it is good euen for those vvho are not yet fully ripe for the exercise of Acts so as to make them their constant Exercise yet to vse them sometimes in time of health to the end that if they be ouertaken vvith sicknes they may not be to seeke for their exercise 43. Among Expresse voluntary Acts the exercise of totall Resignation is the most perfect generally the most proffitable yet a soule in Sicknes if she find herselfe indisposed for such acts may content herselfe vvith Acts of an Inferiour nature yea vvith deuotions to any particular Saints to her Angell Guardian specially to our Blessed Lady 44. Those that are only infirme languishing are for as muâ—h as concernes the nature of their Prayer in a case little different from that they vvere in during health Those vvhose suffrings are from outvvard paine meerely vvithout sicknes may happen to haue their Prayer altered to the better by meanes of such Paines the vvhich themselues may proue a very proffitable Prayer if the patient vvith quietnes submission to the Diuine vvill doe offer such paines continually to God 45. But as for Sicknesses more inward they doe more indispose the patient to Prayer Besides the great distractions that come from Physick blood-letting dyet c So that none can prescribe any certaine Aduices The vvell-meaning soule therfore must vvith a moderate Attention may herselfe obserue all circumstances accordingly for the manner practise both mortification Prayer She vvill easily discerne at vvhat times hovv long in vvhat manner she ought to pray as likevvise vvherein she is to mortify herselfe how far she may yeild to the desires necessities of nature The truth is the cases not only of seuerall persons in seuerall sicknesses but euen of the same person in the same sicknes are so vvoÌ„derfully various that it is impossible to fit Aduices for all All that an Instructour can say to the purpose is That prayer mortification are absolutely necessary to a soule as well in sicknes as health But for the speciall manner matter her ovvne iudgment discretion but especially the Spirit of God must teach her doubtles vvill if she attend to his holy Inspirations 46. I said before that the vniuersall Remedy against all inward Tentations vvas Actuall Prayer conuersion of the soule to God The vvhich remedy is good for all soules in vvhat state soeuer But more proper for such as practise Internall Contemplatiue exercises vvho are not novv in a disposition to inuent motiues arguments to contradict such tentations but most necessary for the fearfull scrupulous Notvvithstanding I vvould not oblige all imperfecter soules vpon euery thought of a tentation to recurre allvvayes to their prayer but only vvhen necessity a iust feare of being ouercome shall require it Othervvise being in no such feare they may content themselues vvith some intermitted Eleuations of their minds to God deferring their prayer till their next appoynted Recollection For it vvould be too great a burthen imposed on such soules as vvithout some difficulty cannot enter into serious introuersion to bind them hereto vpon euery assault of an Invvard tentation vvhen a moderate care not to yeild to the tentation vvill suffise 47. God seldome sends great sicknesses to spirituall Persons in the beginning of their course before they haue gotten a reasonable habitude of Prayer to make good vse thereof least thereby they should become disabled to pray But after such an habitude gotten if sicknes come it vvill aduance their Prayer as their bodily strength decayes their Prayer proportionably vvill grow more easy profound spirituall But it is to be doubted that the Prayer of Meditation vvill be little bettered by sicknes 48. I vvill conclude this Point of Sicknes vvith proposing one speciall consideration vvhich ought to induce soules to be carefull that they doe not deliberately turne Sicknes into a liberty of sense or spirit by omitting or neglecting Prayer mortification it is this In all sicknes there is at least some degree of perill of being taken out of this life The vvhich euent if it should happen to a soule whilst she continues in such a tepide negligent state God vvill assuredly iudge her according to her present state in vvhich death finds her Yea she vvill be in danger to loose the fruit that she might expect from all her former good purposes Resolutions or at least to suspect that such purposes vvere not sincere cordiall since now the proper time of putting them in execution being come they are ineffectuâ—l And aboue all other the case of Scrupulous soules vvould be miserable if they should neglect to combat their scrupulosities by a simple obedience transcending of their feares On the contrary it is certaine that a soule cannot possibly hâ—ue a firmer ground of assurance of eternall happines then a sanctified vse of sicknes CHAP. VI. § 1. Internall Exercises weaken the body yet oft prolong life § 2. 3. 4. The body ought to suffer for the good of the spirit not the spirit for the body § 5. Yet with Discretion that the body be not vnnecessarily preiudiced § 6. 7. c. In the first place Discretion is to be vsed about mortification both by Superiours others § 13. 14. c Secondly discretion is to be vsed in sensible deuotion § 17. Thirdly in Meditation § 18. 19. 20. Fourthly in the exercise of Immediate Acts. § 21. 22. Fifthly euen in Aspirations § 23. Of languishing Loue mentioned by Harphius 1. INTERNALL Prayer seriously prosecuted as it deserues to be being contrary to our naturall inclinations cannot chuse but cause some trouble vneasines to nature abate the vigorousnes of the body quenching those spirits drayning those humours vvhich are superfluous afford matter of tentations Yet on the other side it makes amends euen to nature it selfe in contributing much to the prolonging of life by meanes of moderation of Dyet a composednes of Passions contentation of mind c vvhich it causeth Proofes vvhereof vvee haue in the Ancient holy Fathers of the desert more lately in S. Romualdus vvho liued till he vvas a hundred tvventy yeares old S. Dauid of Wales till a hundred forty c 2. Hovveuer if it vvere othervvise the soule is not to serue the body but the body the soule so that if one of them must for the benefit of the other be a looser it is most iust that the losse should lye on the bodies side And surely since there is scarce any study or exercise of mind vvhich does not abridge life or debilitate the functions of it vvithout making any amends to the soule for the future life yet for all that men neither are discouraged nor doe thinke it fit for such considerations to forbeare such studies much lesse certainly ought spirituall Diuine exercises be laid aside vpon such pretences 3. Notvvithstanding iust it is that some
the 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
Diuine light If Charity be but vvarme and imperfect our light in Particulars is obscure and can shevv vs only such things as are necessarily to be practised vnder the penalty of being separated from God the Obiect of Charity but if Charity be inflamed hovv great is the light vvhich that heauenly Fire casts not a step vvee sett forvvard but vvee see the vvay perfectly before vs and can auoide all the vneauen rough miry or crooked steps in it and so runne apace vvithout stumbling delaying or declining so approaching daily nearer and nearer to the end of our heauenly Race 9. Moreouer this Diuine light is either an habituall permanent light or Actuall and traÌ„sitory The Permanent light is the vertue of spirituall discretion vvithout vvhich the Actions that to the vvorld giue the greatest luster are of little or no proffit Such as are great voluntary austerities performing of solemne Offices almes-giuing c. all vvhich vnlesse they come from the Principle of true Charity and are designed for the increasing and deeper rooting therof in the Spirit are so far from being of any vvorth that they doe rather preiudice and diminish that vertue Both these Conditions are requisite to make an Action perfect and acceptable to God it must both proceed from him and also be directed to him He must not only be the End but the Principle also It is not therfore sufficient to a soule especially if she seriously tend to Perfection in Contemplation that the Action vvhich she does novv is in it selfe good and directed to a good end vnlesse her Diuine light informe her that in the present circumstances it is Gods vvill that she should performe that determinate Action rather then another perhaps in it selfe and in other Circumstances better then it For as Thaulerus sayes God will reward no Actions but his owne that is Such as he gaue order and commission