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
Loue speread abroad in our hearts by the Holy Ghost as S. Augustin saith To this Verity giue euident vvitnes those Expressions of the Church in her Publick Deuotions Da Domine famulis tuis vt quae à te iussa agnonimus implere Caelesti Inspiratione valeamus that is Grant O Lord vnto thy Seruants that those things which wee acknowledge to haue been commanded by thee wee may by thy heauenly Inspiration accomplish And againe Auge populi tui vota placatus quia in nullo fidelium nisi ex tua inspiratione proueniunt quarumlibet incrementa virtutum That is Encrease in mercy O Lord the Desires of thy Seruants For not the least progresse in any Vertues can be made by any of thy Faithfull seruants by any other meanes but only by thy Diuine Inspiration 24. The Second Ground is consequent on the former viz. That since such absolute Necessity there is of Diuine Inspirations the Necessity obliging vs to correspond vnto them is and must needs be equall For from no other Roote but the neglect of this obligation doth or can proceede all our mischeife The guilt of such neglect is so much the greater inasmuch as the Gift of Gods Holy Spirit imprinted in the Hearts of his seruants is of such an actiue nature that vvere it not that the Spirit of corrupt nature cherished by vs doth deafen its Call and vveaken its Efficacy it vvould continually being vvakned by euery occasion incite vs to Loue God only and to raise vp our Soules to him Novv by such neglect vvee are said in Holy Scriptures to Contristate the Holy Ghost and by oft contristating him vvee shall in the end come to quench him And the iust indignation of God against such negligent Despisers of his holy Inspirations and Calls is povverfully expressed in those vvords of his Prouerb 1.24 Quia vocaui◠renuistis c. Because I haue called and yee refused I stretched forth my hand and there was none that regarded I also will laugh at your destruction And I will mock when that which yee did feare shall happen vnto you c. Then shall they call on mee and I will not heare they shall rise early and they shall not find◠me Novv though it be not indeed a mortall sin to resist the Motions of the Diuine Spirit inciting vs to Actions vvhich are not of essentiall obligation Yet so doing vvee doe contristate Gods Spirit and more indispose our selues aftervvards to obserue and follovv its Directions And Mortall sins are seldome rushed into vpon the sudden they begin vvith lesser resistances by vvhich the mind is more obscured and lesse capable to obey it in greater matters But as for Perfect soules they are in continuall attendance and obedience thereto being in continuall Prayer or in good Workes and Exercises begun and performed in Vertue of Prayer and also accompanied by Prayer 25. The third Preparatory Ground follovves vvhich is this That since these so necessary Internall Inspirations must necessarily be hearkned to and corresponded vvith And since there may be false Suggestions either of the Deuill or our corrupt Nature vvhich may counterfeit and subtilly pretend to a Diuine Originall Therfore it is necessary that some possible yea satisfactory Meanes should be afforded hovv to distinguish betvveene true and false Inspirations For othervvise vvee shall haue an impossible obligation to obey vvee knovv not vvhom nor vvhat vvee shall be in as much danger to be actuated by the Deuill and vsed as Instruments of his Illusions as of the sauing Influxes of Gods Holy Spirit and consequently shall not be able to distinguish the vvay betvveene Heauen Hell 26. Neither vvill it suffise to say That vvee doe sufficiently performe Gods vvill vvhen vvee performe the Commands of God expressed clearly in Scriptures likevvise the Precepts of the Church and of all our lavvfull Superiours For neither vvill the doing of these things vvithout an interiour insluxe of Grace auaile vs since the Deuill can be content yea vvill suggest the Exercise of the greatest Vertues to Hearts that he knovvs vvill intend only the satisfaction of naturall Pride or the interests of self-selfe-loue in them And besides neither can any of these externall Rules extend to all our Actions so as to regulate them in order to Contemplation and Perfection 27. The fourth and last Ground to be premised is this That since it is necessary to be enabled to distinguish the true Inspirations of God from the false suggestions of our Enemy The only meanes imaginable that can be proper naturall and efficacious to obtaine such a supernaturall Light to discerne Gods vvill in all things is Pure spirituall Praier exercised by a soule liuing an Abstracted internall Recollected Life spent in a continuall attendance on God c. 28. This is a Way suitable to Reason conformable to Scriptures and the Doctrine of the Holy Fathers deliuered both by Ancient and Moderne Mysticke Authours as might copiously be demonstrrted if there were any cause to thinke that to Pray perfectly and by Praier to obtaine Diuine Grace vvere suspicious Exercises to any In a vvord this is a vvay the vvhich practised according to the Instructions here deliuered all manner of good and no possible inconuenience can flovv from it 29. Here is no pretending to novv or strange Reuelations no walking in Mirabilibus super se no zealous seditious Reformations nor the least preiudice done or intended to Peace Vnity Humility Obedience or any other Diuine Vertue yea on the contrary all these Heauenly Graces are hereby not only fortified and encreased but by no other meanes can be perfectly obtained 30. And indeed since in a vvorld of passages in Holy Scriptures vvee find our selues obliged to a double Duty the one vvhereof perhaps in popular iudgments seemes to entrench vpon the other and yet neither of them are in due place and circumstances to be omitted namely Obedience both to Gods Holy Spirit invvardly directing and also to Superiours outwardly commanding By vvhat other vvay can vvee reconcile such seemingly different and as it may fall out contrary Precepts but by ioyning this Doctrine to that concerning outvvard Obedience Which is here done done vvithout the least preiudice to either yea manifestly to the aduantage of both in their due circūstances If then for any outvvard carnall Respects vvee shall conceale or discountenance this most necessary Duty of follovving the Inspirations of God vvee shall efface the proper Character of God seruants vvho are said to be such as are lead by the Spirit of God and that by the Vnction are taught in all things Againe if on pretence of following Inspirations and internall Lights vvhich cannot be so absolutely certaine vvee shall transgresse the most euident cercaine Commands of lavvfull Superiours vvhich are therefore Gods also there vvould quickly follovv an end of all Order Peace and Gouernment What other meane therefore is left to comply vvith both these but to obey God both vvaies that is commanding most certainly vvhen
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
whatsoeuer thou seest or feelest in wardly that is not He will be vnwellcome painfull to thee because it will stand in thy way to the seeing seeking of him whom thou only desirest 18. But yet if there be any worke or outward businesse which thou art obliged to doe or that charity or present necessity requires of thee either concerning thy selfe or thy Christian brother faile not to doe it dispatch it as well as soone as well thou canst let it not tary long in thy thoughts for it will but hinder thee in thy principall busines But if it be any other matter of no necessity or that concernes thee not in particular trouble not thy selfe nor distract thy thoughts about it but rid it quickly out of thy heart saying still thus I AM NOVGHT I CAN DOE NOVGHT I HAVE NOVGHT AND NOVGHT DOE I DESIRE TO HAVE BVT ONLY IESVS AND HIS LOVE 19. Thou wilt be forced as all other Pilgrimes are to take of times by the way refreshments meate drinke sleepe yea sometimes Innocent recreations In all which things vse discretion take heed of foolish scrupulosity about them feare not that they will be much a hindrance to thee for though they seeme to stay thee for awhile they will further thee giue thee strength to walke on more couragiously for a good long time after 20 To conclude Remember that thy principall aime indeed only Busines is to knitt thy thoughts to the desire of IESVS to strengthen this desire dayly by prayer other spirituall workings to the end it may neuer goe out of thy heart And whatsoeuer thou findest proper to increase that desire be it praying or reading speaking or being silent trauailing or reposing make vse of it for the time as long as thy soule finds sauour in it as long as it increases this desire of hauing or enioying nothing but the loue of IESVS the blessed sight of IESVS in true peace in Ierusalem And be assured that this good desire thus cherished continually increased will bring thee safe vnto the end of thy Pilgrimage 21. This is the substance of the parable of the spirituall Pilgrime trauailing in the waies of Contemplation The which I haue more largely set downe because by the contexture of it not only vve see confirmed vvhat is already vvritten before but also vve haue a draught Scheme represented according to vvhich all the following Instructions vvill be conformably ansvverable THE SECOND SECTION OF THE FIRST TREATISE In vvhich is declared proued That God only by his Holy Inspirations is the Guide Directour in an Internall Contemplatiue Life CAP. I. § 1. In Internall contemplatiue waies a Guide is necessary whly § 2. 3. 4. All good Christians haue within their soules two Internal guides 1. The spirit of corrupt nature which is neuer wholly expelled 2. The spirit of God And these teach contrarily for contrary ends § 5. 6. 7. 8. 9. Diuine Inspirations beyond the light of common grace are to be our light in Internall wayes § 10. 11. In what speciall things such Inspirations doe direct Internall liuers § 12. 13. They ordinarily teach rather cessation not-doing then much doing § 14. Extraordinary Inspirations Illuminatious c. not pretended to 1. HAuing hitherto treated of a Contemplatiue life in generall the nature end of it together vvith the necessary disposition required in soules that according to their vocation or professiō are desirous to pursue the exercises belonging therto the next thing that in relation to the said state deserues our consideration is the Guide vvhose directions vve may ought to follovv therin for certanly a guide must needs be had since it is euident that in our present state of corrupt nature vve haue no light so much as to discouer that there is any such vvay much lesse to direct enable vs to vvalke in Paths so much aboue yea so directly contrary to the designes interests of nature 2. Novv since in euery good faithfull true Christian as trueth experience teaches there are tvvo Internall lights teachers to vvitt 1. the Spirit of corrupt nature 2. The Diuine Spirit Both vvhich in all our deliberate Actions doe offer themselues euen striue for maistery contending vvhether of them vvith the exclusion of the other shall leade vs in the vvayes proper pleasing to each The vvhich vvayes as also the ends to vvhich they conduct are directly contrary to one another for the Spirit of corrupt nature only teaches vs such things as are for the presēt pleasing or proffitable to our carnall desires or sensuall secular designes but pernicious to the soule or spirit the vvhich follovving the light of nature runnes into endles errours labarinths all vvhich leade vs from God true happines vnto eternall misery On the other side the spirit of God discouering vnto vs the folly danger of follovving so blind pernicious a Guide as nature is teaches vs that our happines cōsists in forsaking such a vvandring guide treading paths quite contrary in renouncing present sensuall pleasures commodities so far as they are a hindrance yea not an aduancement to our knovving of God spirituall things the vvhich only must be the obiect of all our desires indeauours vvhereby only vve shall arriue to eternall happines vnion vvith God 3. Besides these tvvo guides vve neither haue nor can haue any other vvithin vs vvith both these good Christians are cōtinually attended Whatsoeuer therfore is not the teaching of the Diuine spirit is the suggestion of the false teacher vvho is his our enemy The vvhich tooke possession of the soules of men vpon Adam's Transgression vvhose fault vvas the not attending to the teaching of Gods holy spirit vvhich then vvas the only Internall teacher but instead thereof hearkening to the flattering tentations of his vvife seduced by the deuill And from Adam this false light is communicated to all his posterity so as naturally vve haue no other But the nevv heauenly teacher the holy spirit is freely giuen vs by meanes of the diuine vvord sacraments it being a nevv diuine Principle imprinted in our spirits raising them to God cōtinually solliciting vs to vvalke in his wayes 4. Our misery is that vvhereas by mortall sins the diuine light is for the time vvholly extinguished so as to the producing any considerable good effect vpon the vvill it is not so on the other side that by grace the false teacher should be totally expelled or silenced But it remaines euen in the most perfect God knovves euen the best are too much enclined often to hearken to it Those that are lesse perfect though in matters of necessary Duty obligation they follovv the conduct of the Diuine spirit yet in lesser matters they for the most part are moued vvith no other Principle then that of corrupt nature by vvhich they incurre defects the vvhich
