especially for the discouering of the seuerall degrees of praier proper for that state reason requires that since in all Doctrines vvhich tend to practice the end is principally to be regarded as being that vvhich if it can be approued vvorthy the taking paines for vvill giue life and courage in the vse of the meanes conducing therto vvee should treate more precisely of the proper end of a Contemplatiue life The vvhich indeed is of so supreme an excellence and diuine profection aboue any thing that can be designd or sought after in any other Doctrine or Profession that those vvho haue eyes to see it and palates capable of a Spirituall tasting of it vvill thinke no difficulties no tediousnesses no bitternesses or labours too great a price to purchase it 4. It vvas said before that the generall end of mans creation and vvhich ought to be aspired vnto by all christians and much more those vvhose more Speciall professioÌ„ is to tend Perfection vvhether in an actiue or a Contemplatiue state is a perfect constant vnion in spirit to God by loue vvhich is vninterrupted perfect praier But the same end is differently sought attained by actiue and by Contemplatiue spirits For in an actiue life the vnion is not so immediate stable sublime intime of the supreme portion of the spirit vvith God as it is in a Contemplatiue state But as the exercises of the actiue liuers are much in the imaginatiue diâ—coursiue faculties of the soule so is likevvise their vnion The effects indeede of it are more perceptible and therefore more apt to cause admiration in others but vvith all being much in sence it is not so cleare nor so peacefull and by consequenâ—e not so stable nor immediate as is that of Contemplatiues The Charity of actiues is strong and vigorous and the outvvard effects of it dazeling the eyes of the beholders and thereby causing great edification they are vvith all frequently multiplied for strong loue is a Passion that takes pleasure in labours Wheras the deedes of Contemplatiue soules except vvhen God by an extraordinary inspiration calls them to exteriour employments are but fevv and in appearance but small litle regarded or esteemed by others Yet those meane actions of theirs in Gods esteeme may be preferred incomparably before the others as being in a far more perfect degree Supernaturall and Diuine as proceeding from an immediate and most certeine impulse of Gods holy Spirit vvhose conduct light vertue such soules doe far more clearly perceiue and more faithfully constantly follovv euen in their daily and ordinary practises then actiue liuers doe or can in their actions of highest importance Lastly the charity of Contemplatiues though it be lesse stirring buisy yet is far more profoundly rooted in the center of the spirit causing an vnion much more Spirituall Diuine 5. S. Bernard perfectly experienced in the Internall vvaies of a Contemplatiue life vvriting to certein Religious Fathers of the Carthusian Order Professing the same excellently expresses this vnion in these vvords Aliorum est Deo seruire vestrum adhaerere Aliorum est Deo credere scire amare reuereri vestrum est sapere intelligere cognoscere frui that is It is the duty of others that liue actiue liues either in the vvorld or ReligioÌ„ â—o serue God but it is yours to adhere inseparably vnto him It belongs to others to beleiue to knowe to loue to adore God but to you to tast to vnderstand to be familiarly acquainted with and to enioy him 6. Consonantly to this expression of S. Bernard Mystick vvriters doe teach that the proper end of a Contemplatiue life is the atteining vnto an Habituall almost vninterrupted perfect vnion vvith God in the Supreme Point of the spirit and such an vnion as giues the soule a fruitiue possession of him a reall experimentall perception of his Diuine Presence in the depth center of the spirit vvhich is fully possessed and filled vvith him alone not onâ—y all deliberate affections to creatures being excluded but in a manner all Images of them also at least so far as they may be distractiue to the soule 7. The effects of this blessed perceptible Presence of God in perfect soules are vnspeakable diuine For he is in them both as a Principle of all their actions Internall Externall being the life of their life and spirit of their spirits and also as the End of them directing both the actions persons to himselfe only He is all in all things vnto them A light to direct securely all their steps and to order all their vvorkings euen those also vvhich seeme the most indifferent the vvhich by the guidance of Gods holy spirit doe cause a farther aduancement of them to a yet more immediate vnion He is a sheild to protect them in all tentations and dangers an internall force and vigour vvithin them to make them doe suffer all things vvhatsoeuer his pleasure is they should doe or suffer They not only beleiue knovv but euen feele tast him to be the vniuersall Infinite Good By meanes of a continuall conuersation vvith him they are reduced to a blessed state of a perfect denudation of spirit to an absolute internall solitude a Transcendency forgetfullnes of all created things and especially of them selues to an heauenly-mindednes fixed Attention to God only and this euen in the midst of employments to others neuer so distractiue and finally to a gustfull knovvledge of all his infinite perfections and a strict application of their spirits by loue aboue knovvledge ioyn'd vvith a fruition repose in him vvith the vvhole extent of their vvills so that they become after an inexpressible manner Partakers of the Diuine nature yea one spirit one Will one loue vvith him being in a sort deified enioying as much of heauen hereas mortality is capable of 8. To this purpose saih the same S. Bern Amor Dei vel Amor Deus Spiritus Sanctus Amori Hominis se infundens afficit eum sibi amans semetipsum de Homine Deus secum vnum efficit spiritum eius Amorem eius that is the loue of God or loue vvhich is God to vvit the Holy Ghost povvring himselfe into the loue of man inclineth applieth mâ—n by loue vnto himselfe and thus God louing himselfe by man maketh both his spirit loue one vvith himselfe 9. A most blessed state this is certainly being the Portion chosen by Mary vvhich our Lord himselfe calls optimam partem the very best of all diuine graces vvhich God can bestovv in this life and vvhervvith he enriche two in a singular mnaner those his most highly fauoured most tenderly loued freinds S. Iohn the Euangelist and S. Mary Magdalen but in a yet more supereminent degree his ovvne most heauenly Virgin-mother 10. Happy therefore are those soules vpon vvhich God bestovves a desire ambition so glorious as seriously effectually to tend aspire and endeauour
the Exercise of Diuine Loue vvhich is most perfectly performed in Internall Prayer in Attention to and Vnion with God in Spirit What an Expert persvvading Subtile Maister Loue is beyond Study or Consideration vvee see euen in Naturall and Secular businesses One that is immersed in Sensuall Loue to any person has no neede of Instructions or Bookes to teach him the Art of Louing wee see hovv skillfull on the sudden such an one becomes in the vvayes hovv to please the person beloued Hee looses not neither out of ignorance nor negligence the least opportunity to ingratiate himselfe He vnderstands the mind and intention of the other by the least signes The Motion of a hand the cast of an eye is sufficient to informe him and set him on vvorke to attempt any thing or procure any thing that may content the party The like subtilty and perspicacy vvee may see in those Earthy soules vvhich cleaue vvith an earnest affection vnto Riches What subtile vvaies doe they find out to encrease their wealth Such trifling inconsiderable things they make vse of for that purpose as another vvould not take notice of or could not see hovv to make proffit by them They haue almost a Propheticall Spirit to foresee dangers vvhere none are and aduantages probable or possible to happen many yeares after 17. Now how comes it to passe that the Eyes of Loue are so quicke-sighted Surely by this That vvhere Loue to any particular Obiect is predominant it subdues all other Affections to all other Obiects vvhich vvould distract the thoughts and seduce the vvill from contemplating and adhering to the thing so beloued 18. Vpon such grounds therefore as these it is that S. Augustin calls Diuine Loue Luminosissimam Charitatem most full of Light and most enlightning For a soule that truly loues God vvith a Loue worthy of him hauing the Mind cleared from all strange Images and the Will purified from all strange Affections is therby enabled purely to Contemplate God vvithout any distraction at all And being desirous in all things to please him knovves hovv to make aduantage of all occurrences Light and Darknes Consolations and Desolations Paines and Pleasures all these contribute to the aduancing of this Loue. Yea there is nothing so indifferent or in its ovvne nature so inconsiderable but that such a soule can perceiue hovv vse may be made of it to please God thereby 19. Novv since Pure Loue is exercised immediatly to God only in Pure Praier by vvhich alone the Spirit is vnited to him Hence it is that Praier is the only efficacious Instrument to obtaine Supernaturall Light according the saying of Dauid Accedite ad Deum illuminamini Approach vnto God by Praier and yee shall be enlightned And hence also it is that the same Holy Prophet so earnestly and frequently aboue tvventy times in one Psalme 118. praies for such light to vnderstand and discouer the vvonderfull things of Gods Law And vvhat vvere those wonderfull things Surely not to be informed that Murder or Adultery vvere Sins or generally that God vvas to be loued vvith the vvhole soule For much more knovvledge he had then this before he praied But being desirous to giue himselfe vvholly to God and to performe his vvill alone in all things he so oft makes vse of Praier for the obtaining an extraordinary Light to be had no other vvaies but by Praier that he might thereby be enabled to discouer and find out the Diuine Will in all manner of cases and doubtfull circumstances 20. Novv only such Inspirations and such Illuminations as these doe Spirituall Persons pretend to by the meane of Praier and attending to God And if they doe exercise Praier vvith a due feruour and constancy these they shall most certainly enioy and that in such a measure that vvheras the greatest part of ordinary good Christians are so dimme-sighted as to see the Diuine Will only in circumstances vvhere there is a necessary obligation so that they spend the far greatest part of their liues in Actions that doe no vvay aduance them in Diuine Loue being vvrought cheifly in Vertue of the Principle of selfe-Loue and interests of nature Those that are perfectly internall liuers being clovvded by no vaine Images and distracted by no inferiour Affections doe see the Diuine Will clearely in the minutest affaires vvhich they accordingly make aduantage by to improue themselues in the Loue of God And according to the degrees of Loue so proportionably are the degrees of Light And thus I suppose the pretended Inconueniences suspected to flovv from the publishing of this doctrine vvill appeare to be only pretended and causelesly feared 21. But the other Obiection at the first sight seemes more considerable as implying a far greater and more certaine Inconuenience and danger that may ensue vpon the publishing of this Doctrine concerning Diuine Inspirations Illuminations and Calls For thus they argue It is to be feared that the fanatick Sectaries which now swarme in England more then euer will be ready to take aduantage from hence to iustify all their frenzies and disorders all which they impute with all confidence to Diuine Inspirations Illuminations and Impulses For can wee forbid them to practise what wee our selues teach to be a Christian Duty And yet it is apparent what fearfull and execrable effects the practise of this pretended Duty doth produce among them It was by Inspiration say they that their Progenitours did breake out of the Church and by Inspiration they doe still introduce endlessely new Fancies and practises It is by Inspiration that they endanger the ruine of Christianity it selfe by infinite Schismes and pestilent Reformations It is by Inspiration that they employ the Gospell to destroy the Gospell from thence preaching Heresies in Churches and Chambers Sedition in States Rebellion against Princes and Prelates So destroying all Order Vnity and Peace euery where These things considered what can be more reasonable then that wee should take heed how wee furnish them thus with armes to maintaine themselues and to fight against God his Church 22. This is the Obiection Which though it haue a fearfull shevv yet being vvell examined it vvill proue no lesse vveakely grounded then the former For the demonstrating therfore of the inconsequence of it I vvill by vvay of Preparation lay dovvne these follovving vndenyable Principles breifly mentioned before viz. 23. First That Diuine Inspirations are so absolutely necessary in Precepts for the auoiding of sin and in Counsells for the gaining of Perfection that vvithout them no Action of ours can be good or meritorious Yea the Dutyes of Obligation vvhich vvee performe or Counsells of Perfection freely obeyed by vs are only so far acceptable to God as they proceede from his Inspirations and motions of his Holy Spirit This is not only an vndoubted verity but one of the most fundamentall Verities of Christian Religion vvhich attributes all good in vs to the Diuine Grace And what is Grace but the Diuine inspiration of
to her I say it is morally impossible for such a soule so louing God deliberately habitually to yeild to the loue of any thinge but God only in order to him or to stop in any inferiour degree of loue to him The frailtie of nature many vnauoydable distractions tentations may generally doe hinder most soules from atteining or euen approaching to such perfection to such vninterrupted attention vnion vvith God as vvas practised by Adam in Innocency by a fevv Perfect soules in all ages But nothing but the vvant of true sincere loue vvil hinder the aspiring therto according to the measure strength of grace that each soule in her order enioyes And both reason experieÌ„ce vvitnesse this truth in all manner of loues lavvfull or vnlawfull For vve see that vvhersoeuer the loue to riches honour Empire or pleasure is the tyrannising Affection so as to cause the person to place his supposed happines in any of these such persons neither vvill nor can being so disposed vvillfully surcease a continuall progresse in pursuinge their designes endlesly neither can they admit an habituall deliberate adherence vvith affection to any other obiect though not ruinous but in an inferiour degree preiudiciall to vvhat they principally affect CAP. II. § 1. Commonly those only are said to aspire to perfection that consecrate themselues to God § 2. A naturall deuotion propension to seeke God of wich the degrees are infinitly various § 3. 4. 5. Yet all ranged vnder two states Actiue Contemplatiue § 6. 7. Generally most soules are of a mix'd temper betweene both hence comes the difficulty of the guiding of soules § 8. At the first Entrance into Internall waies all soules seeme to be of an Actiue temper 1. NOtvvithstanding although all Christians are obliged to aspire to perfection to leade spirituall liues sanctifying all their actions employments by prayer yet the effectuall practise of this obligation is so very rare that in ordinary speech those only are said to Aspire vnto perfection vvho haue bene so highly fauoured by God as to haue bene called by him froÌ„ all sollicitous engagement in vvorldhy affaires so as to make the only buisines employment of their liues to be the seruing adoring louing meditating praying vnto God the attending to follovving his diuine inspirations c. in a state of competent abstraction solitude this most ordinarily perfectly in a religious profession or if in the world yet in a course of life diuided separated from the vvorld 2. There seemes indeed to remaine euen naturally in all soules a certaine propension to seeke God though not at all for himselfe but meerelie for the satisfaction of nature selfe-ends vvhich is a kind of Naturall Deuotion is to be found euen in hereticks yea Iewes heathens this more or lesse according to their seuerall dispositions corporall complexions the varietie of vvhich is vvonderfull almost incredible Novv vvhen diuine grace adioyns it selfe to such good propensions it promotes increases them rectifying vvhat is amisse in them especially by purifying the intention making them to seeke God only for God himselfe no vnvvorthy in feriour Ends of nature but it doth not at all alter the complexion it selfe but conducts soules in spirituall vvaies suitably to their seuerall dispositions by an almost infinite varietie of paths fashions yet all tending to the same generall end vvith is the vnion of our spirits vvith God by perfect loue 3. Notwithstanding all these varieties of dispositions waies of which vve shall treate more fully vvhen vve come to speake of Internall prayer may commodiously enough be reduced in grosse to tvvo rankes to vvit Actiue Contemplatiue spirits Both vvhich aspire to a perfection of vnion in spirit vvith God by perfect loue for that purpose in grosse practise make vse of the same meanes necessary to that end to vvit Mortification Prayer But yet the manner both of their vnion prayer consequently of their mortification also is very different And the roote of such difference is the forementioned variety of propensions naturall dispositions to internall vvayes 4. For first the Propension vvhich is in some soules to Deuotion is of such a nature that it inclines them much to buisy their imagination to frame in their minds motiues to the diuine loue by Internall Discourse so as that vvith out such reasoning vse of images they can seldome vvith any efficacy raise or fixe their affections on God Such dispositions are not patient of much solitude or recollection more then shall be necessary to enable them to produce maintaine a right Intention in outvvard doings vvorkes of charitie to the vvhich they are povverfully inclined And the Mortifications most vvillingly practised by them are vsually eâ—ternall oftentimes voluntarily assumed the vvhich make a great shevv procure very great esteeme from others And proportionably hereto the diuine loue vnion produced by such meanes is verie vigorous but lesse Pure spirituall apt to expresse it selfe by much sensible deuotion tendernes The state therefore perfectioÌ„ of these soules is called the state PerfectioÌ„ of an Active life 3. Againe others are naturally of a propension to seeke God in the obscurity of faith vvith a more profound Introuersion of spirit vvith lesse Actiuity motion in sensitiue nature vvith out the vse of grosser Images yet vvith far greater simplicity Purity efficacy And consequently such soules are not of themselues much inclined to externall vvorkes except vvhen God calls them thereto by secret Inspirations or ingages them therin by command of Superiours but they seeke rather to purifie themselues inflame their hearts in the loue of God by Internall quiet pure Actuations in Spirit by a totall Abstraction from Creatures by Solitude both Externall and especially Internall so disposing them selues to receiue the Influxes Inspirations of God vvhose guidance cheifly they endeauour to follovv in all things And the Mortifications practised by them though lesse remarkable yet are faire more Efficacious being profound and penetrating euen to the most secret deordinations of the Spirit By a Constant pursuance of such Exercises their Spirits becoming naked empty of all strange Affections Images Distractions the Diuine spirit only liues operates in them affording them Light to perceiue strength to subdue selfe-loue in its most secret and to all others imperceptible insinuations And by Consequence they attaine vnto an Vnion vvith God farre more strickt immediate then the former by a loue much more Masculine pure Diuine And the state and Perfection of these happy soules is called the state and Perfection of à Coâ—templatiue Life 6. Now though all Internall Dispositions of soules by wich Mankind is more diuersified then by outward features may conueniently enough be ranged vnder these two states yet wee are not to conceiue that each
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 self-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
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
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 self-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
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 self-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
and likevvise the security and benefitt of being but truely in the vvay to Perfection though she should neuer attaine to it in this life 6. First therfore to demonstrate that the vvay to Perfection must needs be long and tedious euen to soules vvell disposed therto both by nature and education for to others it is a vvay vnpassable with out extreme difficulty this will easily be acknowledged by any well-minded soule that by her owne experience will consider how obstinate inflexible and of how glewy tenacious a nature corrupt selfe-loue is in Her How long a time must passe before she can subdue any one habituall ill inclination affection in her selfe What fallings rising againe there are in our passions corrupt desires in somuch as vvhen they seeme to be quite mortified almost forgotten they vvill againe raise themselues combat vs vvith as great or perhaps greater violence then before Novv till the poysonnous roote of selfe-loue be vvithered so as that vvee do not knovvingly and deliberatly suffer it to spring forth beare fruit for vtterly killd it neuer vvill be in this life till vvee haue lost at least all affection to all our corrupt desires euen the most veniall vvhich are â—llmost infinite perfect charity vvill neuer raigne in our soules and consequently perfect vnion in spirit vvith God cannot be expected For Charity liues grovves according to the measure that self-selfe-loue is abated and no further 7. Soules that first enter into the Internall vvaies of the spirit or that haue made no great progresse in them are guided by a very dimme light being able to discouer and discerne only a fevv grosser defects inordinations but by perseuering in the exercices of mortification prayer this light vvill be increased then they vvill proportionably euery day more more discouer a thousand secret and formerly inuisible impurities in their intentions selfe-sekings hypocrisies and close designes of Nature pursuing her ovvne corrupt designes in the very best actions cherishing Nature one vvay vvhen she mortifies it another and fauouring pride euen vvhen she exercises humility Now a cleare light to discouer all these almost infinite deprauations not only in our sensitiue Nature but also in the Superiour soule vvhich are far more secret manifold dangerous and a courage vvith successe to combat ouercome them must be the effect of a long continued practise of praier mortification 8. The vvant of a due knovvledge or consideration herof is the cause that some good soules after they haue made some progresse in Internall vvaies become disheartned and in danger to stop or quite leaue them For though at the first being as vsually they are preuented by God vvith a tender sensible deuotion vvhich our Holy Father calls feruorem Nouitium they doe vvith much zeale as it seemes to them vvith good effect begin the exercises of mortification praier Yet aftervvard such sensible feruour tendernes ceasing as it seldome failes to doe by that nevv light vvhich they haue gotten they discerne a vvorld of defects formerly vndiscouered vvhich they erroneously thinke vvere not in them before vvherupon fearing that instead of making progresse they are in a vvorse state then vvhen they begun they vvill be apt to suspect that they are in a vvrong vvay This proceeds from a preconceiued mistake that because in times of light deuotion the soule finds her selfe caried vvith much feruour to God and perceiues but small contradictions and rebellions in inferiour Nature that therfore she is very forvvard in the vvay to Perfection Wheras it is far othervvise For Nature is not so easily conquered as she imagins neither is the vvay to Perfection so easy and short Many changes she must expect many risings and fallings some times light and some times Darknes sometimes calmnes of Passions and presently after it may be feircer combats then before and these successions of changes repeated God knovves hovv oft before the End approacheth 9. Yea it vvill likelie happen to such Soules that euen the formerly vvell knovven grosser defects in them vvill seeme to encrease and to grovv more hard to be quelld after they haue bene competently aduanced in Internall vvaies And the reason is because hauing sett themselues to combat corrupt Nature in all her peruerse crooked impure desires and being sequestred from the vanities of the vvorld they find themselues in continuall vvrestlings and agonies and vvant those pleasing diuersions conuersations recreations vvith vvhich vvhilst they liued a secular negligent life they could interrupt or putt of their melancholick thoughts and vnquietnes But if they vvould take courage insteade of seeking ease from Nature further then discretion allovves haue recourse for remedy by Praier to God they vvould find that such violent Tentations are an assured signe that they are in a secure happy vvay and that vvhen God sees it is best for them they shall come of from such combats vvith victory comfort 10. Novv as from the consideration of the tediousnes of a perfect vniuersall mortification of the corrupt affections of Nature it does appeare that Hasty Perfection is not ordinarily to be expected And vvhere there are appearances of extraordinary lights supernaturall visits in soules not throughly mortified it is to be feared that there hath bene some secret exorbitancy in the proceedings of such soules some deeply rooted Pride c. vvhich hath exposed them to the Deuills Illusions so that then state is very dangerous The like vvill appeare if vvee cast our eyes vpon the Nature degrees of Internall Praier in the Perfection of which the End of a Contemplatiue life which is perfect vnion in Spirit vvith God doth consist 11. For a soule must 1. ordinarily speaking passe through the vvay of externall and imaginary Exercises of Praier in the vvich she must tarry God knovves hovv long yea vvith out a discreete diligence and constancy in them she may perhaps end her daies therin 2. Then vvhen her affections doe so abound and are sufficiently ripe so as that discourse is not needfull or becomes of little efficacy she is to betake her selfe to the exercise of the vvill in the vvhich a very long time must ordinarily be spent before she can chase avvay distracting grosser Images and before the Heart be so replenished vvith the Diuine Spirit that vvithout any Election or deliberation it vvill of it selfe almost continually breake forth into Aspirations pure eleuations of the Superiour will 3. Being arriued to this happy state only God knovves for hovv long a time she is to continue therein there being almost infinite degrees of aspirations each one exceding the former in Purity before she be ripe for the Diuine Inaction 4. And hauing gotten that a very long time is like to be spent very oft in most vvofull obscurities and desolations before she arriue 5. To the State of Perfection Novv all these degrees of Praier are to be attended vvith proportionable degrees