for 10. This being a most certaine Truth vvhat a vvorld of Actions in themselues of no ill aspect are there done by imperfect extrouerted soules vvhich hauing no other fountayne Principle or light from vvhich they are at first deriued but the light of humane reason they vvill find at Gods hands no acceptance at all such soules loose all benefitt by all their doings but those vvhich are of absolute necessity and by many of those likevvise Nay hovv many are there vvhich being driuen to some Actions by a violent vnlavvfull Passion for or against some Person yet because before the Action is ended they can cousen themselues vvith proposing some good end doe therfore thinke themselues excused vvhereas such a proposing of a good end to an Action beginning only from corrupt nature rather aggrauates the fault by adding Hypocrisy to it The vvhich themselues might easily discouer if they vvould at the same time consider that such Actions vvould haue beene forborne the contrary done if the obiects and Persons had bene changed Hovv small a Proportion of this Spirituall light haue such soules 11. This Permanent light of Supernaturall Discretion informes the soule generally in all things efficacious to her aduancement tovvards Contemplation It teaches her in Religious obseruances culpably to neglect none and to performe them vvith a pure intention for her Spirituall good In Mortifications to support the necessary ones vvillingly and proffitably and assume only such voluntary ones as God directs her to therin considering the infirmity of the body as vvell as the feruour of the vvill least by ouerburdening nature vnnecessarily she be rendred vnable to beare euen those vvhich are of obligation In Prayer it teaches the soule vvhat degreâ— is proper for her and hovv long she is to continue in it vvithout change till God inuite her to a higher and then readily to accept of his Inuitation Likevvise vvhat proportion of time is requisite to be spent in praier so as to make a discreete and sufficient progresse therin It teaches her to suspect sensible deuotion and not to glutt herselfe vvith the honey of it nor to follovv it too fast to designes of seeming perfection extraordinary taskes vvhich vvhen such Deuotion ends vvould be burdensome and harmefull In a vvord it teaches the soule that duâ—â— moderation in all things vvhich makes them laudable and meritorious 12. Novv vvheras I haue called this a Permanent and habituall light it is to be obserued that as it is habituall only it does not direct because vnlesse it be in action it is as it vvere veiled ouer vntill that God by some occasion administred doe moue the soule to reflect and consult him and hervpon the light is vnveiled and shines forth giuing direction in the present action or necessity So that it is God or the gift of his holy spirit very praedominant in such soules that is their actuall Directour 13. There is none that hath a good vvill and seekes God in sincerity of heart but is capable of such a guidance by the light communicated to soules by the holy Spirit so that the duty of attending to and obeying it has place not only in a Contemplatiue but also in the exercises of a deuout Actiue life For doubtles such likevvise haue a supernaturall light answerable to their state by vvhich they are enabled to performe their actions with much Purity of intention 14. Notvvithstanding in respect of the degrees of Purity of intention the doings of Contemplatiue soules doe much excell those of Actiue liuers by reason of the deeper entry that they make into their interiour in their more profound pure and imageles Recollections by vvhich they discouer the depth of their most secret intentions and accordingly purify them from vvhatsoeuer is amisse in them Besides they according to their state dealing in fevver exteriour distractiue employments doe both keepe themselues in a better disposition to attend to the voice of their Internall Teacher also contract fevver blemishes And those that they doe contract they doe more easily discerne and rectify lastly being exercised for the most part in internall operatioÌ„s their continuall taske is to cleanse the very fountaine vvhich is the Spirit it selfe the seate of Diuine light and grace 15. In a Contemplatiue life likevvise according to the degrees of proficiency so is the attendance vnto and the performance of the Diuine inspirations For to perfect soules the Diuine voice and light is in a manner a continuall guide and they haue a continuall correspondence vvith it euen in their most ordinary smallest actions Wheras the imperfecter receiue it seldome for as much as concernes the purifying and supernaturalizing their ordinary actions except in their Recollections yea perhaps only vvhen they are in the height of their exercise And the like may be said of deuout soules in an Actiue life And they doe at other times put in execution the directions receiued in prayer by vertue of the light remaining in their minds But as for other actions for vvhich they haue receiued no light at all in Prayer those they performe vvith
publick good is concerned 5. Generally there is great feruour in Soules at their first entrance into Religion Therfore if any one shevv vnrulines Obstinacy and Indeuotion during their Nouiceship small good is to be expected from them 6. A litle Deuoutnes vvill not serue to counteruaile ill inclinations to lying dissembling factiousnes an humour of calummating c For a great and scarse to be hoped for measure of Grace vvill be requisite to subdue such pernicious Qualities On the contrary a good Nature euen vvhere there is not so much Deuotion yet vvill beare vp a Soule and make her a tolerable member of a Community It is likevvise a great Disposition for Grace vvhich it may vvell be hoped vvill one day follovv and that such an one vvill become Deuout Especially this may be hoped for in those that haue naturally a good sound Iudgment vvhich is much to be considered 7. Novv by a good Nature I meane not such an one as is generally in the vvorld stiled so to vvit a facility and easines to grant a request or to comply vvith others On the contrary for as much as regards a Coenobiticall life I account such to be an ill nature being easily seduced and peruerted By a good Nature therefore in this place I meane such an one as is indued vvith Modesty Gentlenes Quietnes Humility Patience loue of Truth and other such Morally good Qualities vvhich are good Dispositions for Christian Perfection Novv a person of an ill Nature that vvill make a good shevv out of hope to steale a Profession ought the rather for his dissimulation to be reiected 8. And indeed Subtile Natures are much to be taken heede of Some Nouices vvill behaue themselues so cunningly as at the end of their Probation none can be able to produce any speciall accusation against them yet they may in their conscience beleiue them to be vnfitt In this case euery one is to follovv their ovvne iudgement And especiall heede is to be taken of the iudgement of the Master or Mistrisse of the Nouices who are most to be credited as hauing the opportunity meanes to espy and penetrate more deeply into their Interiour Dispositions 9. This Goodnes or vertuousnes of Nature is an Essentiall Point and farre more to be regarded then those Accidentall ones as strength of Bodily complexion Acutenes of Wit Gracefullnes of Behauiour skill in Singing Nobility Portion c. And particularly for this last hovv far Religious Soules ought to be from regarding riches or gaine in matters of this Nature or for such carnall Ends to admit those that are vnfit or vvhom God hath not sent The Generall Decree of the Church in the first Oecumenicall Councell of Lateran can 64. vvill shevv besides the practise of Antiquity as vvee may reade in an Epistle of S. Augustin Surely the only vvay of founding Conuents securely euen in regard of Temporalities is by making choice only of those to vvhom God hath giuen fitting dispositions vvherby vvee may engage his Omnipotence in their preseruation 10. Those therfore vpon vvhose Suffrages the Admission and Profession of New-comers doe depend are to consider that they are intrusted by the vvhole Congregation vvith a matter of such consequence as not only the present but future vvellfare or ruine of Conuents is interessed in their proceedings all vvhich trust they shall betray if any vndue consideration of friendship kindred gaine c. or a zeale of multiplying Conuents vvhich is but carnall shall corrupt their iudgments 11. Surely therfore in all reason none should be admitted into Communities professing the aspiring to Contemplation but only such as are disposed therto and