suddennes of resolution or motion of Naturall Passions or selfe loue is the most secure most assured vvay to come to that knovvledge CHAP. IX § 1. Obiections preuented § 2. 3. Difference betweene the terme of Inspirations being only Internall Calls which are also externall § 4. 5. How Inspirations direct vs about Externall Calls obligations § 6. Externall Calls are to ouer-rule Internall § 7. 8. Authority of Superiours ought to ouerrule Inspirations euen in things not of Obligation § 9. Impertinent commands of Superiours in such things to be obeyd though Superiours will be seuerely accountable to God § 10. Decay of true spirituality arises from the ignorance or neglect of this Doctrine touching attending to Diuine Inspirations 1. LASTLY to preuent all misunderstanding of this most holy most necessary Doctrine touching our obligation to attend vnto to practise accordingly the Diuine Inspirations directing vs to Acts of Perfection as likevvise to preuent all misapplication therof by soules that ought are vvilling to follovv it I vvill here take avvay the pretended grounds vpon vvhich some vvho either out of ignorance Passion or interest haue declared themselues to be enemies therto doe declame against it supposing that they haue a great aduantage against it vvhilst they pretend that by the teaching practising of it great preiudice vvill come to the due Authority of Superiours from vvhich their subiects follovving these Instructions vvill endeauour to exempt themselues vpon a pretext of Diuine Inspirations to the contrary 2. For the clearing therfore dissoluing of this supposed difficulty inconuenience wee are to cōsider that though in this discourse vvee haue promiscuously vsed the termes of inspirations lights impulses diuine calls c. yet the former are only such operations of God as are Internall vvheras the terme of Diuine Calls imports both an externall ordination of God also his internall operation in our soules suitable to the externall call And both these are properly termed Calls because by both of them God doth signify his vvill to soules For by the externall ordination commission giuen by God to all in lavvfull authority vnder him God by them doth reueyle his vvill vnto vs vvhich vvee obey vvhilst vvee submit vnto execute the commands vvills of his Substitutes And by his internall operation he directs vs to performe such obedience in a spirituall manner for the good aduancement of our soules in his DIVINE LOVE 3 All Lawes therfore all Constitutions Precepts Cōmands of Superiours all externall or internall Dutyes of obligation by vertue of our state of life as Christians or moreouer as Religious or Ecclesiasticall Persons c. are indeed so to be esteemed by vs true Diuine Calls necessarily to be attended to knovvn performed by vs. 4. And as for Internall Inspirations vvhich haue regard vnto those externall Calls the end for vvhich they are giuen vs is not only simply to direct incline vs to performe all our Christian Regular or other dutyes vvith readines chearfullnes but to doe them vvith perfection purity of intention in for God only as if he had immediatly visibly imposed them vpon vs. And for as much as concernes the Not-doing to the vvhich I sayd that in a Contemplatiue life the Diuine Inspirations doe inuite vs that is meant only in matters either indifferent or at least to the vvhich vvee haue no obligation by vertue of any externall lavv Yea on the contrary vve may say that our Holy Rule the end vvherof is to dispose leade vs to a perfect vnion vvith God by Contemplation doth in generall oblige vs to such abstraction Not-doing vvhersoeuer it doth not require the doing of any thing of vs. 5. Therfore vvhatsoeuer internall suggestions motions or impulses vvee may find that shall be contrary or preiudiciall to such externall Calls to Obedience Regularity vvee are to be so far from hearkning to them or esteeming them for Diuine that vvee ought to despise reiect them iudging them to be no better then diabolicall illusions Yea this is to hold although the sayd externall lavves Commands or obseruances be such as vvee in our priuate iudgments cannot thinke to be very proper or conuenient for vs in particular 6. Novv the reason vvhy no internall suggestion ought to take place of externall obligations is euident conuincing Because such externall Calls to obedience being of themselues both manifest certainly vnquestionable tokens expressions of the Diuine vvill they ought not to giue place to any supposed internall significations of the same vvill vvhatsoeuer vvhich are not nor can be so manifest but rather to prescribe Rules vnto them ouerrule them Wee knovv the former to be Gods vvill to proceed from him therfore vve cannot rationally beleiue that those things that are opposite therto can be acceptable to him Besides Gods vvill reueiled to a subiect by the mouth of his Superiour or by established lavves has a kinde of publick authority being deriued by a publick person meane therfore must needs take place be preferred before an Inspiration or signification of the Diuine vvill to a priuate person alone 7. Yea moreouer so indispensably carefull euen scrupulous ought vvee to be that exteriour order due subordination appoynted by God should not vpon any pretence be preiudiced that vve are to regard the Authority of Superiours euen in doing or omitting those things vvhich are not vvithin the compasse of any speciall lavves or commands but are left to our ovvne liberty Iudgment So that vvee ought not to put in execution any thing to vvhich vvee are by an Internall Inspiration inuited or directed vvithout the approbation leaue eyther expresse or interpretatiue of our Superiour if the matter be of considerable moment his expresse permission is requisite 8. Yea I vvill adde further that if a Religious subiect shall haue an Inspiration vvhich he confidently beleiues to be Diuine by vvhich he is inuited to the doing of any thing yet if his Superiour shall declare such an Inspiration not to be Diuine forbid the executing of vvhat it directs the subiect ought not only to obey his Superiour by forbearing to doe according to such an Inspiration but he is also obliged to submit his iudgment to beleiue his Superiour And this he may sincerely securely doe Because though it vvere so that in truth the Inspiration came from God did direct to the doing of a thing more perfect or to a more perfect omission yet all this is to be vnderstood only conditionally that is vpon supposition that a lavvfull Superiour did not iudge command othervvise For in such a case it vvould be an Act of greater Perfection in the subiect to obey him forbidding the doing or forbearing of any thing though in it selfe such prohibition not considered more Perfect Yea a Diuine light nevv inspiration vvill informe direct the subiect
greater Perfection of Internall Purity then vvee vvere formerly as Christians ansvvereable to the greater helpes and aduantages therto afforded in Religion And particularly vvee haue an obligation to aspire to the Perfection of internall Contemplatiue Praier the practise vvhereof is at least of extreme difficulty in an ordinary distracted sollicitous secular state 23. And from vvhat hath bene sayd may be collected this most true and proffitable Obseruation to witt That vvhosoeuer vvould attempt the restoring of the true Spirit of Religion which is Contemplation miserably decayed in these dayes vvill labour in vaine if he thinke to compasse his holy Designe by multiplying of Ceremonies inlargeing of Offices increasing of Externall Austeritys rigorous regulating of Dyet and Abstinences c. All vvhich things vvill haue little or no effect vnlesse the minds of Religious Persons be truly instructed in the doctrine of Contemplatiue Prayer obligation to attend and follovv the Internall Guidance of Gods Spirit vvhich is rather hindred then aduanced by the excessiue multiplication of outvvard Obseruances And for this reason S. Benedict vvho surely had a most perfect light an equall zeale at least to aduance the Spirit of Contemplation vvas very moderate in these thinges and on the contrary very seuere in requiring the obseruation of Silence Solitude and Abstraction of Life the vvhich doe most directly and efficaciously begett an habituall Introuersion and Recollectednesse of Spirit The ineffectualnesse therfore of these new wayes of Reformation vvee see dayly proofe of by the short continuance of them For minds that are not inlightned nor enabled by the Spirit of Contemplatiue Prayer suitable to their state to make a due vse of such great Austeritys for the increasing of the sayd Spirit become in a short time after that the first zeale much caused by the nouelty and reputation gained in the vvorld is cooled to grovv vveary not finding that invvard satisfaction proffit vvhich they expected And so they returne to their former Tepidity Relaxation CHAP. V. § 1. 2. 3. A Religious Person is not Perfect by his Profession § 4. 5. 6. 7. Whether and how far Ignorance of the true End of Religion will excuse § 8. 9. The danger of those that knowing will not pursue Internall wayes of Recollection which are the true End of a Religious state And much more of those that discountenance it § 10. 11. 12. Vaine pretences of those that discountenance Internall Prayer c. § 13. A description of an Externall and an Internall Monke out of Hesychius 1. OVR obligation therfore to tend to Perfect Internall Purity Simplicity being so great so vndispensable vvhat account thinke vvee vvill some Religious Persons be able to giue to Almighty God for their miserable deficienty in this so essentiall a condition 2. Religion is by all acknowledged for a state of Perfection not that by the mere taking a Religious Profession or Habit a Person is therby more Perfect then he vvas before but because by renouncing those distractiue Impediments vvhich are in the vvorld he puts himselfe into a condition in vvhich he not only may far more easily aspire to the Perfection of Diuine Loue but moreouer by assuming such a state he obliges himselfe to employ all those aduantages vvhich he finds in Religion as meanes to approach nearer to this Perfection dayly more then if he had continued in the vvorld he either could or vvas obliged The vvhich if he doe not he vvill be so far from enioying any Priuiledge in Gods sight by the Perfection of his State as that he will be accountable to God so much the more for his ingratitude and negligence in making vse of such aduantages and Talents giuen him 3. S. Paulinus excellently illustrates this Truth by this similitude He compares the world to a dry scorched and barren vvildernes and Celestiall Happines to a most delicious Paradice diuided from this desart by a deepe and tempestuous riuer vvhich must necessarily be past by swimming The securest way to passe ouer this riuer is by quitting ones cloathes But fevv there are that haue the courage to expose themselues to the iniuries of the weather for a while and therfore aduenture ouer cloathes and all And of them God knovvs a vvorld miscarry by the vvay Some fevv others such are Religious Persons seeing this danger take a good Resolution to deuest themselues of their Cloathes and to make themselues lighter and nimbler by casting avvay all impediments hovv deare soeuer to flesh and blood But yet this being done it remaines that they should labour naked as they are vvith svvimming to passe the Riuer But this they neglect to doe or take so little paines and striue so negligently against the vvaues and streame that all they doe comes to nothing they are in as much danger and as far from Paradice as they vvere before And vvhereas they glorify themselues because they are Naked that vvill rather aggrauate their folly and make their negligence far more culpable in that having so great an advantage they vvould not take a little paines to doe that for vvhich they cast of their Cloathes 4. Novv the Impediments either much delaying or quite hindring many soules that liue in Religion and are naturally apt enough for the Exercises of a Contemplatiue Life from complying vvith this most necessary obligation are partly in the vnderstanding and partly in the will Concerning this latter vvhich is self-Selfe-Loue a setled Affection to Creatures negligence c. much hath already bene sayd and more vvill hereafter be added But concerning the other impediment seated in the Vnderstanding which is Ignorance of the true way leading to that perfection vvhich is the proper End of a Religious Contemplatiue Life I vvill here take into Consideration Whether and how far such Ignorance may excuse a Religious Person that does not aspire to that Perfection to which his State obliges him 5. For the clearing of this Doubt vvee may obserue that there may in this case be a twofold Ignorance 1. An Ignorance in grosse that there is any such Obligation 2. On supposition that a soule is informed that she hath such an obligation an Ignorance of the meanes and vvayes proper and necessary for the acquiring of this Perfection the vvhich in the present case are Mortification and principally Internall Prayer 6. First therfore for the former sort of Ignorance it is so grosse and euen vvillfull that there can scarce be imagined any Excuse or qualification for it For vvhat other thought can a Soule haue quitting the vvorld and all the pleasures and commodities therin to embrace Pouerty Obedience solitude c but therby to consecrate herselfe entirely to God shevved by the Solemne circumstances of her Admission and Profession the Questions proposed to her and her Answers her Habit Tonsure Representation of a Death and Buriall Solemne Benedictions of her Habit and Prayers of the Community c All that are vvitnesses and Spectatours of such an Action doe no othervvise
