the Secular Clergy in England yea that seuerall deuout persons of the Layty both Men and Women did to the wonderfull proffit of their soules make vse of some of the sayd Treatises And not any one appearing that did make any opposition at all to any part of the Doctrine On these and the like grounds by vnanimous agreement Nemine contradicente it was ordred That a Methodicall Abridgment of the Spirituall Instructions dispersed through the numerous Treatises of the late Venerable F. Augustin Baker should for the good and benefit of soules be exposed to the Publick To the sayd Approbations I will adioyne a short Discourse written for the satisfaction and encouragement of the Religious Dames of Cambray by the foresayd most R. Father Leander à S. Martino and by him called a Memoriall in which he breifly explaines the principall Aduices deliuered by our Venerable Authour as likewise a Scheme of the Doctrine of Diuine Calls and Inspirations at one glance representing to the Reader the summe of the sayd Doctrine acknowledged by our Authour to be perfectly comformable to his sence of it THE APPROBATIONS FOLLOW The first Bookes written by our Ven. Authour were certaine Collections out of seuerall Spirituall Writers which He entitled with the letters A. B. C. After which he composed himselfe seuerall Treatises the which he entitled with the following Letters D. F. G. H. c. Now the first of these viz. D. consisting of about 300. Aphorismes in which is contained the summe of Spirituall Doctrine or Directions for Contemplation has these Approbations Legi approbaui hunc Libellum pro vsu Monialium nostrarum Ego Fr. Leander S. Th. Doctor Prior S. Gregorij huius Monasterij B. Mariae de Consolatione Ordinarius indignus Augusti 17. 1629. Againe in the Re-examination Allovved Br. Leander Br. Rosendo Againe Lectus est hic libellus admissus approbatus a me Fr. Leandro de S. Martino pro vsu Monalium nostrarum F. Leander de S. Martino Ordinarius To the Booke F. being the second part of Directions for Contemplation and treating of certaine erroneous Opinions frequent in these dayes Also of matters of Confession in a Spirituall Life Together with a Caetalogue of choice spirituall Bookes c. THE APPROBATIONS THis second Part of Directions for Contemplation is not onely lavvfull to be read but necessary to be knovvn of such as be not instructed in a Spirituall Life to the end they may learne something here and knovv vvhere to learne more and to performe their obligations vvithout trouble of mind and losse of time to themselues and others F. Leander de S. Martino Priour S. Gregories eiusd Ord. Congreg Ordinarius Monalium B. Rosendo Barlovv President of the English Congregation of the Order of S. Bennet The the Booke G. the 3. part of varieties of Contemplations c. THE APPROBATIONS I Haue read ouer diligently this Booke and find it in all points vvorthy of allovvance full of very vvholesome doctrine and fit for our spirit and Calling And therefore I doe allovv of it for the vse of our Nunnes and commend much vnto them the practise thereof according to the Rules herein contained 27. Aug. 1629. Fr. Leander de S. Mâ—rtino Priour of S. Gregories and Ordinary of the Monastery of our Ladies of Comfort in Cambray This Booke called Directions for Contemplation the 3. part is a breife summe of vvhat is largely handled by the best Mystick Authours that vvrite of this subiect and therfore vvorthy to be read and read againe Duaci 24. Dec. 1629. Br. Rosendo Barlovv President of the English Congregation of the Holy Order of S. Bennet To the Booke H. treating of Purity of Intention Custodia Cordis of Meditation on the Passion THE APPROBATIONS THis 4. Part of Directions for Contemplation is replenished vvith passing good Documents very fine explications of the Nature and effects of Prayer and therfore most seruiceable to such as seriously seeke a perfect course of Life Doway 24. Dec. 1629. F. Leander de S. Martino Priour of S. Gregories eiusd Ord. Congregationis B. Rosendo Barlow President of the English Congregation of the Order of S. Bennet To the first part of Doubts and Calls are THESE APPROBATIONS I Haue carefully read ouer these 3. Bookes of Doubts and Calls and find them to containe nothing against Faith or good order but rather very many necessary secure Instructions and rules for the Direction of internall Prayer all conformable to the teaching of the best Mâ—â—isters of Spirit that haue vvritten of these matters May. 12. 1630. F. Leander de S. Mâ—rtino Priour of the English Benedictins of S. Gregories in Doway Againe Item probatus a me F. Leandro Praeside Congregationis 1634. Aprilis 4. To the 2. Part of Doubts and Calls are THESE APPROBATIONS THis Booke called The second part of Doubts Calls may lavvfully be read It containeth nothing but that vvhich is true and proffitable to the Reader 4. Ian. 1630. B. Rosendo Barlovv President of the English Congregation of the Order of S. Bennet Scene allovved as containing very proffitable and necessary Doctrine according to the Spirit and vocation of our Rule 7. Sept. 1629. F. Leander de S. Martino Priour of S. Gregories and Ordinary of the Monastery of our Ladies of Comfort in Cambray Againe Item approbaui F. Leander de S. Martino Praeses Cong 1634. Apr. 4. To the 3. Part of Doubts and Calls are THESE APPROBATIONS SEene and allovved as containing very proffitable and vvholesome