that are vvilling yea desirous to spend their vvhole Liues in Solitude Praier Regular Obseruances without any designes or thoughts of euer being employed abroad yet alvvayes vvith an entire submission to the Ordinances of Superiours 12. And indeed as vvas said before concerning Superiours that Actiue Spirits being to direct the Contemplatiue doe endanger the extinguishing of the Spirit of Contemplation so likevvise if such be vvithout choice admitted the same mischeife vvill follovv Yea I am persvvaded that many Actiue Spirits though of a Good seemly outvvard cariage are no lesse harmfull to a Community then a lesser number of loose Spirits And the reason is because by their good Exteriour shevv they vvill seeme vvorthy of Superiority to vvhich also their Activity vvill incline them And those are they indeed saith Thaulerus that are Persecutours of Contemplation for hauing a good opinion of themselues and their ovvne vvayes vvhich loose Spirits haue not they thinke themselues euen obliged to depresse those other good soules that doe not iudge those externall exercises and fashions suitable to their Profession And for this reason they vvill by faction seeke to encrease their number yea and to strengthen their ovvne party they vvill not spare to ioyne vvith loose Spirits for their ovvne Interests yeilding to their disorders Neither vvhen they haue compassed their Ends by the ruine of the Spirit of Contemplation vvill Vnquietnes cease For in a Community vvholly consisting of Actiue Spirits factions and partialities for seuerall Ends and designes will neuer be wāting 13. Novv the same care that Superiours ought to haue about the choice and Admission of vertuous and fitt soules into Communities must be continued in the managing and directing of them being admitted Great care therfore is to be taken that the misbehauiour of Nouices doe not proceed from vvant of knovvledge Instruction in matters of the Spirit That so it may appeare that if they doe not vvell it is for vvāt of good vvill and not of Light Now it is not to be expected that Nouices should be perfect it vvill suffise that they seriously tend to it by a constant pursuance of Internall Praier and Abstraction of Life 14. Aboue all things therfore Superiours ought to allovv to their subiects a competent time dayly for their Recollections vvhich is the foode of the soule and to deny vvhich vvould be a greater Tyrāny then to refuse corporall foode to slaues after their trauaile He deserues not the name of a Religious man saith Caietan No not of a Christian saith Thaulerus that doth not euery day spend some reasonable space in his Interiour S. Bernard vvould not excuse euen Pope Eugenius himselfe in the midst of those continually most distractiue vveighty affaires of the Popedome from this duty The vvant vvherof is more harmfull to the Soule then that of corporall foode is to the Body For he that fasts one day besides the present paine he finds vvill the next haue a better and more eager appetite But a soule that through neglect is depriued of her dayly foode of Praier vvill the next day haue a lesse stomack and disposition to it and so in time vvill come vvillingly and euen vvith pleasure to starue in Spirit And to such neglect and loathing of Prayer she vvill come if Superiours doe hinder or indeed not encourage her
to a constant exercise of it 15. Novv this care of Superiours must extend it selfe as vvell to Lay-brethren or Sisters as those of the Quire For they also haue the same obligation to aspire to Contemplation And if the appointed Vocall Prayers of the Diuine Office vvithout the ioyning of dayly Recollections vvill not auaile to procure in these the Spirit of Recollectednes much lesse vvill those short Prayers or Offices to vvhich the others are obliged 16. To conclude this point It concernes most deeply Superiours to take care that their subiects liue according to their Profession and obligation for if it should be by their fault that they faile it vvill be no excuse to the subiects but a great part of the burden and punishment vvill light vpon Superiours And it vvere far better they had neuer come vnder their Direction but stayd in the vvorld vvhere not hauing the like obligation to the Perfection of Christian vertues their guilt vvould haue beene the lesse Hence S. Augustin saith That as he neuer savv better soules then those in Religion so likewise he neuer saw worse And the reason is because it argues a most maliciously ill habit of soule vvhen in the midst of so great Light and such helps to Piety spirituall sloath and Tepidity raignes And vvhere Tepidity is in Religion although carnall open sins may be auoided yet the more dangerous sins of the Spirit Pride Factiousnes Enuy c. doe find occasions of being raised and nourished perhaps more then in the vvorld Adde herunto that irreuerences and profaning of the Sacraments are not so common in the vvorld vvhere the obligations and commodity of participating are not so frequent And lastly vvhich is most considerable those vvho in Religion are sluggish and indeuout doe grovv continually vvorse vvorse being more and more hardned by the daily heartlesse Exercise of Praier and Tepide Communions For vvhere the Sacaments doe not produce the good effects for vvhich God gaue them they doe occasionally encrease hardnes of heart and impenitency Hence saith Thaulerus It were better to take into ones body a million of Deuills then once to take the Body of our Lord being in an vnfitt disposition And so it is a very extraordinary and almost miraculous thing if God giue the Grace of a new conuersion to Soules that in Religion are become habitually Tepide and stained vvith knovvne impurity for they being insensible of their soules good in the midst of all aduantages possible to be had cannot by any change to a better state be amended And therfore it is to be feared such doe generally dye in the state vvherin they liued Wheras in the world an ill liuer may farre more probably meete with helpes of Conuersion by change of state place c. or by sicknes vvherupon S. Bernard professed That he would not doubt to giue a present Absolution to the most enormous sinner liuing in the world if he would promise to enter into a Religious life But vvhat hopes can be of him that after he has left the vvorld so habitually neglects God What change what nevv occasions can be afforded to him for his Conuersion CHAP. IX § 1. Aduices to Nouices § 2. 3. 4. 5. Of the Feruor Nouitius Why God giues it at the Beginning of our Conuersion And what vse is to be made of it § 6. 7. How they are to behaue themselues after their Nouice-ship § 8. Superiours ought not to employ young Religious in Distractiue Employments § 9. How they are to be ordred about their studies 1. THERE vvil be occasion in the follovving Treatises to speake of seuerall speciall Duties of Religious Persons as How they are to behaue themselues in Exteriour Offices in Sicknes Refections c. I vvill therfore content my selfe to adioine here a few Directions and Cautions addressed particularly to Beginners or Nouices in Religion 2. Daily experience confirmes that vvhich Spirituall Writers obserue that God in great Goodnes to soules does vsually vpon their first Conuersion bestovv vpon them a great Feruour in Diuine Religious Duties vvhich therfore our Holy Father calls Feruorem Nouitium Yea euen naturally the inbred liking that our infirme Nature has to all Nouelty and change causes a more then ordinary pleasure diligence earnestnes in any New-begun Employment 3. To this purpose there is in the Annalls of the Franciscans related a passage touching a deuout Brother called Michael Magothi by vvhich vvee may learne the ground and intention of Allmighty God in bestovving such a Feruour The Story is this There vvas one of the Religious Brethren in his Cōuent that obserued of himselfe that ordinarily vvhen he vvas in any Externall Employment of Study Labour c God did preuent his Soule with his blessings of Sweetnes and an affection oftender Sensible Deuotion the vvhich vvhensoeuer he set himselfe purposely to Prayer forsooke him Wherupon he addressed himselfe to this good Brother Michael to demand his Counsell Who ansvvered him thus When you are vvalking at leasure in the Market-place thinking of nothing there meetes you a man vvith a vessell of vvine to sell He inuites you to buy it much commending the excellency of it And the better to persvvade you he offers you gratis a small glasse of it to the end that being delighted vvith the colour and fragrancy of it you may be more tempted to buy the vvhole vessell vvhich you must expect vvill cost you very deare Euen so our Lord