vnderstand it And indeed except it vvere so vvhat difference is there betvveene a Secular and Religious state 7. But in the next place touching the second sort of Ignorance to vvit of the vvayes most proper and efficacious to bring a Religious Soule to Perfection It is to be feared that such an Ignorance vvill be but a small Excuse and that but to very fevv For since both Faith and Experience teach vs vvith vvhat great defects vvhat inordinate Affections c. vvee enter into Religion vvith an intention there to abate and mortify them And since euen naturall Reason dayly experience likevvise shevv vs that Perfection of the Soule cannot consist in Externall obseruances vvhich doe not penetrate into the Interiour Yea vvithout Prayer and Purity of intention to be had only by Prayer they doe rather nourish Selfeloue and Selfe esteeme since thirdly the same experience conuinces vs that such vocall Prayers as vvee vse and ioyne to our other Obseruances doe not produce in vs a sufficient Purification of Soule no nor that any other painefull methods of Meditation vnknovvne to the Ancient Contemplatiues doe afford vs sufficient Light and Grace for such a purpose because they peirce not deepe enough into the Spirit vvhat reasonable soule but vvill hence conclude that there must needs be some other efficacious meanes for the acquiring of the end vvhich vvee propose to our selues And since God vvill infallibly giue Light and Grace to all those that haue recourse vnto him in Spirit and Truth It must necessarily follovv that the only culpable ground of such Ignorance must needs be a neglect of such Prayer And the roote of such neglect a sensuall tepide disposition of the will hating to raise it selfe to God And let any one iudge vvhether an Ignorance so grounded can excuse vs Especially considering that our Holy Father requires the practise of such Prayer in all our smallest vndertakings and teaches vs that his Rule is only a preparation to Perfection he referres vs further to the examples of the Ancient Hermites vvhose manner of Prayer if vvee vvould imitate vvee should make some approaches at least to that Perfection to the almost inconceiuable Sublimity and purity vvherof they attained 8. Novv if Ignorance vvill not be a sufficient excuse to any Religious Person for either not endeuouring after Interiour Purity of soule by Prayer in spirit or endeuouring after a vvrong improper manner vvay Hovv much lesse excusable nay hovv deeply culpable before God vvill those be vvho are sufficiently instructed in the only true internall vvayes leading to Contemplation vvithall are furnished vvith all helpes leasure aduantages for that purpose yet out of a setled slothfullnes fixed loue to sensuall obiects haue not the courage or vvill to vvalke in them yea perhaps hauing once comfortably vvalked in them doe most ingratefully perfidiously forsake turne out of them Reaping no other benefit by their knovvledge but perhaps an ability to talke of them to the helpe of others it may be but to the encreasing of their ovvne Pride self-selfe-loue so that their knovvledge of their obligation end of their Profession helpes to leade them further from it 9. But aboue all most miserable vvill their condition be vvho liuing in Contemplatiue Orders not hauing either sufficient knovvledge or Grace to practise themselues the exercises of true Internall Prayer Abstraction of life shall deterre others therefrom discountenance or perhaps persecute those vvhom God hath inspired to renevv the only proper exercises of Contemplation The decay of vvhich has bene the decay of the true Spirit of Monasticall Religion 10. True it is that to iustify such vndue proceedings to gaine an esteeme to their ovvne inferiour Exercises partiality has suggested to them certaine seeming reasons pretences against the practise of Contemplatiue Prayer if it were dangerous did expose the exercisers of it to illusions or as if it were preiudiciall to Regular obseruances obedience or that perhaps it may diminish the credit vvhich some Religious Orders haue gained in the vvorld by their long solemne Offices laboriously celebrated But as I shall in due place in the last Treatise demonstrate all these accusations made against Contemplatiue Prayer are most vniust and groundlesse On the contrary those that practise such Prayer as they ought are most carefull of conformity to Religious Duties especially the Diuine office appointed by the Church And this out of conscience vvith great purity of intention 11. Indeed true Internall liuers are not very sollicitous for gaining credit esteeme vvith the vvorld much lesse vvould they make that an end of their Religious obseruances On the contrary their cordiall desire is to liue vnknovvn excluded from the vvorld approuing their soules to God only Neither are they forvvard to vsurpe offices abroad not belonging to them as of Preaching Hearing Confessions of seculars c by vvhich the most necessary solitude Recollectednes vvhich by their Profession ought to be prised aboue all things are interrupted oft vtterly destroyed And the more confidently doe they expresse a zeale for these essentiall things as being assured that God vvill not be vvanting to supply them sufficiently vvith all things necessary to their corporall sustenance as long as they preferre the care of Purifying their soules complying vvith the obligations of their Profession before such inferiour things S. Anthony vvas so carefull of preseruing this spirit of solitude disingagement from all treating vvith the vvorld that he forbids his Monkes to enter into Churches frequented by multitudes And much lesse vvould he suffer them to inuite call Seculars into their ovvne Churches And S. Stephen of Grammont vpon experience of vvhat extreme preiudice the spirit of Religion had receiued by neglecting a solitary abstracted life forbids his Disciples in his Rule to haue publick Churches or to admitt into their Oratories the presence of seculars or so much as to let them take Holy-water home with them Or to quit their Desart to preach to others He cōmands them to auoyd Confraternities c And to preuent complaints feares least by so rigorous a sequestration from the vvorld they should be in danger of Penury He most assuredly protests vnto them that it is impossible that God should neglect to prouide for them that for his sake quitt all pretentions to the vvorld 12. But the true cause of bitternes shevved by some against Internall Prayer restored by seuerall most illuminated Glorious Saints in these latter times may be feared to proceed partly from some kind of Pride an vnwillingnesse to acknovvledge any Religious Exercises to be more perfect then those practised so long by themselues or to see that povver vvhich they had gained in the managing of the Consciences of Religious Persons c to be in danger of ceasing 13. To conclude this Point Those that place perfection of a Religious Profession in any thing but in the
an Abbot should be set ouer him From vvhence vvee ought to inferre that the Intention of a Religious Person ought euer to be to liue in subiection to the vvill of another and in such a mind to continue all his life And therfore those that readily accept much more those that ambitiously seeke Gouernment and Prelature may reasonably be iudged to be lead by a Spirit directly opposite to the Spirit of Religion And surely he that shall seriously consider of vvhat difficul y and of vvhat extreme danger the Office of a Superiour is vvhat terrible threatnings our Holy Father so oft denounces from God against a negligent partiall and vnfaithfull discharge of such an Office vvill thinke it far fitter to be the obiect of his feare and Auersion then of his Desire Therfore that Superiour that does not find himselfe more vvilling to giue vp his place then to retaine it ought to suspect that he is scarce in a good state 3. Novv to the end that both subiects may be informed vvhat qualities they are to regard in the Electing of Superiours and also Superiours be put in mind vvhat is expected from them in the discharge of such an Office duly imposed on them I vvill from S. Bernard set downe three necessary conditions or Endovvments by vvhich Superiours are to direct their Subiects the vvhich are 1. Verbum 2. Exemplum 3. Oratio that is Exhortation good Example and Prayer Adding moreouer Maior autem horum est Oratio Nam et si vocis virtus sit operis Et operi tamen voci gratiam efficaciamque promeretur Oratio That is Of those three necessary qualities the greatest and most necessary is Praier For although there be much vertue in Exhortation and Example yet Prayer is that which procures efficacy and successe to both the other 4. From vvhich testimony and authority yea euen from the light of Naturall Reason vvee may firmely conclude that the Spirit of Praier is so absolutely necessary to a Religious Superiour that vvithout it he cannot exercise his charge proffitably either to himselfe or his subiects And consequently that to a Superiour in an Order vvhose spirit is Contemplation it is necessary that he haue attained to a good established Habit of Contemplatiue Praier For as hath bene said in the foregoing Discourse concerning Spirituall Guides hovv can such a Superiour vvithout knovvledge gained by experience inculcate the so necessary Duties of Recollection and Praier Nay rather vvill he not be more likely to discountenance those Exercises in vvhich he is not skilled and from vvhich perhaps he has an auersion 5. Therfore that too ordinarily maintained Position of some That Actiue Spirits are more fitt for Superiorities and Externall Emploiments then Contemplatiue which are to be left to the Solitude and Sequestration to which their Spirits incline them is indeed most vnreasonable groundles 6. On the contrary no doubt there is but that the decay of Religion hath principally proceeded from this preposterous disorder viz. that in most Religious Communities Actiue Spirits haue gott the aduantage to possesse themselues of Prelatures and Spirituall Pastourships ouer the Contemplatiue though the state of Religion vvas instituted only for Contemplation And this has happened euen since Contemplatiue Praier has bene restored by Persons extraordinarily raised by God as Rusbrochius Thaulerus S. Teresa c. so that Religious Communities haue bene ordered euen in the point of Spirituallity by Spirits of a quite different contrary temper to that for vvhich they vvere intended 7. Indeed it is not to be vvondred at that Actiue Spirits should so preuaile considering that those vvho are truly of a Contemplatiue disposition and designe knowing well the difficulty and Danger of Superiority how full of Extrouersion Distraction and Sollicitude it is and vvhat occasions and Tentations there are in it to raise nourish and satisfy sensuall Affections Pride c. to the perill of extinguishing the Spirit of Praier except in soules far aduanced in Praier and Mortification such I say are therfore iustly afraid of and doe vse all lawfull meanes to auoide the Care and Gouernment of others Whereas Actiue Spirits that liue in Religion not being capable of such Praier as will raise them much out of nature haue not the like apprehensions of such Employments But on the contrary being lead by naturall Desires of Preeminence and loue of liberty and beleiuing that those who are true Internall Liuers will not submit themselues to all the vvaies Policies vsed for the increasing the temporall Good of their Communities doe not feare to offer themselues yea and ambitiously to seeke Dominion ouer others falsely in the meane time persvvading themselues that their only Motiue is Charity and a Desire to promote the Glory of God and the aduancement both temporall and Spirituall of their Conuents or Congregations But vvhat the effect is experience shevves 8. True it is that it cannot be auoyded but that many vnfit spirits vvill oft be admitted into Religious Orders very different from the dispositions requisite though it belongs to Superiours to prouide as vvell as may be against such an abuse But such being admitted of Actiue Dispositions the best vvere to employ them in Actiue Exercises Externall matters as in the Offices of Procuration Dispense Building and the like But as for Prelacies the Charge of Instructing Nouices or other Offices pertaining to the directing of soules it is the destruction of the spirit of Contemplation to employ Actiue Dispositions in such For hovv can they vvithout light or Experience direct soules in vvaies vnknovven to themselues yea vvhich through ignorance or mistake they perhaps disapproue 9. Besides vpon exact consideration it vvill be found that in the point of Gouernment Contemplatiue Spirits that haue made a good progresse in Internall Praier haue great aduantages aboue the Actiue For such being carefull themselues to vse all due Abstraction vvill lesse molest themselues and others vvith impertinent businesses Not prying too narrowly into all passages as if they sought occasion of shewing their authority and ability in making vnnecessary reprehensions to the disquieting of Communities but for Peace sake they vvill sometimes euen silere a bonis passing ouer many things vvhich doe seeme a litle amisse vvherin they shevv great Prudence and also cause much proffit to subiects 2. Such being diligent about their ovvne Recollections doe out of a loue to silence Patience Peace forbeare the doing or imposing of a multitude of vnnecessary Taskes vpon others 3. By meanes of Praier they obtaine light to order all things to the benefit of their subiects soules And in case they haue erred or bene defectiue in any thing they discouer and amend it in their next Recollection 4. In the manner and fashion of their vvhole comportment a certaine Diuine Grace shines forth vvhich is of great efficacy to vvinne their subiects Heartes to Obedience and Diuine Loue. 5. Yea if by Corporall Infirmity they be disabled to attend
