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
vvhich I haue not found any yet to ioyne vvith him But hovveuer he shevves in his Bookâ— stiled La Vie interieure that he had a true Notion of the Prayer of Mystick Vnion And that being so he may freely enioy the contentment of the former supposition 46. Besides these there may possibly be other passages that thou also Deuout Reader if thou hadst had the perusall before the Impression vvouldst perhaps haue giuen vs occasion to explaine or interpret more at large If it prooue so all vvee can doe is to referre them to thine ovvne candour and Charity promising vpon a re-impression all satisfaction possible and in the meane time requesting that our ovvne good meaning and the iudgment of our Superiours and Approuers may be our Safe-guard Only one Suite vvee make vnto thee most reasonable and iust vvhich is That thou wouldst not proceede to the censure of any passage till thou hast read the whole Booke The same Points and matters doe occasionally come in in seuerall places and it vvould haue bene too great a tiring of thee to repeate in euery place all the circumstances and phrases necessary for explanation or preuention of suspicions and Obiections If it be for thine owne good principally that thou art a Reader vvee shall stand in little neede of preparing thee vvith Apologies And if it be for our hurt that thou art a Reader vvee thanke God vvee are not guilty of the least ill designe to make vs feare except only in thy behalfe All that vvee haue to say is God almighty make thee vvhoseuer thou art a practiser of the good that thou vvilt certainly find in the follovving Treatises and then vvee shall haue no cause to apprehend either for thee or our selues 47. Thus truly for ought appeares to mee Deuout Reader thou mayst freely and vvithout the least apprehension of any danger peruse and make thy best benefit of these follovving Instructions The vvhich moreouer as thou seest haue passed the Censure and deserued the Approbations of seuerall pious and learned Persons What euer opinion thou shalt after reading haue of them at least I vvill oblige thee to acknovledge that here in the Treatises that follovv is no manner of couert indirect meaning or designe according to the fashion nevv a dayes to broach any bold newfangled Inuentions and much lesse of maintaining vnduly vvhat shall be duâ—y found fault vvith since they are exposed to the common vievv by one that as he hitherto hath so here he doth and by Gods Grace euer vvill submit himselfe and his Writings to the Authority and iudgment of the Sea Apostolick in the first place and next to all other his Superiours This I professe as is the Duty of an humble Obedient Son of the Church And this if I did not moreouer expressely signify vvith reference to the Doctrines contained in the follovving Treatises I could not auoyde some degree of guilt and imputation of not deliuering candidely and faithfully our Venerable Authours sence vvho in many places protesteth the like submission of all his Writings to all lavvfull Authority vvhatsoeuer Farevvell Deare Reader Oremus inuicens vt saluemur AMEN THE FIRST TREATISE OF AN INTERNALL LIFE IN GENERALL THE FIRST TREATISE AND FIRST SECTION Of a Contemplatiue life in Generall the nature and end therof and generall disposition required therto CAP. I. 1. Cap. § 1. 2. 3. Continuall vnion in spirit with God the end of mans creation practised by Adam in Innocencie § 4. 5. Mans fall miserie through sin § 4. 5. Which is tranâ—fused into vs all his posteritie § 8. 9. The reparation of mankind by Christ § 10. 11. That all Christians are obliged to aspire to perfection in diuine loue by the waies of prayer c. as Adam did 1. IT was only infinite Goodnes that moued Allmighty God to create the world of nothing particularly in this inferiour visible world to create man after his owne Image similitude consisting of a fraile earthlie bodie which is the prison of an immortall intellectuall spirit to the end that by his vnderstanding which is capable of an vnlimited knowledge by his will which cannot be replenished which any obiect of Goodnes lesse then infinite he might so gouerne order himselfe all other visible creatures as thereby to arriue vnto the end for which he was made to wit eternall beatitude both in soule bodie in heauen the which consists in a returning to the diuine principle from whom he flowed an inconceaueibly happy vnion with him both in mind contemplating eternally his infinite Perfections in will affections eternally louing admiring enioying the said perfections 2. Now to the end that man might not except by his owne free willfull choyce of miserie faile from atteining to the only vniuersall end of his creation God was pleased to the naturall vast capacity of mans vnderstanding wâ—ll to adde a supernaturall light illustrating his mind to beleiue know him diuine charitie in the will which was as it were a weight to incline draw the soule with out any defect or interruption to loue God him only So that by a continuall presence of this light an vninterrupted exercise of this loue the soule of man would in time haue atteined to such a measure of perfection of vnion with God in this world as vvith out dying to merit a translation from hence to heauen there eternally to enioy a far more incomprehensibly perfect and beatifying vnion vvith God 3. Hence it appeares that the meanes to happines the end it selfe are essentially the same thing to wit vnion of the spirit with God and differ only in degrees And the vnion which Adam during his state of Innocency did would allwaies haue practised was in a sort perpetuall neuer being interrupted except perhaps in sleepe For louing God only purely for himselfe he had no strange affection to distract him and the Images of creatures which either by his consideration of them or operations about them did adhere to his internall senses did not at all diuert his mind from God because he contemplated them only in order to God or rather he contemplated God alone in them louing seruing him only in all his reflexions on them or workings about them So that creatures and all offices towards them serued as stepps to raise Adam to a more sublime more intime vnion with God the which was both his duty his present happines besides that it was a disposition to his future eternall beatitude 4. But our first parents by a willfull contempt transgression of that one most easy command which God for a tryall of their obedience had imposed on them not only broke the foresaid vnion depriued themselues of the hope of enioying God eternally in the future life But moreouer were vtterly deuested of all supernaturall graces extremely weakened disordered in all their naturall Gifts So that hauing lost that