the sight of them is vnacceptable to their Neighbours and acquaintance as if they did silently condemne their liberties For this reason they are apt to raise and disperse euill reports of them calling them Illuminats Pretenders to extraordinary visits and lights Persons that walke in mirabilibus super se 6. Or at least to deride them as silly seduced melancholy spirits that follow vnusuall and dangerous vvaies 18. All these and many other the like persecutions calumnies and contempts a vvell disposed soule that purely seekes God must expect and be armed against And knovving that they doe not come by chance but by the most vvise holy and mercifull Prouidence of God for her good to exercise her courage in the beginning and to giue her an opportunity to testify her true esteeme and loue to God and spirituall things let her from hence not be affrighted but rather pursue Internall vvaies more vigorously as knovving that there can not be a better proofe of the Excellency of them then that they are displeasing to carnall or at least ignorant men vnexperienced in such Diuine vvaies Let her not vvith passion iudge or condemne those that are contrary to her for many of them may haue a good intention and zeale therein though a zeale not directed by knovvledge If therfore she vvill attend to God follovving his Diuine Inspirations c. she vvill see that God vvill giue her light and courage and much invvard security in her vvay 19. But her greatest and more frequent Persecutions vvill be from her ovvne corrupt nature and vitious Habits rooted in the soule the vvhich vvill assault her many times vvith tentations and invvard bitternesses and agonies sharper and stranger then she did expect or could perhaps imagine And no vvonder For her designe and continuall indeauours both in mortification Praier being to raise herselfe out of and aboue nature to contradict nature in all its vaine pleasures and interests she can expect no other but that Nature vvill continually struggle against the spirit especially being inflamed by the Deuill vvho vvill not faile to employ all his Arts all his malice and fury to disturbe a designe so vtterly destructiue to his Infernall Kingdome established in the soules of carnall meÌ„ The vvell minded soule therefore must make a generall strong Resolution to beare all vvith as much quietnes as may be to distrust herselfe intirely to rely only vpon God and to seeke vnto him by Praier and all vvill assuredly be vvell She vvill find that the Yoake of Christ vvhiâ—h at the first vvas burdensome vvill being borne vvith constancy become easy and delightfull Yea though she should neuer be able to subdue the resistance of euill inclinations in her yet as long as there remaines in her a sincere Endeauour after it no such ill Inclinations vvill hinder her happines CAP V. § 1. 2. A 3. motiue to Resolution is the danger of repidity of which the nature and Roote is discouered § 3. 4. 5. The miseries of a Tepide Religious person that is ignorant of Internall waies § 6. 7. Or of one that knowes them but neglects to pursue them § 8. 9. How pestilent such are in a Community § 10. On the otherside an vndiscreete passionate feruour may be as dangerous as negligence 1. A Third yet more pressing Motiue to a couragious ResolutioÌ„ of prosecuting Internall vvaies once begin and a strong proofe of the extreme necessity therof is the consideration of the extreme danger and miseries vnexpressible of a negligent and Tepide life vvhether in Religion or in the vvorld the vvhich not only renders Perfection impossible to be atteined but endangers the very roote of essentiall sanctity and all pretention to Eternall Happines as among other Mystick vvriters Harphius in his tvvelue mortifications earnestly demonstrates 2. Tepidity is a bitter poysonnous Roote fixed in the minds of negligent Christians vvho though out of a seruile feare they absteine from an habituall practise of acknovvledged Mortall Actuall sinnes and therefore groundlesly enough thinke themselues secure from the danger of Hell yet they performe their externall necessary obligations to God and their Brethren sleepily and heartlesly vvithout any true Affection contenting themselues vvith the things hovveuer outvvardly done yea perhaps knovving no Perfection beyond this But in the meane time remaine full of selfe loue invvard Pride sensuall desires auersion from internall conuersation vvith God c. And the ground and cause of this pernicious Tepidity is vvant of affection and esteeme of spirituall things and a voluntary affection to veniall sins not as they are sins but as the obiects of them are casefull or delightfull to nature ioyned vvith a vvillfullnes not to auoyd the occasions of them nor to doe any more in Gods seruice then vvhat themselues iudge to be necessary for the escaping of Hell 3. Such Persons if they liue in Religion must needs passe very vncomfortable and discontented liues hauing excluded themselues from the vaine entertainments and pleasures of the vvorld and yet reteining a strong affection to them in their hearts vvith an incapacity of enioying them They must vndergoe all obligations Austerities and Crosses incideÌ„t to a Religious state vvithout comfort but only in hauing dispatched them vvith very little benefit to their soules and vvith extreme vvearisomenes and vnvvillingnes Novv vvhat a resemblance to Hell hath such a life vvhere there is an impossibility freely to enioy vvhat the soule principally desires and vvhere she is forced continually to doe and suffer such things as are extremely contrary to her inclinations 4. Whereas if soules vvould couragiously at once giue themselues vvholly to God and vvith a discrete feruour combat against corrupt Nature pursuing their Internall Exercises they vvould find that all things vvould cooperate not only to their Eternall good but euen to their present contentment and ioy They vvould find pleasure euen in their greatest mortifications and crosses by considering the loue vvith vvhich God sends them and the great Benefit that their spirit reapes by them What contentment can be greater to any soule then to become a true invvard freind of God chained vnto him vvith a loue the like vvherto neuer vvas betvvene any mortall creatures to know and euen feele that she belongs to God and that God is continually vvatchfull ouer her and carefull of her saluation None of vvhich comforts Tepide soules can hope to tast but on the contrary are not only continually tortured vvith present discontents but much more vvith a feare and horrour considering their doubtfullnes about their future state 5. If such Tepide soules be ignorant of the Internall vvaies of the spirit vvhich vvith out some fault of their ovvne they scarce can be vvhen they come to dye it is not conceiueable vvhat apprehensions and horrours they vvill feele coÌ„sidering that a setled vvillfull affectioÌ„ to veniall sins bring a soule to an imminent danger of a frequent incurring actuall mortall sins the vvhich though they be not of the greater kind
difficulties yea that there were many waies that seemed and promised to leade thither but the dangers of them were too great Neuerthelesse one way he knew which if he would diligently pursue according to the Directions markes that he would giue him though said he I cannot promise thee a security from many frights beatings other ill vsage tentations of all kinds but if thou canst haue courage patience enough to suffer them without quarrelling or resisting or troubling thy selfe so passe on hauing this only in thy mund sometimes on thy tongue I HAVE NOVGHT I AM NOVGHT I DESIRE NOVGHT BVT TO BE AT IERVSALEM my life for thine thou wilt scape safe with thy life in a competent time arriue thither 3. The Pilgrime ouerioyed with these newes answered so I may haue my life safe may at last come to the place that I aboue all things only desire I care not what miseries I suffer in the way Therfore let me know only what course I am to take God willing I will not faile to obserue carefully your directions The guide replied Since thou hast so good a will though I my selfe neuer was so happy to be in Ierusalem notwithstanding be confident that by the instructions that I shall giue thee if thou wilt follow them thou shalt come safe to thy iourneyes end 4. Now the Aduice that I am to giue thee in breife is this Before thou set the first step into the high way that leades thither thou must be firmely grounded in the true Catholicke faith moreouer whatsoeuer sins thou findest in thy conscience thou must seeke to purge them away by hearty pennance absolution according to the lavves of the church This being done begin thy iourney in Gods name but be sure to goe furnish6d vvith two necessary instruments Humility Charity both vvhich are conteined in the forementioned speech vvhich must alvvaies be ready in thy mind I AM NOVGHT I HAVE NOVGHT I DESIRE BVT ONLY ONE THING AND THAT IS OVR LORD IESVS AND TO BE WITH HIM IN PEACE AT IERVSALEM The meaning vertue of these vvords therfore thou must haue continually at least in thy thoughts either expressely or vertually Humility sayes I AM NOVGHT I HAVE NOVGHT loue sayes I DESIRE NOVGHT BVT IESVS These tvvo companions thou must neuer part from neither vvill they vvillingly be separated from one another for they accord very louingly together And the deeper thou groundest thy selfe in Humility the higher thou raisest thy selfe in Charity for the more thou seest feelest thy selfe to be nothing vvith the more feruent loue vvilt thou desire Iesus that by him vvho is all thou maist become something 5. Novv this same Humility is to be exercised not so much in considering thine ovvne selfe thy sinfullnes misery though to doe thus at the first be very good proffitable but rather in a quiet louing sight of the infinite endlesse being goodnesse of Iesus The vvhich beholding of Iesus must be either through grace in a sauourous feeling knowledge of him or at least in a full firme faith in him And such a beholding vvhen thou shalt atteine to it vvill vvorke in thy mind a far more pure spirituall solide perfect humility then the former vvay of beholding thy selfe the vvhich produces an humility more grosse boystrous vnquiet By that thou vvilt see feele thy selfe not only to be the most vvretched filthy creature in the vvorld but also in the very substance of thy soule setting aside the foulenes of sin to be a mere nothing for truely in of thy selfe in regard of Iesus vvho really in truth is all thou art a mere nothing and till thou hast the loue of Iesus yea feelest that thou hast his loue although thou hast done to thy seeming neuer so many good deeds both outvvard invvard yet in truth thou hast nothing at all for nothing vvill abide in thy soule fill it but the loue of Iesus Therfore cast all other things behind thee forget them that thou maist haue that vvhich is best of all And thus doing thou vvilt become a true Pilgrime that leaues behind him houses vvife children freinds goods makes himselfe poore bare of all things that he may goe on his iourney lightly merrily vvithout hindrance 6. VVell novv thou art in thy vvay trauelling tovvards Ierusalem The vvhich trauelling consists in vvorking invvardly vvhen neede is outvvardly too such vvorkes as are suitable to thy condition and state and such as vvill helpe increase in thee this gracious desire that thou hast to loue Iesus only Let thy vvorkes be vvhat they vvill thinking or reading or preaching or labouring c if thou findest that they dravv thy mind from vvorldly vanity confirme thy heart vvill more to the loue of Iesus it is good proffitable for thee to vse them And if thou findest that findest that through coustome such vvorkes doe in time loose their sauour vertue to increase this loue that it seemes to thee that thou feelest more grace spirituall proffit in some other take these other leaue those for though the inclination desire of thy heart to Iesus must euer be vnchangeable nevertheles thy spirituall vvorkes that thou shalt vse in thy manner of praying Reading c. to the end to feed strengthen this desire may well be changed according as thou feelest thy selfe by grace disposed in the applying of thy heart Bind not thy selfe therfore vnchangeably to voluntary customes for that will hinder the freedome of thy heart to loue Iesus if grace would visit thee specially 7. Before thou hast made many stepps in the way thou must expect a world of enemies of seuerall kinds that will besett the round about all of them will endeauour busily to hinder thee from going forward yea if they can by any meanes they will either by perswasions flatteries or violence force thee to returne home againe to those vanities that thou hast forsaken For there is nothing greeues them so much as to see a resolute desire in thy heart to loue Iesus to trauaile to find him Therfore they will all conspire to put out of thy heart that good desire loue in which all vertues are comprised 8. Thy first enemies that will assault thee will be fleshly desires vaine feares of thy corrupt heart And with these there will ioyne vncleane spirits that with sâ—eights tentations will seeke to allure thy heart to them to withdraw it from Iesus But whatsoeuer they say bebeiue them not but betake thy selfe to thy old only secure remedy answering euer thus I AM NOVGHT I HAVE NAVGHT AND I DESIRE NOVGHT BVT ONLY THE LOVE OF IESVS so hold forth on thy way desiring Iesus only 9 If they indeauour to put dreads scruples into thy mind would make thee beleiue that thou hast not yet done Pennance enough
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
that so much talked of spirit of an Order nor hovv seuerall Orders though neuer so much distinguished by habits or certaine externall practises if their profession be to tend to Contemplation can haue any more then one spirit vvhich directs them to make their principall designe to be the seeking of God in his Internall vvayes of Diuine loue for that only end besides conformable Prayer to practise such obseruances mortifications as vvill best promote this designe And surely this good spirit of Religion contemplation a good Directour of vvhat Profession soeuer vvill very studiously endeauour to aduance yea moreouer vvill no doubt oblige his Disciples to be very Regular zealous in the obseruance of all good ordinances of the Community principally of the Rule according to their professioÌ„ made Instructing them vvithall hovv they may vse such things for the aduancing of their spirit the seruice of God although in the meane time perhaps he be not cunning in all the particular Obseruances that belong to them and little or nothing at all to him 17. All soules that liue in Contemplatiue Orders are nor naturally fitted for Contemplatiue vvayes nor the seeking of God in spirit Those therfore that haue not indeed are not capable of much light in their Interiour and so are not so fit to be guided by Diuine Inspirations doe the more need to haue certeine Rules from vvithout at least for the exteriour And for such it is Gods vvill and direction that they should more depend on Externall Guides 18. He that takes vpon him the office of a spirituall Directour saith Thauâ—erus ought for some reasonable space of time to conuerse vvith his Disciples especially at the beginning for a fevv transitory Conferences vvill not suffise to giue him light concerning their propensions dispositions that he may fit them vvith a degree of Prayer proper for them both for the present future And his principall care must be to set them in such a way as that they may not need to haue much recourse vnto him aftervvard the vvhich is done by giuing them generall Directions about their prayer especially how therby to dispose themselues to receiue light from God whose InspiratioÌ„s ought for the future to â—e their principall Rule especially for the Interiour And for the practising in particular according to the generall Directions giuen the Disciples must vse their ovvne iudgment for a helpe they may also make vse of such Instructions as they may find in bookes so far as they shall be proper for their spirit But in cases when neither their owne Iudgment nor bookes will helpe them if the difficulty be of greater moment they may againe haue recourse vnto their Directour 19. And in this sort are writers that speake much of the necessity of an Externall Directour to be vnderstood For if such necessity were to last alwaies good soules should be obliged to spend their whole liues in conferring with Directours from whence vvould follovv continuall sollicitudes scrupulosities dangerous distractions c. most contrary to an Internall spirituall life vvhich ought to be a state of much repose cessation introuersion a continuall attendance vnto vvhat God speakes vvithin vnto a soule who if soules vvill humbly faithfully depend on him vvill cleare resolue difficulties vvhich Externall maisters vvill neuer be able to penetrate into But it is too generall an humour in Directours novv adaies to make themselues seeme necessary vnto their disciples vvhom hey endeauour to keepe in a continuall dependance to the great preiudice of their progres in spirit besides many other inconueniences not needfull to be mentioned particularly 20. A soule thar has recourse to an Instructour prouided by God for her or that vsing her best aduice she hath made choyce of must deale freely plainly candidly vvith him conceiling nothing necessary to be knovvne by him his Directions she must follovv in all things assuring herselfe that if she doe so in the simplicity of her heart as in obedience to God himselfe God vvill enlighten him so that she shall not be mislead 21. The gift of discerning spirits is so necessary to a spirituall Guide that except therby he be able to fit a soule vvith a sort degree of prayer suitable to her naturall disposition not tying all soules to begin according to any generall methods for none such can be perscribed but vvill be preiudiciall to some vnlesse he teach her hovv she may become illuminated vvithout him by God alone by the meanes of Prayer abstraction of life vvhervvith the mists of Images passions being dispelled a light vvill spring forth in the soule far more cleare certeine then any that can come from humane instructions not all the Instructions of men Angells ioyned vvith all mortifications imaginable vvill be able to bring a soule to Contemplation For seldome or neuer doth God vvorke contrary to our naturall complexions And till soules come to exercises in spirit prayer infused by God alone they are far from Contemplation 22. Novv at the first it is very hard for any Directour to knovv exactly the secret Inclinations of imperfect soules vvhich are so infinitly various And therfore for the most part their Instructions about prayer attendaÌ„ce to Diuine Inspirations must be generall the vvhich the disciples themselues must make a particular vse of by obseruing their ovvne abilities inclinations by marking vvhat more particular formes of Prayer c. suite best vvith them doe them most good And this if they be not able in a reasonable manner to doe or if they haue not the courage to abide in a vvay in vvhich they are put it vvill be in vaine for them to proceede in those secret Internall vvayes 23. If the vvay vvherein a soule is put hath made a reasonable progres be indeed proper for her there vvill be little need of frequent recourse vnto her Directour Neither ought he to examine her about her Internall Exercises of vvhich he may iudge vvell enough by her externall comportment for it is impossible for a soule to be in a vvrong vvay interiourly but of it selfe it vvill breake out exteriourly especially to the eyes of those vvho themselues are in a right vvay as the Spirituall Directour is supposed to be And there is scarce any more certeine signe that a soule is not interiourly in a good vvay then is her being forvvard to trouble her Directour vvith multiplicity of Questions doubts her readines to discouer her Interiour to others vvhom she has heard or does beleiue to be skilfull in Spirituality 24. The Images internall Distractions raised by impertinent consultations about the Interiour are of all other most pernicious For distractions from vvithout are but superficiall vvhereas those being hatched bred vvithin the soule from some secret ill qualities as feare scrupulosity curiosity c. they are more profound destructiue to true Recollection
abounding 3. But as for Spirituall Bookes the Intention of an Internall liuer ought not to be such as is that of those vvho liue extrouerted liues vvho read them out of a vaine curiosity or to be therby enabled to discourse of such sublime matters vvithout any particular choyce or consideration vvhether they be suitable to their spirit for practise or no. A Contemplatiue soule in Reading such bookes must not say This is a good booke or passage But moreouer This is vsefull proper for mee by Gods grace I will indeauour to put in execution in due time place the good instructions conteined in it as far as they are good for mee 4. For such soules the bookes most proper are these follovving Scala perfectionis vvritten by F. Walter Hilton The Clowd of vnknowing vvritten by an vnknovvne Authour The secret Paths of Diuine loue as likevvise the Anatomie of the soule vvritten by R. F. Constant in Barbanson a Capucin The Booke entitled Of the threefold will of God vvritten by R.F. Benet Fitch alià s Ganfield a Capucin likevvise The vvorks of S. Teresa of B. Iohn de Cruce likevvise Harphius Thaulerus Suso Rusbrochius Richardus de S. Victore Gerson c. And of the Ancients the Liues of the Ancient Fathers liuing in the Deserts Cassian his Conferences of certaine Ancient Hermites recommended particularly vnto vs by our Holy Father S. Basiles Rules c. Then for soules that tend to perfection in an Actiue life Bookes most proper are The vvorkes of Rodriguez of perfection The duke of Gandy Of good workes Mons de Sales Ludouicus de Puente c. And lastly bookes of a mixed nature are Granatensis Blosius c. Indeed fevv spirituall bookes there are vvherin there is not an intermingling of such Instructions Novv I should aduise soules in an Actiue life not at all to meddle vvith Instructions belonging to Contemplation but applying themselues to the precepts exercises of an Actiue life to vse them in Order to the end therof the Perfection of externall Christian Charity 5. In all spirituall bookes as likevvise in all that treate of Christian morality such Instructions as concerne the essentiall Qualities Practise of vertues are to be esteemed proper to all soules yet not so the motiues manner circumstances of exercising the said vertues 6. In reading of spirituall bookes if any thing touching prayer c occurre as oftimes it vvill happen that the spirituall disciple vnderstaÌ„ds not let him passe it ouer neither vnnecessarily trouble his ovvne braines nor make it a busines to trouble others about the vnderstanding of it Perhaps in time after more reading especially more experience in prayer he vvill come to vnderstand it 7. And as for those things vvhich he either does indeed or thinks he vnderstands them let him not be hasty to apply them to himselfe by practise out of his ovvne naturall iudgment or liking but let him obserue his ovvne spirit vvay internall guidance by God accordingly make vse of them Othervvise instead of reaping benefit such inconueniences may happen that it vvould haue bene better he had neuer read nor bene able to read any bookes at all but only to haue follovved his owne Internall light as many good soules haue done that neuer could read yet seeking God in simplicity of their hearts praying vvithout any prescribed methods practising likevvise according to the inuitation impulse of the Diuine spirit haue atteined to Perfect Contemplation 8. Generally Mystick Authours vvrite according to their ovvne experience in their ovvne soules vvhen they treate of the seuerall degrees of Prayer the seuerall manners of diuine operations in soules in such degrees as if the same Instructions vvould serue indefinitly for all others Wheras such is the in explicable variety of internall dispositions that the same course order in all things vvill scarse serue any tvvo soules Therefore if the indiscreet Readers vvithout considering their ovvne spirits enablements shall vpon the Authority of any booke either tarry too long in an Inferiour degree of Prayer vvhen God has fitted them does call them to a higher or in a foolish Ambition shall being vnprepared presume to a degree of prayer too sublime spirituall for them there vvill be no end of difficulties doubts consultations 9. But of all errours the greatest most dangerous is the indiscreet imitating the examples practises of Saints in particular extraordinary corporall mortifications voluntarily yet by Gods speciall Direction assumed by them as labours fastings watchings disciplines c for such a forvvardnes in others not called therto to be extraordinary likevvise it is much to be feared proceedes merely from Pride self-selfe-loue vvill produce no better effects then the nourishing of the same inordinate affections And if such haue not the courage patience as it cannot be expected they should haue to perseuere in such exercises this vvill cause Infirmity of body deâ—ection of mind vvearines if not an vtter casting of a spirituall course 10. The benefit that vve ought easily may reape from the reading of such extraordinary practises of others is to admire Gods vvaies in the conducting of his Saints to take occasion from thence of humbling despising of our selues seeing hovv short vve come of them in the practise of their vertues But no further to imitate them in such things then vve may be assured that God directs vs by a supernaturall light enables vs by an extraordinary Grace yea moreouer till vve haue obteined the leaue approbation of a prudent Directour Till this be let vs supply vvith a good vvill vvhat our forces vvill not reach vnto And aboue all things vvee must take heed that vve doe not entangle our selues by laying obligations or vowes vpon our soules about such matters the vvhich vve shall haue difficulty to discharge our selues from vvhen by triall vve find the inconuenience 11. Mystick Writers in expressing the spirituall vvay in vvhich they haue bene lead doe oft seeme to differ extreamly from one another The vvhich difference notvvithstanding if rightly vnderstood is merely in the phrase manner of expression And the ground herof is because the pure immateriall Operations of perfect soules in prayer especially the operations of God in soules in vvhich they are patients only are so sublime that intelligible vvords phrases cannot perfectly expresse them therfore they are forced to inuent nevv vvords the best they can or to borrovv similitudes from corporall things c. to make their conceptions more intelligible thus does each one according to the manner that he finds or conceiues in himselfe or according to his skill in language No vvonder therfore if there seeme to be diuersity among them Hervpon the Authour of the Clowd obserues That great harme may come by vnderstanding things litterally grossely sensibly vvhich hovvsoeuer they be expressed vvere intended ought to be vnderstood spiritually 12. Some good