call to mind vvhat suffiseth for her ordinary Confession vvithout this examen 2. Too much particularizing of our defects vvhich is likevvise distractiue it being sufficient to examine the performance of our duty obligatory actions or if any notable defect haue carelessely crept vpon vs All other defects being more proffitably vvrapped vp in a generality so cast into our Sauiours passion then particularly stirred vp vvhich vvould in a manner but raise a new dust in the soule 3. The anxious looking vpon the defects in themselues in their peculiar matter or obiect vvhereas it is better safer to turne the eye of our soule from the matter in particular vnto God Allmighty humbling our selues before him vvith louing reuerence or auing pardon of him A 4 defect is to imagine that it it is a sin in carefull soules to omitt this Examen vvhereas indeed it is none at all though in soules that be carelesse of their actions it be ordinarily a defectiue negligence vvorthy to be reprehended In a vvord a set Examen may be vsed proffitably by all soules vvith those Caueats aboue mentioned is to be couÌ„selled to all Beginners in the vvay of Perfection to all that be not so vvary in their Actions But if the Directour perceiue a soule to be so vvary that she is perpetually carefull of progresse in Spirit neuer deferreth correction amendment of her defects but out of hand redresseth vvhat she discouereth to be amisse to such a soule may the Directour permit insteed of a set Examen to vse her ordinary eleuation of heart to God by vertuall contrition or actuall as God moueth her included in the exercise of loue deface all the defects of her life Let none likevvise be scandalised at that vvhich is said that there be higher exercises then Meditation of the Passion that it is not allvvaies the proffitablest vvay to busy our soule in that obiect For since our Religious heare ordinarily 2. Masses or at least one dayly in that they doe actually celebrate the memory of our Sauiours Passion at diuers other times they haue leasure to thinke louingly therevpon that they need not in all their Recollections take that only obiect especially since their manner of prayer is more by Act of vvill then by consideration of the vnderstanding as is very vvell declared in one place all their recollections actions that haue any other speciall obiect are vertually intended in honour of our Sauiours Passion What is said about passiue Contemplation that it is rather receiued into the soule then produced or vvrought by our ovvne action or endeauour is most true supposing allvvaies that this reception of it in our soule is a vitall operation vvhich vvhether it be called an action of the soule or a mere passion is a Schoole question nothing to our purpose Certaine it is that by all our ovvne power vvee could not produce it therefore it is called the Inaction of God in our soule by many Mysticks to vvhich vvee only concurre by vitall receiuing it by a vvilling consent to let God vvorke his vvill in vs. What is said about the immediate operation of God in the very essence substance of our soule not in the powers thereof nor by mediation of the powers allthough it be against the generall doctrine of the Philosophers Schoole men yet is it a probable opinion grounded vpon experience of deuout men that vvere also great Schollers therefore may securely be follovved As also that vvhich is there sayed that God can moue the will to loue without the operation of the vnderstanding though many deny it yet is it most probable befitting the Allmighty povver of God held by Gerson S. Bonauenture vvhich vvere no small Schoole Diuines Lastly the vehement vrging that great heed be taken in the choyce of a Confessour Directour in these mysticke wayes of God is necessary not intended to the dispraise of any nor to the disabling of such as perhaps haue not all the qualities required but it seemes especially for two ends the one for an aduertisement to the directours Confessours that they presume not to iudge or proccede rashly in direction of our Religious but according to these Caueats instructions especially if they themselues haue not beene accustomed to this affectiue prayer of the vvill And vvee doe conâ—â—re them in behâ—lfe of our Sauiour Christ to cherish this vvay to set it forvvard as the peculiar exercise belonging to our Spirit