a Religious Person is to raise a stock for his vvhole future life So that if a Nouice-ship be negligently vnprouidently spent he vvill scarce euer haue the like opportunity to promote his spirituall Good For after his Profession he vvill besides Liberty haue many more distractions more freedome of Conuersation and more entercourse vvith the Nevves affaires abroad Besides he vvill not vtterly be out of danger of some Offices employments for the discharge of vvhich some perhaps vvill suppose him already fit prepared in Spirit 6. At the going out of the Nouice-ship the person is to be very carefull vvith vvhom he conuerses so as to become an invvard acquaintance least being so tender as he is yet he happen quickly to be corrupted vvith the Society of negligent Tepide Companions For want of this care too oft it happens that all the good gotten in a Nouice-ship is cleane lost in a short time since vsually things are no other vvay preserued but by the same meanes that they vvere first gotten Therfore since it vvas by Praier Abstraction of Life that a Nouice procured all the litle proportion of Diuine Loue that he is possessed of he must expect that it will no other vvay be preserued For this Reason it is very requisite that the Superiour should appoint such an one his Companions 7. A Soule must consider that it is not a litle diligence nor yet the space of a yeare or tvvo that vvill ordinarily speaking suffise to get an Habit and Stability in Mortification and Prayer And therfore a young Beginner ought to imprint deeply in his heart this most important Truth and Aduice That his Duty is neuer to abate or slacken but rather continually to encrease in firmenesse of minde and Resolution to proceede courageously during the vvhole course of his follovving Life in the Internall Exercises of Spirit For he is to consider that his Nouice-ship being once ended he must neuer expect such aduantages therto aftervvard such Stillnes such vvant of interruptions and Tentations such cleare Light and such calmnes of Passions as he enioyed before Therfore least by a change of his State from a rigorous solitude and silence to ordinary conuersings and perhaps Employments or hovveuer studies he should come to endanger a decay in Spirit and so be miserably reduced to his first naturall State or vvorse for indeed vvorse it vvill be if such a decay happen let him be very vigilant and industrious to auoid all things that may hinder him from prosecuting Internall Prayer and let him be carefull to continue according to the vtmost of his ability to vse all Abstraction possible as if he vvere still in his Nouice-ship 8. Indeed Superiours ought to be very carefull not to put their young Religious into Distractiue Employments or studies either sooner or more then can vvell stand vvith their spirit or before they be reasonably vvell grounded in Prayer For hovv is it possible for an imperfect Beginner hauing such hindrances to make progresse in Spirit Wheras if a good foundation of Spirituall Prayer vvere once laid such a soule by being applyed to his studies or Externall Offices vvill suffer no decay yea moreouer he vvill probably proffit in Studies aboue the proportion of his naturall abilities by reason that Passions vvhich much distract and darken euen the naturall Vnderstanding vvill be much abated by Prayer And moreouer he vvill vndertake his studies as a Duty and matter of Conscience vvhich vvill encrease his attention and diligence Yet perhaps by reason of his Abstinence and Exercises in Spirit his bodily strength vvill not be vigorous enough to enable him to support very much study And if it should proue so the losse is not great since the Diuine Loue vvill sufficiently recompence all other vvants So it fared vvith our holy Father vvho as S. Gregory saies vvas sapienter indoctus his vvisedome consisted in despising all learning vvhich vvas not helpfull or not necessary to his aduancement in the Diuine Loue vvhich alone is the true Wisedome and learning 9. Truly so great harme comes to young Religious after a Nouice-ship vvell spent by being put immediatly to Schooles for that purpose dispensed vvith in a great measure about their Monasticall Duties of Prayer Abstraction Silence c That it vvere very good and fit vvhen Persons of tender Age come to demand the Habit to put them of and in the first place to informe them vvell about Prayer and to endeauour to persvvade them that before they vndertake a Religious State they should dispatch their course of Philosophy and Diuinity and during such a course to vse as much Abstraction and Recollection as vvell they can for vvhich they vvill then find more time then if they had bene Religious because they shall not be interrupted by the Quire other Regular Obseruances So that if Studies be then a hindrance to Prayer hovv much more vvould they be so in case they had bene Religious Hauing done all this then in Gods name let them demand the Habit. By this meanes good Soules vvould not be interrupted in their Religious Course nor put in danger neuer againe to recouer the Spirit of Prayer And if follovving such Directions they should come to dye before the time of taking the Habit they may assure themselues that in Gods account they shall be esteemed as Religious Soules vvholly consecrated vnto him CHAP. X. § 1. 2. Of the Obligation of English Benedictius to the Mission The sublime Perfection of that Employment § 3. 4. The care of it belongs only to Religious Superiours and not at all to particular Religious § 5. 6. 7. 8. 9. 10. 11. Great danger of seeking that Employment And false pretences to obteine it c. § 12. How the sayd Charge is to be performed 1. IT will not be amisse to adioyne to this Section concerning a Religious State certaine Considerations Aduices touching a subiect vvhich though it pertaine not to Religious persons in generall yet is annexed to our Profession in the English Congregation of S. Benedicts Order and that is the Apostolicall Mission into England the vvhich all that professe doe by a particular Vow oblige themselues to vndertake whensoeuer they shall be commanded by Superiours 2. An Employment this is of high importance and most sublime Perfection if duly vndertaken and administred But the care therof only belongs to Superiours And indeed it is vvorthy both of their Prudence and zeale by a right managing vvherof they may procure great Glory to God and good to Soules miserably mislead by infinite most pernicious Errours 3. But as for particular Religious they are merely to be passiue in the busines they are to submit themselues to the vndergoing of all the paines incommodities and dangers of it whensoeuer it shall be imposed on them But this being only an accessary obligation and Capacity they are not to suppose that vvhen God giues them a Vocation to a Religious Life that this doth make
sufficient for the Person to propose the matter humbly and modestly to his Superiours yet vvithall vvith an entire Resignation and almost a desire to be refused If it be Gods vvill actually to make vse of such a Religious Person in an Employment of that nature he vvill no doubt facilitate the busines and in his ovvne time incline the vvill of the Superiour vvithout the subiects sollicitation to permit him to goe 11. But vvhat euer pretences are made by others for going into England vvhether it be conuerting of Soules and particularly of some speciall freinds or Kindred or of Recouery of Bodily Health gaining of temporall Commodity to the Cōmunity c The true Motiue◠indeed ordinarily proceed from Tepidity The vvhich Tepidity ought to be corrected by Prayer and Perseuerance in Religious Duties and not further encreased and perhaps changed into open Libertinage and Profanenesse by such an Exemption from all Regularity and Order by vvhich a poore vnprouided sensuall Soule will become deeply engaged in the vvorld exposed to innumerable Tentations without Spirituall Armour and as it vvere cast headlong into a Pitt of Darknes and of a forgetfullnes of all things that concerne a Holy Religious Life 12. As for their obligations in the discharge of that so terrible an Employment vvhen they are once engaged in it it vvill suffise to put them in mind that the sayd Charge doth not dispense vvith the essentiall Obligations that lye vpon them as Religious If in their Conuents they ought to be Humble abstinent deuout c much more ought they being still Religious but now exposed to innumerable Tentations to encrease a vigilance ouer themselues to auoyd all vnnecessary vaine Conuersations all sollicitudes about externall things c and to practise all possible Abstraction of life Solitude both Externall and Internall But especially not to neglect the principall Duty of all vvhich is Pure Spirituall Prayer vvhich alone can procure Security to their ovvne Soules and Blessings vpon others For surely if Prayer be necessary in a Conuent much more is it necessary to such Persons liuing in the vvorld THE END OF THE FIRST TREATISE THE SECOND TREATISE OF MORTIFICATION THE SECOND TREATISE Of the First Instrument of Perfection viz. Mortification THE FIRST SECTION Of Mortification in Generall And of Necessar Voluntary Mortifications CHAP. I. § 1. 2. 3. 4. 5. All the duties of a Contemplatiue life reduced to two heads viz. 1. Mortification 2. Prayer And the grounds of that diuision § 6. The necessity of each of these § 7. How they doe aduance each the other § 8. c. Of the two Prayer is the more noble 1. HAVING so largely treated of the nature end of a Contemplatiue Life in generall as likewise of the only Diuine Master from whom it is to be learned the Schoole of Solitude in vvhich he giues his directions Order requires that vvee novv treate of the speciall Instructions touching the meanes or instruments conducing to the obtaining of the supernaturall end aspired to by vs. Concerning vvhich our discourse vvill not need to be so diffused considering the large scope that vvee haue allovved to ourselues in the first generall Treatise in vvhich mention also vvas made of much of that vvhich is to follovv 2. Seuerall Mysticall Authours each one abounding in his ovvne sence and raising a Frame of Spirituality as suited best to his ovvne Imagination and designe haue made seuerall Partitions of the Duties of a spirituall Life And it is not a matter much considerable vvhich of them should be preferred But to the end the best ease and Helpe may be afforded to the Deuout Readers Memory the Diuision of them shall be the Shortest that may be yet sufficiently and clearly enough comprehending all necessary Duties namely vnder these tvvo Heads of 1. Mortification 2. Prayer 3. Now to the end that the grounds of the fitnes of this Diuision may be better vnderstood vvee are to remember that the glorious End of a Contemplatiue Life to vvit Vnion in Spirit vvith God by Loue is entirely supernaturall and Diuine so that it is impossible for Man by any naturall ability and strength although he vvere free from sins to attaine vnto it And much more is this impossible to him in his present state since he is naturally most auerse from it being vvholly possessed and filled vvith nothing but self-Selfe-Loue Propriety and Pride absolutly inconsistent vvith such an Vnion Therfore the foundation of all our spirituall Duties must be a true knowledge 1. Of ourselues our ovvne Nothing our vnproffitablenes vilenes and misery vvhich is to be the Obiect of our Auersion and Hatred And 2. Of the allsufficiency vniuersall Being infinite Perfections and incomprehensible Beauty and Goodnes of God vvho is to be the only Obiect of our Contemplation and Loue And consequently vpon this Knovvledge all our endeauours towards this End being directed by a Diuine Light and assisted by Diuine Grace must be employed first in remouing those impediments and next consequently in approching directly to God an immediate vnion with vvhom is aspired to as the only End of our creation perfection of our Intellectiue Nature Wee must renounce fly frō ourselues that vvee may dravv neare vnto God Wee must destroy Selfe-loue in our soules that so the Diuine Loue may be raised increased in them Now it is by Mortification that selfe loue all other our naturall deordinations vvhich hinder a Diuine vnion are remoued And it is by Prayer that vvee directly tend to a Diuine vnion By the former vvee exercise all duties practise all vertues vvhich regard ourselues for vertues are so far only to be esteemed vvorthy of that name in as much as far as they are mortificatory to our inordinate passions and affections as Humility of Pride Patience of Anger Temperance of sensuall desires c. And Prayer in the notion in vvhich it is here vnderstood includes all our duties directly pertaining to God as comprehending all manner of internall Actuations operations of the soule tovvards God by the vnderstanding contemplating admiring him by the vvill Affections adoring obeying louing adhering to him in a vvord the vvhole soule resigning submitting it selfe the body also vvith all things belonging to eath of them to be disposed according to his diuine vvill both for time eternity 4. This Diuision deserues the rather to be approued because Hesychius an Ancient Illuminated Monke in his Treatise de Puritate Cordis hath conformably reduced all spirituall duties to 1. Temperance 2. And Prayer By temperance vnderstanding the very same that is here meant by Mortification for as he expresses his meaning This temperance is a generall abstaining from all things that vvould any vvay disorder the affections or obscure the light of the soule He calls it likevvise Custodiam Cordis A guard or watch set ouer the heart forcing it to repell all vaine vnproffitable thoughts the vvhich if they be too