the compassing a designe so heauenly qualifying them not only vvith good naturall propensions to those Internall vvaies of loue leading to this End but also calling them to a state of life abstracted from the vvorld the vanities sollioitudes of it and vvithall supernaturall light to direct them in the secret pathes of this loue and lastly strong resolutions and perseuerance vvith courage to breake through all discouragements difficulties persecutions Aridities vvhatsoeuer oppositions shall be made against them either from concupiscence vvithin or the vvorld vvithout or the deuill ioyning vvith both against a designe of all others most hurtfull to him most destructiue to his pretentions 11. And for a yet further and greater encouragement vnto them to embrace prosecute so glorious a designe they may take notice that besides this hitherto described happy vnion of a Contemplatiue soule vvith God by perfect Charity in the vvhich the soule herselfe actiuely concurrs not only as to the fruition but also in the disposing herselfe immediatly thereto There are other vnions entirely Supernaturall not at all procured or so much as intended by the soule her selfe but graciously freely conferred by God vpon some soules in the vvhich he after a vvonderfull and inconceiueable manner affords them interiour illuminations and touches yet far more efficacious and Diuine in all vvhich the soule is a mere Patient and only suffers God to worke his Diuine pleasure in her being neither able to further nor hinder it The vvhich vnions though they last but euen as it vvere a moment of time yet doe more illuminate and purify the soule then many yeares spent in actiue exercises of Spirituall praier or mortification could doe CAP. IV. § 1. 2. 3. 4. A Strong Resolution necessary in the Beginning § 5. 6. 7. 8. 9. Considering first the length and tediousnes of the way to perfection in mortification § 10. 11. And also many degrees of praier to be passed § 12. Therefore it is seldome atteined not till a declining Age. § 13. Except by Gods extraordinary favour to a few § 14. Yet old young ought to enter into the way § 15. A motiue to resolution are the difficulties in the way § 16. And those both from with out and within 1. THe end of a Contemplatiue life therfore being so supereminently noble and Diuine that beatified soules doe prosecute the same and no other in heauen vvith this only difference that the same beatifying obiect vvhich is novv obscurely seene by faith and imperfectly embraced by loue shall herafter be seene clearly and perfectly enioyed The primary and most generall Duty required in soules vvhich by Gods vocation doe vvalke in the vvaies of the spirit is to admire loue and long after this vnion and to fixe an immoueable resolution through Gods grace assistance to attempt and perseuere in the prosecution of so glorious a designe indespight of all opposition through light darknes through consolations desolations c. as esteeming it to be cheaply purchased though with the losse of all comforts that Nature can find or expect in Creatures 2. The fixing of such a couragious Resolution is of so maine importance necessity that if it should happen to faile or yeild to any though the feircest tentations that may occurre and are to be expected so as not to be reassumed the whole designe will be ruined And therefore deuout soules are oftentimes to renew such a resolution and especially when any difficulty presents it selfe and for that purpose they will oft be put in mind thereof in these following instructions 3. It is not to be esteemed loftines presumption or pride to tend to so sublime an end but it is a good and laudable ambition and most acceptable to God Yea the Roote of it is true solide humility ioynd with the loue of God For it proceedes from a vile esteeme and some degrees of a holy hatred of our selues from whom vve desire to fly and a iust esteeme obedience and loue of God to vvhom only vve desire to adhere be inseparably vnited 4. Happy therefore is the soule that finds in herselfe an habituall thirst longing after this vnion if she vvill seeke to assvvage it by continuall approaches to this Fountaine of liuing vvaters labouring therto vvith daily Externall Internall vvorkings The very tendance to this vnion in vvhich our vvhole Essentiall happines consists has in it some degrees of happines and is an imperfect vnion disposing to a perfect one For by such internall tendance aspiring vve gett by little little out of Nature into God And that vvith out such an interiour tendance desire no exteriour suffrances or obseruances vvill imprint any true vertue in the soule or bring her neerer to God vvee see in the example of Suso vvho for the first fiue yeares of a Religious Profession found no satisfaction in soule at all notvvthstanding all his care exactnes in exteriour Regular Obseruances and mortifications he perceiued plainly that still he vvanted some thing but vvhat that vvas he could not tell till God vvas pleased to discouer it to him and put him in the vvay to atteine to his desire vvhich vvas in spirit to tend continually to this vnion vvith out vvhich all his austerities and Obseruances serued little or nothing as proceeding principally from selfe loue selfe-iudgment the satisfying of Nature euen by crossing it 4. Let nothing therfore deterre a