calling yet so as intellectuall prayer be not alltogether neglected in the occasions vvhich in these bookes are sufficiently assigned The other end is to cut of a dangerous curiosity that Women vse to haue of desiring to conferre their Interiour vvith euery learned or deuout man they heare of Which is a very great defect by those vehement persvvasions of our Authour very deseruedly vvarily preuented And although S. Teresa did giue vvay to this vniuersall communication of interiour to diuers learned men commended it to her daughters Yet vvee are credibly informed that in her later dayes vvith teares she hath said That by it occasioÌ„ vvas giuen to discontented minds to vent forth their disgusts vvith harme to themselues Community Therefore out of this poynt let the Religious resolue to communicate their interiours only to their lavvfull Superiours directours by them appoynted vvho vvill haue care that the spirit of prayer be not extinguished or hindred in them by any vnskillfull or heedles Guides Thus much vvee thought conuenient to note vnder our hands in commendation of â—hese holy instructions for a Caueat vvarning to the future Confessours spirituall Directours F. Leander de S. Martino Priour of S. Gregory in Dovvay Ordinary of the Cloyster of the dames of our Lady of Comfort in Cambray of the holy order of S. Benedict In the last place I will adioyne a scheme clearly and at once representing the summe of the Ven. Authours Doctrine of Diuine Calls composed by the same V. R. F. Leander de S. Martino Whatsoeuer action or omission occurres vnto vs in all our Life vvhat occasion soeuer of doing forbearing suffring or receiuing from God or any creature is of that condition that either 1. It hath some exteriour Rule commanding it or forbiding it vvhich is to be esteemed vndoubtedly as the Call of God and in all such occurrences 1. The exteriour Rule is to be faithfully kept and practised in the performing or omitting the action occurring 2. The interiour Call is likevvise as carefully to be kept and practised in the manner of omittance or performance that it may be done or omitted vvith the true Spirit and Life of Grace by the exercise of the Will 2. It hath no exteriour Rule allotted the occurence at that time and is othervvise against no exteriour Rule of lawfull Authority as certainely an infinity of such things happen and occurre in time of silence and rest in our cells being alone in our labour recreation refection c. and in such cases 1. If it be extraordinary in matter as long fasting much vvatching c. Or in manner as if it be extaticall or in some strange manner of Illumination or inspiration vnaccustomed or vnvvonted to the soule it is not to be practised till it be examined and allovved by the ordinary exteriour Rule yet in no sort to be neglected but remembred and noted for vse and direction vvhen occasion occurreth in our selues or others 2. If it be ordinary in matter and manner neither implying any inconuenience nor notable singularity then is the inward Call in a spirituall and true minded soule a sufficient and secure Guide and ought to be carefully obserued and obeyed least othervvise the soule vngratefully take Gods Graces in vaine and so be vvorthily depriued of them F. Leander de S. Martino President 18. Martij 1634. After the aboue written paper there followes this in Father Bakers owne hand The Doctrine of Diuine Calls here aboue expressed by our Reuerend Father Father Leander de S. Martino being at the present our vvorthy President I doe professe to be the selfesame in substance and by my intention vvhich more largely but lesse sufficiently I haue expressed and deliuered in diuers bookes and Treatises that are of my penning concerning that subiect B. Augustin Baker the 20. of March 1634. Stilo Romano FINIS
ought any to feare least Ordinary Christians vvill foolishly apply to themselues the Relaxations about Confessions c. necessarily allovved to vvell-minded Scrupulous Soules that pursue Contemplations waies in an Abstracted life solitude Or that Soules that liue distracted sollicitous actiue liues as long as they liue so will iudge themselues interessed in the vvaies exercises of internall ConteÌ„platiue Liuers Or in a vvord that those vvho are yet but Beginners or haue made but small proficiency in internall waies of the Spirit vvill be so foolishly presumptuous as to aspire to Exercises more sublime then belong to them the vvhich they cannot doe vvithout receiuing infinite preiudice by their indiscreete Ambition Adde hereto that in seuerall occasions there haue bene vsed inculcated in this Booke the best preuentions Cautions and prouisions that possibly could be deuised against all misunderstanding and misapplication of any doctrines contained in it To conclude it may seeme a sufficient Safeguard for mee to haue herein the example of the V. R. F. A. Cr. a