out of the motiue of diuine loue to the end to increase the said loue in our soules especially the ordinary Actions employments of a Religious contemplatiue life And lastly since Perfection in Diuine loue cannot be atteined by the simple exercise of Charity in duties vvhich are absolutly necessary vvithout mortall sin cannot be omitted the vvhich duties doe seldome occurre But it is moreouer requisite for that end to mulâ—iply frequently dayly Exercises of the said Loue in offices lesse necessary yea to purify all our most ordinary Actions from the steines of self-selfe-loue vvhich adhere vnto them hence I say appeares the necessity of the Influence of the diuine spirit vpon our Actions vvhich are not of such obligation if vve seriously tend to the Perfection of Diuine loue in our soules 3. To this purpose it is vvorth the obseruing hovv seriously our holy Father S. Benedict in forces the necessity of hearkning to obeying the Inspirations of Gods holy spirit our only supreme Maister making this the foundation of all Religious Duties in the Prologue of his Rule vvhere he saith That we must nunquam discedere ab eius magisterio neuer depart from the Institution direction of God That we must haue our eyes open ad Deificum lumen to the Diuine light On which grounds he calls a Monastery scholam Dominici seruitij the schoole wherin Gods seruice is taught and officinam Artis spiritualis the workehouse wherin the art of the diuine spirit is taught practised Namely because all things all obseruances euen those of the least moment in a Religious life doe tend to vvithdravv vs from all other teachers all other skill to bring vs to be Deo docibiles taught by God only And therfore it is that our said holy Patriarch layes this as the foundation of all religious Practises that they be done in vertue of prayer his vvords are Inprimis vt quidquid agendum inchoas bonum à Deo perfici instantissima Oratione deposcas As if he should say In the first principall place thou art to consider this to be the end why I inuite thee to an abstracted Religious life that thou maist therby be brought to this happy secure state as to be enabled to obteine of God by most earnest assiduous prayer to giue a blessing perfection to euery Action that in a religious state thou shalt apply thy selfe to Novv if according to our holy Fathers principall Intention Prayer ought to prepare accompany euery Action vvhich vve performe in Religion then surely it vvill follovv that they ought all of them to be performed vvith relation to God as vpon his bidding for his loue glory 4. Moreouer more particularly concerning Diuine Inspirations our holy Father makes mention of seuerall ones in speciall As in the point of Internall prayer though in common he ordeines that it should be short in the 20. Chap. of his Rule yet so as that he leaues it to the liberty of any one to prolong it ex affectu Inspirationis Diuinae gratiae by an inuitation enablement from a dâ—uine Inspiration Grace And againe concerning Abstinence as also the measure of allovvance for meate drinke he professeth that he had a scruple hovv to proportion it considering the variety of mens tempers necessities But hovveuer though he vvas vvilling to allovv vvhat might be sufficient for the strongest yet he leaues euery one in particular to the direction of Grace saying in the 40. chap. Vnus quisque proprium habet donum ex Deo alius sic alius verò sic that is Euery one hath a peculiar gift of God one hath this another that Quibus autem donat Deus tolerantiam abstinentiae propriam se habituros mercedem sciant That is those vnto whom God hath giuen the strength to endure a sparing abstinence let them be assured that so doing God will giue them a peculiar reward Besides these seuerall other passages might be produced out of our Holy fathers Rule to the same purpose 5. Novv in this last passage there is a Document that vvell deserues to be considered Euery one saith he in S. Paules vvords hath his proper peculiar gift in the matter of Refection All good Christians haue the gift to auoyd therein a mortally sinfull excesse But Religious Internall liuers haue moreouer or may haue a speciall Gift to auoyd euen veniall defects And the Perfect to aduance themselues therby tovvards Perfection Yet from thence vve cannot conclude that God has obliged himselfe to discouer vnto euery one although seeking it by Prayer the exactly true state complexion of his body Whence it follovvs that if he being mistaken in that vvhich he is not bound to knovv should demand more or lesse sustenance then is absolutly necessary it is no sin vpon supposition that such desire did not proceed from a sensuall affection to meate nor a faulty neglect of health but from the best light that reason could afford him to iudge of his ovvne necessity from an Intention to benefit his soule by a moderate refreshing of nature And it is Gods vvill that vve should follovv Reason in all externall things in vvhich God doth not vsually othervvise illuminate his seruants Though naturall Reason therfore may faile be mistaken yet the person does not offend but rather follovves God by follovving the light of his reason this being all the light in such cases afforded him So for example if an Hermite being infirme and hauing none to consult vvith should doubt vvhether it vvere vnlavvfull for him to breake a commanded Fast and hauing by Prayer desired Gods Direction should remaine persvvaded thet it vvas and therby should preiudice his health by fasting This vvould be no sin at all in him yea on the contrary it vvould be meritorious For he vvould faile indeed in that for vvhich he had no light neither vvas light necessary to him to vvit the exact knovvledge of vvhat had bene requisite for corporall health But he vvould merit in that for vvhich he had light to vvit the aduancement of his soule And ordinarily speaking the inspirations that God affords to the more perfect in such cases are rather to absteine euen from the more expedient commodities yea oftimes to some preiudice of health for the greater good of the soule because too anxious a sollicitude for health is vnbecoming an Internall liuer Yea a robustious health vninterrupted is not conuenient for such an one But leauing this digression 6. Our holy Father teaches as himselfe had bene taught For vvhat other Teacher had he from his infancy till the moment of his Expiration but the Diuine spirit by vvhose light impulse alone he vvas directed into in his solitude aftervvard enabled to direct all succeeding ages in a Coenobiticall life to haue recourse to the same Teacher The like may be said of all the Ancient Hermites anachoretes vvho could haue no other Instructour but God
any other vvord seasonably spoken or any obiect occurring vvith due circumstances doth incite vs to lift vp our soules to God by prayer to performe some Acts of Charity to mortify some inordinate affection c. Yea sometimes from a desperate sinfull state to conuert our soules to God And thus doing vve as S. Paul exhorts Timothy doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raise blow into a flame the grace vvhich before lay in our hearts like coales of fire smothred in the Ashes And if this be frequently done that Grace vvhich at the first imparting vvas but vveake needed strong endeauours to excite it becomes far more actiue more easy to be excited so that vpon any the least occasion offred it is ready to bestirre it selfe disperse its odours vertue till at last it gets so perfect a dominion in perfect soules that it quite subdues the contrary Principle of corrupt nature And is scarse euer idle but the least hint being giuen it turnes the soule presently to God keepes it almost continually fixed on him In so much as those things which formerly had no effect at all vpon them now presently euen violently inflame them 5. Yea in some supereminently perfect soules this gift of Gods holy Spirit comes to be so vigorous that it subdues euen reason it selfe leades it captiue after it selfe pushing the soule to Heroycall actions vvithout any precedent Act of reason or the least deliberation though in the Act the soule by consenting merits Thus vve reade of the ancient Martyrs hovv they by an impetuous impulse of the Diuine spirit rushed before the persecuting Iudges to confesse the name of Christ Yea S. Apollonia cast herselfe into the fire The loue of Christ burning in their hearts constreining them as S. Paul sayes From the like efficacy of the Diuine spirit proceeded that Spirituall Gift of Prayer by vvhich the Holy Primitiue Christians in their Publicke meetings conceiued povvred forth Prayers vvithout any concurrence therto of their ovvne Inuention Gods spirit itselfe in S. Pauls expression praying in them And in this sense principally it is that I suppose the Schooles doe vnderstand the Gifts of the Spirit although most certaine it is that all Holy Actions internall or externall are effects of the same Spirit though in a lesse degree 6. This fundamentall Grace therfore is that Talent or stock that has Gods Image on it not Caesars vvhich God bestowes vpon euery one in Baptisme c. to trade vvith all the vvhich till the vvill cooperates vvith the Actuall Ayde of God is as it vvere wrapped in a Napkin hid vnder ground but being vvell managed multiplies into many Talents This is that very small but Diuine seed of vvhich the Euangelist speakes vvhich being cast in our hearts by labour cultiuation produces many precious fruits this is that Fermentum leauen vvhich being inclosed in the three faculties of our soules as in three measures of meale doth disperse its vertue through the whole masse 7. Novv to the end I may approach more close to the present matter vve may further consider that as by the exercise of Morall Philosophicall vertues there is ingenerated daily increased by perseuerance in the same exercise that most noble vniuersall vertue of Morall Prudence vvhich no study or speculatiue learning hovv great soeuer could haue produced The vvhich Prudence as the Philosopher sayes is a skill most properly conuersant about particular Acts not generall notions or Definitions of things and enlightens the soule to iudge determine in vvhich circumstances vvith vvhat concurring qualities an Action of vertue ought and may vvith the best aduantage and perfection be exercised So that by the helpe of this vertue of Prudence vvhen it is arriued to an excelling degree a vertuous Person will neuer omitt a due occasion to practise vertue nor vvill he euer doe it vnseasonably and vndiscreetly for then it vvould not be vertue and vvhen he exercises it he vvill not be deficient in any thing requisite to giue a luster therto The very same in a due proportion is seene in the Exercise of Diuine vertue or Charity for by a constant practise therof not only Charity it selfe is exalted multiplied and increased but there is likevvise kindled in the soule by the spirit of God a light of spirituall Prudence far more cleare and more certaine to conduct vs in the Diuine vvayes then morall Prudence is in the waies of morall honesty The vvhich Diuine light has this great aduantage aboue Prudence That wheras Morall wisedome can only teach the exercise of vertue in those occasions which doe not euery day happen in which such vertues ought to be exercised neglecting to giue any Rules to lesser indifferent Actions This Diuine light vvhich teaches vs to loue nothing at all but God accounts no actions at all in particular indifferent but teaches vs to direct all to the seruice and loue of God and can discerne hovv one may concurre therto more then another and accordingly chuses the best 8. Novv the Reason why by the Exercise of Charity alone and not by any study or speculatiue considerations this Diuine light can be kindled is because the Blindnes and Darknes vvhich is naturally in our vnderstandings comes principally from the peruerse deordination vvhich Selfe-loue causes in our vvills By meanes of vvhich vve vvill not suffer the vnderstanding to see vvhat it does see For euen vvhen by the light of Faith vve are in generall instructed in the Offices and Rules of vertue and Piety yet in many particulars Selfe-loue adhering to that side vvhich vve ought to refuse vvill either forbid and hinder the vnderstanding from considering vvhat is euill or defectuous in it or if there be any the least ground of Doubt it vvill cast such faire glosses on it and so seduce the vnderstanding to find out Motiues and pretences for the preferring therof that in fine the light it selfe vvhich is in the vnderstanding vvill misleade vs. But vvhen by perfect Diuine Charity all these distorsions of the vvill are rectified and that all the subtile insinuations false pretexts close interests and Designes of selfe-loue are discouered and banished then the mind beholds all things vvith a cleare light and proposing God as the end of all Actions vvhatsoeuer it sees vvhere God is to be found in them and may best be serued and obâ—ved by them Then the vvill is so farre from clovvâ—â—â—g or casting mists before the eyes of the vndestanding that if there vvere any before it alone dispells them for it is only the novv-sanctified feruent vvill that dravves the soule in all its faculties from all other inferiour seducing obiects and carries them in its ovvne streame and svvift course tovvards God It vvill not suffer the soule to chuse any thing but vvhat is good yea the best of all because God vvould haue that to be chosen alone According therfore to the measure of Charity so is our measure of
for Surely not Corporall labours Not the vse of the Sacraments Not hearing of Sermons c. For all these she might haue enioyed perhaps more plentifully in the vvorld It is therfore Only the vnion of the Spirit with God by Recollected Constant Praier to the attaining vvhich Diuine End all things practised in Religion doe dispose and to vvhich alone so great impediments are found in the vvorld 6. The best generall proofe therfore of a good Call to Religion is a Loue to prayer either vocall or Mentall For if at first it be only to vocall Praier by reason that the soule is ignorant of the efficacy and Excellency of Internall Contemplatiue Prayer or perhaps has receiued some preiudices against it Yet if she obserue Solitude carefully and vvith attention and feruour practise Vocall Praier she vvill in time either by a Diuine Light perceiue the necessity of ioyning Mentall Praier to her vocall or be enabled to practise her vocall Prayer mentally vvhich is a sublime Perfection 7. It is a state therfore of Recollectednes Introuersion that euery one entring into Religion is to aspire vnto The vvhich consists in an habituall Disposition of soule vvherby she transcends all creatures their Images the vvhich therby come to haue litle or no Dominion ouer her so that she remaines apt for immediate Cooperation vvith God receiuing his Inspirations and by a returne and as it vvere a refluxe tending to him and Operating to his Glory It is called Recollectednes because the Soule in such a State gathers her thoughts naturally dispersed fixed vvith multiplicity on Creatures and vnites them vpon God And it is called Introuersion both because the Spirit those things which concerne it being the only obiect that a deuout Soule considers values she turnes all her Sollicitudes inwards to obserue defects wants or inordinations there to the end she may remedy supply correct them And likevvise because the proper Seate the Throne Kingdome vvhere God by his Holy Spirit dvvells and reignes is the purest Summity of Mans Spirit There it is that the soule most perfectly enioyes and contemplates God though euery vvhere as in regard of himselfe equally present yet in regard of the communication of his Perfections present there after a far more Noble manner then in any part of the vvorld besides inasmuch as he communicates to the Spirit of Man as much of his Infinite Perfections as any Creature is capable of being not only simple Being as he is to inanimate Bodies or Life as to liuing Creatures or Perception as to sensitiue or knowledge as to other ordinary Rationall Soules But vvith and besides all these he is a Diuine Light Purity happines by communicating the supernaturall Graces of his Holy Spirit to the Spirits of his seruants Hence it is that our Sauiour sayes Regnum Dei intra vos est The Kingdome of God is within you And therfore it is that Religious Solitary abstracted Soules doe endeauour to turne all their thoughts invvard raising them to Apicem Spiritus the pure top of the Spirit far aboue all sensible Phantasmes or imaginatiue discoursings or grosser Affections vvhere God is most perfectly seene and most comfortably enioyed 7. Novv the actuall practise of this Introuersion consists principally if not only in the Exercise of Pure Internall spirituall Prayer the Perfection of vvhich therfore ought to be the Cheife ayme to vvhich a Religious Contemplatiue Soule is obliged to aspire So that surely it is a great mistake to thinke that the Spirit of S. Benedicts Order Rule consists in a Publick Orderly protracted solemne singing of the Diuine Office the vvhich may be full as vvell yea and for the Externall is vvith more aduantage performed by Secular Ecclesiasticks in Cathedrall Churches A Motiue to the introducing of vvhich pompous solemnity might be that it is full of Edification to others to see heare a conspiring of many Singers Voyces and it is to be supposed of hearts too to the praising of God But it is not for Edification of others that a Monasticall State vvas instituted or ought to be vndertaken Religious Soules truly Monasticall flye the sight of the vvorld entring into Desarts and solitudes to spend their liues alone in Pennance and Recollection and to purify their ovvne Soules not to giue Example or Instruction to others Such Solitudes are or ought to be sought by them therby to dispose themselues for another far more proffitable Internall solitude in vvhich Creatures being banished the only Conuersation is betvveene God and the Soule her selfe in the depth of the Spirit as if besides them tvvo no other thing vvere existent 8. To gaine this happy state a deuout Soule enters into Religion vvhere all imaginable aduantages are to be found for this End At least anciently they vvere so and still ought to be But yet though all Religious persons ought to aspire to the Perfection of this State it is really gained by very fevv in these times For some through ignorance or misinstruction by Teachers that knovv no deeper not a more perfect introuersion then into the Internall senses or imagination And others through negligence or else by reason of a voluntary povvring forth their Affections thoughts vpon vanities vselesse Studies or other sensuall Enterteinments are neuer able perfectly to enter into their Spirits and to find God there 9. But it is vvonderfull to reade of that depth of Recollectednes most profound Introuersion to vvhich some Ancient Solitary Religious Persons by long exercise of spirituall Prayer haue come In so much as they haue bene so absorpt euen drovvned in a deepe Contemplation of God that they haue not seene vvhat their eyes looked on nor felt vvhat othervvise vvould greiuously hurt them Yea to so habituall a State of attending only to God in their Spirit did some of them attaine that they could not though they had a mind therto oftimes fixe their thoughts vpon any other obieâ—t but God their Internall senses according as themselues haue described it hauing bene in an vnexpressible manner drawen into their Spirit and therein so svvallovved vp as to loose in a sort all other vse A most happy state in vvhich the Deuill cannot so much as fixe a seducing tentation or Image in their minds to distract them from God but on the contrary if he should attempt it that vvould be an occasion to plunge them deeper more intimely into God 10. And this vvas the effect of Pure Spirituall Contemplatiue Prayer The vvhich vvas not only practised by the Holy Ancient Hermites c. in most sublime Perfection But the exercise therof vvas their Chiefe most proper almost continuall Employment in so much as the Perfection therof vvas by them accounted the perfection of their State A larger proofe vvherof shall be reserued till vvee come to speake of Prayer For the present therfore I vvill content my selfe vvith a testimony or tvvo related by Cassian out of the mouthes
Purity simplicity of spirit such may call themselues Monkes CoÌ„templatiues being yet able to shevv no signes of such a Profession but the habit a certaine outvvard formall solemne seuere comportment vnder vvhich may be hidden a secret most profound selfe loue Pride And they may doe vvell to meditate seriously on that memorable saying of Hesychius a holy illuminated Monke He that hath renounced the world saith he that is mariage possessions the like such an one indeed hath made the Exteriour man a Monke but not as yet the Interiour But he that hath renounced his owne thoughts affections such an one hath made truly the Interiour man aÌ„ Monke also And verily any one that hath neuer so small desire therunto may easily make the outward man a Monke But it is a taske of no small labour to make the Interiour man so too Now a Signe of an Interiour Monke sayth he is the hauing attained to the Dignity of Pure spirituall Prayer CHAP. VI. § 1. That Internall Prayer was the Practise of Ancient Hermits what kind of Prayer that was § 2. 3. 4. 5. 6. How it to came to passe that vocall Prayer became to them Internall brought many soules anciently to Perfection And why it will not now doe so ordinarily § 7. 8. 9. 10. The great helpe that the Ancients found by externall labours to bring them to Recollection § 11. 12. 13. How manuall labours came to giue place to Studies that which are defended § 14. The late Practise of Internall Prayer recompences other Defects 1. THAT Internall Spirituall Prayer vvas seriously almost continually practised by the Ancients is appareÌ„t both out of the Liues Conferences of the Ancient fathers But indeed there are but fevv proofes extant that appointed times vvere set for the exercising it Conuentually except in the fore-mencioned story of the Monke tempted by the Deuill to retire himselfe from his Brethren vvhen they vvere in such Prayer I suppose therfore that Superiours Directours of soules tending to Contemplation vvere in these latter dayes obliged to enioyne dayly Recollections by reason that the dayly priuate continuall employments of Religious Persons are not so helpfull aduantagious to the procuring of that most necessary simplicity purity of soule as anciently they vvere And therfore they vvere forced to make some supply for this defect by such Conuentuall Recollections The vvhich they instituted to be performed in publick because they perceiued or feared that Religious soules if they vvere left to themselues vvould out of Tepidity neglect a duty so necessary so efficacious 2. Now to the end that by comparing the manner of liuing obserued anciently by Religious Persons vvith the Moderne in these dayes it may appeare vvhat great aduantages they enioyed tovvards the attaining of Perfection of Prayer beyond vs Wee may consider 1. Their set Deuotions vvhat they vvere And 2. Their dayly Employments during the remainder of the day 3. As concerning the first their appointed Deuotions eyther in publick or Priuate vvas only reciting â—he Psalter to vvhich they sometimes adioined a litle Reading of other parts of Scripture For as for the foremencionâ—d conuentuall mentall exercise of Prayer it vvas very short being only such short Aspirations as Gods spirit did suggest vnto them in particular as it vvere the flower of their Publick Vocall Prayers Yea in priuate vvhen they did purposely apply themselues to Prayer they seldome varied from the manner of their publick Deuotions for then they also vsed the Psalter 4. Novv how it came to passe that vocall Prayers alone vvere in ancient times auaileable to bring soules to perfect Contemplation vvhich in these dayes it neither does nor ordinarily speaking candoe I shall declare more fully vvhen I come herafter to treat of Prayer And in this place I vvill content my selfe to poynt only at the Reasons grounds of difference viz 1. One Reason vvas their incomparably more abstraction of life more rigorous solitude almost perpetuall silence of the practise of vvhich in these dayes it is beleiued vvee are not capable 2. A second vvas their fasts Abstinences other austerities beyond the strength of our infirme corporall complexions 3. A third vvas their Externall employments out of the set times of Prayer the vvhich did far better dispose soules to Recollection to Attendance on the Diuine Inspirations c then those ordinarily practised in these dayes 5. No wonder then if vocall Prayer exercised by such Pure resigned humble Mortified vndistracted soules had the efficacy to produce in them an habituall state of Recollected Introuersion vvhich doubtles in many of them vvas more profound not only vvhilst they vvere busied in their vocall Exercises but also during their Externall busines then it is ordinarily vvith vs in the height of our best Recollections 6. But a more large handling of this matter I referre to the last Treatise vvhere vvee speake purposely of Prayer And for the present I vvill only take into consideration the third forenamed aduantage of corporall labours vvhich to the Ancients proued a helpe to Contemplation far more efficacious then the generall employments of Religious in these dayes 7. For the demonstrating vvherof it is to be obserued that anciently soules embracing a Religious life vvere moued therto merely out of the spirit of PeÌ„nance vvithout any regard at all to make vse of their solitude for the getting of learning or for the disposing themselues to Holy Orders Being likevvise poore vnprouided of Annuall Rents or foundations the vvhich they vvere so farre from seeking or desiring that in our holy Fathers expression cap. 48. they did then only account themselues to be verè Monachi si de labore manuum suarum viuerent true Monks whilst they liued by the labour of their hands they vvere both by necessity choice obliged to corporall labour 8. But their principall care aboue all other things being to attend vnto God to aspire vnto perfect Vnion in spirit vvith him they ordinarily made choyce of such labours as vvere not distractiue such as might be performed in solitude silence so that during the said labours they kept their minds continually fixed on God Such labours vvere the making of Baskets or some other vvorkes of the like nature that required no sollicitude very small exactnesse or attention And as Ecclesiasticall Histories informe vs such vvas the Charity of Bishops other good persons their neighbours that to ease them of all care about the disposing or selling of their vvorke as likevvise to hinder them from hauing recourse to markets for the sale therof order vvas taken that such vvorkes should be taken out of their hands a competent price allovved them for them 9. By this meanes it came to passe that their Externall labours being exercised in order to the aduancement of their spirits proued a vvonderfull helpe therto disposing them to Praier almost coÌ„tinuall coÌ„uersation vvith God And indeed it
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 self-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 self-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