vvelminded soule from perseuering vvith feruour in this firme resolution No not the sight of her daily defects imperfections or sins or remorses for them but rather let her increase in courage euen from her falls and from the experience of her ovvne impotency let her be incited to runne more earnestly adhere more firmly vnto God by vvhom she vvill be enabled to doe all things and conquer all resistances 5. Novv to the End that all sincerity may be vsed in the deliuery of these instructions and that all vaine complyance flattery may be auoided the Deuout soule is to be informed that the vvay to perfection is 1. both a very long teadious vvay and 2. vvithall there are to be expected in it many greiuous painfull bitter tentations and crosses to corrupt nature as being a vvay that vvholly and vniuersally contradicts destroyes all the vaine cases contentments interests and designes of Nature teaching a soule to dye vnto selfe-loue selfe-iudgment and all propriety and to raise her selfe out of Nature seeking to liue in a Region exalted aboue Nature to vvit the Region of the spirit into vvhich being once come she vvill find nothing but light and peace and ioy in the Holy Ghost The vvhich difficulties considered instead of being discouraged she vvill if she be truly touched vvith Gods spirit rather encrease her feruour courage to pursue a designe so Noble Diuine for vvhich alone she vvas created especially 3. considering the infinite danger of a negligent tepide and spiritually slouthfull life
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
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 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
Purity simplicity of spirit such may call themselues Monkes CoÌ„templatiues being yet able to shevv no signes of such a Profession but the habit a certaine outvvard formall solemne seuere comportment vnder vvhich may be hidden a secret most profound selfe loue Pride And they may doe vvell to meditate seriously on that memorable saying of Hesychius a holy illuminated Monke He that hath renounced the world saith he that is mariage possessions the like such an one indeed hath made the Exteriour man a Monke but not as yet the Interiour But he that hath renounced his owne thoughts affections such an one hath made truly the Interiour man aÌ„ Monke also And verily any one that hath neuer so small desire therunto may easily make the outward man a Monke But it is a taske of no small labour to make the Interiour man so too Now a Signe of an Interiour Monke sayth he is the hauing attained to the Dignity of Pure spirituall Prayer CHAP. VI. § 1. That Internall Prayer was the Practise of Ancient Hermits what kind of Prayer that was § 2. 3. 4. 5. 6. How it to came to passe that vocall Prayer became to them Internall brought many soules anciently to Perfection And why it will not now doe so ordinarily § 7. 8. 9. 10. The great helpe that the Ancients found by externall labours to bring them to Recollection § 11. 12. 13. How manuall labours came to giue place to Studies that which are defended § 14. The late Practise of Internall Prayer recompences other Defects 1. THAT Internall Spirituall Prayer vvas seriously almost continually practised by the Ancients is appareÌ„t both out of the Liues Conferences of the Ancient fathers But indeed there are but fevv proofes extant that appointed times vvere set for the exercising it Conuentually except in the fore-mencioned story of the Monke tempted by the Deuill to retire himselfe from his Brethren vvhen they vvere in such Prayer I suppose therfore that Superiours Directours of soules tending to Contemplation vvere in these latter dayes obliged to enioyne dayly Recollections by reason that the dayly priuate continuall employments of Religious Persons are not so helpfull aduantagious to the procuring of that most necessary simplicity purity of soule as anciently they vvere And therfore they vvere forced to make some supply for this defect by such Conuentuall Recollections The vvhich they instituted to be performed in publick because they perceiued or feared that Religious soules if they vvere left to themselues vvould out of Tepidity neglect a duty so necessary so efficacious 2. Now to the end that by comparing the manner of liuing obserued anciently by Religious Persons vvith the Moderne in these dayes it may appeare vvhat great aduantages they enioyed tovvards the attaining of Perfection of Prayer beyond vs Wee may consider 1. Their set Deuotions vvhat they vvere And 2. Their dayly Employments during the remainder of the day 3. As concerning the first their appointed Deuotions eyther in publick or Priuate vvas only reciting â—he Psalter to vvhich they sometimes adioined a litle Reading of other parts of Scripture For as for the foremencionâ—d conuentuall mentall exercise of Prayer it vvas very short being only such short Aspirations as Gods spirit did suggest vnto them in particular as it vvere the flower of their Publick Vocall Prayers Yea in priuate vvhen they did purposely apply themselues to Prayer they seldome varied from the manner of their publick Deuotions for then they also vsed the Psalter 4. Novv how it came to passe that vocall Prayers alone vvere in ancient times auaileable to bring soules to perfect Contemplation vvhich in these dayes it neither does nor ordinarily speaking candoe I shall declare more fully vvhen I come herafter to treat of Prayer And in this place I vvill content my selfe to poynt only at the Reasons grounds of difference viz 1. One Reason vvas their incomparably more abstraction of life more rigorous solitude almost perpetuall silence of the practise of vvhich in these dayes it is beleiued vvee are not capable 2. A second vvas their fasts Abstinences other austerities beyond the strength of our infirme corporall complexions 3. A third vvas their Externall employments out of the set times of Prayer the vvhich did far better dispose soules to Recollection to Attendance on the Diuine Inspirations c then those ordinarily practised in these