be made of Prosperity § 8. 9. The great Benefits of Mortification § 10. A great courage is necessary to the due practise of Mortification § 11. 12. 13. 14. The aduice of some writers to raise Passions to the end afterward to represse them is dangerous 1. NATVRALLY wee loue seeke nothing but our selues in all things vvhatsoeuer vvee loue seeke Wee are our owne last end referring all things euen supernaturall yea God himselfe to our ovvne Interest commodity Wee seeke things pleasing only to our senses outvvard or invvard as if the felicity of our soules persons consisted in sensuall pleasures opinion of honour proffit or curiosity of knowledge c Therfore there can be no merit in nature or Actions proceeding from nature 2. Yea they vvho naturally haue much interiour composednes stillnes of passions seeme not much to be troubled vvith rebellion in sensuality that moreouer haue in them a kind of naturall deuotion yet euen these vvhatsoeuer they appeare outvvardly in shevv are full of selfe loue vvhich is the principle of all their Actions If they loue Quietnes it is because nature takes a contentment in it And their selfe-love is more abstruse more deeply seated in the roote of the spirit it selfe And therfore oftimes it is hard to be cured because not so easily discouered Neither indeed is there any hope of remedy till by prayer they get a light to discouer the said secret selfe loue and grace by mortification to subdue it 3. It is true such good Naturall dispositions may be beneficiall to soules in two respects especially First in that by meanes thereof they fall into fevver sins then more passionate Impetuous natures doe consequently doe not put so many impediments to grace But yet it is to be feared vnlesse they practise Prayer mortification they vvill increase in Spirituall pride for certaine it is that nature not restrained vvill one vvay or other grovv more more inordinate 2. A second Benefit is that such dispositions are better fitted for internall Prayer yea to the perfectest kind of it vvhich is Prayer of Aspirations so that they may with lesse labour get out of Nature eleuating thēselues to God 4. An absolute necessity therfore there is for all soules to mortify nature especially to rectify this generall deprauednes of Propriety by vvhich vvee are to our selues our last end The vvhich is done by the Infusion of Diuine Charity by vvhich our selues are directed to God as our last end And a necessary disposition therto is the Mortification of selfe loue And thus far all Christians are obliged to mortify themselues namely to cure the mortally sinfull disorders of their soules A necessity likevvise there is vpon supposition of aspiring to Perfection to mortify all deliberate affections to any the least veniall defects and deordinations of our soules The which Duty of Mortification requires of vs that deliberately and customarily vvee neither admit into our minds internally vaine thoughts nor outwardly speake or exercise Acts of vaine loue vaine hope vaine feare or vaine sorrovv all is vaine that is not referred to God or is not done for him 5. Mortificatiō tends to subiect the body to the spirit and the Spirit to God And this it does by crossing the inclinatiōs of sence which are quite cōtrary to those of the diuine spirit vvhich ought to be our cheife only Principle For by such crossing afflicting of the body Selfe-loue Selfevvill the poyson of our spirits are abated in time in a sort destroyed instead of thē there entreth into the soule the diuine loue diuine will take possession therof And therin consists our Perfection happines 6. For this reason the soule is in a far more secure state vvhen crosses afflictions doe exceed vvordly contentment sensuall ease For wonderfull seldome it happens that a soule makes any progresse in a Spirituall course by meanes of outward prosperity Some Perfect soules may perhaps keepe the station in vvhich they are not vvithstanding an casefull contented abounding condition in the vvorld But it is almost miraculous if they therby aduance themselues in spirit so naturally almost necessarily doth case of nature nourish selfe-loue Pride security a spirituall sloth a distast of spirituall things 7. Indeed the only possible vvay for a soule to make Prosperity an occasion of improuement to her is by a voluntary crossing diminishing of it that is by taking aduantage euen from thence to mortify nature As for example in case of Riches honours by carying our selues both exteriourly interiourly to God man vvith more humility modesty as if vvee were not at all in such plenty eminency also by suppressing vaine ioy complacency in such things by acknowledging that vvee are not Lords proprietaires but only stewards dispensers of such things from vvhom a seuere account shall be required for the talents entrusted to vs for others sakes not our ovvne So that it is most true That all the security solidity fullnes of our soules good consists in a right vse of those things vvhich are contrary afflicting to our nature 8. In generall Mortification includes the exercise of all vertues for in euery Act of vertue vvee mortify some inordinate passion inclination of nature or other so that to attaine to perfect Mortification is to be possessed of all vertues 9. The benefits blessings that come to our soules by exercising of Mortification are many most precious As 1. There is therby auoyded that sin vvhich othervvise vvould haue bene committed 2. It causes a degree of purity to the soule 3. It procures greater grace spirituall strength 4. One act of Mortification enableth to another As on the contrary by yeilding any time to our corrupt nature vvee are enfeebled lesse able to resist another time 5. It diminisheth our suffring in Purgatory because so much of suffring is past a little paine for the present vvill counteruaile preuent sharpe long paines for the future 6. It procures internall light by dispelling calming the vnrulines of passions 7. It produces great Peace to the soule the vvhich is disturbed only by vnquiet Passions 8. It helpeth the soule much in her aduancement in spirituall Prayer Contemplation the end of all our Religious spirituall exercises 9. It is of great edification to our Brethren neighbours 10. It increaseth all these vvayes our future happines glory 10. The duty of Mortification being so absolutely necessary so infinitely beneficiall moreouer so largely extended as that it reaches to all manner of naturall Inclinations in so much as nothing does an imperfect soule any good further then it is crosse mortifying to some inordination in her naturall inclinations It followes from hence that a soule that intends to vvalke in these vvayes of Contemplation had need haue a great courage since her designe must be to combat
those that are to goe abroad the like vvhen they returne home Whither vvhen they come they are strictly forbidden to tell any nevves of their iourney All this as if by only stepping out of their inclosure they vvere exposed to immediate perill that it vvere not possible to haue bene in the vvorld vvithout contracting such staines as that for the vvashing them avvay Publicke prayers of the Community vvere needfull Such vvas the care expressed by our Holy Patriarke vvho by ovvne experience had learned the vvonderfull benefit extreme necessity of Solitude for the attaining to Contemplation according to that of the Prophet by vvhose mouth God sayes Ose cap. 4. Ducam eam in solitudinem loquar ad cor illius That is I will leade the deuour soule into a solitary place and there I will speake words of kindnes intimacy to her spirit And to the same purpose another Prophet saith Lament cap. 3. Sedebit solitarius tacebit quia leuauit se super se The solitary person will sit still hold his peace because he hath raised vp his spirit aboue himselfe all creatures 12. Indeed vvhatsoeuer spirituall Employment a soule hath vvhensoeuer she desires to haue any conuersation vvith God Solitude is the state most proper for it vvhether it be to bevvaile her sins to exercise Pennance to meditate on the holy scriptures to prepare herselfe for any employment but especially to exercise spirituall prayer freely Thither most of the Ancient Saints yea many holy Bishops oft retired themselues because they knevv that in solitude Gods dvvelling vvas especially fixed after a free immediate vnexpressible communion vvith him there they returned more enabled enlightned to discharge the sollicitous Duties of their callings 13. But absolute Solitude such as vvas that of Ancient Hermites vvas neuer permitted to soules till after a sufficient time spent in the exercises of a Coenobiticall life except to a very fevv miraculously called thereto out of the vvorld as S. Anthony S. Hilarion our holy Father S. Benedict c Because a vvonderfull firmenes of mind confidence in God purity of soule c are requisite to him that vvithout the comfort assistance of any shall oppose himselfe single to the Deuills assaults vvhich in such a solitude are more furious And likevvise an vnusuall measure of spirituall light is needfull to such a soule to enable her to be her ovvne Directour disposer in all things CHAP. VII § 1. 2. c. The third kind of generall Mortification is Silence the which is strictly enioyned in S. Benedicts Rule But in these dayes cannot so rigorously be obserued why the conditions of it § 12. 13. 14. 15. Of Recreations now permitted § 16. 17. 18. Conditions to be obserued in Conferences § 19. Of melancholick dispositions how they are to be treated 1. THE third generall kind of mortification is silence The vvhich is one of the most proffitable mortifications in a spirituall Life preuenting a vvorld of inconceiueably pernicious dammages vvhich the spirit of Deuotion and Recollection receiues by the superfluity and intemperance of the Tongue The ordinary subiect of vnnecessary conuersations being murmurings Detraction at least vaine and distractiue disputes Professions of Friendships Newes c. Vpon the guard of the Tongue saith the Wiseman depends Life ond Death and vvhâ—soeuer accounts himselfe Religious and refraines not his Tongue that mans Religion is vaine sayth S. Iames Of such infinite importance is the vvell ordering of so small a member And this euen in the world much more therfore in Religion 2. Hervpon our Holy Father deales vvith his Disciples as God did vvith a certaine devout and Holy Monke to whom he left no povver at all to vse his tongue but only for prayer in the Community being absolutly dumbe in all other occasions and times For in our Holy Rule there seemes no Permission allovved to particular Religious for any voluntary or recreatiue Discourses at any times no not to Superiours themselues And for spirituall discourses by vvay of teaching those vvere only allovved to the Abbot or to certaine Seniours and Officers by the Abbots expresse appointment or leaue And vvhen there hapned a necessity that an ansvver should be giuen by any of the private Religious they vvere to deliuer it as breifely as vvas possible If yea or nay vvould serue the turne they must adde no more And it seemes Answering only vvas permitted not asking of Questions except vvhen necessary busines required 3. But in these latter daies Superiours have conceived themselves obliged to remit much of this rigorous Silence not only permitting but euen appointing sett times for Recreative Conversations and entertainmeÌ„ts Therin complying vvith the indispositions and generall infirmity either of our Complexions or minds 4. Now whether it were true reall necessity or no that hath caused such dispensations I vvill not inquire But this is certaine that no ancienter then S. Bernards dayes the rigorous Silence of the Rule vvas most exactly observed Yea euen in these our days and that in Communities of vvomen there is little vvanting of the like rigour And if Religious Persons had truly good vvills to seeke God they vvould find many things not very difficult vvhich in their present dispositions seeme impossible both in the point of Silence and also of Dyet c. 5. Hovv euer this is certaine that much and willing speaking is the effect of Tepidity self-selfe-loue and Pride For commonly it flovves from an opinion that vvee can speake vvell and consequently out of a desire of gaining estimation from others by shevving our vvits and abilities But such Intentions and Designes as these the Disciple of true Humility and Spirituality vvill abhorre 6. It is very requisite for an Internall Liuer therfore at least to observe that moderate and qualified Silence required in his Community not transgressing either in the appointed places or at the determinate times in which speaking is forbidden 7. A young Religious Person must not vvithout necessity be the first mouer or proposer of a Discourse nor ordinarily speake till he be asked vnlesse it be to propose a question or doubt in a matter of concernement Yea this Aduice may likevvise concerne the more Ancient vnlesse vvee doe conceiue that they are disobliged from Humility and necessary Abstraction Indeed Perfecter Soules can when an occasion of necessary Discourse is administred speake more with incurring fewer and lesse Defects then the imperfect 8. When Prudence and Charity require of vs to speake vvee must be very carefull not to make the Imperfections of others any part of the matter of our Discourse and especially not the imperfections of those from vvhom in our natures vvee seeme to haue an aversion And principally vvee must take heed of speaking or doing any thing to breede a dislike betvveene any Therfore all secret Informings and accusations are most carefully to be auoyded as the ruine of Christian Charity in Communities 9. And this concernes Superiours as