as follovves in vertue of a precedent Actuall Intention made in Prayer c. in so doing she shall performe after the best securest vvay the Exercise of the Continuall Presence of God so much commended by spirituall Authours particularly by our holy Father in the first degree of Humility By the vvhich Exercise surely it cannot be intended that a soule should be obliged to haue continually an Actuall remembrance of God for this being the same vvith actuall Internall Prayer vvould so much endammage the heads of imperfect soules especially that they would quickly be disabled from making any progresse in Spirit 3. The same Practise likevvise doth after the securest manner supply that other Exercise oft recommended of a Continuall thinking on our owne Nothing For by conformity to the foresaid Directions Propriety Selfe-will by the vvhich alone vvee vvould faine seeme to be something more then vvee are or ought to be are not only in thought imagination or desire of mind but really effectually abandonned the inordinate affections of the soule mortified annihilated And it is only for this end that the said Exercise is so much magnified In a vvord by such practises ioyned vvith an Intention to the glory of God his diuine loue a soule vvill be very vvell disposed to the most perfect Prayer of Contemplation 4. Such a vvorld there is of conditions and circumâ—â—ances required to the Perfection of euery Action both touching the substance manner motiue principle end thereof corrupt nature is so subtle to insinuate her ovvne Interests seeking them in euery thing vvee doe persvvading vs that vvee renounce Propriety euen vvhen vvee most earnestly intend it that vvithout an Extraordinary light from God to be obtained only by spirituall Prayer vvee cannot discouer the Inclinations of our ovvne hearts And the reason vvhy this light can be had only by Prayer is because then alone euery the least defect most secret suggestion hinders our view contemplation of God and our tendance to him by consequence is easily discernable as being set betwene our eyes the Sun Wheras in our ordinary Vocall Prayers externall good Actions only greater tentations are able perceptibly to distract vs. 5. Those therfore that doe not pursue Internall Prayer can only so far mortify their passions that they breake not forth into outvvard expressions or Actions But the euill Roote remaines still aliue causing inward disorders very displeasing to God 6. As for Crosses and aduersities vvhich a soule vndergoes out of the strength of Reason and not in vertue of Diuine Grace and Prayer the cheefe effect of them is only to vexe and trouble Nature or at most they serue to mortify the superabundant actiuity and vigour of the internall sences and naturall Affections by vvhich meanes the persons may become more Iudicious Prudent and Temperate but they peirce not to the Spirit it selfe to cause any purity therein or really to diminish selfe-loue Moreouer the like Crosses vndergone by vertue of such a common Grace as ordinary good extrouerted Christians doe enioy though they may be helpfull to preuent the mortally poysonnous effects of selfe-loue vvhich is in vs yet are far from expelling that secret selfe-loue vvhich lurkes in the inmost center of our soules So that they may remaine greiuously full of staines and infirmities and the Diuine loue feeble and easy to be extinguished notvvithstanding the effects of such Crosses 7. Wheras difficulties vndergone in vertue of Grace obtained by Internall Prayer doe as it vvere scovvre purity the spirit it selfe from the Rust of inordinate affections so doe spiritualize all the faculties of the soule causing it to become a pure spirit exalted and separated from sensible obiects all adhesion to them from vvhich all vicious impurity proceedes This is that Diuision of the Soule Spirit mentioned by S. Paul by vvhich the Pure Spirit vvorkes as a Spirit not obscured nor infected vvith sensuall Ends and Interests 8. The vvay of Mortification therfore practised by Internall Contemplatiue liuers is different from that of Actiues though liuing in a Religious state vvell aduanced in Actiue exercises for these endeauour to mortify their inordinate Affections by combatting them purposely directly to vvit by meditating discoursiuely on the motiues afforded by Christian doctrine to oppose them as a consideration of their deformity danger c. and also by exercising an Act of vertue contrary therto so repressing the inordinate Passion Wheras Contemplatiue soules doe indirectly yet far more efficaciously mortify their passions by transcending them that is by eleuating vniting their spirit to God vvith the helpe of pure intellectuall actuations by this meanes forgetting drovvning both their sensuall desires yea all created things cheifely themselues in God So that in a Tentation they doe not turne themselues tovvards the obiect to the end to resist contradict it but by a vigorous Act of Resignation loue they conuert their spirits vnto God scorning euen to cast a regard or glance vpon creatures that vvould allure their affections from God vvhich cannot be considered except in God vvithout leauing some tincture imperfection in the soule 9. It is not therfore the externall practise of vertues nor much lesse customary frequent Confessions Communions Obediences Austerities c but pure spirituall prayer the sublime degrees of it to vvit Aspirations Pure Eleuations of the will other such Diuine Operations that must be the principall Instrument to bring a soule to a state of perfect freedome from exteriour Interiour Immortification For by such operations only she is enabled to transcend Inferiour nature to liue in the quiet secure Illuminated region of the spirit 10. But in the meane time till a deuout soule doe attaine to such Perfection of prayer she must be content to vvorke according to her present light enablement so endeauouring to correct her defects by lesse perfect Exercises such as partake of the Actiue way And she must vvith patience quietnes of spirit beare vvith her ovvne imperfections as she vvould vvith others expecting Gods good time endeauouring to hasten the approach of that time by assiduous Prayer by meanes of vvhich alone she may come to expell those defects vvhich doe novv so much exercise trouble her also to discouer correct many others vvhich as yet her eyes are too infirme dimme to see 11. Indeed the prouident care that God generally hath ouer his children both perfect imperfect is vvonderfull being carefully suited to their present state For he does not vsually send to imperfect soules any mortifications but such as are ordinary proportionable to their infirmity namely such as doe gall afflict their sensitiue nature but doe not peirce into the quick center of the spirit that remaines free to support the other But as for soules arriued to the state of Perfection or neare it God doth vsually prouide for them strange
in troublesome disquieting Imaginations and Resueries far more distracting then any Conuersations Therfore they or rather their Superiours ought to take a speciall care that such a dangerous humour be not nourished by discontented Retirements at the times vvhen others are conuersing together and that at all other times they should be busied in such kind of employments as should not be apt to nourish sollicitude Such dispositions if Prudently managed may proue proper for contemplation because their thoughts being not easily dissipated they are disposed for Recollection Wheras on the contrary the same Dispositions being neglected and sufferd to follovv the bent of their Natures they vvill be in danger to fall into terrible Extrauagancies 20. S. Teresa in her Foundations hath a particular Discourse containing excellent Aduices hovv Melancholick Spirits are to be managed Saying that they ought not to be dispenced from Mortifications or employments from which they are auerse notwithstanding this frowardnes of their humour Yet withall that the Superiour in his Cariage towards them ought to make it appeare that all that he imposes so on them proceeds from pure charity and not any crossenes or auersion c. CHAP. VIII § 1. 2. 3. Of the Fourth kind of Generall Mortifications viz. Tranquillity of mind § 4. 5. It may be in the Superiour Soule during the time that there is disquiet in the Sensitiue § 6. 7. 8. How Peace and Tranquillity of soule may be procured § 9. 10. Of a State of Perfect Peace which is the End of a Contemplatiue Life 1. THe Fourth Generall Mortification is a Constant Peacefullnes and Tranquillity of mind maintaining it selfe against all disquieting Passions of Greife Feare Despaire c Of vvhich I shall in this place speake breifly and only in a generall manner being shortly in the follovving Section to treate largely of the cheife Enemy therof vvhich is Feare and Scrupulosity vvhere I shall take notice of the Speciall Motiues or Instruments of procuring such Peace of mind and of restoring it vvhen it is lost 2. Without a reasonable proportion of such Tranquillity obtained a soule vvill be quite disabled from Internall Prayer Therfore she is to vse all care to preserue it and vvhen it is disturbed or lost she must endeauour as soone and after the best manner she can to regaine it till she be able to say None shall take my Peace from me And to vse the vvords of the Psalmist Anima mea in manibus meis semper My soule is alwayes in my hands and disposition and not captiuated by the corrupt Passions of Nature 3. The subiect of this Peace is the Soule according to all its Faculties both knovving and affecting and both in the superiour and Spirituall as also in the inferiour and â—ensitiue portion For not only the Affections of the vvill and Passions of sensuality but also the Reason and Imagination may be disturbed And therfore a Composednes and calmenes is to be procured through all But yet the vvayes and meanes herto necessary are not the same neither does it follovv that vvhen the Inferiour Faculties are in disorder that the same disorder should be communicated to the Superiour also It does not alvvayes lye in our power vvholly to suppresse the instability and obstinacy of the Imagination nor the vnrulines of sensuality vvhich oft times doe resist our Superiour Reasâ—n But vvee are alvvayes enabled by the ordinary Grace of God to keepe in repose our Superiour soule that is to hinder it from attending to the suggestions of the Imagination vvhich vvee may reiect or to deny consent or approbaâ—ion to the motions of sensuality and this aâ— least it must be our great Care to doe 4. Neither ought a vvell-minded soule to be discouraged or deiected at the contradiction that she finds in sensuality But resisting it the best she can she must be resigned and Patient vvith herselfe as she vvould be at the refractory humours of another till that by Gods blessing a longer exercise of Prayer and Mortification doe produce a greater subiection of sensuall Nature to Reason and Grace In the meane time she may comfort herselfe vvith this assurance That all merit and Demerit lyes in the Superiour will and not at all in sensuality considered in it selfe and as diuided from the Will 5. During the Conflict betvveene Reason and sence or Appetite there may be a reall Tranquillity in the Superiour Region of the soule although the Person be not able to discerne that there is any such Quietnes yea on the contrary to fearfull Natures it vvill seeme that vvhensoeuer the sensitiue part is disturbed the spirituall Portion doth also partake of its disorders And this vncertainty mistake and feare that a fault has bene committed is the ground of much scrupulosity and by meanes therof of great vnquietnes indeeed euen in the superiour soule to Persons that are not vvell instructed in the Nature and subordination of the Faculties and Operations of the soule 6. Hovveuer a vvell-minded soule may conclude that there is a calmnes in the Reason and in the vvill a refusall to consent to the suggestions of sensuality euen in the midst of the greatest disorders thereof vvhilst that the combat does not cease and as long as the outward members directed by Reason and moued by the Superiour vvill doe behaue themselues othervvise then the vnruly appetite vvould moue them For example vvhen a person being moued to Anger though he find an vnquiet representation in the Imrgination and a violent heate and motions about the Heart as likewise an auersion in sensitiue nature against the person that hath giuen the prouocation yet if notvvithstanding he refraines himselfe from breaking forth into vvords of Impatience to vvhich his Passion vvould vrge him vvithall contradicts designes of Reuenge suggested by Passion such an one practising Internall Prayer and Mortification is to esteeme himselfe not to haue consented to the motions of corrupt nature although besides the invvard motion of the Appetite he could not hinder markes of his Passion from appearing in his Eyes and the colour of his countenance 7. When vvee seeke to retaaine such Quietnes in the midst of vnquietnes vvee doe it by exercising an Act of Mortification proper to the occasion Euery Act vvherof doth in some degree abate impetuous Nature disposing us for better and more quiet Recollections vvhich vvill procure us a clearer light and more efficacious Grace to resist sensuality aftervvards As on the contrary each Act of immortification doth increase in us Selfe-loue the cause and Roote of all vnquietnes and causes a greater obscurity in the soule indisposing it likevvise to Prayer 8. To the end to procure an Habituall Peacefullnes of mind vvee must be carefull not to doe any of our Actions I meane euen our Actions of Duty vvith impetuousnes and an invvard hastines but vvith a composed calmenes For all acts of impetuosity and violence are so far but effects of self-Selfe-loue and proceed not from the Diuine Spirit vvhich is
impure Delectations Chastity Against the pleasures of Tast Temperance Against excessiue though not vncleane Loue to persons freinds c. the Loue of God and spirituall things c. But my purpose here is only to treate of that vniuersall Vertue vvhich is the Cure of all inordinate Loues to vvit the Loue of God and in him and for his sake only of our Brethren and of Purity of Intention vvhich in substance are the same And because the Tentations about Tast are such as adhere to the most spirituall Persons dayly and vnauoidably assalting them I vvill adde some Instructions about our behauiour in Refection 2. The next Passion is Anger Some instead herof doe put in Hope But hovvsoeuer for our present purpose the Passion of Anger deserues more to be considered by vs for Hope may be referd to Desire or Loue. Novv the Remedy or Mortification proper against Anger is the vertue of Patience 3. The third Passion in sensitiue Nature is Feare 4. And the fourth is Sorrow And because it is not needfull as to our present purpose to diuide these two since among Internall Liuers it is Feare that is the most tormenting Passion and that vvhich causes Excesse of Sorrow Therfore the same Remedies vvill serue to cure both for vvhich purpose I vvill discourse largely concerning Scrupulosity the Causes Remedies of it c. 3. In the next place as to the Superiour Portion of the Rationall Soule besides the same Affections of Loue Anger Feare and Sorrow vvhich in the Inferiour Soule are called Passions and hauing the same Obiects c. are to be comprised in them there are more particularly two distempers in the Will to vvit Pride or Selfe-esteeme the Remedy wherof is Humility And next Obstinacy and a violent retaining of Liberty to vvhich the proper Remedy opposed is Obedience As for a loue of superfluous Knovvledge or Curiosity enough hath bene said touching the mortifying of it vvhere vvee treated of the regulating of the Studies of Religious Persons 4. In this Order therfore I vvill novv treate of the Passions or Affections to be mortified and the manner hovv to doe it by the Vertues opposed Beginning with the Sensitiue Passions and so proceeding to the speciall inordinate Affections in the Will First therfore of Inordinate Loue either to Persons or things and the Remedy of it vvhich is Diuine Charity CHAP. II. § 1. Loue is the Roote of all other Passions § 2. The wonderfull deprauednes of our Naturall Loue. § 3. The only vniuersall Remedy is Charity or Diuine Loue. § 4. 5. Of the distinction of Loue into 1. A loue of Desire or Concupiscence 2. a loue of Freindship The which are neuer separated 1. THE Principle of all our Actions both Externall and Internall and that vvhich both begets and sets on vvorke all other Passions is only Loue that is an Internall Complacence and Inclination to an obiect from the Goodnes or Beauty that is beleiued to be in it The vvhich Obiect if it be absent the first effect of Loue is Desire or tendance to it But if it be present then the Effect of Loue is Ioy Rest Fruition of it Not only Greife and Anger c. but euen Hatred it selfe is set on vvorke by Loue For therfore a Person is angry discontented or displeased because something comes in the vvay hindring him from vvhat he Loues Therfore he labours and vvorkes all that he does vvorke So that accordingly as Loue is regulated and placed vpon a vvorthy or vnvvorthy Obiect so is the vvhole Person disposed according to that saying of S. Augustin Non faciunt bonos vel malos mores nisi boni vel mali amores that is It is only a good or ill Loue that makes our Actions and Conditions to be good or ill 2. Hence vvill appeare hovv inexpressibly depraued both our Nature and all our Actions outvvard and invvard must be since vvheras wee were created only to loue and enioy God yet vvee loue and seeke nothing but our selues Our sensitiue Affections are caried to nothing but vvhat is pleasing to sensuality And our Spirituall Affections to nothing but Propriety Liberty Independence Selfe-esteeme Selfe-iudgment Selfe-will to those things only that doe nourish such depraued Affections By this meanes vvee are quite diuerted from our last End and Felicity Euery thought that naturally vvee thinke euery vvord vvee speake euery Action vvee doe caries vs further from God our only last End and Perfection And consequently nothing can vvee reape from them but encrease in Misery 3. Novv the only possible Remedy for this horrible and vniuersall deordination in vs proceeding from the only Roote of Selfe loue is to haue a new contrary Diuine Principle imprinted in our Hearts by vvhich vvee should be auerted from the falsely seeming Happines that Selfe loue promises vs in Creatures and conuerted to our first and only End which is God And this can be no other but Diuine Loue or Charity shed abroad in our Hearts by the Holy Ghost This Charity is an vniuersall Cure of all our disorders producing the like Effects in us vvith respect to our true End that Selfe-loue did to a false End It raises and emploies vvhen need is all other Passions Anger against our ovvne negligence ingratitude c. Hatred against the Deuill and sin that hinder our Conuersion to God c. And it is the roote of all our good Actions for giuing vs an Inclination desire tendance to Vnion vvith God from thence it is that vvee regulate direct all our Actions to him Herupon S. Paul ascribes to Charity the Acts of all other vertues Charity saith he is patient it is kinde long suffering it doeth nothing vnseemely it reioyceth in the Truth c. 4. Novv to the End vvee may haue a distinct and cleare Notion of the Nature of true Charity vvhich is one and the Noblest Species of Loue Wee may take notice that in generall Loue regards 1. Either a thing that wee desire to be possessed of or to procure for our selues or some other that wee loue as Pleasure Proffit Honour Knovvledge c. 2. Or else a Person either our selues or any other to whom vvee beare an Affection and to whom wee vvish any good thing The former of these tvvo Loues is called a Loue of desire The latter a Loue of freindâ—hip The difference betvveene these tvvo is this That vvhen vvee loue any thing distinct from our selues or the Person of our freind our loue does not rest in the thing but in the Person for it is not the thing is loued but only for the Persons sake in vvhom Loue is finally terminated and to vvhom that thing is loued and sought So that vvheÌ„ vvee seeke pleasure and riches c. to our selues the loue that vvee beare vnto them is indeed selfe-loue because it is only for out ovvne sakes that vvee loue them to giue Satisfaction to our Naturall desires Yea vvhen vvee loue a Person only for Sensuall
Pleasures sake and not for vertue it is our Selues only that vvee loue in such a Person vvhom vvee then loue not properly as a PersoÌ„ but as a thing pleasurable to vs. But by a Loue of Freindship vvee doe at least vvee professe to loue the Person for the Persons sake and to seeke therin not our ovvne good but only the Persons for vvhose greater good vvee are vvilling to neglect our ovvne yea sometimes for the Persons contentment safety c. to sacrifice our ovvne contentment or may be our life also Thus far Freindship hath bene described in Ancient and latter times And Charity is by all acknovvledged to be a Loue of Freindship to God and for his sake only to men or our selues 5. Indeede if vvee narrovvly examine the matter vvee shall find that there neither is nor can be aâ—y other true freindship but Charity or the Loue vvhich vvee beare to God or for God And that all other pretended Freindships either among Heathens or Christians are mere sensuall Selfe-loue For though in some Freindâ—hips as they are called some haue professed so absolute a purity and freedome from selfe-interests as for their freinds sake to neglect not only all temporall respects of Riches Honour Pleasure c but also vvillingly exposed their Liues Yet indeed the true Motiue of all vvas a Sensuall loue vnto theÌ„selues For therfore for their freinds sake they made choice of Death rather then to liue depriued of them because the vvant of so great a Sensuall contentment vvas far more bitter insupportable to them then the paine of suffring death which vvould quickly be finished vvheras the languour and torture of the other vvould neuer haue ceased till death 6. But Charity is only and in the most strict sense a Freindship because therin all our Loue is terminated in God only vvee loue nothing but him or for him Yea vvee direct the loue not only of all other Creatures but also of our selues only to him 7. Novv in vvhat sence it is vsually sayd that our loue to God must be a free vnconcerned loue renouncing all interest or expectation of revvard as a Motiue therto and hovv this purely free loue may nothwitstanding consist with yea be grounded vpon a hope of retribution in Heauen consisting in the vision and fruition of God see the following Appendix at the End of the last Treatise CHAP. III. § 1. 2. The proper Seate of Charity is the Superiour will not the sensitiue Affections Though oft in Beginners it operates much there § 3. 4. Seuerall Acts or Fruits of Charity § 5. 6. The securest Practise of Diuine Loue is by selfe Abnegation § 7. Propriety makes and fills Hell And Resignation Heauen 1. THE most precious Vertue of Charity resides not in Sensuality Neither is it a painfull longing of the soule vvhich causes motions in the Heart Yea though it become such a loue as Mysticks call a languishing Loue yet it is not such as sensuall Loues vse to be a troublesome vnquiet Passion But it is seated in the Superiour soule being a quiet but most resolute determination of the Superiour Will to seeke God and a perfect vnion vvith him the vvhich Resolution she vvill not giue ouer for any distractions or occurring difficulties vvhatsoeuer Yea then it is oft most excellent and perfect vvhen the heart or inferiour Nature receiues the least contentment by it yea on the contrary feeles the greatest disgusts and desolations And such a Resolution is grounded on an high esteeme vvee haue by Faith of the Infinite Perfections of God and the innumerable obligations layd by him on vs. This makes an inflamed soule to despise all things vvhatsoeuer for God and to tend to him vvith a resolution of enioying him though vvith the losse of Pleasure Riches Honour yea and the Life it selfe 2. Yet so generous a Loue as this is not gotten suddenly At the first it is very imperfect much allayed by selfe-interest and seeking contentment to Nature euen in the Actions done for God so that vvere it not that ordinarily during such a State of Imperfection God cherishes the soule with sensible Comforts gusts vvhich she feeles in the Exercise of her loue to him she vvould scarce haue courage enough to proceede 3. The Acts Effects and Fruits proper to pure Charity or Diuine Freindship are 1. To be vnited in affection to God as our Cheife only Good vvith vvhom in some sort vvee are one 2 Out of Loue to him to take ioy in his Perfections congratulating vvith him therfore exulting that he is adored glorified by Angells Saints 3. To will and consent to the immutability of those Perfections 4. To desire and occasions being giuen to endeauour that all creatures may loue and adore him That infidells and sinners may be conuerted to him that so he may raigne by Loue in all 5. To be sorry for all offences both our ovvne and others committed against him 6. In pure Loue to him to determine faithfully and vnchangeably to serue him 7. To take iâ—y in all things that please him 8. With indifferency to accept of all things from his hands as vvell things displeasing to our natures as pleasing 9. To be sorry for all things that are contrary to his Holy vvill 10. To Loue all things that belong to him meerly for that reason 11. For his sake to loue all men Yea euen our Enemies Persecutours Nay moreouer to endeauour to expresse some effects of loue more to them then others as being speciall Instruments of procuring greater good to vs then our freinds are 12. To doe all the Honour vvee can to him and all the seruice vvee can to others for his sake 13. In nothing to seeke temporall commodity but only to please him 14. To imitate him in all his Perfections that are imitable and particularly for his sake to loue others vvith the like freedome of loue vvherwith he hath loued vs not seeking any commodity to himselfe therby 15. To endeauour to serue him the best vvee can and yet vvithall to reioice that he is serued more perfectly by others 16. To serue and loue him only in the seruice Loue that vvee shevv to Superiours Equalls or Inferiours 17. To resolue neuer to accept of any Contentment but in him nor other happines but only Him And therfore not to rest vvith affection in any of his gifts but only in himselfe 18. Neuer to set bounds to the measure of our Loue but still to endeauour to loue him more and better 19. To desire to suffer for him here being for the present contented vvith hope only of enioying for the future 20. To hate our selues our corrupt natures our insensiblenes of his goodnes c. vvith a most perfect hatred Neuer being vveary in persecuting and mortifying our selues 21. To loue him equally in his commands as in his revvards 22. To congratulate take contentment in any Act of temporall seuerity exercised by him on vs. 23. Neuer