person much esteemed for learning and Piety vvho hath not only published in an Additionall Treatise to the Conflict of the Soule Instructions for Contemplation but a great part of his maximes though breefe are very conformable to vvhat is here expressed more largely 11. The speciall feared inconueniences that may arise from the publishing of this Doctrine touching Diuine Inspirations doe regard partly some that liue in the Communion of the Church But principally such as are strangers and Enemies therto As for the former it is suspected That by vrging so seriously the Duty of attending to and follovving Diuine Inspirations some euen of the more sober Catholicks vvill be apt to be Iealous that the Teachers and Practisers of such a Doctrine vvill seeme thereby to exempt themselues in many things from the ordinary iurisdiction of Prelates and Magistrates pretending to Extraordinary illuminations and Commissions and to walking in mirabilibus super seâ— c. by vvhich a Preiudice contempt also may be cast vpon the Common Orders and Rules concerning Faith and good manner established in the Church 12. Novv not to forestall vvhat is copiously deliuered in the Second Treatise to vvit that due Obedience to all kind of Superiours is so far from being preiudiced by this Doctrine that it is only by this Doctrine that it is perfectly established and all possible suspicions all imaginable cases to the contrary solued Hereto it is ansvvered that Wheras it is sayd that by a pretending to Diuine Illuminations c. a contempt may be cast vpon the common Doctrines Rules of Faith and a good life There is not the least ground for such an apprehension For neuer did any spirituall Mâ—stick Writer pretend to receiue any New or formerly vnknovvn Lights or Reuelations in matters of Faith beyond vvhat haue bene knovvn and vniuersally receiued in the Church The Lights that such persons by Gods gracious visits receiue being only a Clearer sight of Ordinary Mysteries the vvhich produces in them a firmer assent vnto them a greater loue to them an abhorring of all Nouelties of Doctrines and a most feruent zeale to the Vnity and peace of the Church and to the reducing of all Vnbeleiuers Misbeleiuers and Schismaticks into its bosome and Communion 13. The like is to be sayd for the Rules of Practise and a Holy Christian conuersation They knovv no other but such as are common to all other Christians vvhich are reuealed in the Glospell and proposed by the Pastours of Gods Church in Councells and in the vvritings of the Holy Fathers The only aduantage that in this regard is pretended to and acquired by attending to Diuine Inspirations is a more perfect vse and a more faithfull application of the Ordinary Precepts of Holines or of Counsells of Perfection to those vvho professe the embracing of such Counsells an Extending of them further and to more particulars then it is possible to be taught by Bookes or attained by Study 14. All Christians knovv that to Blaspheme to lye to defraude to be rebellious vnchast reuengefull c. are sins Odious to God and that the contrary vertues are to be practised Yea moreouer they knovv that vvee are obliged to Loue God with all our Heart with all our Soule and with all our strength That vvee ought in all things to intend his loue and Honour c. Moreouer all knovv that besides the essentially necessary Christian Duties there are other Counsells of Perfection vvhich belong to those vpon vvhom God hath bestovved an Extraordinary Vocation and Grace enabling them to cast from them all Secular anxieties and other Impediments to Perfect Charity and to put themselues in a Condition of Solitude Obedience c. the vvhich affords theÌ„ the best Expedients helps for the encreasing of Diuine Loue conformity to his Will euen in the smallest matters All this in grosse is knovven to all ChristiaÌ„s of any reasonable capacity good EducatioÌ„ 15. But yet the wisest the most Subtile learned Christians vvill neuer be able by any humane Endeauours of Study or Meditation to put in practise euen those Essentiall Precepts after a Perfect manner that is vvith an Intention not only Right but also Pure Deiforme And much lesse vvill they by such vveake helpes be enabled to discerne in a thousand particular Cases and circumstances what is most Perfect most acceptable to God conformable to his Diuine will As for example 1. How vvhen two good or indifferent things are proposed to make choice and preference of that vvhich in the present disposition of the soule vvill proue most aduantageous to Perfection 2. How to Spiritualize euen the Ordinary indifferent occurrences of our life dayly and hourely 3. How to perceiue vvhat manner Degree of Praier is most proper proffitable to the soule in her present State 4. Or what Mortifications are in the present Circumstances most aduantageous 5. Or how to discerne the State