Iesus vvhilst your thoughts are vvandring vpon other matters either in reading or hearing a Sermon or vvorking by a secret Inspiration inuites you povverfully instilling a fevv drops of his svveetnes into your heart to tast how delicious he is But this is but transitory being offred not to satiate or inebriate you but only to allure you to his seruice And therfore if you expect any more you must consider it is to be sold and a deare price paid for it For Spirituall Svveetnes can be obtained no other vvay but by corporall affliction nor Rest but by labour 4. Good Soules therfore are often to be exhorted to make good vse of this Feruour and to improue it diligētly yet vvith Discretion therby to produce in their hearts an vnshaken Resolution to proceede in the vvaies of the Diuine loue notvvithstanding any contradiction or paine that may happen They must not expect that this Feruour vvill be lasting for being seated in the inferiour grosser part of the Soule it is not of long continuance since it may easily be altered euen by any change made in the Bodily humours or by Externall occurrents So that if it be not vvell managed and good vse made of it to fixe holy and resolute Desires in the Spirit vvhich are more lasting as not depending on the Body or outvvard things it is iustly to be feared that God will not bestovv the like aftervvard 5. A Nouice-ship is a golden time for the learning and practising matters of the Spirit In that short space therfore
freely admitted doe hinder from obseruing the snares suggestions of the deuill or of our Corrupt nature doe vvithall disturbe the tranquillity of the soule 5. In these tvvo Duties therefore of Mortification Prayer all good is comprehended For by the exercise of Mortification those tvvo generall most deadly enemies of our soules selfe loue Pride are combatted subdued to vvit by the meanes of those tvvo fandamentall Christian vertues of Diuine Charity Humility And Prayer exercised in vertue of these tvvo vvill of both by way impetration obtaine also vvith a direct Efficiency ingraft a nevv Diuine Principle nature in vs vvhich is the Diuine Spirit the vvhich vvill become a new life vnto vs the very soule of our soules by degrees raising vs higher higher out of our corrupt nature till at last vvee be made one with God by an vnion as perfect constant immediate as in this fraile life an intellectiue soule is capable of 6. And both these duties of mortification Prayer are so absolutely necessary that they must neither of them euer cease but continually encrease in perfection vertue to the end of our liues For though selfe-loue pride may by mortification be subdued yet as long as vvee are imprisoned in mortall bodies of flesh blood they vvill neuer be totally rooted out of vs but that euen the most perfect soules vvill find in themselues matter enough for further mortification And againe our vnion with God by Prayer can neuer either be so constant but that it vvill be interrupted so as that the soule vvill fall from her height back some degrees into nature againe nor is there any degree of it so perfect pure spirituall but that it may by exercise vvill become yet more more pure vvithout all limits 7. The diligent Exercise of each of these doth much aduance the practise of the other For as Mortification is a good disposition to prayer yea so necessary that a sensuall immortified soule cannot raise herselfe vp so much as to looke to God vvith any cordiall desire to please him or to loue be resigned to him much lesse to be perfectly vnited to him so likevvise by Prayer the soule obtaines light to discouer vvhatsoeuer inordinate affections in her are to be mortified also strength of spirituall grace actually effectually to subdue them 8. Hence it may easily appeare that of these tvvo Prayer is much the more valuable noble Exercise 1. Because in prayer of Contemplation consists the essentiall happines both of this life that vvhich is to come So that Mortification regards Prayer as the meanes disposing to an end for therfore a deuout soule is obliged to mortify her inordinate Affections to the end she may therby be disposed to an vnion vvith God 2. Because Mortifications are neuer duly proffitably vndergone but only in vertue of prayer Whereas possible it may be that Prayer alone may be considerably aduanced vvithout any other notable mortifications in case that God haue prouided none for the soule 3. Because Prayer is vvithall in it selfe the most excellent effectuall mortification for in by it the most secret risings of inordinate passions are contradicted yea the mind superiour vvill are vvholly abstracted eleuated aboue nature so that for the time all passions are quieted all creatures especially our selues transcended forgotten in a sort annihilated 9. Notvvithstanding in case that God as he seldome failes doe prouide for vs occasions of mortification out of Prayer If vvee be negligent in making good vse of them to the promoting of our selues in spirit vvee shall decrease both in grace Prayer As on the contrary by a good vse of them vvee shall both certainly speedily be aduanced in the vvaies of the spirit So that neither of them alone is to be relied on Mortification without Prayer vvill be but superficiall or it is to be feared hypocriticall And Prayer with a neglect of mortification will be heartles distracted of small vertue 10. The subiect therfore of this the follovving Treatise being a recommendation of these two most necessary most excellent Instruments of Contemplation reason requires that of the two Mortification should in the first place be treated of in as much as it is not only the lesse perfect but because also the proper vse of it is to dispose and make euen and plaine the vvay to the other by leauelling the mountaines of Pride raising the valleys of sloth and smoothing the roughnes and inequalities of our Passions but especially by remouing out of the vvay that generall impediment vvhich is Propriety of our naturall carnall wills CHAP. II. § ◠The mortifications here treated of in particular are not of such sinfull deordinations of passions as are acknowledged to be sins either mortall or veniall § 2. 3. 4. 5. 6. 7. 8. But of such deordinations as are commonly called Imperfections which may occasion sins § 9. That sin consists in the Enioyng of creatures instead of Vsing them § 10. 11. 12. All veniall sins cannot be auoyded But affection to them must § 13. 14. 15. 16. 17. Wherin such affection consists how it is inconsistent with Perfection 1. NOvv intending to treate of Mortification first in generall aftervvard of the speciall kinds of it at least such as more peculiar to Internall liuers my designe is not to discourse in particular of such deordinations as are generally acknovvledged to be in themselues sinfull either mortally or in a grosser manner venially that is such as that the actions or omissions to vvhich they adhere can in no circumstances be lawfull or permitted although the end or intention pretended of them vvere neuer so good Such as are officious lies smaller reuenges or calumniations c. For it is supposed that the soules for vvhose benefit these Instructions vvere intended are not in a state to stand in need of aduices concerning such matters But are supposed to be entred into a vvay of Perfection being desirous yea through Gods grace resolued to abandon all things to cast avvay all adhesions affections vvhatsoeuer that are inordinate not only such as vvill endanger to kill the soule but also such as vvould make it sickly infirme or staine the Luster brightnes of it 2. The obiects therfore of Mortification vvhich I shall cheifly handle are such defects as though indeed in thēselues they be sinfull yet are not acknovvledged by all to be so but are called only imperfections being such sins as considering the frailty of our nature can hardly be auoyded neuer totally rooted out being conuersant about obiects vvhich vvee may lavvfully must necessarily vse but the fault is that vvee doe vvith some deordination either adhere to or are auerted from such obiects In a vvord such sins they are that except vvhen they are more grosse it vvould be an endlesse vnproffitable labour to make thē the matters
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