dayes 5. No wonder then if vocall Prayer exercised by such Pure resigned humble Mortified vndistracted soules had the efficacy to produce in them an habituall state of Recollected Introuersion vvhich doubtles in many of them vvas more profound not only vvhilst they vvere busied in their vocall Exercises but also during their Externall busines then it is ordinarily vvith vs in the height of our best Recollections 6. But a more large handling of this matter I referre to the last Treatise vvhere vvee speake purposely of Prayer And for the present I vvill only take into consideration the third forenamed aduantage of corporall labours vvhich to the Ancients proued a helpe to Contemplation far more efficacious then the generall employments of Religious in these dayes 7. For the demonstrating vvherof it is to be obserued that anciently soules embracing a Religious life vvere moued therto merely out of the spirit of PeÌ„nance vvithout any regard at all to make vse of their solitude for the getting of learning or for the disposing themselues to Holy Orders Being likevvise poore vnprouided of Annuall Rents or foundations the vvhich they vvere so farre from seeking or desiring that in our holy Fathers expression cap. 48. they did then only account themselues to be verè Monachi si de labore manuum suarum viuerent true Monks whilst they liued by the labour of their hands they vvere both by necessity choice obliged to corporall labour 8. But their principall care aboue all other things being to attend vnto God to aspire vnto perfect Vnion in spirit vvith him they ordinarily made choyce of such labours as vvere not distractiue such as might be performed in solitude silence so that during the said labours they kept their minds continually fixed on God Such labours vvere the making of Baskets or some other vvorkes of the like nature that required no sollicitude very small exactnesse or attention And as Ecclesiasticall Histories informe vs such vvas the Charity of Bishops other good persons their neighbours that to ease them of all care about the disposing or selling of their vvorke as likevvise to hinder them from hauing recourse to markets for the sale therof order vvas taken that such vvorkes should be taken out of their hands a competent price allovved them for them 9. By this meanes it came to passe that their Externall labours being exercised in order to the aduancement of their spirits proued a vvonderfull helpe therto disposing them to Praier almost coÌ„tinuall coÌ„uersation vvith God And indeed it
to many Externall Obseruances yet a vievv of the Patience quietnes and Resignation shevved by them is more edifying to soules vnder their Care then all the most exact externall Regularities and Seuerity of Actiue Spirits 6. Yea euen in regard of Temporall Benefit to Communities Contemplatiue Spirits are more aduantageous then Actiue Because they not putting any confidence in their ovvne Industry Prudence and Actiuity but only in the Diuine Prouidence vvhich is neuer vvanting to those that for temporall regards vvill not doe any thing vnseemely or misbecoming their Abstracted state doe enioy the effects and blessings of God far more plentifully vvhilst they preferre his loue and seruice before any humane distracting sollicitudes for outward things Memorable Examples of great Blessings attending such a Confidence in God vvee find abundantly in the Life of our holy Father and of the Ancient Monkes and more lately in the life of Suso Ioannes de Cruce c. Novv the vvant of such Confidence in Actiue Spirits proceedes merely from Defect in Diuine Loue and that from the vvant of Internall Praier And hence proceede hurtfull vnseemely compliances vvith the vvorld a regard rather to vvealth then good vvills to serue God in the soules that enter into Religion c. 10. A fearfull Example of the mischeife follovving the neglect of Internall Praier in a Superiour vvee find in Bernardinus Ochinus a Superiour in a most strict Order vvho vvas a famous Zealous Preacher and as might be iudged by outvvard appearance of more then ordinary Sanctity yet vvithall to comply vvith those outvvard Employments a great neglecter of Internall Conuentuall Recollections And vvhen he vvas sometimes charitably admonished of such his Tepidity his ordinary ansvver vvas Doe you not know that he who is alwaies in a good Action is alwaies in Praier Which Saying of his had bene true if such good actions had bene performed in vertue of Praier and by Grace obtained therby For then they had bene vertually Praiers Wheras Actions though in themselues neuer so good if they vvant that Purity of Intention vvhich is only to be had by Pure Praier are in Gods esteeme of litle or no valevv The principall motiues of them being no other then such as corrupt nature is likely to suggest Ochinus therfore continuing in the same neglect vvas by one of his Brethren prophetically vvarned that he must expect some terrible issue therof in these vvordes Caue ne te Ordo euâ—mat that is Take heede that our Order be not herafter constreiued to vomit thee out of it The vvhich vnhappily fell out For notvvithstanding all his other specious qualities and endovvments he first forsaking God vvas aftervvard forsaken by him and became a vvretched Antitrinitarian Apostate And it is very probable that the greatest part of the Apostates of these times such I meane as haue formerly liued in Religious Orders doe ovve their Apostacy and Perdition to no other cause so much as to such neglect and Apostacy first from Praier The which holy Exercise if they had continued they vvould neuer haue bene weary of their habit first and aftervvard of their Faith CHAP. VIII § 1. Superiours ought carefully to examine the dispositions of those that they admitt to Religion § 2. 3. Great danger to Communities from Loose Spirits § 4. 5. Other ill Qualities to be auoyded § 6. 7. 8. 9. Of a good Nature What is and how to be prised § 10. 11. Inconueniences by admitting Actiue Spirits into Contemplatiue Religions § 12. 13. 14. 