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 self-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
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
him in the Graces properly deseruing Loue Yet seuerall effects of Charity of other vertues or qualities in vs flovving from Charity are in the first place after God to be exhibited to our selues aftervvard to those that God hath placed neare to vs respectiuely according to the degrees of nearnes 15. For Charity being an affection rather of the Will then the sensitiue faculties seemes to be a certaine esteeme valevv set vpon persons consequently an adhesion of the vvill tendance to an internall vnion of Spirit vvith them Novv questionlesse this esteeme though due to all in as much as all either doe or may participate of God graces happines yet in the highest degree of it it is most due to those that most deserue it or that are most like vnto God So that to valevv our selues or any mortall freinds or kindred before the Glorified Saints vvould be irrationall vnseemely Charity vvould then be disorderly contrary to vvhat the Holy Ghost saith Ordinauit in me Charitatem He hath fitly duly ordred Charity in mee True it is that by reason of selfe-loue selfe-interest vvhich is neuer vvholly rooted out of vs in this life as likevvise the great dominion that sensitiue nature oft takes in our actions vvee can hardly preuent or hinder loue from shevving a greater regard to our selues our nearest freinds yet as far as it is an affection of the will so it may yea in perfect soules it is stronger tovvards those that are nearest to God 16. But as for some speciall Offices duties vvhich in vs doe or ought to flovv from Charity thâ—y are to be exhibited according as God hath placed persons in seuerall relations to vs. Novv it being euident that God hath made vs nearest to our selues hath intrusted to euery particular person the care of his ovvne soule before all others therfore euery one is obliged to bestovv his cheife sollicitude endeauours vpon the adorning of his ovvne soule the directing of it to Happines As for other men certaine generall duties of this nature are vpon occasions only to be exhibited towards all Hence vvee are generally commanded to Exhort Edifie Reproove c. one an other But these duties are to be the employment particular charge only of those that God hath called to the care of soules yet so as that no soules are so strictly intrusted to any one as his ovvne so that vpon no pretence can it be lavvfull for any one to neglect the care of his ovvne soule And in the exteÌ„ding of these offices of spirituall or corporall Charity reason requires that other circumstances being equall vvee should preferre those that haue nearest relation to vs except vvhen strangers doe stand in far greater necessity for they are then to be accounted as nearest to vs as it vvere committed to our Charge 17. Therfore externall workes of Charity other offices though they ought all to be payd out of Charity Honour to whom honour is due Feare to whom Feare c. Yet they are not to follow the order of Charity but of Proximity so that in equall necessity vvee are to preferre our Parents kindred neare neighbours speciall freinds in regard of giuing Almes c before those that may challenge the preference in the affection of Pure Charity as being more Holy more beloued of God It may notvvithstanding happen that in some cases there may be a doubt hovv the order of Charity is to be obserued But a soule that follovves internall Prayer vvill not want a light to direct her To giue particular rules vvould be tedious impertinent to the present designe This therfore may suffise concerning the order of Charity in generall 18. It may be demanded Whether externall corporall endowments as youth beauty gracefullnes c may be permitted to enter as a motiue into the loue that wee beare to others I ansvver that such corporall perfections being Gifts of God may lavvfully as such be motiues of loue namely to those that are so perfect as that they can vse them as steps to asceÌ„d by them to a higher purer loue of God in and for them vvho is beauty it Selfe But as for imperfect sensuall Persons it vvould be vnlawfull a tempting of God to giue a free deliberate scope to their loue of others specially of different sexes for the regard of beauty since vvee knovv it vvill powerfully vvithdraw their affections from God fixe them on creatures after the fovvlest manner Therfore the necessary care of our selues requires that vvee should not so much as looke stavedly fixedly on the tentation of beauty much lesse fauour the attraction of it 19. Before vvee conclude this so necessary a point concerning Charity some vvhat is to be sayd touching the most Christian duty of loue to our Enemies True it is that the loue of Christ vvill not permit vs to exercise enmity towards any Person in the least degree since Charity is to be vniuersally extended to all But enemies I call those that are in their nature auerse from vs or incensed by some prouocation or that are indeed enemies to our Holy Profession or that vvould dravv vs to sin c. 20. As for these latter sort of enemies they are indeed truly such and their actions vvee must abhorre also vvith discretion auoyd their company but vvee must not hate their persons nor be vvanting in any office of Charity towards them when occasion is offred 21. But touching the former sort of those that as it is to be hoped vvithout an vtter breach of Charity doe in externall matters doe ill offices to vs or are contrary to our designes such vvee ought to esteeme as indeed our freinds perhaps if vvee regard the proffit of our soules vvee could lesse spare them then those vvee call our most officious freinds vvho doe but flatter or nourish selfe-loue in vs. It is only as to the feeling of nature that vvee esteeme such to be enemies But really vvee are to behaue our selues towards them as Gods Instruments for our great good Yea as far as prudence vvill permit vvee are to iudge beleiue that they loue vs intend our good in things that they doe crosse to our nature 22. Now till vvee come to a perfect simplicity of thought vvhich vvill not be till vvee approach to a state of Perfection vvee must be carefull neither by vvords nor deeds to procure them the least harme in any kind no not so much as in thought to vvish it them On the contrary vvee must loue them still principally for this because God loues them and desires their saluation vvhich it is to be hoped he vvill effectually procure 23. But to doe an office so necessary yet vvithall so contrary to the inclinations of corrupt nature a great measure of grace is requisite the vvhich is not to be had vvithout ansvverable efficacious Internall Praier seriously pursued the vvhich ioyned vvith good
Scrupâ—losity touching Confession § 2. 3. Indiscreete rigour of Confessours in this Point very harmefull to tender Soules § 4. Seuerall Instructions and Aduices concerning this matter § 5. 6. 7. Absolute and exact Obedience to Spirituall Directours with Praier is the only Remedy § 8. 9. 10. 11. The strange obstinatenesse and subtile peruersenes in some good Soules in finding and iustifying Escapes from Obedience § 12. 13. The great harme proceeding from Scrupulous Examinations and Confessions § 14. 15. A forme of Examination of Conscience proper for many Scrupulous Soules § 16. 17. The Conscience of tender Scrupulous Persons is not properly a doubting Conscience but only fearfull § 18. 19. 20. Constancy in Prayer most efficacious against Scrupulosity § 21. 22. Confession of Veniall Sins is proffitable but yet not vniuersally to all Soules § 23. 24. 25. The chiefe triall of Obedience is at the times of Communicating Aduices therabout § 26. 27. 28. Security in following such Instructions as these § 29. 30. The Roote of Scrupulosity is Tepidity and oft also a corporall distemper 1. VVHATSOEVER the matters or occasions are that cause Scrupulosity in tender Soules the bitternesse therof is felt especially in confessing of them or preparing themselues to such Confession For then it is that all former vnsatisfactions recurre to their memory new Examinations are made and not only all the supposed faults but also the former Examinations and Confessions are againe examined and Confessed For to such Soules partly out of ignorance in the nature degrees and circumstances of Sinnes and partly hauing their mindes darkned by Feare all Sinnes appeare to them to be Mortall or for ought they know they may be Mortall that suspicion or euen possibility is sufficient to pierce them through vvith Greise and Feare 2. The Misery of such selfe afflicting Soules is much increased and rendred almost irremediable by indiscreete Confessours vnwary Writers of Spirituall matters and such as are vnexperienced in Internall waies Who in the practise of Pennance and Confession vse the same Rules and measure towards all Soules indifferently giuing Aduices in generall termes vvhich yet are proper only for the common sort of Soules liuing in the vvorld who commend the repetition of Generall Confessions prescribing nice Rules for Examination who enioine all their Penitents in a case of vncertainty or Doubt vvhether a Sin be mortall or no to chuse that vvhich appeares to their prepossessed iudgments the safer side and therefore to be sure not to omit it in Confession who recommend dayly and almost hovverly Examinations of Conscience who extoll the vertue and Efficacy of Sacraments vvithout sufficient regard to the Dispositions and therefore indifferently encourage Soules to frequent Confessions yea euen vvhen they can find no present matter in such a case aduising them to repeate the mentioning of any one or more sins formerly confessed merely to continue a custome of confessing and to gaine a nevv accesse of Grace by vertue of the Keyes c. Novv such Aduices and Instructions as these may possibly be good for some negligent soules liuing extrouerted liues if that a proportionable care vvere also taken that Penitents should bring due Dispositions to the Sacraments vvithout vvhich the effects vvrought by them vvill be far from their expectation But that vvhich is a cure for ordinary soules may and frequently doth proue poyson to such tender Scrupulous persons as vvvee novv treate of 3. Therfore surely a Confessour or Directour that has any tast of Internall vvaies and any Spirituall prudence and Charity vvhen he is to treat vvith soules that he sees haue truly a feare of God and a sensible horrour of offending him euen in a proportion beyond vvhat Charity and due confidence doe require and that vvere it not that they are deiected by too great an apprehension of their guilt vvould make great progresse in the Diuine Loue Perceiuing likevvise after some experience insight into their liues Exercises and manners of their Confessions that such soules accuse iudge themselues their Actions not by any light of Reason or Knovvledge in the true Nature Degrees of sins but only by their ovwne Passion of Feare vvhich corrupts their IudgmeÌ„t c Such Confessours I say in these the like circuÌ„stances vvill not surely thinke it fit to deale vvith these as vvith the ordinary sort of tepide or negligent Soules in the vvorld that haue neede to be terrifyed to haue their consciences narrovvly searched into to be frequently brought before the spirituall Tribunall The like Prudence is to be exercised also to such tender soules leading internall liues vvho though they are not actually Scrupulous either haue bene formerly or may easily be cast into it by rough or indiscreete vsage 4. Therfore surely these timorous tender Soules are to be told First that the End of their coming into Religion or of consecrating themselues to God in a life of Contemplation vvas not to eniâ—y the Sacraments vvhich they might haue had free vse of in the vvorld but in the Quietnes of Silence and Solitude to seeke God and dayly to tend to him by Internall Exercises of Loue Resignation c. as also by a calming of all manner of Passions And that all Externall Duties are only so far to be made vse of as they contribute to the encrease of this Loue Quietnes of mind and confidence in God 2. That the Sacrament of Pennance and Consession is a Holy Ordinance indeed instituted by our Lord not for the torment but ease of Consciences to the end to bring soules to haue a confidence in him and not a horrour of approaching to him 3. That the administration of this Sacrament is left to our Lords Priests vvho alone are to be Iudges vvhat sins are to be confessed and in vvhat manner 4. That since it is euident that Confession is their cheifest torment causing effects in them so contrary to vvhat our Lord intended that therfore they should either abstaine vvholly from so frequent a custome of confessing or to make their confessions only in the forme that should be prescribed them 5. That such examinations of sins vvill abundantly serue their turne as they vvould thinke fit to be vsed in any ordinary matter of importance and as may be made in a very short space 6. That oft it is far more proffitable for them to exercise rather Vertuall Acts of Contrition and sorrovv for sin by conuerting themselues directly to God vvith Acts of Loue then by reflecting vvith Passion vpon their sins 7. That those common Maximes viz. That it is the signe of a good conscience there to feare a fault vvhere none is And that nothing is to be done against conscience Likewise that in Doubtfull cases the securest side is to be chosen c. These Maximes I say though in grosse true yet if they should be strictly applied to Scrupulous persons vvould vtterly ruine the peace of their minds For they are altogether incapable of iudging vvhat is