vnexpressible mortifications most subtile Tentations Priuations Desolations the vvhich being vvorthily vndergone doe vvonderfully purify the spirit The former Mortifications S. Paul expresses thus There hath no Tentation taken you but such as is according to ordinary humane nature c But the latter thus Our wrestling is not against flesh blood the vsuall tentations of Gods imperfect children but against Principalities Powers against the Gouernours of the darkenes of this world against spirituall wickednesses in high places or things 12. Euery Act of Mortification performed by vertue of Internall Prayer doth increase in vs the grace of God dispose vs to a more perfect future Prayer As on the contrary euery act of immortification doth increase in vs selfe-loue doth make vs more indisposed for future Internall Prayer Againe Prayer enables vs for future Mortifications teaching vs hovv to vndertake support them So that these Duties must neuer be separated These containe all that an Internall liuer is obliged to 13. I will conclude this Discourse concerning mortification in grosse vvith one Obseruation vvhich may serue for a caution to a vvell-minded soule that liues an Internall life to preuent an inconuenience which othervvise might perhaps surprise her It is this That it may happen that Religious or spirituall Persons vvill find a greater difficulty in mortifying renouncing some sensuall contentments after they haue entred into a spirituall course then they formerly found vvhilst they lead an extrouerted secular life in the world Novv this hapning to them may perhaps suggest either scrupulous or at least disquieting thoughts as if the change that they haue made were not for the better or as if some thing they vvell knovv not vvhat vvere amisse vvith them But if they vvill vvell consider of the matter they vvill find that this is no strange thing nor deseruing that they should much trouble themselues about it 14. For the Reasons hereof are 1. Because if such an one had not pursued an Internall life he vvould haue perhaps enabled himselfe to quit one pleasure by diuerting himselfe from thence to some other vvhich vvould haue recompenced satisfied for that losse taking avvay the present difficulty Whereas in a Spirituall life a soule hauing in Resolution abandoned all sensuall pleasures as such that can be abandonned she cannot recompence the bitternes found in mortifying one by a deliberate yeilding to another the pleasure felt in enioying vvhereof might make her lesse sensible of the losse of the other 2. Againe an Imperfect soule vvill iudge it necessary for the sustaining of corporall infirmity to preuent an vnchearfull discontented habit of mind to allovv vnto her selfe some contentments recreatiue to sense And therfore vvhen such are denied her she vvill be apt to be impatient or if she endeauour to contradict resist such impatience of nature she vvill doe it more feebly faintly 3. Because it is impossible that a soule can liue not take pleasure in something or other that assords contentment either to the sense or the spirit Novv a spirituall person being yet in an imperfect state has but little present sensible pleasure in the exercises proper to his vvay except God novv then visit him vvith sensible deuotion for the cheife pleasure that spirituality affords is in hope only that vvithout any regard to the body it regards the Spirit alone Novv hope is not so attractiue as present sensuall contentment is 4. besides all this such a soule not hauing yet chased out of the Superiour faculties all affection to sensuall pleasure finding for the present little or nothing but paine in all her exercises both of mortification Prayer No maruell if vvhen pleasure sometimes comes in her vvay that she finds difficulty in reiecting it Indeed the greatest Paine comes not from the particular obiects of Mortification but rather from tediousnes irkesomenes in being continually in a condition of suffring vvhich she iudges must last to her liues end This is very painfull to an imperfect soule But yet by a constant practise of mortification Prayer she vvill find daily an abatement of this tediousnes in the end the renouncing of all contentments of sense nature for themselues vvill become easy pleasurable to her 5. â—astly such a soule is to consider that it is a proofe of Gods goodnes to her to suffer her to feele so much difficulty now not experienced before to the end to humble her to teach her not at all to relye vpon herselfe nor to promise herselfe the least good from her ovvne forces CHAP. V. § 1. 2. 3. 4. 5. Mortifications diuided into 1. Necessary 2. And Voluntary And what each of these are § 6. 7. 8. 9. Extraordinary or supernumerary Mortifications are not to be assumed without great aduice They are seldome allowed in the Rule of S. Benedict § 10. 11. The Aduice of some That wee should alwaies in euery thing be crossing our naturall inclinations dangerous § 12. 13. The inconueniences of Extraordinary Mortifications vnaduisedly assumed § 14. 15. What extraordinary ones are least dangerous § 16. Signes by which to discerne when such are proper beneficiall § 17. Generally speaking there is little need that Extraordinary Mortifications should be assumed 1. HAVING spoken in generall of Mortification come vvee novv to the Diuision kinds of it And the most generall diuision of mortification is into those vvhich are 1. Necessary 2. Voluntary This is a Diuision of vvhich vvee shall haue great vse through this vvhole Treatise therfore it deserues to be explained more distinctly accurately 2. First therfore vvithin the notion of necessary Mortifications are comprehended 1. Not only such crosses afflictions to nature as vvee cannot though vvee would auoyd vvhether they be externall or Internall as sicknes want disgraces losse of freinds tentations desolations c. The vvhich indeed are the most proper beneficiall mortifications of all other as being sent or suffred to come vpon vs by the most Wise Good Prouidence of God for our good 2. but those also that vvee doe or suffer by vertue of our assumed state of life either by occasion of any Law or humane Constitution or by obedience subiection to our Superiours Conuersation vvith our equalls inferiours c. 3. Those also that wee vndertake by the direction of our Confessarius or spirituall Guide to vvhom notvvithstanding our obedience is but voluntary being to last only as long as vvee thinke good 4. Those workes that true discretion requires of vs vvhich to leaue vndone or to doe contrary vvould be against Prudence 5. Likewise vvhatsoeuer it befalls vs to suffer from any creature vvhatsoeuer not excepting the deuill himselfe yea though it vvere by our ovvne fault that such things hapned to vs or vvere brought vpon vs. 6. Lastly those things that vvee accept willingly of by vertue of an Interiour Diuine Impulse vvith the Approbation of our spirituall Father 3. Secondly
cariage tovvards them forth of the times of Praier vvill in time abstract the soule from inferiour passions that inordinate selfe-loue vvhich is the roote of hatred to such enemies And Diuine Loue encreasing it vvill proportionally subdue all other affections to it selfe euen compell vs to loue our enemies for God according to the most perfect example of our Sauiour And he that thinks to get this necessary loue to Enemies or indeed any other Christian vertue in any considerable perfection vvithout spirituall Praier vvill find that he vvill loose his labour 24. The Degrees of our loue to supposed enemies are such as follovv 1. The first and lowest degree is not to reuenge our selues on them nor to render euill for euill by vvord or deede in their presence or absence priuily or publickly c Indeede vvee ought to behaue our selues vvith-much vvarines tovvards those that in nature vvee find an auersenes from so as that it vvee cannot as yet conquer the resentments of nature vvee vvere best to eschevv medling in matters that concerne them 2. Not to be angry or offended for any ill offices that they may seeme to haue done us 3. To forgiue them vvhensoeuer they craue pardon 4. To forgiue them before they acknowledge their fault or seeke to make amends 5. Not to be contristated at their Prosperity nor deny any offices of Charity to them but to Pray for them to speake vvell of them to doe kindnesses to them to congratulate for any good successes of theirs be cordially sorry for their misfortunes c 6. To seeke occasions of doing them some speciall good yea for the procuring such good to vndergoe some discommodity losse or preiudice 7. To take part in their prosperities or aduersities as if they vvere our ovvne 8. After the example of our Lord to hazzard euen lay dovvne our liues for their soules good 9. To conquer all resentment euē in inferiour Nature And in Simplicity of soule to iudge all their ill offices to be effects of their Charity not auersenes Yet I doubt vvhether euen in the most perfect the loue to enemies can come to be transfused into inferiour nature from the superiour soule as our loue immediatly