15. Sufficient time for Recollection is to be allowed to all Religious § 16. Superiours will be accountable for disorders in their flock 1. NOw one of the principall Points of a Superiours Care for the vvellfare of his Community consists in prouiding or admitting into it only such Spirits and dispositions as are likely to promote the good of it by liuing according to the Spirit of it And in this all such Officers and Counsellours are concerned to vvhom the lavves haue referred the Examination and tryall of such as offer themselues to a Regular life and are aftervvard vpon their Approbation to be Professed And a greater consideration of this Point is more necessary in these daies then ancieÌ„tly it was For it is not now as in our holy Fathers time vvheÌ„ incorrigible Persons might be expelled the Congregation 2. It is not I suppose needfull to aduise such as are in those Offices to take care hovv they admitt loose Spirits into Religion among them vvho vvill not so much as intend God or his seruice All vvhose Actions haue no other Motiue but either feare of Pennance or hope of gaining Reputation Preferments c Whose bodies are Prisoners in Religion but their Minds and Desires vvandring in the vvorld Who must enioy all Priuiledges and corporall helpes equally vvith the best yea and generally vse them most vvastfully vvithout consideration of others Who finding no tast or contentment in Spirituall matters are euen forced to seeke satisfaction in sensuall pleasures and for the passing of the time to frame Designes to raise and maintaine factions and this especially against those that they see doe most intend God on vvhom they vvill cast from of themselues all the Burdens of a Regular life Who vvill thinke themselues excused from all Duties for the least corporall Incommodity Who vvill desire and endeauour to make others like themselues that their party and povver may be greater Lastly vvho reape so litle good to their ovvne soules and are likely to doe so much preiudice to others that probably it had bene much better for them to haue continued in the vvorld the state of Religion only seruing to encrease their guilt and misery 3. Such loose Spirits are vvorse in a Community vvhere the knovvledge of true Spirituality is common then in other places Because there they are vvillfully naught and doe resist amendment If by the seuerity of lavves and Constitutions they may come to be kept in some tolerable order yet this reaches only to the Exteriour lasts no longer then the Superiours eyes are vpon them And indeed the Superiours themselues vvill in all probability feele the greatest smart from such vndue Admissions being likely to find dayly great bitternes from their obstinacy Such loose Spirits are the cause of such a burdensome multiplicity of Lawes all vvhich notvvithstanding are litle auayleable for their amendment and yet doe abridge the due Liberty of Spirit necessary to deuout vvellminded Soules nourishing Scrupulosity c. in them 4. Let the best care that is possible be vsed notvvithstanding some vnfit persons vvill through easines partiall affection or other respects in the Examiners slip in If therfore those vvho are apparently bad be receiued vvhat a Community vvill there be prouided Many that seeme good vvill proue bad but seldome or neuer vvill those that appeare bad become good God indeed can change the vvorst But yet an vncertaine hope in extraordinary Grace is not to be relyed vpon especially vvhere
as follovves in vertue of a precedent Actuall Intention made in Prayer c. in so doing she shall performe after the best securest vvay the Exercise of the Continuall Presence of God so much commended by spirituall Authours particularly by our holy Father in the first degree of Humility By the vvhich Exercise surely it cannot be intended that a soule should be obliged to haue continually an Actuall remembrance of God for this being the same vvith actuall Internall Prayer vvould so much endammage the heads of imperfect soules especially that they would quickly be disabled from making any progresse in Spirit 3. The same Practise likevvise doth after the securest manner supply that other Exercise oft recommended of a Continuall thinking on our owne Nothing For by conformity to the foresaid Directions Propriety Selfe-will by the vvhich alone vvee vvould faine seeme to be something more then vvee are or ought to be are not only in thought imagination or desire of mind but really effectually abandonned the inordinate affections of the soule mortified annihilated And it is only for this end that the said Exercise is so much magnified In a vvord by such practises ioyned vvith an Intention to the glory of God his diuine loue a soule vvill be very vvell disposed to the most perfect Prayer of Contemplation 4. Such a vvorld there is of conditions and circumâ—â—ances required to the Perfection of euery Action both touching the substance manner motiue principle end thereof corrupt nature is so subtle to insinuate her ovvne Interests seeking them in euery thing vvee doe persvvading vs that vvee renounce Propriety euen vvhen vvee most earnestly intend it that vvithout an Extraordinary light from God to be obtained only by spirituall Prayer vvee cannot discouer the Inclinations of our ovvne hearts And the reason vvhy this light can be had only by Prayer is because then alone euery the least defect most secret suggestion hinders our view contemplation of God and our tendance to him by consequence is easily discernable as being set betwene our eyes the Sun Wheras in our ordinary Vocall Prayers externall good Actions only greater tentations are able perceptibly to distract vs. 5. Those therfore that doe not pursue Internall Prayer can only so far mortify their passions that they breake not forth into outvvard expressions or Actions But the euill Roote remaines still aliue causing inward disorders very displeasing to God 6. As for Crosses and aduersities vvhich a soule vndergoes out of the strength of Reason and not in vertue of Diuine Grace and Prayer the cheefe effect of them is only to