to cease praying that God vvould shevv vs the defectuousnes of our loue and that he would daily giue vs grace more more to increase it both in the degrees of Feruour and Purity 24. To transcend in louing him all thoughts of our selues and of our ovvne happines c. These are markes signes and Fruits of pure Charity But alas vvhere shall vvee find a soule that can shevv them all Howeuer vvee are to aspire to as many of these Perfections as may be and to be resigned in our Imperfections since such is Gods permission 4. Among all the Expressions of our Loue to God those vvhich are generally the most proffitable for vs are 1. To depend vvith an entire confidence on him both as to our temporall subsistence and spirituall progresse Not relying on our ovvne cares or endeauours but casting our care on him Liuing a Life of Faith 2. To haue hearts not only obedient to his commands but invvardly affected to them so that though they be neuer so contrary to our corrupt natures yet to account the obeying him to be both our necessary most delicious meate and drinke 3. To practise a perfect Resignation to his vvill in all occurrents that befall vs to suffer These are secure Testimonies of our loue because they doe exclude the interests of nature Wheras oftimes Affectiue Loue is mingled vvith naturall gusts and complacency 5. Novv though this most secure practise of Loue by Abnegation and Annihilation of all Propriety selfe vvill be at the beginning full of difficulty because all the comfort of Nature lies in Selfe vvill yet by custome it vvill be lesse vneasy and in the end delightfull For most certaine it is that Christs Yoake by constant bearing becomes easy 6. The smallest Act of Loue Seruice to God performed vvith a perfect Selfe-abnegation is more acceptable precious in his Eyes then the vvorking of a thousand Miracles or the Conuersion of Nations if in these there are mixed interests of Nature 7. In a vvord the Difference betvveene Heauen Hell is that Hell is full of nothing but Seâ—fe-loue and Propriety vvheras there is not the least degree of either in Heauen nor any thing but the Fullfilling of Gods vvill and seeking of his Glory This is the Beatitude of all Saints Angells And no other vvay doe they or can they loue them selues but by louing God only CHAP. IV. § 1. 2. 3. 4. Of Charity as it is the same with Purity of Intention How God is the only End of all our Actions Of a Pure and a Right Intention § 5. 6. 7. 8. 9. Instructions how to get Purity of Intention Especially by the meanes of Praier § 10. The dangerous State of those that doe not practise Praier § 11. 12. Of the Exercise of Offring our Daily Actions suffrings and how far such an Exercise may conduce to Purity of Intention § 13. Rules prescribed by a late Contemplatiue Authour not much approued § 14. 15. Other Aduices § 16. 17. c. Difference of Purity of Intention in Contemplâ—tiue Actiue liuers c. VVEE vvill novv consider Charity vnder another Notion as it is the Directour of all our Actions and so it is called Purity of Intention By vvhich vvee doe referre all that vvee doe or suffer to the Loue and Glory of God vvhich is of all other the most necessary Condition For God revvards no deeds but such as are done purely for his sake So that vvhatsoeuer other End vvee propose vvhich is not Subordinate to this makes the Action so far vnacceptable to him 2. I say Subordinate for doubtles there are must needs be besides this other immediate Ends Intentions of many of our Actions as the Temporall or Spirituall good of our selues on others But vvee are not to rest in those inferiour Ends but to referre both the ActioÌ„s them also finally vnto God So our Sauiour commanded S. Peter to giue Tribute money least the Iewes should be offended 3. Wheras therfore some Spirituall Authours doe aduise vs to exclude the thought of all other Ends but only Gods Glory from all our doings yea so far as that they vvould not scarse permit one in Praying to mention himselfe Saying O that I could loue thee O my God c. Wee are to suppose their meaning to be that considering hovv forvvard subtile Nature is to intrude it selfe its interests in our best Actions euen to the Exclusion of God though vvee pretend othervvise therfore being so imperfect as vvee are our best course vvere to study as much as may be vvith discretion to forget our selues quite and all other creatures But surely if vvee vvere Perfect vvee might vvithout vvrong to God yea vvith the increase of our Loue to him cast an eye on all intermediate Ends. 4. Harphius makes a difference betvveene a Right Intention and a Pure Intention The former he appropriates to good Actiue Liuers who according to the Substance of their Actions and generall purpose of their Hearts doe indeed in all things desire to seeke Gods Glory But yet for vvant of the practise of Pure Spirituall Praier they mixe many vndiscouered Designes of nature in their good Actions the vvhich doe so far abase the valevv of them But the Intention of Perfect Contemplatiue liuers he calls a Simple or Pure Intention because it proceeds from a purified Interiour 5. Novv for the obtaining of such a Pure and Simple Intention I vvill endeauour according to my small experience the best Light that God has giuen me to yeild the best Information helpe I can in the follovving Instructions the vvhich doe properly belong to soules in a Contemplatiue Course And they are to be regarded and vse in particular made of them only so far as Deuout Soules shall find them to be proper proffitable for them in particular and as they are suitable to their Diuine Calls respectiuely the vvhich are much more to be regarded then all humane Instructions 6. First therfore let a vvellminded Soule that leades an internall life by reading conferring considering praying get to vnderstand the best she can vvhat the true and Perfect loue of God is and vvherin it consists 7. Secondly this being done let her by the Grace of God assisting her seriously purpose vvith her selfe yet so as that she doe not fetter herselfe by any Vowes or Obligations by all the best meanes she can to labour for the attaining to the said Loue of God also purely for Gods sake to his Glory no naturall Interests of her ovvne to intend the doing suffring of all things that she shall aftervvards doe or suffer 8. Thirdly Since this Loue is only to be obtained by the meanes of Prayer Mortification let her resolue to abide in the prosecution of these according to the Directions here giuen to her liues End Not voluntarily resting in any degree of loue already attained but still proceeding further vvithout all limits And this
Marke and for this reason before I begin any worke I doe seriously offer it to God begging his assistance 22. Actiue liuers had neede in almost all their Actions of moment to frame an Actuall Intention but not so the Contemplatiue vvho are alvvaies habitually vnited to God For such iterations of Actuall intention vvould cause too much distraction to them 23. To Conclude hovv difficult and vneasy soeuer to Nature the attaining to Purity of Intention be because therby the very Soule of Corrupt Nature vvhich is Propriety is rooted out Yet since it is absolutly necessary in an Internall life therfore considering Gods promise that he neuer vvill be vvanting to our Endeauours Soules of good vvills vvill find it neither impossible nor of so great Difficulty as at first it appeared if they vvill attempt it vvith a strong Resolution To quicken fortifie vvhich Resolution I vvill end this Discourse vvith that peircing saying of Harphius O how great and hidden deceits of Corrupt Nature will appeare saith he and be discouered and consequently be seuerely punished after this life for that Soules haue not here bene purified and made Deiforme in their Intentions God Almighty giue vs the grace to discouer novv and reforme this perillous and secret selfe-seeking of Nature to the Glory of his Holy Name AMEN CHAP. V. § 1. 2. Of the Louing of God in our selues other Creatures And how the loue to our selues is to be Ordered § 3. Euen that loue which is Duty in Heaâ—hens c. is defectuous § 4. Wee can not loue others truly meritoriously till wee first loue God § 5. 6. 7. All Affections not proceeding from Charity are to be mortified § 8. All Intellectuall Creatures are the Obiects of our Charity except the damned Soules Deuills § 9. Of the Order of Charity § 10. 11. 12 13. 14. Those are most to be loued euen aboue our selues whom God loues most Yet certaine Duties proceeding from loue as Honour Sustenance Almes c. are first to be extended to Parents Freinds c and specially to our Selues § 15. 16. 17. Further Proofes of this § 18. Whether Beauty c. may be a Motiue of Loue. § 19. 20. 21. 22. Of loue extended to Enemies Who are esteemed Enemies § 23. Great Grace required to practise this Duty aright § 24. 25. Degrees of loue to supposed Enemies And the fruits therof § 26 Of a Speciall kind of loue called Philadelphia or loue of the Fraternity of Beleiuing Holy Christian Catholicks 1. BEFORE Wee end the Subiect of Diuine Loue something is to be said of Loue to our Selues our Neighbours in and for God For as for the loue vvhich out of God vvee beare to our Selues or any others it is not vvorth the treating of as being altogether defectuous and grounded in Nature And the more vehement it is the more defectuous is it 2. The right Ordring therfore of Our loue to our Selues and our Brethren consists in this 1. That the Motiue of our loue must be the Diuine vvill Command 2. The ground therof must be the relation in vvhich vvee stand to God as capable of the Communication of Diuine Graces and Beatitude 3. The End must be to bring our Selues and others either by our Endeauours Exhortaions c. or by our Praiers to God that he may be loued Glorified by vs in the doing of vvhich consists our Perfection Happines 4. Lastly the subiect of this Loue must be the Superiour vvill especially As for tendernesse of nature distracting sollicitudes vnquiet images in the minde touching those vvee loue the best safest course vvould be to mortify diminish them as much as may be as proceeding from a naturall sensuall affection the vvhich as far as it does not flovv from the Superiour soule is not subordinate directed to the loue of God is defectuous 3. Hence appeares First That affections in Persons that are strangers from the true Faith are full of defectuousnesse in all the particular respects before mentioned For though for example the loue vvhich Children ovve to their Parents the affections mutually due betvveene Husbands Wiues c be for the substance according to the Law of Nature right reason consequently so far conformable to the Diuine Will so that the vvant or refusall of such loue the neglect of the Duties Offices required by such relations is a great sin yet there can bâ— no merit either in such loue or the effects of it by reason that it is neither from the Motiue of Diuine Charity nor directed to the Glorifying of God by perfect loue from vvhich all merit proceedeth 4. Secondly it followes from hence that vvee can neither meritoriously loue our selues nor our Brethren till first vvee are firmely rooted in the loue of God because Charity to our selues or others is indeed only loue to God by Reflection or the louing of God in things belonging to him vvhich he either loues or may loue 5. Therfore an Internall liuer ought to mortify all sensuall affection to creatures I meane all particular freindships intimacies vvhich are not grounded vpon the necessary foundation of the Diuine Loue And as for such affections as are necessarily due by vertue of some respects relations that God has put betvveene our selues any others such an one ought as much as may be to roote them out of the sensuall portion of the soule because there they vvill cause great distractions hindrances of our most necessary loue to God 6. A serious care to practise according to this Aduice is very necessary especially in Religious CoÌ„munities both for our ovvne good others For besides that sensuall freindships grounded on externall or sensuall respects are most vnbeseeming Persons that haue consecrated themselues only to God infinitly preiudiciall to abstraction recollectednes of mind much more if they be betweene Persons of different sexes such particular intimatcies cannot chuse but cause particulities factions particular designes c to the great disturbance harme of the Community 7. The least defectuous amongst the grounds of a particular friendship may be the resentment gratitude for benefits especially spirituall ones that haue ben receiued But yet euen in this case also vvee ought to preuent the settling of amity in the sensuall part of the soule content our selues vvith requiting such obligations by our Prayers or by a returne of proportionable benefits 8. Novv Charity is to be extended to all Intellectuall Creatures that is to all Angells all men vvhether aliue or dead except only the reprobate Angells damned soules which are not obiects of our Charity in as much as they are not capable of enioying God vvhich is the ground of Charity And the effects of our Charity to the glorified Saints Angells must be a congratulation vvith them for their happines for the loue vvhich they beare to God vvhich God vvill eternally beare reciprocally to them
To all Christians dying in the faith of our Lord not yet purified vvee must testify our Charity by Praying for them doing all other Christian Offices of sacrifices Almes c for the asswaging shortning of their suffrings in Purgatory For all Christians aliue yea all men vvee must pray for graces suitable to their necessities for conuersion to vnbeleiuers or misbeleiuers also all those that are of ill liues for increase of grace to those that are in a good state vvith vvhom likevvise vvee must reioyce for the mercies of God shevved to them begge Eternall happines to all Neither must vvee rest in mere desiring such blessings to all men our neighbours but also vpon occasions offred doe all vvee can to procure of effect the things vvee pray for by Exhortations Reproofes c. And if to others much more must vvee expresse all these effects of Charity to our selues And as for temporall Good things as they are called vvee are to desire procure both for our selues others so much of them as God knovves shall be best for the aduancement of our soules in his loue 9. Notvvithstanding though the same Charity ought to be extended to all yet not in the same order nor degree but to some more then others to some also câ—rtaine effects of it vvhich are not due to others Novv how to determine this order degrees though the disputes of many about it are very intricate yet if vvee stand firme to the ground before laid viz. That only God is to be loued by vs in for himselfe our selues with all other creatures only for in God it vvill not be difficult to cleare this point sufficiently 10. It is euident that some effects expressions of loue are due to Parents Brethren c vvhich belong not to strangers some to Superiours vvhich are not proper for Inferiours or equalls much more to husbands Wiues vvhich are not due to any other yet Loue generally taken is due to all Novv our loue to Creatures being as I sayd only the loue of God as reflected â—â— reuerberated vpon those that belong to him this variety of effects of loue is according to the various impressions of the Diuine Perfections in seuerall of his Creatures For besides his Graces beatitude vvhich are common alike to all at least of vvhich all are capable consequently the obiects of our loue God in the first place as being his ovvne being neerest to himselfe has in a small degree imprinted being in vs the conseruation perfectionating of vvhich being ought to be the first obiect of our desires endeauours Againe God as a Creatour cause of being is imperfectly exemplified in our Parents for that reason our Parents next to our selues may challenge our affections besides our affections reuerence gratitude in prouiding for their subsistence as they formerly did for ours except vvhen publick good interposes Againe God as an vniuersall supreme Gouernour has imprinted the Character of his power in Superiours for vvhich besides loue vvee ovve them Obedience respect c In the paying of which Duties wee are not to rest with our minds affections in any of these but to passe through theÌ„ to God in vvhom resides that perfection in an infinite plenitude for vvhich vvee expresse the sayd respectiue offices to seuerall of his creatures so that it is the vniuersall Creatour that vvee honour in our Parents the supreme King of Kings that vvee obey in Magistrates c. 11. But moreouer vvee are to coÌ„sider that though no duty that wee performe has any merit but as it proceeds from Charity is commanded ordered by it yet Loue as loue the proper effect of Loue as such may be separated from these dutyes the vvhich are to be payed although vvee did not invvardly loue the persons to vvhom vvee pay them Yea euen in regard of God himselfe vvee may distinguish these things 12. Although God had no further relation to vs then that vvee haue our Being from him nay though vvee knevv not so much yet if vvee knew how infinite his Power Wisdome Dominion c. vvere vvee could not chuse but admire his Wisdome tremble at his povver c. but these vvould not produce Loue in vs tovvards him the obiect of vvhich must be good that is such Perfections as are aimable render a subiect beautifull or agreable vvithall there must be a possibility at least in the imagination that the person louing may in some sort participate of such Perfections Now in God there being aknovvledged all the possible Perfections that can compose an inconceiuable Pulchritude and moreouer he hauing signified his readines to communicate vnto vs by an affectiue Identification or Vnion all those Perfections if vvee vvill approach vnto him by loue so requiting the loue vvhich he first beares to vs This is it that makes God properly the obiect of our loue To vvhich purpose S. Iohn saith that God loued vs first not because vvee deserued it but to the end to make vs deserue his loue because vvee vvere his Creatures capable of enioying his perfections happines wee loue him because he loued vs first proposing himselfe his happines to be enioyed by loue But because vvee are not to looke vpon God as a freind standing vpon euen termes but infinitly supereminent exalted aboue vs therfore vvith Loue vvee pay most submisse Obedience Adoration Humiliation of our selues Admiration c. vvith regard to his other Perfections Relations the vvhich duties are only meritorious because proceeding from loue they proceede from loue because these other perfections are the perfections of a freind such as in all our needs shall be exercised employed for our good 13. Proportionally in Creatures those are most to be loued in vvhom the qualities producing loue doe most reside or in regard of vvhich especially vvee loue God God vs that is Goodnes Purity Iustice Charity the like Or vvhich is all one vvee are by a pure affection of Charity simply considered as Charity to loue those most that God loues most in vvhose soules God by his graces deseruing loue doth most perfectly dvvell vvhich most partake of his happines The supreme obiect therfore of our Charity among Creatures is the most blessed Humanity of our Lord next therto his Heauenly Virgin Mother after them the Heauenly Angells Blessed Saints And on earth the most perfect of Gods Children 14. Novv though this Assertion doth seeme to contradict the common opinion that Charity is to beginne after God vvith our selues that after our selues it is to be next extended to those that haue the nearest relations of nature c. to vs yet indeed it does not For although the affection of Charity simply considered in it selfe is only to regard God for his sake those that haue neare relation to him and are most like
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 self-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
cariage tovvards them forth of the times of Praier vvill in time abstract the soule from inferiour passions that inordinate selfe-loue vvhich is the roote of hatred to such enemies And Diuine Loue encreasing it vvill proportionally subdue all other affections to it selfe euen compell vs to loue our enemies for God according to the most perfect example of our Sauiour And he that thinks to get this necessary loue to Enemies or indeed any other Christian vertue in any considerable perfection vvithout spirituall Praier vvill find that he vvill loose his labour 24. The Degrees of our loue to supposed enemies are such as follovv 1. The first and lowest degree is not to reuenge our selues on them nor to render euill for euill by vvord or deede in their presence or absence priuily or publickly c Indeede vvee ought to behaue our selues vvith-much vvarines tovvards those that in nature vvee find an auersenes from so as that it vvee cannot as yet conquer the resentments of nature vvee vvere best to eschevv medling in matters that concerne them 2. Not to be angry or offended for any ill offices that they may seeme to haue done us 3. To forgiue them vvhensoeuer they craue pardon 4. To forgiue them before they acknowledge their fault or seeke to make amends 5. Not to be contristated at their Prosperity nor deny any offices of Charity to them but to Pray for them to speake vvell of them to doe kindnesses to them to congratulate for any good successes of theirs be cordially sorry for their misfortunes c 6. To seeke occasions of doing them some speciall good yea for the procuring such good to vndergoe some discommodity losse or preiudice 7. To take part in their prosperities or aduersities as if they vvere our ovvne 8. After the example of our Lord to hazzard euen lay dovvne our liues for their soules good 9. To conquer all resentment euē in inferiour Nature And in Simplicity of soule to iudge all their ill offices to be effects of their Charity not auersenes Yet I doubt vvhether euen in the most perfect the loue to enemies can come to be transfused into inferiour nature from the superiour soule as our loue immediatly to God sometimes may be 10. To doe all this purely for the loue of God These things vvee ought to doe the best vvee can God vvill accept of our good vvill though our actions be not so perfect as vvee vvould vvish they vvere 25. By such Christian Charitable behauiour tovvards our Enemies such a Diuine vertue vvill proceede frō our actions that vvee shall come to gaine thē perhaps to be our best freinds yea vvhich is far more considerable vvee shall probably gaine them to God if before they vvee estranged from him 26. To conclude this vvhole discourse Wee are to knovv that there is a peculiar species of Charity vvhich S. Peter makes the next step to Perfection vvhich he calls Philadelphiam or loue of the Fraternity Being a certaine spirituall affection to all Gods children the vvhich subdues all other inferiour regards of nature makes our vnion vvith them to be purely in God transcending all other kinds of obligations And the offices of this vertue are such as cannot be extended to any but such as vvee knovv to be truly the seruants of God such as are an inward communion in holy Duties of Prayer c a communication of certain charitable offices vvhich out of an ardent loue to God vvee desire to expresse to him by a choyce that vvee make of his speciall freinds as it vvere in them endeauouring to oblige him after a more then ordinary manner CHAP. VI. § 1. Of the mortification of sensuall loue to meats c by Temperance in Refection § 23. This is a lasting continuall Tentation euen to the most perfect And therfore to be especially regarded § 4. Defects in Refection which are to be auoyded § 5. Of Disaffection to sensuall pleasures to be aspired to § 6. Feasting to be auoyded § 7. 8. 9. Inconueniences inseparably attending Refection Yet are wee not therfore to abridge our selues of a necessary measure of sustenance § 10. 11. Aduices touching care to be had in Refection § 12. The body to be esteemed an enemie § 13. In what case how wee may seeke more delicate meates c. § 14. Certaine benefits to the soule by Refection § 15. The subtilty of tentations in Refection § 16. Perfect soules haue an auersion from necessary pleasures Refections § 17. 18. A sublime kind of mortification exercised by certaine Holy persons § 19. Of Attention to Reading at Refections § 20. Of Physick § 21. 22. 23. 24. 25. Aduices touching Sleepe 1. THE Loue of God is a sufficient most efficacious vniuersall Remedy against all other inordinate affections And therfore I should haue contented my selfe vvith that one generall Mortification of the Passion of sensuall loue vvere it not that the matter of corporall Refection pleasure felt in meates drinks has something in it very considerable in aspirituall life therfore requires particular Aduices about it 1. Because it is a Tentation vvhich vnauoydably accompanies vs through our vvhole life for as much as the occasion of it to vvit Foode is absolutely necessary 2. There i◠scarce any tentation more subtile For it doth so cloake it selfe vnder the title of necessity that euen the most perfect soules vvhich haue abandonned all other occasions yet being imprisoned in bodies that neede dayly Refection are continually exposed to this oft surprised in some measure ouercome by it not being able to distinguish excesse from necessi y Hence S. Augustin in his Confessions lib. 10. c. 13. most elegantly yet passionatly complains of it describing the subtlenesse and importunatenes of this Tentation Which Passage being commonly knowne obuious it is not necessary to set dovvne in this place 2. The naturall Appetite desires foode merely for the sustaining of nature The sensuall merely for pleasure not considering benefit either to soule or body nor regarding the seasonablenes of the time nor any other due circomstance But the Rationall appetite or Will directed by Grace though it cannot hinder sensuality from taking pleasure in food yet desires receiues it out of a necessary care of supporting the body for the good of the soule according to the vvill pleasure of God this in such order measure c. as reason iudgeth fit not as Sensuality vvould haue it So that if the Rationall part giue vvay to the inordinate desires of sensuality so far there is a fault committed the vvhich is not to be imputed to Sensuality but to the Superiour soule vvhose office it is to restraine bridle Sence 3. This tentation as it is the last that is perfectly ouercome so it is the first that is to be combatted against For there is no vertue had saith Cassian till a soule come to haue some degree of maistry ouer
vvhereas by progresse it gathers such Strength disordering the Imagination disquieting the Passions and corrupting euen the Iudgment also that it is scarce possible to find a Remedy 10. Novv to the end that the follovving Aduices may be more cleare and distinct vvee vvill sort them according to the seuerall Grounds from vvhich vsually Scrupulosity doth proceede The vvhich are 1. Either Intervall Tentations by suspected sinfull Thoughts and Imaginations 2. Or certaine Defects or supposed Defects incurred about Externall Obligations as Sâ—yâ—ng the Office Fasting c. In both vvhiâ—h Cases there is a strong Suspicion of sin incurred and an vncertainty of vvhat heynousnes that sin in from vvhenâ—e follovv vnquiet Examinations Scrupulous Confessions often repeated c First therfore vvee vviâ—l treate of Feare Scrupulosity arising from Inward Tentations by ill Imaginations or Thoughts And aftervvard of the other CHAP. IX § 1. Of Scrupulosity arising from certaine Inward Tentations § 2. 3. Tentations are not in themselues ill But rather a Marke of Gods loue Yet they are not to be sought § 4. Internall Tentations very purifying § 5. 6. 7. 8. Of Inward Tentations resting only in the mind And Aduices against them § 9. Likewise touching those that cause also Effects and motions in corporall nature § 10. 11. 12. 13. 14. 15. Prayer is by no meanes to be omitted for Tentations As being the best and securest Remedy In as much as all Tentations are most efficaciously and perfectly resisted by conuersion of the soule with Loue to God 1. THE Speciall kinds of Inward Tentations vvhich doe ordinarily afford matter of Feare Scrupulosity to vvell-minded tender soules are First either such ill Imaginations or Thoughts as rest in the mind alone without any other outvvard Effect such are Thoughts 1. Of Infidelity 2. Of Blasphemy 3. Of Despaire c. Or Secondly such as withall haue or may cause an alteration in the Body such are Thoughts of Impurity Anger c. 2. Now concerning Tentations in generall the Deuout Soule is to consider That it is no sin to haue them yea being sent vs by God they are meant for our good and to giue vs occasion to merit by them And those vvhich God sends vs are the most proper for vs. For if they vvere in our ovvne choice vvee should chuse least and last of all those that are most fit to humble vs and to vvithdraw our Affections from our selues and Creatures so that the more displeasing to vs and afflicting that any Tentations are the more proffitable are they Let none therfore be dismayed at the approach of Tentations but since Selfe-Loue cannot be cured but by application of things contrary therto let vs accept of them as a speciall gift of God assuring our selues that it vvould be perillous to be long without them And if vvee cannot clearly see hovv our present Tentations can turne to our proffit vvee ought to content our selues that God sees it othervvise he vvho is Infinite vvisedome and Goodnes vvould neuer haue permitted them to befall vs Therfore let Faith supply knowledge or curiosity 3. Neuerthelesse wee must not voluntarily seeke Tentations for qui amat periculum peribit in eo He that loues danger shall perish therein sayth the Wiseman God vvill not deny spirituall strength to resist make good vse of Tentations that by his Prouidence befall vs yea although it vvas by some precedent fault negligence of ours that they befell vs But he has made no promise to secure vs in a Danger into vvhich vvee voluntarily runne 4. More particularly Internall Tentations are more beneficiall and purifying and they doe more profoundly humble vs then doe outward paines or Persecutions 1. Because they discouer vnto vs not the malice of others but our ovvne sinfull natures prone of themselues to all abominations 2. And by them vvee come to be deliuered not from other creatures but from our selues in vvhich separation our cheifest last conquered difficulty consists 3. They send vs for remedy to none but God For vvhat effect can any assistance medicines or other helpes of Creatures haue against our ovvne Thoughts 5. And as for the Speciall forenamed Tentations a vvell-minded soule ought to consider That the simple passing of such thoughts or Imaginations in the mind is no sin at all though they should rest there neuer so long vvithout aduertence but only the giuing a deliberate consent vnto them Neither is it in the povver of a Soule either to preuent or banish them at pleasure Because the Imagination is not so subiect to Reason as that it can be commanded to entertaine no Images but such as Reason vvill allovv But it is distempered according to the disposition of the Humours and Spirits in the Body and sometimes the Deuill also is permitted to iniect or raise Images to the disquieting of tender soules But he can force none to consent to the suggestions proceeding from them 6. There is lesse danger of consenting vnto Tentations merely spirituall such as are Thoughts of Blasphemy Despaire c And consequently lesse likelyhood of Scrupulâ—siâ—y from a suspicion of such consent Though sometimes they may be so violent and so obstinatly adhering that the fancy vvill become extreamly disordered and the soule vvill thinke herselfe to be in a kind of Hell vvhere there is nothing but blaspheming and hating of God 7. Her best Remedy is quietly to turne her thoughts some other vvay and rather neglect then force herselfe to combat them vvith contrary thoughts For by neglecting of them the impression that they make in the Imagination vvill be diminished She may doe vvell also by words or outvvard gestures to signify her renouncing and detestation of them As in a Tentation of Blasphemy let her pronounce vvords and expresse postures of Adoration of God Praise Loue c Let her be also the more diligent in frequenting the Quire continuing more carefully in Postures of Humility before him And doing thus let her banish all suspicions of hauing consented as being morally impossible 8. Certaine it is that hovv troublesome horrible soeuer such Tentations may seeme to be yet they being quietly resisted or rather neglected doe vvonderfully purify the soule establishing Diuine loue most firmely and deeply in the spirit More-ouer by occasion of them the Superiour Soule is enabled to transcend all the disorders and tumults in Inferiour Nature adhering to God during the greatest coÌ„tradictions of sensuality 9. As for the other sort of Interiour Tentations vvhich are more grosse causing oft disorderly motions and effects in Corporall Nature It vvill be more difficult to persvvade timerous soules that they haue not consented Both by reason that such Imaginations are more pertinacious and sticking to the corporall Humours and spirits and also because inferiour Nature is povverfully inclined to a liking of them in somuch as that reall effects alterations may be vvrought in the body before that Reason be fully avvake to resist them Yea and after the resistance made