to God sometimes may be 10. To doe all this purely for the loue of God These things vvee ought to doe the best vvee can God vvill accept of our good vvill though our actions be not so perfect as vvee vvould vvish they vvere 25. By such Christian Charitable behauiour tovvards our Enemies such a Diuine vertue vvill proceede frō our actions that vvee shall come to gaine thē perhaps to be our best freinds yea vvhich is far more considerable vvee shall probably gaine them to God if before they vvee estranged from him 26. To conclude this vvhole discourse Wee are to knovv that there is a peculiar species of Charity vvhich S. Peter makes the next step to Perfection vvhich he calls Philadelphiam or loue of the Fraternity Being a certaine spirituall affection to all Gods children the vvhich subdues all other inferiour regards of nature makes our vnion vvith them to be purely in God transcending all other kinds of obligations And the offices of this vertue are such as cannot be extended to any but such as vvee knovv to be truly the seruants of God such as are an inward communion in holy Duties of Prayer c a communication of certain charitable offices vvhich out of an ardent loue to God vvee desire to expresse to him by a choyce that vvee make of his speciall freinds as it vvere in them endeauouring to oblige him after a more then ordinary manner CHAP. VI. § 1. Of the mortification of sensuall loue to meats c by Temperance in Refection § 23. This is a lasting continuall Tentation euen to the most perfect And therfore to be especially regarded § 4. Defects in Refection which are to be auoyded § 5. Of Disaffection to sensuall pleasures to be aspired to § 6. Feasting to be auoyded § 7. 8. 9. Inconueniences inseparably attending Refection Yet are wee not therfore to abridge our selues of a necessary measure of sustenance § 10. 11. Aduices touching care to be had in Refection § 12. The body to be esteemed an enemie § 13. In what case how wee may seeke more delicate meates c. § 14. Certaine benefits to the soule by Refection § 15. The subtilty of tentations in Refection § 16. Perfect soules haue an auersion from necessary pleasures Refections § 17. 18. A sublime kind of mortification exercised by certaine Holy persons § 19. Of Attention to Reading at Refections § 20. Of Physick § 21. 22. 23. 24. 25. Aduices touching Sleepe 1. THE Loue of God is a sufficient most efficacious vniuersall Remedy against all other inordinate affections And therfore I should haue contented my selfe vvith that one generall Mortification of the Passion of sensuall loue vvere it not that the matter of corporall Refection pleasure felt in meates drinks has something in it very considerable in aspirituall life therfore requires particular Aduices about it 1. Because it is a Tentation vvhich vnauoydably accompanies vs through our vvhole life for as much as the occasion of it to vvit Foode is absolutely necessary 2. There i◠scarce any tentation more subtile For it doth so cloake it selfe vnder the title of necessity that euen the most perfect soules vvhich haue abandonned all other occasions yet being imprisoned in bodies that neede dayly Refection are continually exposed to this oft surprised in some measure ouercome by it not being able to distinguish excesse from necessi y Hence S. Augustin in his Confessions lib. 10. c. 13. most elegantly yet passionatly complains of it describing the subtlenesse and importunatenes of this Tentation Which Passage being commonly knowne obuious it is not necessary to set dovvne in this place 2. The naturall Appetite desires foode merely for the sustaining of nature The sensuall merely for pleasure not considering benefit either to soule or body nor regarding the seasonablenes of the time nor any other due circomstance But the Rationall appetite or Will directed by Grace though it cannot hinder sensuality from taking pleasure in food yet desires receiues it out of a necessary care of supporting the body for the good of the soule according to the vvill pleasure of God this in such order measure c. as reason iudgeth fit not as Sensuality vvould haue it So that if the Rationall part giue vvay to the inordinate desires of sensuality so far there is a fault committed the vvhich is not to be imputed to Sensuality but to the Superiour soule vvhose office it is to restraine bridle Sence 3. This tentation as it is the last that is perfectly ouercome so it is the first that is to be combatted against For there is no vertue had saith Cassian till a soule come to haue some degree of maistry ouer
herselfe in the point of Gluttony And the maine mischeife of the tentation is preuented vvhen vvee are come to cast of the habituall affection to eating drinking especially to feasting the vvhich brings many inconueniences to an Internall liuer as 1. losse of time 2. Perill of intemperance other misbehauiour 3. Hurtfull distractions 4. Indisposition to Prayer 5. Intemperance likevvise in another vse of the tongue to vvit talking c. 4. Imperfecter soules therfore must make it their care in Refections to auoyd these speciall defects To vvit Eating or Drinking 1. Too much 2. With too great earnestnes 3. Too hastily preuenting the due times 4. Delicatly 5. With a precedent studiousnes to prouide pleasing meates c. In respect of the two first qualities or defects such soules may happen to offend vvho yet in a good measure haue attayned to a spirituall disesteeme neglect of those things that please sensuality For they on occasions may be tempted to eate vvith some excesse and ardour But rarely doe such offend in the follovving qualities 5. Now the Markes by vvhich a soule may discerne vvhether she haue in her a disaffection to sensuall pleasures are 1. If her chiefe delight esteeme be in Exercises of the Spirit that she diligently pursues them 2. If she seekes not after nor willingly admits extraordinary feastings 3. If being alone she does not entertaine herselfe vvith the thought of such things nor talks of them vvith gust 4. If when she is forced to take Refections she takes them as of necessity duty 5. If she could be content so that Gods vvill vvere such to be depriued of all things that might please tast c. 6. In case that necessary Ciuility shall oblige a spirituall person to be present at a feast he may doe vvell to be vvatchfull ouer himselfe at the beginning And this he may the more easily doe because then others being more eager to their meate vvill lesse marke him And to entertayne the time vvhich is ordinarily long let him chuse such meats as are the lightest of the easiest digestion For so doing he may both seeme to auoyd singularity in abstaining more then others yet in effect eate far lesse In a vvord let him goe thither vvith a mind affection to abstinence retaine such affection 7. This one vnauoydable misery there is in eating drinking hovv temperatly soeuer That a soule for such a time for some space aftervvards is forced to descend from that height of Spirit that she had attayned to by vertue of her precedent Recollection So that if before she had a sight experimentall perception that God was all herselfe nothing she vvill aftervvards haue no other sight of this but her ordinary sight of Faith by reason that her Spirits are more actiue her internall senses filled vvith Images vapours 8. Yet a soule is not to abridge herselfe of a necessary quantity in Refection for her Prayers sake or other Internall Exercises for that vvould for a long time after doe more harme to the spirit by too much enfeebling the body Neither is she to iudge that she has offended by excesse because she finds a heauines and perhaps some indigestion for some space after Refection For this may proceed from that debility of complexion vvhich ordinarily attends a spirituall life since as S. Hildegardis saith The loue of God doth not vsually dwell in robustious bodies 9. It is not our petty failings through frailty or ignorance and much losse our supposed failings iudged so by our scrupulosity that can cause God to be auerted from vs or that vvill hinder our vnion vvith him For for such defects vvee shall be attoaned vvith God in our next Recollections or it may be sooner But those are indeed preiudiciall defects vvhich proceede from a setled affection to sensuall obiects 10. To correct the vice of Eagernes in eating Abbot Isacius aduised his Monks that when they stretched forth their hands for the receiuing of their meate or drinke they should doe it with a certaine mentall vnwillingnes 11. Let euery one content himselfe vvith vvhat God by Superiours prouides for him accounting that hovv meane or course soeuer to be the very best for him not that