vexe and trouble Nature or at most they serue to mortify the superabundant actiuity and vigour of the internall sences and naturall Affections by vvhich meanes the persons may become more Iudicious Prudent and Temperate but they peirce not to the Spirit it selfe to cause any purity therein or really to diminish selfe-loue Moreouer the like Crosses vndergone by vertue of such a common Grace as ordinary good extrouerted Christians doe enioy though they may be helpfull to preuent the mortally poysonnous effects of selfe-loue vvhich is in vs yet are far from expelling that secret selfe-loue vvhich lurkes in the inmost center of our soules So that they may remaine greiuously full of staines and infirmities and the Diuine loue feeble and easy to be extinguished notvvithstanding the effects of such Crosses 7. Wheras difficulties vndergone in vertue of Grace obtained by Internall Prayer doe as it vvere scovvre purity the spirit it selfe from the Rust of inordinate affections so doe spiritualize all the faculties of the soule causing it to become a pure spirit exalted and separated from sensible obiects all adhesion to them from vvhich all vicious impurity proceedes This is that Diuision of the Soule Spirit mentioned by S. Paul by vvhich the Pure Spirit vvorkes as a Spirit not obscured nor infected vvith sensuall Ends and Interests 8. The vvay of Mortification therfore practised by Internall Contemplatiue liuers is different from that of Actiues though liuing in a Religious state vvell aduanced in Actiue exercises for these endeauour to mortify their inordinate Affections by combatting them purposely directly to vvit by meditating discoursiuely on the motiues afforded by Christian doctrine to oppose them as a consideration of their deformity danger c. and also by exercising an Act of vertue contrary therto so repressing the inordinate Passion Wheras Contemplatiue soules doe indirectly yet far more efficaciously mortify their passions by transcending them that is by eleuating vniting their spirit to God vvith the helpe of pure intellectuall actuations by this meanes forgetting drovvning both their sensuall desires yea all created things cheifely themselues in God So that in a Tentation they doe not turne themselues tovvards the obiect to the end to resist contradict it but by a vigorous Act of Resignation loue they conuert their spirits vnto God scorning euen to cast a regard or glance vpon creatures that vvould allure their affections from God vvhich cannot be considered except in God vvithout leauing some tincture imperfection in the soule 9. It is not therfore the externall practise of vertues nor much lesse customary frequent Confessions Communions Obediences Austerities c but pure spirituall prayer the sublime degrees of it to vvit Aspirations Pure Eleuations of the will other such Diuine Operations that must be the principall Instrument to bring a soule to a state of perfect freedome from exteriour Interiour Immortification For by such operations only she is enabled to transcend Inferiour nature to liue in the quiet secure Illuminated region of the spirit 10. But in the meane time till a deuout soule doe attaine to such Perfection of prayer she must be content to vvorke according to her present light enablement so endeauouring to correct her defects by lesse perfect Exercises such as partake of the Actiue way And she must vvith patience quietnes of spirit beare vvith her ovvne imperfections as she vvould vvith others expecting Gods good time endeauouring to hasten the approach of that time by assiduous Prayer by meanes of vvhich alone she may come to expell those defects vvhich doe novv so much exercise trouble her also to discouer correct many others vvhich as yet her eyes are too infirme dimme to see 11. Indeed the prouident care that God generally hath ouer his children both perfect imperfect is vvonderfull being carefully suited to their present state For he does not vsually send to imperfect soules any mortifications but such as are ordinary proportionable to their infirmity namely such as doe gall afflict their sensitiue nature but doe not peirce into the quick center of the spirit that remaines free to support the other But as for soules arriued to the state of Perfection or neare it God doth vsually prouide for them strange
to the present indisposition in the Body especially in Women vvhen by reason of some speciall Infirmities through the ascending of ill vapours to the Head there are raised melancholick and afflicting Images in the Fancy Which vvithout the helpe of the Corporall Physition can hardly by counsell be expelled CHAP. XII § 1. 2. Of a Scruple concerning a Soules Vocation to a Religious Life § 3. 4. t. 6. 7. Of Seuerall grounds and Motiues by which Soules may be induced to vndertake a Religious State § 8. 9. What Motiues are Perfect and what vnsitting And how a Soule once engaged has then a Necessary Diuine Vocation to continue c. 1. BEFORE I quitt this Passion of Feare it vvill neither be impertinent nor vnproffitable I hope to speake somevvhat of a Tentation taken Notice of by Thaulerus the vvhich affords great matter of Feare to some tender Soules and regards their vocation to a Religious life The Case stands thus 2. Some tender Soules in Religion that haue good minds vvills to perseuere in seeking God but being vnsatisfied vvith them selues because they see so many Imperfections not yet amended yea some that they had not obserued before they entred into that State They impute all their vnsuccesfullnes in curing their defects to Gods Iudgment vpon them for hauing vpon light or vaine Grounds of their ovvne Choyce vndertaken such a State of life for outvvard and perhaps vnvvorthy Ends as to auoide vvorldly troubles vvants persecutions c. and not out of a pure Intention to seeke God nor from any Inspiration from him 3. But to shevv the groundlesnes of such Scrupulous apprehensions such Suspicious Soules may doe vvell to consider First that in these vvicked times in vvhich there is such a decay of Charity in the vvorld