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
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
ouer our Passions that they breake not forth so as to indispose vs euen for present Recollection much lesse for the appoynted Recollection vvhich is to follovv 6. Such as doe practise Mortification in a measure suitable to their state therby rooting out those inordinate Assections vvhich cause distraction in Prayer are hindrances to a state of recollectednes For as that fundamentall Precept of louing God obliges a soule at least neuer to doe any thing contrary therto so does that of Prayer oblige that vvee should allvvaies be in a disposition readines to it 20. Therfore let soules consider in vvhat an vnsecure and dangerous state they remaine that content themselues vvith a fevv heartles distracted Vocall Prayers Since not any tentation can be resisted without an Actuall Exercise of Prayer that the best Prayer that the soule can make Besides it is not with Prayer as vvith other Arts or habits A student by cessation from study doth not presently loose nor so much as diminish the knowledge that he had before But a soule that is not in Actuall Prayer or at least in an immediate disposition an habituall desire of Prayer sinkes presently into nature looses much of that strength that she had formerly There are not alvvaies occasions to exercise particular vertues as Temperance Patience Chastity c Because Tentations doe not alvvaies assault vs But vvee may alvvaies pray alvvaies vvee haue need so to doe For a soule except she be in Prayer or that the vertue of Prayer be aliue in her is in a state of Distraction disunion from God consequently exposed to all manner of enemies being vvithall depriued of the only meanes to resist them so that the dangers miseries of an vnrecollected life are inexplicable CHAP. V. § 1. The second condition requisite in Affectiue Prayer to wit Feruour or Deuotion § 2. 3. 4. The seate of this Deuotion is not necessarily the Sensitiue part of the soule § 5. 6. 7. Of a twofold sensible Deuotion § 7. It is neither to be neglected nor too much prised § 8. 9. Certaine Exteriour Effects of sensible Deuotion from which great inconueniences may ensue § 10. Sensible Deuotion no sure signe of true grace A fearfull example thereof § 11. 12. 23. What vse Imperfect soules are to make of it § 14. Feares are to be repressed § 15. Perfect soules in small danger by it § 16. Of the Prayer of Aridity quite contrary to sensible yet not to true Deuotion § 17. 18. 19. The excellent Benefits that may come from the Prayer of Aridity § 20. The causes of Aridities § 21 22. Vocall Prayer meditation not so much subiect therto § 23. 24. More good comes from Prayer of Aridity courageously pursued then from the Prayer of sensible Deuotion § 25. The superiour soule its good disposition does not depend on the temper of sensitiue nature § 26. 27. Meanes to beget courage in the Prayer of Aridity § 25. How a soule is to behaue herselfe in the most violent Distresses in Prayer § 29. The Prayer exercised by imperfect soules during Aridities is not properly in spirit 1. AS 1. Prayer for the quantity or extension of it is to be incessant at least the vertue of it is to be an ingredient in all other vvorkes vvhether they be study labour conuersation c. the vvhich may be vvithout any preiudice at all to the vvorke yea to the great improuement supernaturalizing of it so far that vvhere Prayer is vvanting the most specious workes are of no value at all so in the next place 2. As to the Quality or Intension of it it ought to be instantissima sayth our Holy Father in Prolog with all possible feruour earnestnes For Prayer being the most immediate most perfect Act of Charity to God ought like Charity it selfe to procede ex toto corde ex tota anima ex totis viribus from the whole heart the whole soule the whole strength Therfore as he offends against the precept of Charity that employes either his spirit sensitiue soule or corporall strength on any thing but God or vvhich has respect to God his loue or glory So if in our Prayer vvee doe vvillingly suffer our thoughts to vvander vpon any thing but God or if vvee harbour any desire in sensitiue nature that vvould hinder the free tendance of our spirit to God in Prayer or if vvee employ our corporall strength about any other matter but such as may ought to be intended for God in our Prayers vvee doe so far neglect to correspond to this duty of Feruour Instance vvhich ought to be in Prayer 2. Notvvithstanding this is not so to be vnderstood as if vvee vvere obliged either to employ our corporall forces or members or to force our sensible Affections to concurre in our Prayers to God or as if God did require that this Feruour should allvvaies be in Sensitiue nature For that is not alvvaies in our povver yea on the contrary the sensuall part moves often against our vvills being insensible auerse impatient of accompanying our spirituall Actuations vvhich commonly doe mortify contradict the desires of nature 2. And moreouer vvhen sensible Feruour deuotion doth insinuate it selfe in our recollections especially in imperfect soules it does rather indanger to depresse the operations of the spirit then aduance them does perhaps more nourish selfe-loue then contribute to the increase of Diuine loue 3. It is sufficient therfore if this Feruour be in our Superiour vvill alone though sensitiue nature seeme to partake nothing of it So that our Prayers may then be said to be Instant feruorous vvhen the Will out of a vvorthy high esteeme of this most necessary most excellent Duty resolutely vvith perseuerance pursues them notvvithstanding any contradictions in nature or discouragements from vvithout for that must needs be a great feruour of spirit that contradicts the contrary malignant feruour of nature vnderualevves all sensible case contentment compared vvith the spirituall good that is caused by Prayer 4. This is that good Quality vvhich our Sauiour in the Parable of him who at midnight went to his neighbour to borrow three loaues of bread for the entertainment of a freind that was then arriued calls by a homely name to vvit Improbitatem or as it is in the Originall Impudence The vvhich quality notvvithstanding he requires in our prayers to God promises an infallible successe thereto Novv that Improbity or impudence implies an importunate earnestnes a resolution to take no deniall nor to stand vpon nice ciuilities but ra her then to returne empty to force out a grant euen by wearying out the person to vvhom vvee addresse our selues So that it includes both a great feruour an vncessant perseuerance in such feruour The vvhich is in a high degree in those vvho spend their vvhole liues as it vvere in one continuall Prayer yea in one only petition
to desist from seeking him by the internall vvayes of the spirit euen in times of desertion aridity 13. And if they vvill make this vse of it then from vvhat cause soeuer it proceedes yea though the deuill himselfe helping or changing the body should haue caused it no harme can come vnto them thereby For a soule is most secure vvhiles she neglects disesteemes the effects of sensible deuotion as far as they are pleasing to sensitiue nature transcending it shall endeauour to exercise herselfe tovvards God quietly yet resolutely in the Superiour vvill And by the like practise may a soule obtaine the like security in all extraordinary doubtfull Cases of visions Exâ—asies c 14. More particularly for as much as concernes Teares vvhich are vsuall effects of sensible Deuotion a soule must be vvary that she giue not free scope vnto them vvhat euer the obiect or cause be vvhether it be compassion to our Lords suffrings or contrition for her ovvne sins c In all cases it is best to suppresse them rather then to giue them a free liberty to flovv For othervvise besides the harme that may outvvardly happen to the body by empairing the health or vveakening the head they vvill keepe her still belovv in sensitiue nature immortification vvith little or no aduancement tovvards the true Loue of God On the contrary they doe hinder the eleuation of the spirit by obscuring the mind that it cannot discouer her secret defects nor vvhat vvould best keepe her in her vvay Let her therfore exercise these Acts in the Superiour soule Will from vvhence all merit comes and by vvhich they are performed vvith quietnes stillnes yet vvithall more efficaciously then in sensitiue nature 15. The case is othervvise in Perfect soules vvhen God by an extraordinary Grace bestovves on them the Gift of teares as to S. Arsenius vvho is said to haue flovved almost continually vvith them For in this case they doe begin from the Spirit vvhose operations Inferiour Nature doth not at all hinder but rather promote in them And such teares flovv tanquam pluuia in vellus like a shower of raine into a fleece of wooll vvithout the least disturbance bitternes in inferiour nature vvhich is a Grace very rarely if at all granted to imperfect soules And therfore those vpon vvhom it is bestovved may no doubt vvill vvithout any danger comply vvith it since it can flovv from no other cause but God only the effect of it vvill not be to depresse the spirit but rather to draw sensitiue nature vpward into the spirit causing it likewise to concurre in the exercise of Diuine Loue so as that the soule may say vvith Dauid Cor meum caro mea exult auerunt in Deum viuum sensitiue nature not only ioyning vvith the spirit in seruing louing of God but likevvise finding its contentment therein vvithout the least preiudice to the spirit And the vvay to attaine to this solide secure sensible Feruour is by a discreet vnderualuing repressing of that vvhich is originally merely sensible 16. Novv it vvill not be impertinent on this occasion to take notice of another sort of temper in Prayer of a quite contrary nature in the which the inferiour soule seemes to haue no part at all in the actuations of the spirit towards God yea is not only vnactiue but very repugnant vnto them finding a great deale of vneasines paine in them so that the vvhole Prayer seemes to be made by the Spirit the heart or sensitiue appetite in the meane time finding much bitternes in it and the Imagination in a sort refusing to suggest necessary Images therto any further then as the Superiour Soule by vertue of the dominion it hath ouer it doth euen by mere force constraine it 17. There are scarce any soules that giue themselues to internall Prayer but some time or other doe find themselues in great indisposition therto hauing great obscurities in the mind great insensibility in the affections So that if imperfect soules be not vvell instructed prepared they vvill be in danger in case that such contradictions in inferiour nature continue long to be deiected yea and perhaps deterred from pursuing Prayer For they vvill be apt to thinke that their Recollections are to no purpose at all since for as much as seemes to them vvhatsoeuer they thinke or actuate tovvards God is mere losse of time and of no vvorth at all therfore that it vvould be more proffitable for them to employ their time some other vvay 18. Yea some soules there are conducted by Allmighty God by no other vvay but only by such Prayer of Aridity finding no sensible contentment in any Recollections but on the contrary continuall paine contradiction And yet by a priuy Grace courage imprinted deepely in the spirit cease not for all that but resolutely breake through all difficulties and continue the best they can their internall Exercises to the great aduancement of their spirit 19. It vvill indeed be very hard and morally impossible for any soules but such as haue naturally a good propension to introuersion to continue constant to their Recollections vvhen Aridities Obscurities and Desolations continue a long time For it is this propension alone asâ—isted by Diuine Grace that holds them to their Recollections that enables them to beare themselues vp in all their difficulties and tentations 20. The causes of this Aridity and indisposition to Prayer ordinarily speaking for sometimes God for the triall of his seruants may oft doth send or permit such tentations to fall on them are principally a certaine particular naturall complexion of some especially of those vvho by their corporall temper are most fitted for the exercise of sensible affections for of all others such are most obnoxious to these aridities and obscurities because the humours and spirits of the body together vvith the change of vveather c haue a far greater influence vpon these sensible Affections then vpon the mere operations either of the vnderstanding or vvill vvhich doe not so much depend vpon the body And therfore vvhensoeuer the said corporall disposition comes by any accident to be altered such affectionate soules are apt to fall into these internall distresses being in such an afflicting disconsolate condition they are not able to helpe themselues by any discourse to vvhich ordinarily they are indisposed From this ground it is that deuout Women vvho naturally doe more abound vvith sensible affections then men are more subiect to be afflicted persecuted vvith these aridities 21. Such Discouragements doe least appeare in Vocall Prayer the vvhich befits all kinds of spirits all sorts of tempers vvhether they discourse internally or not and whether they can produce internall Acts of the vvill vpon conceiued Images or not for all these at all times and hovvsoeuer they are corporally disposed may make their proffit more or lesse of Vocall Prayers 22. The Prayer of Meditation likewise
in those for whom it is proper is not vsually much assalted with such Aridities except it be sometimes tovvards the end of such Prayer vvhen soules vvould endeauour to dravv good affections from a precedent Motiue considered by the vnderstanding for then the heart may sometimes proue barren or auerse from such affections But hovveuer they that practise Meditation may find some remedy by surceasing the producing of affections may either betake themselues to exercise mere Acts of the vvill vvhich are not so affectiue or retire themselues to their internall discourse 23. The paine anguish that good soules suffer from these aridities is very greiuous being a kind of continuall martyrdome And therfore the merit of constancy in Prayer notvvithstanding such discouragments in nature is the greater And soules to vvhom God shall giue such constancy vvill find their exercise◠both much more secure howeuer disgustfull they be yea much more proffitable then if they had flowed vvith sensible affections For all manner of good is gotten by Prayer of Aridity courageously prosecuted all vertues are exercised in it it is both Prayer and most efficacious Mortification too 24. And indeed the only generall effectuall Remedy against any inconueniences that may be caused by such aridities is this generosity of resolution not to seeke contentment in Nature by Internall Exercises nor to quit them for any dullnes coldnes or auersion vvhatsoeuer Let but soules doe the best they can or knovv they vvill find that their spirituall progresse in the true solide only meritorious Loue of God vvill not at all be hindred but rather aduanced by such frovvard indispositions of corrupt nature 25. And such courage effectuall Resolution may vvell enough consist vvith these discouragements for the spirit vvhose operations doe not much depend on the corporall disposition may in the midst of all sensible aridities obscurities performe its functions vvith great efficacy The intellectiue faculty is at all times capable of illumination the vvill of receiuing Grace strength from God And the light grace vvhich vvee receiue at such times are far more pure Diuine then vvhen corporall affections doe abound For then they are communicated purely to the spirit And consequently the operations performed in vertue of such light grace are more noble and meritorious because it is apparent that nature neither does nor can mingle her ovvne interests in them so that they may confidently be adiudged to be supernaturall Diuine The essentiall proffit of a soule consists in the light loue of the spirit Such light loue therfore vvhich are got vvith so much difficulty in such strugling of nature is far more pure generous vvithall more solidely rooted in the soule then that vvhich is got by the exercise of sensible affections because all the vvhile there is a continuall combat against self-selfe-loue all the most secret subtile deepely hidden snares of it So that all Vertues becoming thus rooted in the depth of the spirit hauing bene produced by the meanes in the midst of the sharpest Tentations there is lesse feare that they vvill be extinguished by other follovving Tryalls 26. Novv at the first to the end to attaine vnto this most necessary courageousnes of mind such soules may doe vvell to helpe themselues during their aridities vvith the best motiues most efficacious Affections that they can furnish themselues vvithall either out of their ovvne Inuention or by collection out of bookes as likevvise frequently to vrge euen force themselues to the loue of God by such eiaculatory Prayers desires as these O my God when shall I loue thee as thou deseruest When shall I loue as I am loued by thee O that I were freed from my selfe that I may only loue thee Excita potentiam tuam veni Veni Domine noli tardare Exurgat Deus dissipentur inimici eius c 27. Such Affections as these let a deuout soule exercise in her recollections likevvise the best she can in case she cannot see hovv other vvayes to doe better although vvithout any gust or sensible contentment And God vvill not faile to accept plentifully revvard her good vvill therby promote her in such manner as he best knovves She may be sure that since he has giuen her the generous courage to serue him vvithout present vvages he vvill at least in the next life multiply revvards vpon her infinitely aboue her expectation And she ought to account it a proofe of his speciall loue esteeme of her that he has selected her to be a Martyr of loue a souldier to vvhose courage he commits the most difficult hazardous Employments 28. In Case that internall distresses in Prayer be so violent that the soule to her seeming can only keepe herselfe in an outvvard posture of prayer all that she thinkes or does appearing to her so vtterly voyd of all spirit of deuotion loue Reuerence to God that she may rather suspect it to be iniurious to him let her be patient abstaine from disquieting her mind vvith murmuring complaints by all meanes let her be sure not to betake herselfe to consolation in creatures or recreatiue diuersions in times appoynted for Recollection then all vvill be very vvell God vvill require no more of her then she is vvell able to doe he knovves that it is not in her povver alvvayes to subdue nature yet she may must allvvaies vvithdravv her consent from its sinfull suggestions doing so there vvill be no danger Therfore for vvhat she cannot doe let her be humbled resigned And such humble Resignation will proue a very efficacious Prayer 29. Novv it is not to be supposed that Internall Prayer exercised by imperfect soules during Aridities through the aduantage of a naturall propension is a truly Pure spirituall Prayer Because as yet their exercise is indeed in sense yet it is in the nobler supremer part of sensuality tending much tovvard the spirit vvhereby they in that case doe enioy an Internall light more cleare pure then vvhilst they exercise vvith flovving affections in so much as their operations are then abstracted from grosser sensuality And the more strong that their propension to introuersion is the more easily quickly doe they raise themselues to that cleare superiour region of light And the reason is because such a propension aptitude to internall vvayes dravves the persons endovved vvith it more more deepely tovvard the spirit in the perfect operations vvherof consists the consūmation of an Internall life CHAP. VI. § 1. 2. A second discouragement in prayer opposite to Perseuerance to wit Distractions § 3. Distractions are a necessary effect of Originall sin c. § 4. 5. Distractions about obiects to which wee heare an inordinate Affection are most harmfull § 6. A remedy against them § 7. 8. 9. Remedies against all inconueniences that may come from Distractions § 10. Difference
be so far from receiuing any harme by them that she vvill by their meanes increase in grace so that though she doe not receiue any extraordinary Illuminations nor any satisfaction to her naturall vvill by such distracted Prayers yet doth she get that for vvhich such illuminations gusts are giuen to vvit a priuy but effectuall grace to adhere vnto God to resigne herselfe to him in all his prouidences permissions concerning her And grace gotten by such an afflicting vvay of Abnegation is far more secure merits more at Gods hands then if it had come by lightsome pleasing consolations Since this is a vvay by vvhich corrupt nature is transcended selfe-loue contradicted subdued euen vvhen it assaults the soule most subtilly dangerously to vvit by pretending that all sollicitudes anxious discouragements caused by distractions doe flovv from diuine loue from a care of the soules progresse in spirituality Lastly this is a vvay by vvhich Charity all diuine vertues are deepely rooted in the spirit being produced established there by the same meanes that the deuill vses to hinder the production of them in negligent tepide soules or to destroy them vvhen they haue bene in some measure produced 9. As for more particular Aduices Expedients sleights to be made vse of in speciall cases circumstances none can teach but God only vvho by meanes of experience perseuerance in prayer vvill vndoubtedly giue vnto a soule light grace sufficient 10. To conclude therfore this point This difference may be obserued betwene distractions in perfect soules from the same in the imperfect viz. That in perfect soules Distractions proceede only from some vnvvilling distemper in the cognoscitiue faculties but in the imperfect they are rather froÌ„ some degree of inordinate AffectioÌ„ to the obiects of the Distractions And therfore a well-aduanced soule hath little difficulty in putting them avvay as soone as she reflects vpon them for vvithout coÌ„â—ending vvith theÌ„ she can preseÌ„tly vnite herselfe vvith her superiour vvill to God euen vvhilst her knovving powers are busy about impertinent obiects vvhereas Imperfect soules in the inferiour degrees of Prayer hauing as yet an expresse perceptible vse of the vnderstanding imagination cannot but receiue some preiudice by distractions in as much as those faculties cannot at the same time be employed vpon different obiects that haue no subordination or relation to one another 11. There remaines a third condition or quality vvhich I said vvas necessary to true Internall affectiue Prayer to vvit the diuine Inspiration from vvhich if it doe not proceede it is of little efficacy or merit Novv though in the generall diuision of Internall Prayer I seemed to appropriate the title of Infused Prayer to the Prayer of perfect Contemplation the meaning therof vvas that such Prayer is merely infused the soule by any deliberate preparation or election not disposing herselfe therto Wheras in the inferiour degrees there is necesâ—ary both a precedent and concomitant industry in the soule to make choyce of matter for Praier to force herselfe to produce affections correspondent to the said matter by reason that as yet Gods holy Spirit is not so abounding operatiue in the soule as to impell her to pray or rather breathing forâ—h Prayers in and by her But in all cases that is most true vvhiâ—h S. Bernard saith Tepida est oratio quam non praeuenit Inspiratio that is That Prayer is a repide prayer which is not preuented by diuine Inspiration And S. Augustin Bene orare Deum gratia spiritalls est That is It is a speciall grace of Gods holy Spirit to be able to pray aright 12. Novv the ground of the necessity of a Diuine Inspiration herto is expressed in that saying of S. Paul Quid oremus sicut oportet nescimus c. Wee know not how to pray as wee ought And therfore the Spirit of God helpes our infirmity yea saith he The spirit it selfe makes requests in vs for vs this oft with grones which cannot be expressed vvhich the soule it selfe cannot conceiue It is this Inspiration only vvhich giues a supernaturality to our Praiers makes them fit to be heard granted by God 13. But of this subiect much hath already bene said more vvill follow when wee treate of the seuerall Degrees of Prayer especially the perfect Prayer of Aspirations vvhere vvee shall shevv hovv these Inspirations are attempred according to the naturall good Propensions of soules so that those vvhich are naturally inclined to Introuersion are vsually moued by God to seeke him by pure spirituall operations vvithout images or motiues yet this by degrees according to the state of the soule Where also I vvill shevv hovv necessary Liberty of Spirit a freedome from nice methods Rules of Prayer is to dispose the soule for these Diuine Inspirations And therfore I vvill forbeare any further enlarging of my selfe on this point in this place 14. Novv a due consideration of these Excellencies most heauenly Effects of internall Affectiue Prayer ought to giue vs a suitable Esteeme valevv of it aboue any other Employments vvhatsoeuer An experience hereof it vvas that made an Ancient Hermite called Iacob in Theodoret. de vit PP resolutely to persist in refusing to interrupt his appoynted Prayer or to delay the time of it for any other busines on ciuilities in visits vvhatsoeuer he commanded all to depart vvhen the houre vvas come saying I came not to this solitude to benefit other mens soules but to purifie mine owne by Prayer CHAP. VII § 1. Internall Affectiue Prayer of Contemplation hath allwaies bene entertained at first with iealousy and rigour § 2. 3. 4. An Illustrious Example in the person of the late R. Fa Baltazar Aluarez of the Society of IESVS § 5. 6. 7. An Account required giuen by him to his Generall touching his Prayer of Contemplation The order manner of Gods guidance of him therto therein And the excellency of that Prayer declared § 16. 17. c. The substance of a Discourse written by him in answer to seauen Obiections made against Internall Prayer of Contemplation § 30. The successe of this tempest 1. IT is so far from being a iust Preiudice against this most excellent of Gods Gifts Internall Prayer of the vvill that it is rather a proofe of the more then ordinary Eminency of it that it has alwaies found some euen among the learned and oftimes among such as haue bene the most strict seuere about Religious Obseruances that haue doe oppose it God forbid that this should alwaies be imputed either to malice enuy c but rather to want of experience in the Mysterious wayes by vvhich the Spirit of God oftimes conducts his speciall seruants It is vvell knowne what calumnies persecutions Suso S. Teresa B. Iohn de Cruce c. found vvhen God enlightned theÌ„ moued them to coÌ„municate to the world this heauenly light All vvhich