I certainly know the matter of this Feare to haue bene a mortall sin and that it was really committed and neuer confessed in any sort defectiuely or exactly And if their consciences doe not answere that they are most certaine of this they may not only securely iudge that they are not guilty but they are obliged vnder sin to abstaine from Confession in case they haue bene so commanded and to proceede to communicating For it is morally impossible that such tender soules should committ a Mortall sin but vvithout any Examination it vvill appeare euidently to be Mortall 15. This vvay of selfe-Examination I being warranted by learned Authours doe seriously recommend to those soules that find that a punctuall Examination doch destroy the quiet of their minds so that if after one short selfe-questioning they doe not resolutly and positiuely determine that they haue dâ—liberatly consented to a Tentation and committed a sin vnquestionably mortall Let them resolue neuer after to trouble their Thoughts vvith it but if they should presse them to a Re-examination let them neglect them and consider them as pure Tentations 16. Such Soules are not to esteeme that a Feare or suspicion that any thing is a sin or Mortall can be sufficient to make the case to be Doubtfull For a Doubt is vvhen two opinions are represented to the mind and the contrary Reasons for each are so euen and equall that the Iudgment cannot determine it selfe to assent to either Novv a firme Assent may be vvhere there is a violent Feare of the contrary at the same time And a Scrupulous person cannot oftimes giue any other Reason or account of her Feare but that for ought she knowes the matter is according to her Feare 17. Amongst other subiects of Scruples one is a Doubt in such soules whether they haue true Contrition for their faults or no. Wheras if there be any thing that hinders their sorrow from being true Contrition it is the Excesse of seruile Feare mixt vvith it vvhich they vvillfully nourish vvith their Scrupulosities But hovveuer considering they are supposed to practise Internall Prayer in such manner as they are able there is hardly any Doubt to be made but that they haue the true loue of God which makes sorrow for sin to be true Contrition The vvhich may be performed either directly by framing an efficacious Act of sorrovv and detestation of their Sins as offensiue to God and for his loue Or only vertually yet efficaciously by producing an Act of pure loue to God for therby they doe really auert themselues from vvhatsoeuer doth offend him or is contrary to such loue as Sin is 18. And from hence may appeare the great Security that a soule has vvhich pursues Internall Prayer Because euery Act of loue or Resignation performed purely for God doth restore a soule to the State of Grace in case that by any precedent sins she hath fallen from that State And if she hath not it doth aduance and establish her the more in Grace 19. There is not therfore a more assured generall Remedy against Scrupulosity and all such inordinate feares then Constancy in Prayer This alone vvill produce a courage to despise such Feares vvhensoeuer they vvould hinder a Soule from performing Obedience to the Orders of her Spirituall Directour 20. The Security and Necessity of vvhich Obedience as likevvise the culpablenes and danger of proceeding according to the suggestions of Feare a Deuout Soule may euidently collect from hence viz. by obseruing that she neuer disobeyes in vertue of Light obtayned by Prayer the vvhich alvvaies dictates Obedience and renouncing her ovvne Iudgment and contradicting her Feares to her And on the contrary that she is tempted to transgresse the Orders of her Confessour only at the time vvhen Feare is so violent vpon her and makes so deepe an impression of her supposed faults in her mind that she cannot then pray vvith Resignation and beleiues that then to obey her Confessour vvould be to goe against her ovvne knovvledge Her security therefore must come from Prayer to vvhich her humble Obedience vvill dispose her And on the contrary Scrupulous Fears vvill render her vtterly vnfit Therfore Soules vvhich vvillfully nourish their Feares and Scruples by frequent vnpermitted Confessions haue very much to ansvver for before Almighty God for their vvillfull plunging themselues into a State vvhich makes a Perfect vnion vvith God impossible therby defeating the vvhole Designe of a Religious Internall life as also for forsaking the vvaies of Obedience vvhich almost in all possible cases are most full of security 21. It is far from my purpose to deterre soules from frequent Confessions euen of Veniall sins vvhen they find such Confessions proffitable to them and helpes to their amendment But othervvise if by the meanes of such Confessions they endanger themselues to run into Mortall sins of the highest Nature as Desperation or a vvillfull renouncing of all vvaies of Piety through the horrour arising from their ignorance incapacity to distinguish betvveene Mortall veniall sins Then surely it vvere better for them to make vse of other wayes appointed by God for the expiating purging of Veniall sins such as are Saying our Lords Prayer Acts of Humiliation or Contrition Giuing of Almes Deuout taking of Holy water c. And if they are desirous in some good measure to obserue the ordinary times of Confession they may content themselues vvith expressing some such faults as they can vvith assurance and vvithout disquietnes declare and all other faults may be inuolued in some generall Phrase or Expression 22. If it be obiected that by practising according to these Instructions such soules vvill find nothing nevv to confesse and so vvill be depriued of the blessing comfort of Absolution Herto I ansvver That it were happy if Soules could find nothing expedient to be Confessed And surely the most effectuall meanes to bring them to such Happines is according to these Aduices to free theÌ„ from their deiecting Scrupulosities the which as long as they remaine litle effect of blessings can proceede from the best Exercises or vse of Sacraments Wee knovv that in Ancient times innumerable Saints attained to Perfection vvith litle or no vse of Confession considering their remotenes from places vvhere Preists inhabited by Serious practise of Praier Abstraction of life Mortification c vvhich meanes vvill doubtles haue the same effect novv and vvithout them Confessions and Communions though dayly practised vvill haue but small effect therto Novv there is not in the vvorld a Mortification more effectuall more purifying and more proper for such Soules then to Obey God in their Confessour contrary to their ovvne violent feares Scrupulosity and seeming Iudgment 23. The proper season of the Tryall of Obedience and Submission of Scrupulous Soules is the time of Commuâ—icating because they knovv that there is necessary â—herto not only the condition of being free from Mortall â—in but likewise that a greater preparation is requisite For in all
sound And vvee may adde That the attention of the mind vvhich cannot be separated from Discoursiue Prayer is little valuable except it be accompanied vvith or performed in order to the causing an attention as vvee may call it of the heart or affections 16. These inestimable Benefits to vvhich more may be added as shall be shevved vvhich flovv from Internall Prayer of the will being considered a vvell-minded soule vvill thinke no paines too much that may auaile to purchase so vnualuable a Ievvell And Religious Superiours vvill esteeme that nothing does so essentially belong to their duty as to Instruct further their subiects in the practise of it According to the Counsell of S. Bernard Docendus est Incipiens spiritualiter orare a corporibus vel corporum imaginibus cum Deum cogitat quantum potest recedere That is Whosoeuer begins a Religious course of life must be taught Spirituall Prayer and in eleuating his mind to God to transcend all Bodies bodily images And vvith iust reason did the holy Grecian Abbot Nilus a disciple of S. Iohn Chrysostome say Beata mens quae dum orat c Happy is the soule that when she Prayes empties herselfe entirely of all Images formes Happy is the soule that Prayes feruorously without distraction Such a soule encreases continually in the desire loue of God Happy is the soule that when she Prayes does altogether quit the vse exercise of all her senses Happy is the soule that during the time of Prayer looses the possession interest in all manner of things but God 17. And indeed a soule must expect to passe through a vvorld of difficulties before she attaine to such a purity in Prayer for as the same Authour saith Vniuersum belluÌ„ quod internos doemones conflaetur non est de alia re quà m de oratione That is All the warre coÌ„trouersy that is betwene vs the Deuill is about no other thing but Prayer as being most necessary to vs most destructiue to all his designes And hereupon a certaine holy Father being asked vvhat duty in a Religious life vvas the most difficult Ansvvered To Pray well The reason is because Prayer can neuer be perfectly exercised till the soule be cleansed from all manner of impurities yea not only from the Affections but all Images also of creatures CHAP. IV. § 1. 2. Conditions required to Affectiue Prayer Of which the first is That it ought to be Continuall by our Lords precept § 3. The shamefull neglect of this Precept both in practise teaching in these times § 4. Of the ancient Heretickes called Euchites that misunderstanding this Precept neglected all other duties besides Prayer § 5. 6. 7. In what sense the said Precept obliges vs to Pray continually § 8. All other vertues are to be measured by the Degrees of Prayer § 9. How the neglect of Actuall Prayer may be a mortall sin § 10. Our Religions Profession Rule obliges vs to aspire to vninterrupted Prayer § 11. 12. Neither vocall Prayer nor Meditation can become vninterrupted But only Internall Affectiue Prayer § 13. 4. 15. 16. Whether the habit of continuall Prayer may be attained hy prolonged Vocall offices § 17 18. That the sure meanes to attaine to it is a constant Practise of dayâ—y Recollections § 19. 20. Who they are that shall be accounted by our Lord to haue satisfied the obligation of this precept 1. HAVING shevved the necessity excellency of Affectiue Prayâ—r I vvill novv rreate of certaine qualities conditions requisite therto of which I vvill at the present insist only on three to vvit 1. The first regarding the extension of it 2. The second the intension or feruour of it 3. The third the cause or Principle from vvhich it must proceede to vvit the Diuine Spirit 2. As touching the first point to wit the extension of Prayer it is our Lords command that vvee should neuer omitt this duty of Prayer Oportet semper orare non deficere Wee ought alwaies to pray not to cease or faint in it And S. Paul exhorts indifferently all Christians sine intermissione orate Pray vvithout intermission Now in this Precept of our Lord there is an obligation so expresse so vniuersall so confirmed repeated both affirmatiuely negatiuely that all exception derogation seemes to be excluded that it binds both semper ad semper In all the Ghospell vvee can scarce find a Precept so fast-binding so vnquestionable 3. This being euident hovv can any one vvithout greife indignation reade the strange dispensations escapes inuented allovved by some late Writers to defeate this so necessary a duty Because perhaps no man can positiuely say that hîc nunc Actuall Prayer is necessary obliging vnder Mortall sin therfore they conclude that except two or three moments of our life it is not at all necessary to pray that is in the first moment that a child comes to the vse of Reason in the last moment vvhen a soule is ready to expire for then indeed some of them not all acknovvledge that vvithout mortall sin a soule cannot deliberately willfully neglect to lift vp it selfe to God As for the Diuine Office those to vvhom the reciting of it is of obligation such say they are only bound vnder Mortall sin to the externall pronunciation of the vvords as for the mentality of it that is only a matter of Counsell of Perfection 4. In the Ancient times there vvas a certaine Sect of Hereticks that vvandred as far vvide the conâ—râ—ry vvay vvho vpon a mistaken interpretation of this precept of our Sauiour neglected yea condemned all other things besides Prayer despising the Sacraments omitting the necessary duties of their vocation refusing to doe any externall Acts of Charity c. And from this frenzy they vvere called Euchitae that is Persons that did nothing but pray 5. But the trueth lyes betwene these two extremes for most manifest it is that vvee are obliged to aspire vnto vninterrupted Prayer And yet most certaine also it is that besides simple Prayer there are many other Duties required of vs. The sence therfore and importance of our Lords precept of Praying continually without failing may be cleared by tvvo passages of S. Paul The first is this 1. Tim. 4. Cibos creauit Deus ad percipiendum c. That is God hath created meates to be receiued with giuing of thanks by his faithfull seruants those which haue knowne the trueth For euery creature of God is good nothing to be reiected which is receiued with giuing of thanks for it is sanctified by the word of God by Prayer The second is 1. Cor. 10. Siue ergo manducatis siue c. That is Therfore whether you eate or drinke or what other thing soeuer you doe doe all to the glory of God From vvhich Texts it appeares 1. That all creatures are in their vse vnsanctified vnto vs that is