Inclinations Spirituall Necessities of other Soules committed to our Charge 6. Or lastly to discouer a thousand Secret Subtilties close interests Reseruations of our Corrupt Nature vvhich mingle themselues more or lesse almost in all our best Actions c. In these and a thousand like cases not all the Reading or Study in the vvorld vvill enable Soules to carry themselues perfectly in the Execution of those Precepts or Counsells vvhich in grosse all knovv to be necessary at least to the attaining to Perfection But a distinct Actuall Supernaturall Light and Grace is necessary and this not to teach vs New Precepts or furnish vs vvith New Counsells but Circumstantially to apply those vvhich are Common and vniuersally knovven For vvant of vvhich Light it is that the true vvay to Perfection is almost vnknovvn euen to those vvho professe the seeking of Perfection and fill the vvorld vvith Bookes and Instructions about it 16. By vvhat other meanes then is such Light to be had Surely by no other but by
herselfe in the point of Gluttony And the maine mischeife of the tentation is preuented vvhen vvee are come to cast of the habituall affection to eating drinking especially to feasting the vvhich brings many inconueniences to an Internall liuer as 1. losse of time 2. Perill of intemperance other misbehauiour 3. Hurtfull distractions 4. Indisposition to Prayer 5. Intemperance likevvise in another vse of the tongue to vvit talking c. 4. Imperfecter soules therfore must make it their care in Refections to auoyd these speciall defects To vvit Eating or Drinking 1. Too much 2. With too great earnestnes 3. Too hastily preuenting the due times 4. Delicatly 5. With a precedent studiousnes to prouide pleasing meates c. In respect of the two first qualities or defects such soules may happen to offend vvho yet in a good measure haue attayned to a spirituall disesteeme neglect of those things that please sensuality For they on occasions may be tempted to eate vvith some excesse and ardour But rarely doe such offend in the follovving qualities 5. Now the Markes by vvhich a soule may discerne vvhether she haue in her a disaffection to sensuall pleasures are 1. If her chiefe delight esteeme be in Exercises of the Spirit that she diligently pursues them 2. If she seekes not after nor willingly admits extraordinary feastings 3. If being alone she does not entertaine herselfe vvith the thought of such things nor talks of them vvith gust 4. If when she is forced to take Refections she takes them as of necessity duty 5. If she could be content so that Gods vvill vvere such to be depriued of all things that might please tast c. 6. In case that necessary Ciuility shall oblige a spirituall person to be present at a feast he may doe vvell to be vvatchfull ouer himselfe at the beginning And this he may the more easily doe because then others being more eager to their meate vvill lesse marke him And to entertayne the time vvhich is ordinarily long let him chuse such meats as are the lightest of the easiest digestion For so doing he may both seeme to auoyd singularity in abstaining more then others yet in effect eate far lesse In a vvord let him goe thither vvith a mind affection to abstinence retaine such affection 7. This one vnauoydable misery there is in eating drinking hovv temperatly soeuer That a soule for such a time for some space aftervvards is forced to descend from that height of Spirit that she had attayned to by vertue of her precedent Recollection So that if before she had a sight experimentall perception that God was all herselfe nothing she vvill aftervvards haue no other sight of this but her ordinary sight of Faith by reason that her Spirits are more actiue her internall senses filled vvith Images vapours 8. Yet a soule is not to abridge herselfe of a necessary quantity in Refection for her Prayers sake or other Internall Exercises for that vvould for a long time after doe more harme to the spirit by too much enfeebling the body Neither is she to iudge that she has offended by excesse because she finds a heauines and perhaps some indigestion for some space after Refection For this may proceed from that debility of complexion vvhich ordinarily attends a spirituall life since as S. Hildegardis saith The loue of God doth not vsually dwell in robustious bodies 9. It is not our petty failings through frailty or ignorance and much losse our supposed failings iudged so by our scrupulosity that can cause God to be auerted from vs or that vvill hinder our vnion vvith him For for such defects vvee shall be attoaned vvith God in our next Recollections or it may be sooner But those are indeed preiudiciall defects vvhich proceede from a setled affection to sensuall obiects 10. To correct the vice of Eagernes in eating Abbot Isacius aduised his Monks that when they stretched forth their hands for the receiuing of