the Will to loue him and by loue to be vnited to him And this Vnion by exercise may be obtained in Perfection by soules that are not at all capable of Discourse and that haue no more knovvledge of God then vvhat is afforded from a beleife of the Fundamentall verities of Christian Faith So that it is euident that the End of all Meditation c is the producing Acts of the Will Therfore let no man neglect or scorne the Exercise proper for him out of a conceit that it is too meane but let him first try the proffit of it and not till then make a iudgment 6. Others there are that doe indeed persvvade soules in due time to quit the Exercises of the vnderstanding for those of the Will But yet alvvaies vvith one Exception and reseruation to vvit of the Meditation on the Passion of our Lord This say they is neuer to be sayd aside but vvill be a subiect fit for the ConteÌ„plation of the most Perfect What an ingratitude vvould it be to God say they vvhat a neglect of our Soules good purposely to forbeare a frequent Meditation of this Mystery the ground of all our Happines the Roote of all Merit the Supremest testimony of Diuine Loue towards vs the most inuiting and vvinning obiect of loue from vs to God the terrour of all our Spirituall Enemies c This is the Position of many Spirituall Authours and particularly of F. Benet Canfield 7. Nottvvithstanding I cannot ioyne vvith these Authours in this Position nor agree that a due Liberty of Spirit should be abridged for any pretext vvhatsoeuer The ground of vvhich Liberty is this That a Soule is to make the Experience and proofe of her owne Spirituall proffit to be the Rule and measure of all her Spirituall Exercises and vpon no colours or conceits of Perfection in any Subiect or Exercise to oblige herselfe therto further then she finds it helpfull and gustfull to her spirit 8. As for the Mystery of the Passion it does doubtles deserue all the Titles giuen vnto it But yet Soules are not to be discouraged if they find in themselues a disability to meditate on it Whether this disability proceede from some naturall temper of the Internall senses or from abundance of affections in the Heart that cannot expect because they doe not need curiously to search Motiues from the vndestanding and Discourse Neither is it to be supposed that such Persons exercising Immediate Acts of the Will towards God vvithout discoursing on the Passion are therfore beâ—eaued of the true yea only true Exercise of our Lords Passion On the contrary in such Exercise of the will is conteined the Vertue of all precedent Meditations Neither are the persons driuen to the paines expence of time in finding out Reasons and Motiues to raise their affections to our Lord but immediatly and vvithout more a doe suffer the Affections to flow And they doe far more truly efficaciously and proffitably exercise and as it were exemplify the Passion it selfe and this in tvvo manners viz. 1. In their Internall Prayer vvherin they produce the same Affections and Acts of Loue Humility and Patience of vvhich our Lord gaue them a Patterne in his Passion 2. In their Externall Doings really on occasions practising the same Vertues vvhich are proper to the Passion vvith far more Perfection in Vertue of such Prayer then they could by Meditation And so doe shew themselues to be more true Disciples of his 9. This Diuine obiect therfore is far from being lost or forgotten by such proceeding in Prayer yea it is in a far more noble manner both commemorated and imitated And surely to tye the Soule generally in all Recollections to a particular curious reflexion on the Circumstances belonging to our Lords Passion vvould be as if one vvould oblige a person that can reade perfectly and vvith one glance of his eye ioyne a vvhole sentence together to make an expresse and distinct Reflexion on each letter syllable and vvord Such a framing and multiplying of Images vvould only serue to obscure the mind and coole the Affections Well may such Deuout Soules out of time of Prayer in Reading or discoursing admit such Images and receiue benefit by them in future Recollections But vvhen they actually pray then to be forced to stop and restraine the vvill from melting into Diuine Loue or from sacrificing herselfe to God by Perfect Resignation c till she haue passed through her former imperfect Method of Imaginatiue Meditation is all one as to forbid Soules to vnite themselues in Spirit to the Diuinity 10. Notvvithstanding vvhen Soules come to be Perfect they vvill be in such a state as that the expresse consideration of this or any other good sensible Obiect will be no impediment at all to their higher Exercises yea it vvill very efficaciously aduance the soule in them And this is after that Perfect Contemplation is attained to For then the Imagination is so rectified and so perfectly subiected to the Superiour Soule that it will not only not obscure or distract but on the contrary will vvith great readines helpe to make Contemplation more pure and cleare Then a vievv of the Humanity of our Lord will driue the Soule more deeply into the Diuinity As vvee see that the glorified Saints vvithout the least distraction to their Vision of God yea surely vvith an addition to the Perfection of it doe in their Thanks-giuings reflect on the Humanity and Passion of our Sauiour saying Dignus est Agnus qui occisus est c. 11. Till that soules therfore doe attaine to such Contemplation let them being in the Exercise of immediate Acts c. content themselues to exercise the Mystery of the Passion vertually though not expressely Remembring the saying of a Spirituall Authour That in God nothing is neglected all faith and all loue is exercised in the Contemplation and Vnion of the Spirit by Loue to the Diuinity All particular Deuotions are both sufficiently and perfectly performed vvhen wee performe our principall Duty most perfectly In doing this vvee doe honour the Saints after a manner most acceptable to them Wee doe most perfectly discharge our Vocall Praiers vvhich are not of obligation And vvee most efficaciously expresse our Charity both to our freinds liuing and dead so that there vvill be no need for such ends to interrupt or distract our Recollections by obliging our selues voluntarily to multiply the repeating of Offices c. And lastly so far is this from being any disparagement to our Gratitude vnto our Lord for his suffrings that vvee therby acknovvledge that all the good Thoughts that vvee entertaine and all the good Actions that vvee doe are produced in Vertue of his Passion adhered to by faith and Loue although no expresse internall Discourse on it be exercised 12. Novv vvhat hath here bene deliuered concerning the disobliging of Soules that practise internall Prayer from tying themselues to Imaginatiue Exercises about sensible Obiects is not only
of sensitiue nature vvhere it is ioynd or combind vvitâ— the Superiour spirituall will 5. Novv vvhether of these two that is Acts or Affâ—ctions are to be practised respectiuely by soules that must depend vpon the obseruation and experience that each soule has of her ovvne naturall disposition inclination Generally soules are more disposed to the exercise of immediate Acts the vvhich likevvise are both more proffitable more secure And therefore in the follovving discourse I shall most insist vpon them 6. And as for the exercise of sensible Affections it belongs only to such soules as in their naturall temper are more tender and affectionate vvhose loue expresses it selfe vvith great liquefaction in sensible nature so that they are easily moued to teares and doe feele warmth quick motions about the heart c vvhich effects or symptomes do not argue loue to be greater for it may be as cordiall more firme generous Actiue in others vvho seldome or neuer feele such effects 7. Such tender soules as these hauing vvithall a naturall good propension to seeke God in their Interiour can easily exercise their affections to God in and by their corporall nature vvithout troubling themselues vvith seeking reasons motiues for it Yea in a short time they come to haue a kind of disgust in inuenting or considering motiues represented by the vnderstanding 8. As for the manner hovv such soules are to behaue themselues in their Recollections the speciall Instructions follovving concerning the Exercising of immediate Acts of the Will vvill serue so that there vvill be no need of repeating them tvvice 9. The principall care that such soules ought to haue is to endeauour to rayse this their loue out of sensitiue nature to the Superiour spirituall vvill by vvhose operations alone the soule is truly perfected Therfore according to the Aduices formerly giuen touching sensible Deuotion they are to mortify and restrayne rather then to giue scope to teares and other tendernesses of nature in Prayer c And some other particulars vvhich doe concerne Affections as distinct from Acts of the will shall hereafter be occasionally taken notice of 10. Novv besides these sensible Acts of loue there are others vvhich are pureâ—y in spirit vvhich among all the operations of the will are the most sublime that can be exercised in this life For they cannot be vsed by a soule so as to be her constant vsuall exercise till she be come to a perfect degree of Mortification vvhich ordinarily is not before a Passiue Vnion after vvhich they are exercised in a manner so Spirituall Diuine that the vnexperienced cannot conceiue nor the experienced expresse These are certaine painfull yet delightfull longings afâ—er God certaine languishing eleuations of spirit tovvards an vnknown darke Diuine Obiect The Desire absence of vvhich causes a tedious disgust of all sensible contentments yea euen in spirituall things also But of such operations as these it will be seasonable to speake vvhen vvee come to treate of Perfect Contemplation 11. As touching the most proffitable Exercises of Immediate Acts of the will the practise thereof in grosse is after this manner The soules ayme is to recollect herselfe by that generall notion that Faith giues her of God but being not able to doe this presently she doth in her mind and by the helpe of the Imagination represent vnto herselfe some Diuine Obiect as some one or more perfections of God or some Mystery of Faith as the Incarnation Tranfiguration Passion Agony or dereliction of our Lord c And therupon vvithout such discoursing as is vsed in Meditation she doth immediatly vvithout more adoe produce Acts or affections one after an other tovvards God or vpon herselfe vvith reference to God Adoring giuing thanks humbling herselfe in his presence Resigning herselfe to his vvill c. 12. This Exercise is more easy to learne and comprehend then Meditation because so many Rules are not necessary to it neither is there in it such study or exercising the abilities of the vnderstanding or Imagination It is indeed a very plaine downe-right and simple Exercise consisting meerly in the efficacy of the vvill But notvvithstanding such plaine simplicity it is a far more Noble Exercise then that of Meditation as being the fruict and result of it For vvhatsoeuer the vnderstanding operates vvith reference to God can produce no good effect vpon the soule further then it hath relation to and Influence on the vvill by disposing it to submit and Resigne it selfe to God or to tend tovvards him by Acts of loue Adoration c. 13. Novv this Exercise although likevvise it be not so busy and laborious as Meditation yet it may vvill often times seeme to some soules euen after they haue made a reasonable progresse in it to be more harsh difficult But the good will and Resolution of the soule persisting in it vvill by Gods grace ouercome all difficulties 14. An Aduice therfore it is againe and againe to be repeated and neuer to be forgotten to vvit That the Deuout well-minded soule that shall be called by God to walke in these Internall waies of Prayer be couragious and diligent in the pursuance of them after the best manner she can amidst all Desolations Obscurities and Distractions practising these Exercises as much as may be in the Superiour will not caring whether sensitiue nature concurre therein or no. 15. In forced immediate Acts of the Will especially at the beginning there is some degree of MeditatioÌ„ vvhich is the thinking on the obiect and therupon internally producing the Act or Affection it selfe quietly continuing and resting in it till all the vertue of it be spent There is likevvise alvvaies some vse of Images And in the beginning these Images are more grosse but aftervvards by practise they grovv more pure and all manner of discourse ceaseth Yea the soule vvill begin to reiect all distinct Images and apprehend God vvithout any particular representation only by that obscure notion vvhich Faith informes vs of his Totality and Incomprehensibility And this only is Truth vvhearas alll distinct Images are but imperfect shadowes of Truth 16. Novv hovv great is the security of a soule thus operating purely by the Will How free is she from those Errours and dangers into vvhich she may be lead by the curious searching subtilty of the vnderstanding Here God himselfe is only her light and not any Imagination of her ovvne Though Images should intrude themselues perforce into the fancy or be iniected by the deuill yet the soule vvill not vvith the vvill apply herselfe to such Images but either diuerts her mind from them or transcends and renounces them And vvithout Images stirring vp sensuality and the Rationall vvill the deuill cannot produce the least harme or danger to the soule nor hinder her Vnion vvith God 17. The more plaine and simple that Acts of the will are for the manner of expression the more proper and efficacious are they to cause a good
it is good euen for those vvho are not yet fully ripe for the exercise of Acts so as to make them their constant Exercise yet to vse them sometimes in time of health to the end that if they be ouertaken vvith sicknes they may not be to seeke for their exercise 43. Among Expresse voluntary Acts the exercise of totall Resignation is the most perfect generally the most proffitable yet a soule in Sicknes if she find herselfe indisposed for such acts may content herselfe vvith Acts of an Inferiour nature yea vvith deuotions to any particular Saints to her Angell Guardian specially to our Blessed Lady 44. Those that are only infirme languishing are for as muâ—h as concernes the nature of their Prayer in a case little different from that they vvere in during health Those vvhose suffrings are from outvvard paine meerely vvithout sicknes may happen to haue their Prayer altered to the better by meanes of such Paines the vvhich themselues may proue a very proffitable Prayer if the patient vvith quietnes submission to the Diuine vvill doe offer such paines continually to God 45. But as for Sicknesses more inward they doe more indispose the patient to Prayer Besides the great distractions that come from Physick blood-letting dyet c So that none can prescribe any certaine Aduices The vvell-meaning soule therfore must vvith a moderate Attention may herselfe obserue all circumstances accordingly for the manner practise both mortification Prayer She vvill easily discerne at vvhat times hovv long in vvhat manner she ought to pray as likevvise vvherein she is to mortify herselfe how far she may yeild to the desires necessities of nature The truth is the cases not only of seuerall persons in seuerall sicknesses but euen of the same person in the same sicknes are so vvoÌ„derfully various that it is impossible to fit Aduices for all All that an Instructour can say to the purpose is That prayer mortification are absolutely necessary to a soule as well in sicknes as health But for the speciall manner matter her ovvne iudgment discretion but especially the Spirit of God must teach her doubtles vvill if she attend to his holy Inspirations 46. I said before that the vniuersall Remedy against all inward Tentations vvas Actuall Prayer conuersion of the soule to God The vvhich remedy is good for all soules in vvhat state soeuer But more proper for such as practise Internall Contemplatiue exercises vvho are not novv in a disposition to inuent motiues arguments to contradict such tentations but most necessary for the fearfull scrupulous Notvvithstanding I vvould not oblige all imperfecter soules vpon euery thought of a tentation to recurre allvvayes to their prayer but only vvhen necessity a iust feare of being ouercome shall require it Othervvise being in no such feare they may content themselues vvith some intermitted Eleuations of their minds to God deferring their prayer till their next appoynted Recollection For it vvould be too great a burthen imposed on such soules as vvithout some difficulty cannot enter into serious introuersion to bind them hereto vpon euery assault of an Invvard tentation vvhen a moderate care not to yeild to the tentation vvill suffise 47. God seldome sends great sicknesses to spirituall Persons in the beginning of their course before they haue gotten a reasonable habitude of Prayer to make good vse thereof least thereby they should become disabled to pray But after such an habitude gotten if sicknes come it vvill aduance their Prayer as their bodily strength decayes their Prayer proportionably vvill grow more easy profound spirituall But it is to be doubted that the Prayer of Meditation vvill be little bettered by sicknes 48. I vvill conclude this Point of Sicknes vvith proposing one speciall consideration vvhich ought to induce soules to be carefull that they doe not deliberately turne Sicknes into a liberty of sense or spirit by omitting or neglecting Prayer mortification it is this In all sicknes there is at least some degree of perill of being taken out of this life The vvhich euent if it should happen to a soule whilst she continues in such a tepide negligent state God vvill assuredly iudge her according to her present state in vvhich death finds her Yea she vvill be in danger to loose the fruit that she might expect from all her former good purposes Resolutions or at least to suspect that such purposes vvere not sincere cordiall since now the proper time of putting them in execution being come they are ineffectuâ—l And aboue all other the case of Scrupulous soules vvould be miserable if they should neglect to combat their scrupulosities by a simple obedience transcending of their feares On the contrary it is certaine that a soule cannot possibly hâ—ue a firmer ground of assurance of eternall happines then a sanctified vse of sicknes CHAP. VI. § 1. Internall Exercises weaken the body yet oft prolong life § 2. 3. 4. The body ought to suffer for the good of the spirit not the spirit for the body § 5. Yet with Discretion that the body be not vnnecessarily preiudiced § 6. 7. c. In the first place Discretion is to be vsed about mortification both by Superiours others § 13. 14. c Secondly discretion is to be vsed in sensible deuotion § 17. Thirdly in Meditation § 18. 19. 20. Fourthly in the exercise of Immediate Acts. § 21. 22. Fifthly euen in Aspirations § 23. Of languishing Loue mentioned by Harphius 1. INTERNALL Prayer seriously prosecuted as it deserues to be being contrary to our naturall inclinations cannot chuse but cause some trouble vneasines to nature abate the vigorousnes of the body quenching those spirits drayning those humours vvhich are superfluous afford matter of tentations Yet on the other side it makes amends euen to nature it selfe in contributing much to the prolonging of life by meanes of moderation of Dyet a composednes of Passions contentation of mind c vvhich it causeth Proofes vvhereof vvee haue in the Ancient holy Fathers of the desert more lately in S. Romualdus vvho liued till he vvas a hundred tvventy yeares old S. Dauid of Wales till a hundred forty c 2. Hovveuer if it vvere othervvise the soule is not to serue the body but the body the soule so that if one of them must for the benefit of the other be a looser it is most iust that the losse should lye on the bodies side And surely since there is scarce any study or exercise of mind vvhich does not abridge life or debilitate the functions of it vvithout making any amends to the soule for the future life yet for all that men neither are discouraged nor doe thinke it fit for such considerations to forbeare such studies much lesse certainly ought spirituall Diuine exercises be laid aside vpon such pretences 3. Notvvithstanding iust it is that some
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
vvhich in some soules during this exercise flovves from the spirit into inferiour nature he should endeauour to iniect his baites an humble and perfectly mortified soule vvill easily turne his malice to her ovvne good and the Enemies confusion 25. Thirdly in regard of the Vnderstanding vvheras it vvas before all be painted vvith Images of Creatures yea vvhen it regarded God it savv him by an Image of its ovvne creating Novv the soule looses all remembrance of it selfe and of all created things And all that she retaines of God is a remembrance that he cannot be seene nor comprehended All Creatures therfore being remoued and no particular distinct Image of God admitted there remains in the soule and mind as it vvere a Nothing and mere emptines The which Nothing is more vvorth then all Creatures for it is all that vvee can knovv of God in this life This Nothing is the rich inheritance of Perfect soules vvho perceiue clearly that God is nothing of all that may be comprehended by our senses or Vnderstanding The state therfore of such soules for as much as concernes knovvledge is vvorthily called The Clowd of vnknowing and the Clowd of forgetting by the Authour of that Sublime Treatise so called And this is the perfectest and most Angelicall knowing that a soule is capable of in this life Novv this perception of this Nothing doth appeare more clearly and comfortably the longer that a soule remaines vnder this Clowd darknes vvhere Gods dvvelling is for as the Psalmist saith this Darknesse is immediatly vnder his feete This knowledge of Nothing is by F. Benet Canfield called an Actiue annihilation 26. Fourthly in regard of the Will it is in this exercise so vvholly possessed and enflamed vvith Diuine loue the vvhich doth so intimely prenetrate into the very center of it that it is become like fiery burning steele cleane through shining vvith this fire It is novv a Will Deiforme and in a manner Deified for it is so closely vnited and hidden in the Diuine Will that God may be sayd to Will and doe all things in and by her 27. Fifthly in regard of the whole person Till a soule be arriued vnto this Exercise she neuer attaines to a perfect possession of all Vertues vniuersally They are indeed all in an inferiour degree and vvith much mixture of naturall sensuall ends produced by the former Exercises And if some speciall vertues seeme to be in a high Degree it is either because nature disposes more to them or because the practise of them may be more suitable to some designes of nature But assoone as by the Exercise of Aspirations Diuine Loue is far more perfectly exercised the very Roote of all sin selfe loue is distroyed purity of Intention is practised to God for himselfe only and only by his Instruction and motion The Diuine Loue that the soule Exercised before vvas immediately vpon herselfe vvith relation to God and not directly and immediately to God himselfe Or if so sometimes yet it vvas vvith reflections vpon herselfe But in Aspirations she exercises Loue only to God himselfe vvithout Reflections vvhich cannot be exercised but by Soules perfectly mortified being the highest Mystick Contemplation possible to be exercised in this life For as Alphonsus Madriliensis saith A Soule is neuer able to to produce a proper Act of loue to God till she haue first gott a perfect hatred of herselfe which is the supreme Degree of Mortification The vvhich once attained she is ripe for a Passiue Vnion and perhaps at the very dore of it 28. The Authour of the Clowd and likevvise Barbanson doe vvith great reason teach that after a Soule is mounted to this Degree of exercising loue constantly by Aspirations she is not in any difficulty Aridity c to descend to any Inferiour Exercise Herein differing from F. Benet Canfield and some others who require some Exercise of the Passion in all Estates CHAP. III. § 1. 2. Of the second sort of Vnions to wit Passiue § 3. 4. c Of seuerall sorts of Passiue Vnions and first of such as are sensible Exteriourly or Interiourly § 6. 7. c Of Rapts and Extasies c. § 9. 10. c Rules of Discerning true Extasies Apparitions from false § 22. 23. c How a soule is to behaue herselfe with Humility disaffection in regard of these Extraordinary fauours § 26. 27. c In what Cases the Iudgment of a Prudent Directour is necessary § 36. 37. c In what Cases some soules may follow theâ—â— owne Light § 39. 40. In what sence Extasies are supernaturall 1. HITHERTO of the Exercise of Perfect Actiue Vnion or Contemplation I call it Perfect because though in euery Degree of Prayer there is a proportionable degree of Vnion of the soule vvith God â—et perfect Vnion is only in this of Aspirations but so as that it may encrease in degrees and grovv more and more immediate vvithout all limits But hovv much soeuer it encreases it vvill neuer exceede that obscure light vvhich Faith affords vvhich is the perfectest light that vvee can haue in this life For to see God as he is is reserued for the future life Novv though euen the most imperfect haue this light of Faith yet in their inferiour Contemplations they doe for the most part make vse of and follovv their naturall light regarding such Images and representations of God as they frame in their Imagination or by Discourse But in Perfect Contemplation this light of faith is the only light 2. But besides these Actiue Vnions there are other Vnions and Contemplations vvhich are Passiue and Extraordinary by vvhich God reueiles himselfe vnto the soule by a supernaturall species impressed in her In which he is the only Agent and she the Patient Not as if vvhen a soule does Contemplate God she vvere not in some sort Actiue But because by no dispositions or preparations that the soule can vse can she assuredly procure them But vvhen God is pleasâ—d graciously to communicate them the soule is taken out of her ovvne disposall and does and must see thinke only vvhat God vvill haue her and this no longer then his good pleasure is such 3. Novv such supernaturall Graces are either 1. Sensible or 2. Purely intellectuall The former are the most imperfect and least efficacious to cause a gracious good disposition in the soule that receiues them 4. Of sensible Vnions the most imperfect and least to be relied vpon are 1. Those which by God are communicated to the outward senses as Apparitions visible to the eyes Words framed in the aire by the operation of Angells Alterations made in the other senses as in the smell by a gratefull Odour presented therto in the Palate by a pleasent Tast caused therin c. Of vvhich kind of fauours diuers examples occurre in spirituall Authours To vvhich may be added the Gift of teares Warmth about the Heart c. And vvhich seemes to be the highest kind of sensible fauours a