vvhich cannot be procured vvithout sollicitude impatience Neither ought any to iustify or excuse his impatience out of an opinion of obligation that euery one has to take care of the body for the seruice of the spirit For the spirit is far more endammaged by such impatience sollicitude then any thing they can desire for the body can doe it good 12. Wee haue small reason to loue the body for it is that vvhich one way or other is the cause of almost all the sins vvhich the soule commits To cherish therfore satisfy its inordinate desires is to make prouision for sin as if our naturall corruption did not sufficiently incline vs therto 13. The infirmity of our body may sometimes require not only healthy but also well tasting meats not for the satisfying of our sensuality but the vpholding of our strength as S. Augustin saith In vvhich case meats of good rellish euen as such may be sought for yea ought to be so this for the recreating and comforting of nature And such corporall consolation may also haue a good effect vpon the Spirit But vvhere no such necessity is to seeke for such meates is against the Rules of Religious temperance And euen during such necessity to seeke them either vvith sollicitude or so as may be preiudiciall to the Community is contrary to Religious Pouerty Resignation 14. As many defects hindrances to spirituall progres doe flovv by occasions of Refection so on the contrary to vvell-minded soules it may be the occasion of some aduantages for their progresse in Spirit For 1. It obliges a soule to vvatch pray that she be not ouercome by the Tentation 2. It may giue occasion for the exercise of Patience in case of the vvant of things contentfull to nature as likevvise of temperance in the vse of them 3. The experience of our frequent excesses beyond true necessity may afford great matter for the Exercise of Humility 4. By the means of Resection there is giuen to soules certaine pausings diuersions from spirituall workings necessary to enable them making good vse therof to worke aftervvards more vigorously intensely 15. Vix perfectus discernit c. sâ—ith S. Gregory A perfect soule doth scarce discerne the secret Tentations subtle subreption of sensuality vrging soules to take more then necessity or obedience require the only light necessary for such discerning comes from internall Praier And moreouer till the soule by Praier be raysed aboue sensuality she cannot haue strength enough to resist all the inordinate desires therof vvhich she doth discerne And vvhen soules are arriued to Perfect Praier of Contemplation they oppose such desires rather by neglecting forgetting the body then by
direct combats against the appetits of it And only from the decay ignorance of such Praier hath it proceeded that spirituall Directours haue bene forced to multiply such so many nice obseruances about diet and other duties of our Rule All vvhich notvvithstanding vvithout Prayer haue but small effect to produce solide vertues in the soule 16. A soule perfectly spiritualized if she might haue her vvish vvould vvillingly be freed not only from all pleasures taken in Refections considering the dayly tentations to excesse but euen from the necessity of them being forced to cry out vvith Dauid De necessitatibus meis erue me Domine O Lord free mee from these my corporall necessities for vvere it not for them she might alvvaies like an Angell be in continuall Contemplation enioy a neuer-fayling internall light the vvhich is obscured by the fumes raysed euen by the most temperate Refections by vvhich also passions are in some degree quickned Such soules may indeed properly be said to haue a disaffection to Refection And the best vvay besides out of Prayer to beget such disaffection to preuent the harmes that may come from any corporall necessities vvill be not only to practise the mortifying of sensuall contentment in going to the Refectory but vpon serious consideration of the Tentations there to be found to goe vvith a kind of vnvvillingnes feare 17. A most noble kind of Mortification in Refection is that mencioned by Harphius of a certaine Holy Brother of the Order of S. Francis called Rogerius vvho by meanes of eleuating the povvers of his soule suspending them in God during Refection lost all perception of tast in eating vvhen he found himselfe vnable so to eleuate his soule he vvould for so long forbeare to eate of any thing that might afford any gust But this practise belongs only to the Perfect it may proue preiudiciall dangerous to the ordinary sort of lesse perfect soules or any that haue not an especiall certaine Inspiration to imitate it 18. The like may be sayd of the manner of Mortification practised by some of the Ancient Hermits vvho vsed to mixe a fevv droppes of oyle esteemed by them a great delicacy vvith their vinegar to the end therby to prouoke the appetite to desire more the vvhich they denied to it Or of another vvho hauing receiued a bunch of grapes ravenously deuoured them partly to make the gustfull pleasure so much the shorter partly as he said to cousen the deuill to vvhom he desired to appeare a glutton 19. A soule that practises Internall Prayer may content herselfe vvith a moderate Attention to vvhat is read during Refection And the like may be sayd of that part of the Office vvhich in some Communities is sayd immediatly after Dinner Because too earnest an Attention and Recollectednes at such times vvould preiudice the Head and Stomack A Soule therfore may esteeme this to be as a time of Desolation as indeed there is some resemblance 20. Concerning the vse of Physick cautions to be vsed about it some Instructions shall be giuen in the last Treatise vvhere vvee come to speake hovv a soule is to behaue herselfe in regard of her Prayer during Sicknes 21. Lastly the matter of Sleepe is not vvnvvorthy the eare of a Spirituall Person For certaine it is that a full repast doth not so much plunge a soule in sensuality nor so indispose her for Spirituall Exercises as a long profound Sleepe From vvhence euen a perfect soule vvill not be able to raise herselfe into Exercises of the Spirit vvithout much difficulty long striuing 22. And on these grounds doubtlesse it vvas that the Miâ—night Office vvas appointed to the end to interrupt Sâ—eepe Yea anciently the three Nocturnes vvere therfore diuided namely to preuent the immersing of soules in sensuall Nature 23. For imperfect soules it may be very preiudiciall for them to be depriued of a conuenient measure of Sleepe Yet it is 〈◊〉 â—eing it should be interrupted It is liâ—evvise good for them to goe to bed vvith an affection desire so be early vp for such an affection vvill cause their Sleepe to be mixed vvith a litle Sollicitude the vvhich vvill dispose them both to vvake sooner and to rise vvith lesse vnvvillingnes 24. In case that one being in Bed cannot sleepe it is vâ—ry dangerous to continue in a State of mere negligence Idlenes because then not only vaine but veâ—y hurtfull pernicious thoughts vvill be apt to presse into the mind For a preuention or remedy against vvhich I should by no meanes aduise one to betake himselfe to any seriously Recollected thoughts or exercises of Deuotion for that vvould quite hinder Sleepe for the future and spoile the next Daies Recollections The like I say of the time immediatly going before Bed-time But in case they be simply Vaine Thoughts that then vvander vnsetledly in his mind let him not vvillingly pursue them but rather neglect them Wheras if they be sinfull Imaginations set him as vvell as he can diuert quietly his mind from them and novv then vvithout much force lift vp his mind vnto God or vse some familiar Praiers or say the Beades vvithout much forced Attention yet more Attention is required against Sinfull then vaine thoughts 25. As for Perfect soules their Praier in such a Case vvill lesse hinder Sleepe by reason it is both so pure so facile that it is become almost as Naturall as breathing performed vvithout any agitation of the Spirits or reuoluing of Images in the Internall senses CHAP. VII § 1. Of the Mortification of Anger by Patience § 2. 3. 4. 5. Here is treated of Smaller Impatiences cheifly scarce obseruable but by Recollected liuers § 6. Patience to be exercised at all times Euen in Ioy Prosperity § 7. 8. 9. Wee ought to aspire to an Indifference § 10. Patience towards God afflicting vs is easier then towards Man § 11. 12. 14. 15. 16. 17. 18. Seauen Degrees of Patience § 19. Examples of seemingly Extrauagant kinds of Patience c. § 20. Praier the only Efficacious Instrument to get Patience § 21. All Actions except actuall Praier are in some degree defectuous 1. THE next Passion to be mortified is Anger the vvhich vvhosoeuer vvillingly suffers to arise increase or that deliberatly yeilds to trouble of mind for any matter that concernes the Body Health Fortunes Life c yea or pretended soules good such an one really makes more esteeme of them then of the solide good of his Soule For as far as Anger gets a Maistery ouer him so far he looses that Dominion that his Soule ought to haue ouer all other things puts Reason out of its Throne Herupon our Sauiour sayth In patientia vestra possidebitis animas vestras That is By Patience yee shall keepe the Possession of your Soules as implying that by Impatience vvee loose that possession And vvhat greater losse can vvee haue Hence it is also that