their meate or drinke they should doe it with a certaine mentall vnwillingnes 11. Let euery one content himselfe vvith vvhat God by Superiours prouides for him accounting that hovv meane or course soeuer to be the very best for him not that vvhich cannot be procured vvithout sollicitude impatience Neither ought any to iustify or excuse his impatience out of an opinion of obligation that euery one has to take care of the body for the seruice of the spirit For the spirit is far more endammaged by such impatience sollicitude then any thing they can desire for the body can doe it good 12. Wee haue small reason to loue the body for it is that vvhich one way or other is the cause of almost all the sins vvhich the soule commits To cherish therfore satisfy its inordinate desires is to make prouision for sin as if our naturall corruption did not sufficiently incline vs therto 13. The infirmity of our body may sometimes require not only healthy but also well tasting meats not for the satisfying of our sensuality but the vpholding of our strength as S. Augustin saith In vvhich case meats of good rellish euen as such may be sought for yea ought to be so this for the recreating and comforting of nature And such corporall consolation may also haue a good effect vpon the Spirit But vvhere no such necessity is to seeke for such meates is against the Rules of Religious temperance And euen during such necessity to seeke them either vvith sollicitude or so as may be preiudiciall to the Community is contrary to Religious Pouerty Resignation 14. As many defects hindrances to spirituall progres doe flovv by occasions of Refection so on the contrary to vvell-minded soules it may be the occasion of some aduantages for their progresse in Spirit For 1. It obliges a soule to vvatch pray that she be not ouercome by the Tentation 2. It may giue occasion for the exercise of Patience in case of the vvant of things contentfull to nature as likevvise of temperance in the vse of them 3. The experience of our frequent excesses beyond true necessity may afford great matter for the Exercise of Humility 4. By the means of Resection there is giuen to soules certaine pausings diuersions from spirituall workings necessary to enable them making good vse therof to worke aftervvards more vigorously intensely 15. Vix perfectus discernit c. sâ—ith S. Gregory A perfect soule doth scarce discerne the secret Tentations subtle subreption of sensuality vrging soules to take more then necessity or obedience require the only light necessary for such discerning comes from internall Praier And moreouer till the soule by Praier be raysed aboue sensuality she cannot haue strength enough to resist all the inordinate desires therof vvhich she doth discerne And vvhen soules are arriued to Perfect Praier of Contemplation they oppose such desires rather by neglecting forgetting the body then by
Actuation of an Intellectuall soule By vvhich vvords is signified 1. That it is not Prayer vvhich is performed by the lipps only vvithout an invvard Attention Affection of the soule that is That Prayer which is not Mentall is not indeed properly Prayer 2. That whatsoeuer employment the mind or vnderstanding exercises in Prayer by discoursing inuenting motiues c these are only preparations to prayer not prayer it selfe vvhich is only immediately exercised by the vvill or affections adhering to God as shall be shevved hereafter 9. Hence it follovves that The ordinary Diuision of Prayer into Vocall and Mentall is improper Because the parts of the Diuision are coincident For Vocall Prayer as distinguished from much more as opposed to Mentall is indeed no Prayer at all And what euer it is What esteeme God makes of it he shews by his Prophet saying This people honours mee with their Lipps but their heart is far from mee In vaine doe they honour mee c. 10. Yet both a good sence a good vse may be made of that Diuision being explicated after this manner viz. That though all true Prayer be Mentall yet 1. Some Prayers are merely mentall vvithout any sound of vvords yea there may be such Pure blind Eleuations of the will to God that there are not so much as any expresse internall vvords or any explicable Thoughts of the soule it selfe 2. Other Prayers may be vvithall vocally expressed in outvvard vvords the soule attending to the sense of the vvords pronounced or at least intending to doe so And this is properly vocall Prayer CHAP. II. § 1. Of Vocall Prayer § 2. 3. c By Vocall Prayer the Ancients attained to Perfect Contemplation And why this cannot so well be done in these times § 10. How voluntary Vocall Prayers may be made instrument all to Contemplation § 11. That Vocall Prayer of obligation is vpon no pretence to be neglected § 12. 13. 14. 15. 