care is to be had to chuse pious and discreet Directours because too many there are that vvill too readily and suddenly resolue such matters to come from none but God and vvill thereupon desire such persons to intercede for them and to begge some particular Fauours of the like nature c. Novv vpon such indiscreet behauiour in those that should be Directours such Persons vvill begin to thinke that God loues to treate vvith them and vvill interpret the things declared vnto them according to their ovvne Gust and Humours And if things shall fall out othervvise then they imagined they will fall into Melancholick suspicions and great danger of the Deuills snares 29. The best Course that a Confessarius in this case can take is if there be any rationall Grounds of probability that such Visions c. doe not come from God to exhort and enioyne the Persons to auoyd and despise them Yea and if after long and serious examination it should seeme almost euident to him that God is the Authour of them yet ought he so to behaue himselfe both in vvords and Actions as to deterre the soule from adhering to them vvith Affection rather inclining her to a suspicion and feare or hovveuer to an indifferency about them vvith an aspect of loue to God himselfe only vvho is aboue all his Gifts and ought to be the only Obiect of our loue And thus if the Confessarius behaue himselfe he may be sure that he vvill preuent all harme to ensue and he shall performe a Seruice very acceptable to God 30. Certainly the danger is far lesse to be too difficult in beleiuing and esteeming such things then to be neuer so little too credulous and inclind to admire them For it were better that good ones should be oftē suspected thē that an ill one should be once beleiued And therfore wee doe find that our Blessed Lord appearing to S. Teresa did neither take it ill from her nor from her Directour vvhen by his order she did spitt at him and defye him so appearing to her but he only informed her hovv she should giue conuincing proofes that it vvas no Illusion 31. B. Iohn de Cruce giues very good Aduices touching this point Exhorting soules as the surest vvay that in case they cannot meete vvith a prudent and experienced Confessarius they should not speake one vvord concerning such Graces but to passe them ouer and to make no account of them And hovveuer by no meanes of their ovvne heads to proceede to the executing of any thing signifyed after such an vnusuall manner 32. And though it should happen that the Soule being so disposed as to make no great estimation of such things vvhich vvill be a great security from danger by them shall therfore thinke it to no purpose to consult vvith a prudent Directour about such trifles Or if on the other side such Reuelations seeme vnto her so absolutely cleare and vnquestionable that there is no need at all to aske any ones iudgment about them Yet saith the same Authour it vvill be necessary that she discouer them to her Spirituall Maister 33. And the reasons are 1. Because ordinarily such is Gods order and disposition to the end that by such an humble submission of herselfe a nevv light and Grace may be communicated to her 2. To the end that vpon such an occasion she may be put in mind to restraine her Affections from such things and be established in true Nakednes and Pouerty of Spirit For vvhich End the Confessarius ought not to insist vpon the Excellency of such Fauours but passing ouer them sleightly to encourage the Soule rather to value and tend to a perfect Actiue Vnion by Charity and pure Prayer 3. That by such an occasion offred the soule may conquer that naturall vnwillingnes vvhich is in some to discouer vvhat things passe vvithin them And vvith such soules the Confessarius is to deale mildly not affrighting or scandalizing them nor disheartning them from dealing freely That by this meanes such Visions Extasies c. may produce in them that effect vvhich probably God intended namely by them to call Soules to a nearer and more perfect Actiue Vnion by Loue Wherof one perfect act framed by the Will is of more vvorth and more gratefull to God then all the Visions and Reuelations of all things that passe in Heauen and Earth can be And certaine it is that many soules vvhich are neuer visited vvith any such Fauours are yet far more aduanced in Spirit and more neare to God then are some others vvho frequently enioy such extraordinary Fauours 34. Whatsoeuer it be that is suggested in such a Reuelation vvhether it concerne Knovvledge or Practise though in it selfe it be of neuer so small moment yet vvithout Aduice a soule ought neither to assent to it nor execute it For vvhatsoeuer the thing it selfe be yet considering the cause meanes by vvhich it comes vvhich is supposed to be supernaturall it becomes of great importance Yea the meere conuersation familiarity vvith an intellectuall Spirit is a matter of great consequence And as being vvith a good Spirit it is likely to be occasion of much Good So being vvith a bad Spirit as it may vvell be supposed to be till the contrary be euident it vvill probably cause very much harme 35. A soule being to consult vvith others about such matters ought to take heed that she fall not into impertinences but as Aluarez de Paz aduiseth let her humbly breifly clearly manifest so much of these extraordinary matters to her Directour as may be sufficient to enable him to iudge And if he doe not much value them let her simply hold on her course and securely proceede in her ordinary exercises of Deuotion 36. If some eminently Perfect Soules haue followed their ovvne light in iudging of these things and practising accordingly vvithout consulting others This ought not to preiudice the foregoing Aduices vvhich are indeed for Soules lesse experienced and Perfect and such as in S. Pauls Phrase haue not their senses exercised in the discerning of Good and Euill in matters of this nature 37. In such cases likevvise all soules are not so absolutly obliged to resigne their iudgements and wills to others as utterly to neglect their ovvne proper Call receiued from God For to a vvell-minded soule that vvalkes and deales simply and plainly vvith God and labours diligently to keepe her Affections free from all created things aspiring to an indifference vvhether she haue or vvants them yea out of humility and a pious feare rather desires to vvant such extraordinary visitations Such a Soule doubtlesse vvill be so guided and illuminated by Gods holy Spirit as she vvill perfectly knovv vvhat to doe forbeare and vvhether vvhen and of vvhom to aske Counsell Let therfore such a soule carefully obserue her Internall Direction And this is the Aduice of B. Iohn de Cruce 38. From these precedent Aduices it may appeare hovv differently a soule ought
Of the Vnderstanding 2. Of the Will and 3. The sensitiue Faculties likevvise 10. First in regard of the Vnderstanding there is therby a Diuine Light communicated not reuealing or discouering any new Verities but affording a most firme cleare assurance and experimentall perception of those Verities of Catholick Religion vvhich are the Obiects of our Faith the vvhich assurance the soule perceiues to be Diuinely Communicated to her 11. O happy Euidence of our Catholick Beleife No thankes to them that beleiue after such sight vvhich is more euident then any thing vvee see vvith our corporall Eyes Surely the first knovvledge and assurance that the Primitiue Christians had of the Mysteries of our Religion came by such Contemplations communicated to the Apostles c. as S. Paul vvitnesses of himselfe for one Who savv and euen felt the truth of vvhat they preached and deliuered by Tradition to others 12. Such Contemplations as this made S. Teresa so confident in the Points of her Beleife that it seemed to her that she vvas able to dispute vvith and confound all the Hereticks in the vvorld But yet therin she might perhaps be deceiued if that God did not further enable her then by such Contemplations only For though they serued to establish most firmely her ovvne Beleife yet vvould they not suffise to enable her to dispute vvith and conuince others Because neither could she intelligibly enough expresse vvhat she had seene And if she could yet vvould not all beleiue her nor were they rationally obliged to doe so And therfore doubtles she vvould neuer haue vndertaken of her ovvne accord vvithout a speciall Motion and inuitation from God to haue entred into any such Disputes Indeed if God had vrged her therto then doubtles he vvould haue giuen her an especiall assistance and force 13. A soule that is nevvly avvakened as it vvere from such a Contemplation or Vnion coming to reade the holy Scriptures or any Spirituall Booke vvill peirce far more deeply into the Verities contained in them vvill see clearer Lights and feele far more perfect Tasts of the Diuine Truthes therin then euer before So that all the knowledge that she formerly had vvill seeme vnto her meere darknes and a knovvledge of the outward letter only vvheras novv she penetrates into the internall Spirit of the vvritings 14. In the next place the change that is made by this Supernaturall Vnion vvith regard to the Will Affections is equally admirable In so much as many yeares spent in mortification other Internall Exercises will not so purify the soule as a fevv minutes passed in such a Diuine Inaction Here it is indeed that a soule perfectly feeles her owne nothing and Gods totality thereby is strangely aduanced in Humility the Diuine Loue. For being so immediatly vnited to God so illustrated vvith his heauenly light inflamed vvith his loue all Creatures herselfe aboue all are become as nothing yea perfectly odious to her Besides there are many secret defects in a soule so subtile Intime that they can neither he cured nor so much as discouered but by a Passiue Vnion In so much as hereby the soule is aduanced to Perfection in a manner Degree not to be imagined far more efficaciously then by all the former actions of her life putt together so that the follovving Aspirations Eleuations of the spirit become far more pure efficacious then before And indeed vvere it not for such good Fruits effects vpon the Will such Passiue Vnions vvould be little proffitable vnto the soule For our merit consists in our owne free Acts produced in vertue of Diuine Grace assisting vs not in the operations simply vvherin God is only Agent vvee Patients 15. In the third place these supernaturall Vnions are of that vertue that they doe vvholly subdue the Imagination other Internall senses to the Superiour Soule so that they cannot as they list vvander to fro but are reduced to such a happy seruitude to the spirit that vvithout any stresse or violence they are brought to attend it in all its employments occasions Or if the Imagination doe sometimes vvander yet it neuer fastens it selfe vvith delight on any externall perishing obiects by reason that self-selfe-loue is in a sort extinguished in the soule so that it may easily be reduced or hovvsoeuer by its vvandrings it doth not hinder or interrupt the operations of the Spirit 16. Moreouer it is obserued by Mysticks that soules vvhich formerly during the precedent lesse perfect Exercises vvere of quite different euen contrary dispositions naturall complexions after such supernaturall Vnions do come to a very neare resemblance to one an other As wee see that seuerall vvaies or pathes vvhich from far distant places leade to a Citty the nearer they approach to the Citty the nearer also doe they come to one an other at last fall into make one common high vvay And the reason hereof is because nature its particular affections inclinations are novv so vvorne euen burnt out by the fire of Diuine Loue Grace that it is the Spirit of God that is the only principle of all their Actions the vvhich therefore must needs be vniforme like to one another 17. It vvill be no vvonder if these things here spoken of a supernaturall Passiue Vnion shall seeme incredible or perhaps to be but dreames of Extrauagant or Melancholicke Spirits not only to those that are strangers from the Catholicke Faith but those Catholicks also that are vnexperiēced in Internall vvayes Yet if they vvould consider that all this hath bene deliuered by the testimony of most deuout humble spiritually prudent Persons some of them very learned also vvho professe to vvrite nothing but vvhat themselues haue had experience of and this by an Internall command of Gods Spirit for the edification of others they vvill perhaps iudge more vvarily of these things And vvithall considering that out of the Catholick Church no such Diuine Graces and Communications were euer heard of they vvill howeuer reape this benefit by them if not to dispose themselues the best they can for the enioying them at least they vvill abhorre all nouelties in doctrines continue vnshaken and Obedient Children to the Church CHAP. V. § 1. 2. 3. Of the great Desolation vsually following an Intellectuall Passiue Vnion § 4. 5. c. A description of the Nature woefull bitternes of this Desolation § 8. How a Deuout soule does or ought to behaue herselfe therin § 9. The great Benefits and fruits proceeding from this Desertion well vndergone 1. A Soule hauing once experienced such extraordinary Diuine Fauours will be apt to say vvith the Psalmist Non mouebor in aeternum I shall neuer be moued thou Lord of thy Goodnesse hast made my Hill so strong But if she thinke so she vvill find herselfe strangely deceiued For as the vvhole course of a spirituall life consists of perpetuall changes of Eleuations and
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
and proffitable Recollection And therfore such Elegant and sprighâ—ly expressions as are to be found in many places of S. Augustins Confessions Soliloquies c or in S. Bernard S. Teresas Exclamations c though they be more full of life and more apt to enflame affection being read out of times of Recollection yet they are not so proper to be vsed in the Recollection because the pleasingnes and exquisitenes of the expression giues too much exercise and contentment to the Fancy and by that means distracts and enfeebles the actuation of the Will This I say holds most generally true yet if soules do find their proffit more by the vse of them let them in Gods name make choyce of such 18. The more impetuous that the operations of the vvill are in this exercise Immediate Acts the more still quiet peaceable and profound that they are so there be no vvillfull negligence the more effectuall and proffitable are they and the more efficacious to still Passions as also to compose and settle the Imagination 19. There may come much harme to a soule by cessation from Internall working and from all tendance to God in her Recollections if so be the motiue of such cessation be a desire and expectation to heare God speaking after any vnusuall manner vvithin her and telling her some nevv thing or other For by giuing vvay to such a foolish presumption she vvill deserue and pu herselfe in a disposition to receiue diabolicall suggestions or at least vainely to conceiue and interpret her ovvne Imaginations to be Internall speakings of God And this may proue very perillous if a Soule giue credit to such fancies as probably such soules vvill But they ought to consider that if Gods pleasure be such as to communicate his vvill internally after an extraordinary manner he vvill speake and vvorke vvhether the soule vvill or no and vvhether shee vvill or no shee must heare and suffer And therfore let her abstaine from such indiscreete inuitations or expecting such Diuine Conuersations let her continue quietly her exercises and not cease till God force her to cease them 20. The Custome practised by some spirituall Directours of requiring from all their Disciples an account of their Internall Prayer formerly iudged to be inconuenient as causing Distractions and too frequent Reflections vvith sollicitude vpon their present Actuations to the End they may remember them so be able to relate them The sayd custome I say is moreouer besides this inconuenience vselesnes of extreme difficulty in this exercise The vvhich being simple plaine acted only or cheifly by the vvill cannot well be explicated inasmuch as the Acts leaue scarce any sensible impression in the memory And lastly they are exercised directly to God vvithout any Reflections Now it is by the meanes of Reflections that a soule takes noude of and remembers her Actuations 21. Where there is a good propension in the Interiour to Introuersion an Act produced by the vvill to God is not only much more prompt facile profound but also far more efficacious then any other vvithout such a propension can be though the party be neuer so learned employ neuer so much the faculty of Reasoning Yet doe I not deny but that euen soules of the greatest propensions may sometimes find themselues obliged to make vse of some Meditation But vnlesse their Directour misleade wrong them they vvill not tarry long therin but vvill presently breake forth copiously into good Affections CHAP. II. § 1. 2. 3. c Touching certaine formes of Immediate Acts c adioyned to the End of the Booke how they are to be vsed § 15. 16. c Great variety of Acts there are Some directed to the pure Diuinity some to our Lords Humanity some to Saints some to the soule herselfe c what vse is to be made of them § 24. 25. 26. To what soules one forme of Exercise without variety may be proper § 27. Of exercising vpon the Pater Noster The Excellency thereof § 28. 29. Soules are not to bind themselues to certaine formes § 30. 31. 32. What vse is to be made of the vsuall Reading in Preparation to Recollection § 33. 34. c How soules that cannot make vse of Images are to behaue themselues § 37. 38. What order is to be obserued in the change of Acts. § 41. Soules must not bind themselues to these or any sett formes of Exercises but they must chuse for themselues 1. AT the end of this Booke I haue adioyned a Collection of seuerall Patternes of Exercises by Acts of the will holy Affections for the vse practise of those vvhom either in the vvorld or in Religion God shall call to an Internall life of Contemplation I did not not conceiue any necessity to annexe any Exercises of Meditation Partly because it vvas not my designe to treat of that degree of Prayer but only passingly in order to affectiue Prayer to vvhich it is but a remote preparation And besides there are Patternes of such exercises abundantly obuious to euery one the vvhich may suffise any Internall liuer being practised according to the instructions here formerly giuen And as for the Supreme Degree of affectiue Contemplatiue Praier to vvit perfect Aspirations I haue contented my selfe vvith selecting a few vvhich are added in the conclusion rather to shevv to imperfect soules the forme manner of them then for the vse of Perfect Soules ripe for the exercise of them For such are conducted immediatly entirely by a Diuine Light haue no need of humane prescriptions Neither indeed can they proffitably make vse of any other Affections then only such as Gods Holy Spirit shall suggest to them 2. As touching therfore the foresaid Exercises of forced immediate Acts of the Will affections I haue compiled a sufficient variety of them proper for all states dispositions of soules as Acts of Remorse Feare Contrition c. vvhich belong to the Purgatiue way And likevvise Acts of Adoration Glorification Humiliation Resignation Loue which belong to the Illuminatiue Vnitiue Wayes I haue moreouer made some distinct Exercises of Affections more proper for some soules then are those vvhich I call Acts of the Will Besides I haue set dovvne most copiously Patternes of simple Acts of Resignation as being generally the most vsefull proper for most soules And lastly seuerall Exercises there are mixed interlaced partly vvith Acts partly vvith Affections those not of one but seuerall kinds Because many soules there are that cannot content themselues vvith being tyed to any one kind of determinate exercise And therfore my desire vvas to comply vvith all tempers to the end that euery one might find an Exercise proper proffitable for him or at least might be put in the way hovv to fâ—ame for himselfe such an one 3. A soule that after a sufficient time diligently spent in the practise of Meditation is maturely called conducted by God
to the Exercise of immediate Acts may indeed ought at the first to take for the subiect of her Recollections those Acts vvhich belong to the Vnitiue Way to vvit Acts of Diuine Loue Resignation c. But the case is othervvise vvith a soule that is found vtterly vnfit for Meditation and consequently must necessarily begin a spirituall course vvith the Prayer of Immediate Acts. For for such a soule ordinarily speaking it vvill be expedient that at the beginning she take for the matter of her Acts such as are proper for the Purgatiue Way as Acts of Contrition Feare of Iudgment Hell c. And this Aduice is conformable to the Directions of Blosius in the X. XI Chapters of his Institutions 4. Novv for the vse of the said Exercises of Immediate Acts Affections I vvould aduise a soule that is vvell disposed resolued to practise them that at the first she vvould rather vse them Mentally Because it is lesse distractiue more Recollectiue Vnlesse by experience she find that the vsing them Vocally doth most relish vvith her spirit and as in some dispositions it may cause a more intime and perfect Recollection 5. Wheras euery Exercise consists of about ten clauses of Acts or Affections let her not tye her selfe preâ—isely to that number in any Recollection But if one Exercise vvill not serue let her borrovv from the next follovving And againe if one be too much for one time let her vse as many of those Acts in order as they lye as vvill suffise for the time no more and in the next Recollection let her begin vvhere she last ended 6. A deuout soule vvill find that by diligent practise in progresse of time the number of Acts or Affections to be exercised in each Recollection vvill come to diminish so that vvheras at the beginning perhaps ten Acts vvould scare suffise for one Recollection aftervvards fiue or three yea it may be one vvill oftimes be sufficient 7. Let her generally obserue the Order and sequele of the sayd Acts contained in the exercises proper for her beginning and prosecuting them as they lye For othervvise she vvill spend the precious time allotted for Prayer in looking here and there for somevvhat that may be pleasing to her fancy or humour yet in the end perhaps not content herselfe Or at the least the satisfaction that she may come to find vvill scarce counteruaile the distraction incurred and time lost And againe it is an ill custome of some to take at randome the Acts or affections on vvhich they vvould exercise themselues opening the booke and at aduenture making vse of vvhat their eyes first light on 8. Yet let her not tye herselfe so rigorously superstitiously to any of the sayd Acts but that if vvithout searching there should be offred to her any other kind of Act or Affection be it Resignation Loue or Aspirations vvhich may be gustfull to her let her entertayne it therein abide as long as the relish of it lasteth And that ceasing let her returne to prosecute the Acts of the present Exercise 9. Yet one speciall case there is in vvhich a soule ought by no meanes to oblige herselfe to any Order prescribed in the said Exercises And that is vvhen she finds that Feare or Scrupulosity doe ouer much abound in her causing vnquietnes Deiection and vvant of Confidence in God In vvhich caâ—â— let her by all meanes omitt such Exercises or Acts as are apt to rayse or feede such Passions in her And instead of them let her apply herselfe to Exercises of Hope loue and Ioy in God vvhich ought to be cherished in her 10. Yea soules that are of such a disposition ought euen in the beginning after their first Conuersion not to dvvell long vpon the Exercises that concerne Remorse for sin or other matters of Feare as Death Iudgment and Hell but rather to fixe vpon Affections contrary to their present disposition And in case of nevv faults committed let their Contrition or Detestation of sin be rather exercised in a generality or Vertually in Acts of Conuersion to God then particularly directly and expressely And let them not be scrupulous herein out of an opinion that at such times God expects painefull Remorses froÌ„ them or earnest expressions of detestation of their sins For such detestation is sufficiently inuolued in an Act of direct loue to God vvhich conteines much perfection besides Such Acts therfore being more beneficiall to her are consequently more acceptable to God 11. A soule hauing pitched vpon any Act or Affection contained in the sayd Exercises let her tarry as long vpon each of them vvithout passing to an other as her Gust vnto such an affection lasteth and as she findes proffit to her spirit by it 12. Whensoeuer in any Clause there is contained matter of seuerall desires or Affections let her in her mind and Exercising separate them and rest vpon each of them seuerally For by this meanes the sayd Exercises vvill last longer and yeild more proffit 13. After that all the Exercises appointed for her haue bene passed ouer let her repeate and pursue them againe and againe Vnlesse she doe find herselfe dravven by God to some other Exercise more perfect as is that of Aspirations And indeed vvhensoeuer in her Exercise during her Recollection shee does find her selfe moued to perfect Aspirations Eleuations of the Will c or else to produce some other Acts as of Resignation c vpon occasion of some present Crosse to be sustained let her not faile to correspond to such an inuitation 14. Those that can find no proffit or relish by any of these prescribed Exercises or the like may conclude that they are not as yet ripe for them and that therfore they are to continue in Discoursiue Prayer till it looses its relish and that they begin to find Gust in Affections 15. The Acts and Affections in the follovving Exercises are for the most part directed to God himselfe or the pure Diuinity as if they vvere internall conuersations vvith God The vvhich are perfect introuersions and of all actiue assumed Exercises are the most proffitable 16. But vvithall such Actuations are oftimes very painefull by reason that such Introuersions are exercised vvithout the helpe of grosser Images the vvhich haue some kind of recreating diuersion in them and vvhen such Images doe offer themselues the soule tending to the naked Diuinity taries not in them but transcends or reiects them And if her mind finding no Gust in an Obiect so perfectly spirituall becomes vvilling to ease it selfe by fastning vpon some other good but inferiour Obiect she is by some Writers taught to vvithdravv her attention from any thing but God the vvhich violence and selfe contradiction cannot be vvithout much paine in so much that soules become therby sometimes so tired vvith such Introuersions and find so great difficulty in seeking the Diuine Presence so aboue the course of nature that they loose all comfort