of feruour in Religion such Heroicall Enterprises and such admirable Calls to a Religious State are not euery day to be expected as vvee reade of in former times vvhen Kings and Princes sometimes euen in the prime vigour of their Age out of a loathing of transitory things and a longing after God renounced all the abundance of vvealth Pleasure Glory that the vvorld could afford in as much as they vvere impediments to their Holy designe of embracing Solitude Pouerty and all other Penitentiall Austerities in Religion So that it is much to be doubted that if the greatest part of those that novv enter into Religion had met vvith the like Tentatiōs Offers in the vvorld as those despised most of our Cells vvould be Empty and our Conuents become true Desarts Yet all this does not argue that because the Calls to Religion vsuall in those daies are not so Extraordinary as formerly therfore they are vnsufficient or not at all Diuine For though our Intentiōs novv are not so Heroicall and Deiforme because our Charity is not so inflamed yet for the substance of them they may be vpright 4. Secondly they ought to consider that God is often pleased in loue to certaine Soules that perhaps vvould be in danger to make Shipvvrack of that imperfect Charity vvhich is in them if they continued in the vvorld to permit by an especiall Prouidence certaine Externall Casualties to befall them by vvhich they may be in some sort compelled to retire into the secure Solitude of a Religious State For vvhich purpose also he remoues many Impediments to such a Course depriuing them of their Dearest freinds Riches c. crossing also their Designes vvhich if they had succeeded vvould haue chained them to the vvorld Hence it is that some for vvant of a comfortable Subsistence others to auoide Suites and other troubles or euen for vvant of bodily strength and being disabled to tast the pleasures of the vvorld others out of a tediousnes and satiety of sensuall Contentments lastly some out of a deepe remorse for some speciall Crimes or other respects no better then these are induced to embrace a Religious State None of vvhich respects notvvithstanding vvithout some degree of Charity would probably haue bene sufficiēt to haue produced this Change as neither vvould Charity alone had it not bene actuated and quickned by such considerations Novv these Vocations though mixed vvith much impurity yet are far from being vnlawfull 5. In the third place it may possibly happen that some may haue come into Religion induced merely and only by outvvard yea perhaps vnlavvfull respects They had much rather haue stayd in the vvorld the pleasures of vvhich if they could haue enioyed them they preferred far before God But God debarrs them from such pleasures sending them great Crosses which they can no othervvise auoide but by the Refuge of a Religious State In vvhich also it may be their first designe is to seeke themselues only and not God Yea vvee reade of one that adioyned himselfe to a Religious Community merely for this vvicked End to get an opportunity to commit Sacriledge by stealing a Chalice But being there God rouched his heart to repent and acknovvledge his Criminall Hypocrisy after vvhich he lead a very Religious holy Life 6. Againe fourthly some doe come into Religion it may be vvith a good harmles meaning but meeting vvith tepide or perhaps irreligious Companions they grovv vveary of their Condition the difficulties of vvhich they haue not yet Spirituall strength to support and improue to their Soules aduancement So that if they were againe freely to dispose of themselues they vvould chuse to returne into the vvorld vvere it not that they are chained by a Vovv and Ecclesiasticall Lavves Novv although these came into Religion vncall'd by God yet novv the impossibility of changing their present Condition is an effectuall Call from him to keepe them constant and faithfull to him 7. Lastly some come into Religion as it vvere vnavvares vnto themselues and vvithout any Election on their ovvne parts Which is the case of many persons of Noble Families especially Virgins that are euen forced to such a State by the Tyranny of their Parents or enueigled into it by the Subtile auaricious insinuations persvvasions of others engaged in the same state c. By vvhich meanes they engage themselues in a State of life vnknovven to themselues relying vvholly on the vvills and iudgment of others And being once a little engaged the opinion of Honour and to auoide the imputation of inconstancy forces them to perseuere 8. Novv among all these varieties of Cases Vocations to Religion shall vvee say that only those Perfect Soules mentioned in the beginning haue a true Call to Religion If so how much the smaller number of Religious could be iudged to haue had a Lavvfull Call What reason therfore haue any Soules that novv desire to seeke God in Religion hovveuer they came thither to disquiet themselues Is it because they vvere not perfect in Charity before they entred into Religion For a perfectly Pure Intention cannot proceede but from a perfect habituall Charity Is it therfore strange to them that nature as long as it is
that vvhich is Affectiue For as for Discoursiue Prayer or Meditation the vvorld is but euen burdned vvith bookes vvhich vvith more then sufficient nicenes prescribe Rules methods for the Practise of it and vvith too partiall an affection magnify it The Authours of such bookes neglecting in the meane time or perhaps scarse knovving vvhat true Internall affectiue Prayer is the vvhich notvvithstanding is the only efficacious Instrument that immediatly brings soules to Contemplation perfect Vnion in spirit vvith God 3. Some there are that because they doe not find in the vvritings of the Ancient Fathers Mysticall Doctours such exact Instructions touching the practise of Internall Prayer as are novv common abounding in the Church doe therfore vndervalue despise it as a mere humane inuention not at all necessary but rather on the contrary subiect to great inconueniences exposing soules to Illusions