16. Of Attention required to Vocall Prayer of the degrees of it 1. THE Designe of this Treatise being to deliuer Instructions concerning Internall Contemplatiue Prayer Therfore little shall be said of vocall Prayer that little also shall be of it considered as it may among others be an instrument or meane to bring a soule to Contemplation 2. It cannot be denied but that in Ancient times many holy soules did attaine to perfect Contemplation by the mere vse of vocall Prayer The vvhich likevvise vvould haue the same effect vpon vs if vvee vvould or could imitate them both in such vvonderfull solitude or Abstraction rigorous Abstinences incredible assiduity in praying But for a supply of such vvants inability to support such vndistracted long attention to God vvee are driuen to helpe our selues by dayly set Exercises of Internall Prayer to procure an habituall constant state of recollectednes by such Exercises repairing making amends for the distractions that vvee liue in all the rest of the Day 3. Notvvithstanding Gods hand is not shortned but that if he please he may novv also call soules to Contemplation by the vvay of Vocall Prayer so as that they are their generall ordinary Exercise The vvhich if he doe it vvill be necessary that such soules should in their course obserue these follovving Conditions 4. The first is that thâ—y must vse a greater measure of Abstraction Mortification then is necessary for those that exercise Mentall Prayer The Reason is because Internall Prayer being far more profound and invvard affords a far greater light grace to discouer cure the inordinate Affections It brings the soule likevvise to a greater simplicity and facility to recollect it selfe c. And therfore Vocall Prayer to make amends had need be accompanied vvith greater Abstraction c. 5. The second Condition is that those vvho vse Vocall Prayer must oblige themselues to spend a greater time at their daily exercises then is necessary for the others to the end therby to supply for the lesse efficacy that is in Vocall Prayer The third is that in case they doe find themselues at any time inuited by God internally to a Pure Inâ—ernall Prayer vvhich is likely to be of the nature of Aspirations they then must yeild to such an Inuitation and for the time interrupt or cease their voâ—untary Vocall exercises for as long time as they find themselues enabled to exercise Internally These Conditions are to be obserued of all those vvho either in Religion or in the world desire to lead spirituall liues and cannot vvithout extreme difficulty be brought to begin a spirituall course vvith any kind of mere Mentall Prayer 7. And indeed if any such soules there be to vvhom Vocall Prayer ioyned vvith the exercise of Vertues is sufficient to promote them to Contemplation Certaine it is that there is no vvay more secure then it none lesse subiect to indiscretion or illusions none lesse perillous to the head or health And in time but it vvill be long first their Vocal Prayers will proue Aspiratiue spirituall contemplatiue by their light vertue illustrating peircing to the very depth of the Spirit 8. But in these dayes this case is very extraordinary indeed vnknown And therfore Contemplatiue Religious Persons ought not vpon any pretence to dispensâ— with themselues for the exercise of Mentall Prayer what euer pretentions or tentations they may haue therto They may perhaps find their Vocall Prayers to be more cleare vndistracted on the contrarâ— their Recollections to be painfull disturbed But yeâ— in time and by constancy in pursuing Internall exeâ—cises they vvill find the contrary perceiue that thâ— ground of the difference vvas either some preseâ—â— corporall indisposition or perhaps a tentation of tâ—â— deuill to moue them to a neglect of exercising in spâ—rit Since certaine it is that little lesse then a miracâ—â— vvill cause Vocall Prayers to imperfect soules to become Contemplatiue or sufficient to produce profound recollection The vvhich effects euen those that haue long practised Internall exercises doe not find in the reciting of the Office Such seeming extraordinary contemplations therfore as seeme to come to soules none knovves from vvhence vvithout any great merit or due disposition on their part are not much to be esteemed but rather to be suspected And hovveuer they deserue not that therfore the solide Exercises of Internall Prayer should be neglected 9. To the like purpose vvee reade that S. Ignatius found extraordinary Illustrations in soule being at his study of humane learning vvhereas at his ordinary mentall Prayers he could find no such effects but on the contrary much difficulty obscurity But this in time he discouered to be the vvorking of the deuill 10. The vse of voluntary vocall Prayer in order to contemplation may in the beginning of a spirituall course be proper 1. for such simple vnlearned persons especially vvomen as are not at all fit for discoursiue Prayer 2. yea euen for the more learned if