of light and comfort The vvhich proffit is scarce perceptible because the spirit of God vvorkes more intimely in the depth of the spirit but therfore is more efficacious to the soules aduancement 36. In this case I should scarce allow the suffring soule to diuert ease her mind by reading much lesse by any corporall exercise during the time appointed for her Recollection Or if so as soone as euer she finds by a little glancing on a booke an affection to be raised let her pursue the said affection quit reading presently for Reading at such times being allovved merely for necessity ought to be vsed no further then necessity shall require 37. No certaine Rules or determinations can be assigned for the time that soules are to be detained in the exercise of certaine kinds of Acts as of Contrition others of the Purgatiue way before they passe into those of Resignation or loue vvhich are of the vnitiue vvay Only in generall it may be said that the longer deeper that soules haue bene plunged in vicious habits the longer probably vvill it be before they be ripe for such a passage yet that time may be contracted by feruour in prayer mortification To some fevv months vvill suffise to remaine in Acts of Contrition c To some not many dayes yea some soules as tender innocent virgins c are so vvell affected to God so vnacquainted vvith vicious customes that they may at the first be put into Acts of Resignation or loue 38. But herein euery one is to regard the state of his soule conscience obseruing vvhether he find therein quietnes competent satisfaction In vvhich case he may reasonably iudge that he may relinquish the Acts of the Purgatiue way 39. But as for giuing ouer the Acts of Resignation loue c from thence to passe to the exercise of Aspirations God knowes a much longer space of time is required euen in soules the most innocent For this sublime exercise arising out of a setled habituall Charity fixed in the soule through long constant practise of forced Acts of the vvill cōtrary to the teaching of Barbanson vvho saith that soules may from Meditation immediately passe to Aspirations it does not depend on mans choyce vvhen he vvill Exercise Aspirations of vvhich God alone is the mouer Directour And vvhatsoeuer industry in Prayer a soule shall vse it is very vsuall that she should be enabled to arriue to this Exercise in Youth before the boyling heat actiuity of nature be vvell qualified 40. Notvvithstanding in vvhatsoeuer exercise a soule shall be if such Aspirations doe offer themselues she is to giue vvay vnto them as long as they continue she is to cease all other forced elected Acts. 41. To conclude these Instructions it is to be considered that the follovving Patternes of Exercises of Acts c are to be made vse of only for a necessity such as commonly beginners haue yea most soules euen after they haue for a good vvhile pursued this Internall Prayer But as for those vvhose Interiour vvithout seeking abroad doth minister sufficient matter vnto them of Resignation loue c either suggested by occasion of occurring difficulties or coming of it selfe into their minds such soules being enabled to pray vvithout any formes prescribed as long as they are so sufficiently furnished from within are not to make vse of exercises in bookes And this may be the case euen of some imperfect soules which may be preuented much holpen by God for the matter of their Prayer But howeuer it is good that they should haue a Booke in readines to helpe them in case they come to stand in need least for vvant of matter so suggested they should be idle at a stand For such must not rely vpon their first sensible feruour but vvhen that ceases as they are to expect that it vvill they must not scorne to descend not only to make vse of Bookes but also to apply themselues to inferiour Exercises helpes suitable to their imperfect state CHAP. III. § 1. 2. More speciall Aduices touching the exercise of Assections of Diuine Loue. § 3. 4. c. Likewise touching Acts of Resignation the great proffit and excellency of the said Acts. § 9. Seuerall Obiects of Resignation § 10. 11. 12. c. Farther instructions concerning the exercising of the said Acts. § 22. All Acts whatsoeuer must giue way to Aspirations 1. VVHERAS all Internall Affectiue Praier consisteth either 1. Of such Affections as are apt to cause suitable motiōs in corporall nature 2. Or of Acts of the will produced by and residing in the Superiour soule As among holy Affections the principall is Loue the source and mouer of all the rest so among all immediate Acts of the will the most vsefull and considerable are those of Resignation or submission to the Diuine vvill 2. Novv hauing in the Second Treatise spoken sufficiently concerning the nature and qualities of Diuine loue I shall not need to giue more particular Instructions hovv to employ that invvard affection of Charity immediately to God in the exercise of Internall Prayer the vvhich is to be regulated according to the Precepts formerly giuen But as for the Exercise of Resignation vvhich is indeed an exercise of Loue too but so as that it regards externall difficulties as the occasion or matter about vvhich such loue is expressed it is an exercise that deserues to be more particularly treated of aboue all others most to be recommended as being generally the most secure proffitable of all other Exercises 3. For though Acts of pure melting Loue to God in vvhich all Images of creatures yea all direct representations of God are excluded be in themselues more perfect Vnitiue then are Acts of Resignation vvhich inuolue in themselues images of externall things to vvit the speciall difficulties in vvhich the soule intends to resigne herselfe Notvvithstanding to recompence this disaduantage there is in Acts of Resignation far more security and lesse danger of propriety or selfe-interest then in Acts of immediate Loue the vvhich being apt to cause stirrings and pleasing motions in corporall nature very fevv soules can practise them purely and vvithout propriety except they be exalted to a supreme degree of spirituall Diuine Charity Againe there is in Resignation exercised more directly true Mortification and Contradiction to selfe Loue interest then in any other kind of internall Prayer and consequently it is a Prayer more purifying and considering the daily and hourely vse that vvee haue thereof in vnauoydable occurring difficulties it is of all other the most proffitable And though Acts of Resignation vvhich are also the immediate fruits of diuine Loue doe inuolue in themselues images of externall things yet this is only in the beginning of the Act so that the soule doth not tarry in such images but presently passes from and out of them into God 4. Good Lord vvhat millions of questions debates
Molestation and Affliction Yea in that case it may reasonably be iudged that they are strongly assisted vvith Gods Holq Spirit since they ouercome so great tentations of the Euill Spirit 21. The twelfth and last Rule It cannot proceede from a Good Spirit vvhen Soules visited vvith Reuelations c shall obstinatly beleiue them to be of God after they haue bene condemned by experienced Superiours and Directours Vnlesse the persons be able to yeild most conuincing Proofes therof and moreouer shall seriously professe that God together vvith the secrets reueyled hath imprinted in their Soules this assurance and beleife also Certaine it is that Obedience is a most secure Remedy against all possible inconueniences and can doe no harme in no cases This is that that S. Teresa seriously enioynes and most constantly practised herselfe and this in very strange circumstances vvhen the Confessarius condemning her vvas both vnlearned impertinent c. But vvithall Spirituall Directours ought not to be rash in their proceedings nor to iudge till after a long experience and knovvledge of the invvard dispositions of the Persons and a due vveighing of the nature of the Reuelations discouered to them It is likevvise requisite that those that take vpon them to iudge of these things be themselues deuout exercised in Prayer and in good state towards God to the end they may from him receiue Light to direct others 22. In the next place as touching the manner hovv a Soule after the receiuing of such Supernaturall fauours is to behaue herselfe The principall care that she ought to haue is that she doe not beare a deliberate and fixed loue to such things vvhich is due to God only And consequently that she doe not either expressly or implicitely pray to God to haue such Visions Reuelations c. Or in case that God vvithout her Prayers hath sent them that she doe not vsually vvithout necessity talke of such matters or loue to heare others talke of them for these are signes of an vndue affection to them 23. B. Iohn de Cruce saith that vvhen God doth after an extraordinary manner make known vnto humble soules his vvill that they should take in hand some great Employment by meanes vvhereof they may likely gaine a great Esteeme of Excellency and probably vvill be in danger to conceiue some extraordinary vvorth to be in themselues for vvhich they are so highly fauoured by God vvhich conceit the Deuill vvill not fayle to cherish and encrease He doth ofentimes rather encrease then diminish the feare and repugnance that they had formerly to such things causing in them a desire and readines much rather to the vndergoing of some vile or base Offices Thus he dealt vvith Moyses vvhen he sent him to Pharao and thus vvith Ieremy c. But it happens quite contrary vvhen the bidding is from the Deuill counterfeyting priuily a Diuine Mission for he vvith his Commissions causeth a forvvardnes in soules to take vpon them Employments of Excellency or othervvise gratefull to Nature as also a great auersion from those that either suspect or vvould dissvvade them from such vndertakings 24. A Soule therfore is by serious consideration to raise and encrease in herselfe an apprehension and auersion from such matters saying vvith S. Peter Exi a me c. Goe from mee O Lord for I am a sinfull man And by exercising so proffitable a mortification she vvill secure herselfe from all perills and render herselfe very acceptable to God Serious Instructions to a disappropriation and mortifying our loue to such things are to be found in Scala Perfectionis Angela de Fulginio and particularly in the Booke called Interiour Abnegaâ—ion there is this passage To God it belongeth to giue rare and Excellent Gifts and to the Soule it belongeth to refuse them It is suitable to the Diuine Goodnes to approach vnto a Soule and the Soules duty is in humility to draw back as S. Peter did It belongs to God to eleuate the Soule and her duty is to humble and abase herselfe For as our Nature in euery thing and vpon euery occasion desireth a proper Excellency and Sublimity yea euen in things holy and appertaining to God so our Spirit illuminated by Grace which is Superiour to our Nature ought incessantly in all things and occasions to seeke to be depriued of all Excellency except in Essentiall vertues and to embrace all pouerty and lownes euen in Sacred things that so she be not lesse carefull and resolute to ouercome herselfe then Nature is to seeke herselfe Thus there must be a continuall contestation betwene God and the humble Soule c. And especially those Soules that are most inclind forward to embrace these high and gratefull things must necessarily make such resistance not yeilding till pure necessity forces them and till God take from them all power to withdraw themselues and to refuse the Excellences of that Grace whereunto he at the same time so continually and powerfully vrgeth and draweth them Instructions to the same purpose vvee find in Auilas Epistles 25. This vvas the practise of the holy Virgin Coleta vvho vvhen God offred to reueyle vnto her diuers Secrets ansvvered Lord God it suffiseth mee only to know thee and the sins in which I haue offended thee and to obtaine thy pardon for them But most notable in this regard is the Example of Suso vvhen God commanded him to publish to all Estates in the vvorld the Pope Bishops Abbots c. their vices and Enormities represented to him in the Vision of the Nine Rocks He out of that habituall feare and humility that vvas in him did so resist the executing such a Charge that till he vvas adiured and commanded in the Name of the Holy Trinity and and so forced to it euen against his vvill he had neuer yeilded And then also he submitted himselfe vvith much bevvayling his misery expressing his feare of the danger of Pride and therefore humbly begging that his Name might be conceiled from the vvorld and lastly protesting his Desire and loue to be directed to nothing but only to God himselfe His resistance indeed vvas so obstinate that God told him that if he had not knovvn that it proceeded from true but indiscreet Humility he vvould presently haue cast him into Hell for it 26. Those therfore that are fauoured vvith extraordinary Graces if they did duly consider their state and danger vvould find little ground to exalt themselues or to despise others that are in a more lovv but vvithall far more secure vvay 27. Novv for the preuenting and auoyding the great danger of ill vsing such Fauours and Diuine Graces to the feeding of selfe loue and Pride Spirituall Authours doe seriously enioyne such Persons so visited by God not to trust their ovvne Iudgments or to determine vvhether they come from God or not and much lesse to put in practise any thing of consequence vpon such Reuelations but to refer themselues to the Iudgment and Aduice of others 28. And herein great