Errours c And therefore they in opposition to it doe only recommend exact Vocall Prayer a solemne protracted performance of it 4. Notvvithstanding to any one that shall heedfully read the writings not only of the Ancient Solitaries but likevvise of S. Augustin S. Basile S. Gregory Nazianzene others it vvill euidently appeare that they both knevv and practised most profound Recollected deuotions internally yea exhorted soules to a continuall attendance to God his Diuine presence in the Spirit Sufficient Proofes vvhereof shall occasionally hereafter be inserted 5. True indeed it is that they haue not deliured any exact methods for the practise of such Prayer the vvhich in those times vvere not at all necessary or at least not at all needfull to be communicated to the vvorld For to soules that liued as anciently they did entirely sequestred from all vvordly busines or conuersation in Continuall laborious penitentiall Exercises hauing no Images of creatures to distract their minds and much lesse any inordinate Affections to creatures to depresse them from mounting to spirituall vnion vvith God it vvas more then sufficient for such to knovv that their duty the end of their solitude vvas to liue in a continuall conuersation vvith God suffring themselues to be conducted and managed by his holy Spirit To such all other more nice or particular Instructions vvould haue proued but distractiue intangling And therfore vvee see that our holy Father though he ordained dayly Conuentuall short recollections for the exercise of that vvhich he calls Pure Prayer yet he neither interprets vvhat he meanes by such Prayer for all his Disciples vnderstood that sufficiently much lesse does he deliuer any instructions hovv to exercise it 6. But in these dayes in which Religious Persons and others that aspire to spirituall Contemplation doe either vvant the meanes to enioy or haue not the courage and strength to support such solitude and Austerities least the spirit of Contemplation should faile in the vvorld God raised vp first in Germany Maisters of Contemplatiue Prayer as Suso Harphius Eschius Thaulerus c. in former times and more lately in Spaine S. Teresa B. Iohn de Cruce c. vvho no question by the direction of Gods Spirit as the grace of miracles conferred on them may vvitnes haue iudged it necessary to supply the vvant of the foresaid aduantages by adding a certaine obligation to the daily practise of Internall Recollected Prayer prescribing orders times for the performance of it They haue likevvise more exactly discouered the degrees and progresse of Prayer And in a vvord most earnestly doe they exhort soules to a diligent pursuance of it professing that vvithout it it is impossible to comply vvith the essentiall Designe of a spirituall or Religious life 7. I vvill content my selfe in this place to expresse the grounds summe of the Exhortations of those other Illuminated Persons the glorious Instruments of God for the reuiuing of decayed Spirituality in the vvorld by producing a passage of Cardinall Bellarmines vvhich may be applied to this purpose taken out of one of his Sermons in fer 2. Rogat vvhich is this Ego illud mihi videor verissime posse affirmare c That is This I beleiue I may most truly confidently affirme saith he that without a diligent pursuit of Internall prayer none will euer become truly spirituall nor attaine to any degree of Perfection Wee see many which often times in the yeare doe aproach to the Sacrament of pennance as far as humane fraylty infirmity will permit doe with sufficient diligence endeauour to purge away all the staines vncleanenes of sin And yet they make no progresse but are still the very same that they were And hauing bene at Confession if a weeke after they come to the same tribunall againe they bring neither fewer nor lesser faults then such as were formerly confessed Yea without offending against truth I may adde some what more strange then all this to wit That wee see sometimes Religious Persons not a few Preists which by their vocation habits professe sanctity moreouer doe assiduously reade Diuine Scriptures bookes of Piety they doe often if not dayly celebrate the most holy Sacrifice they haue neither wiues nor children but are free from all cares sollicitudes which may distract them from a continuall attendance to Diuine things And yet after all this they are so veyd of all Deuotion the spirit of God so cold in diuine loue so earnest in the loue of secular vanities so replenished with impatience enuy all inordinate desires that they seeme not one iott to differ from secular persons wholly engaged in the world Now the only cause of all these disorders is that they doe not seriously enter into their owne hearts by Exercises of Introuersion but only esteeme regard the exteriour c Thus far are the vvords too iust complaint of the learned pious Cardinall 8. The vvhich vvith very great reason may be further extended euen to those Religious vvho by their profession ought to Aspire to Contemplation being mistaken in the true vvay thereto erroneously beleiuing that by an exact performance of outward Obseruances the solemne saying of the Office adioyning the Exercises of such internall discoursiue Prayer doe yet find but little fruit as to any interiour reformation or simplification of their soules by reason that they rest in such Actiue Exercises vvhich in a short time to Solitary liuers loose all their vertue doe not from them proceed to the truly enlightning Exercises of Internall affectiue prayer vvhich is a prayer of the heart or vvill by good Affections quietly calmely produced not vvith the vnderstanding a Prayer made vvithout those distracting methods or that busying of the Imagination vvearying of the soule by laborious discourses vvhich are only inferiour Imperfect preparations to true Prayer 9. Novv to a consideration of the necessity of Internall affectiue Prayer vvee vvill adde certaine Vertues Benefits Preeminences therof compared vvith all other sorts of
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