vvhereas by progresse it gathers such Strength disordering the Imagination disquieting the Passions and corrupting euen the Iudgment also that it is scarce possible to find a Remedy 10. Novv to the end that the follovving Aduices may be more cleare and distinct vvee vvill sort them according to the seuerall Grounds from vvhich vsually Scrupulosity doth proceede The vvhich are 1. Either Intervall Tentations by suspected sinfull Thoughts and Imaginations 2. Or certaine Defects or supposed Defects incurred about Externall Obligations as Sâ—yâ—ng the Office Fasting c. In both vvhiâ—h Cases there is a strong Suspicion of sin incurred and an vncertainty of vvhat heynousnes that sin in from vvhenâ—e follovv vnquiet Examinations Scrupulous Confessions often repeated c First therfore vvee vviâ—l treate of Feare Scrupulosity arising from Inward Tentations by ill Imaginations or Thoughts And aftervvard of the other CHAP. IX § 1. Of Scrupulosity arising from certaine Inward Tentations § 2. 3. Tentations are not in themselues ill But rather a Marke of Gods loue Yet they are not to be sought § 4. Internall Tentations very purifying § 5. 6. 7. 8. Of Inward Tentations resting only in the mind And Aduices against them § 9. Likewise touching those that cause also Effects and motions in corporall nature § 10. 11. 12. 13. 14. 15. Prayer is by no meanes to be omitted for Tentations As being the best and securest Remedy In as much as all Tentations are most efficaciously and perfectly resisted by conuersion of the soule with Loue to God 1. THE Speciall kinds of Inward Tentations vvhich doe ordinarily afford matter of Feare Scrupulosity to vvell-minded tender soules are First either such ill Imaginations or Thoughts as rest in the mind alone without any other outvvard Effect such are Thoughts 1. Of Infidelity 2. Of Blasphemy 3. Of Despaire c. Or Secondly such as withall haue or may cause an alteration in the Body such are Thoughts of Impurity Anger c. 2. Now concerning Tentations in generall the Deuout Soule is to consider That it is no sin to haue them yea being sent vs by God they are meant for our good and to giue vs occasion to merit by them And those vvhich God sends vs are the most proper for vs. For if they vvere in our ovvne choice vvee should chuse least and last of all those that are most fit to humble vs and to vvithdraw our Affections from our selues and Creatures so that the more displeasing to vs and afflicting that any Tentations are the more proffitable are they Let none therfore be dismayed at the approach of Tentations but since Selfe-Loue cannot be cured but by application of things contrary therto let vs accept of them as a speciall gift of God assuring our selues that it vvould be perillous to be long without them And if vvee cannot clearly see hovv our present Tentations can turne to our proffit vvee ought to content our selues that God sees it othervvise he vvho is Infinite vvisedome and Goodnes vvould neuer haue permitted them to befall vs Therfore let Faith supply knowledge or curiosity 3. Neuerthelesse wee must not voluntarily seeke Tentations for qui amat periculum peribit in eo He that loues danger shall perish therein sayth the Wiseman God vvill not deny spirituall strength to resist make good vse of Tentations that by his Prouidence befall vs yea although it vvas by some precedent fault negligence of ours that they befell vs But he has made no promise to secure vs in a Danger into vvhich vvee voluntarily runne 4. More particularly Internall Tentations are more beneficiall and purifying and they doe more profoundly humble vs then doe outward paines or Persecutions 1. Because they discouer vnto vs not the malice of others but our ovvne sinfull natures prone of themselues to all abominations 2. And by them vvee come to be deliuered not from other creatures but from our selues in vvhich separation our cheifest last conquered difficulty consists 3. They send vs for remedy to none but God For vvhat effect can any assistance medicines or other helpes of Creatures haue against our ovvne Thoughts 5. And as for the Speciall forenamed Tentations a vvell-minded soule ought to consider That the simple passing of such thoughts or Imaginations in the mind is no sin at all though they should rest there neuer so long vvithout aduertence but only the giuing a deliberate consent vnto them Neither is it in the povver of a Soule either to preuent or banish them at pleasure Because the Imagination is not so subiect to Reason as that it can be commanded to entertaine no Images but such as Reason vvill allovv But it is distempered according to the disposition of the Humours and Spirits in the Body and sometimes the Deuill also is permitted to iniect or raise Images to the disquieting of tender soules But he can force none to consent to the suggestions proceeding from them 6. There is lesse danger of consenting vnto Tentations merely spirituall such as are Thoughts of Blasphemy Despaire c And consequently lesse likelyhood of Scrupulâ—siâ—y from a suspicion of such consent Though sometimes they may be so violent and so obstinatly adhering that the fancy vvill become extreamly disordered and the soule vvill thinke herselfe to be in a kind of Hell vvhere there is nothing but blaspheming and hating of God 7. Her best Remedy is quietly to turne her thoughts some other vvay and rather neglect then force herselfe to combat them vvith contrary thoughts For by neglecting of them the impression that they make in the Imagination vvill be diminished She may doe vvell also by words or outvvard gestures to signify her renouncing and detestation of them As in a Tentation of Blasphemy let her pronounce vvords and expresse postures of Adoration of God Praise Loue c Let her be also the more diligent in frequenting the Quire continuing more carefully in Postures of Humility before him And doing thus let her banish all suspicions of hauing consented as being morally impossible 8. Certaine it is that hovv troublesome horrible soeuer such Tentations may seeme to be yet they being quietly resisted or rather neglected doe vvonderfully purify the soule establishing Diuine loue most firmely and deeply in the spirit More-ouer by occasion of them the Superiour Soule is enabled to transcend all the disorders and tumults in Inferiour Nature adhering to God during the greatest coÌ„tradictions of sensuality 9. As for the other sort of Interiour Tentations vvhich are more grosse causing oft disorderly motions and effects in Corporall Nature It vvill be more difficult to persvvade timerous soules that they haue not consented Both by reason that such Imaginations are more pertinacious and sticking to the corporall Humours and spirits and also because inferiour Nature is povverfully inclined to a liking of them in somuch as that reall effects alterations may be vvrought in the body before that Reason be fully avvake to resist them Yea and after the resistance made
by Reason yet such Images continuing in the Fancy and such motions in the body the mind vvill be stupified and the resistance of Reason vvill oftimes be so feeble as that in the opinion of the Person it vvill passe for no resistance at all Yea rather the soule vvill be persvvaded that she has deliberatly consented considering the continuance of them after that she vvas fully avvake and had reflected on them 10. Notvvithstanding vnlesse in such soules the Reason doe not only reflect vpon the sinfullnes of such impure thoughts if consented to but likevvise in the very same instant that she makes such a Reflection the Will be deliberately moued to the approuing of them they may be assured that there has passed no culpable consent to them Againe if the generall disposition of such soules be such as that seldome or neuer either Speeches or deliberate Actions doe proceede from them conformable to such impure Imaginations they may confidently iudge that there is no danger of hauing incurred a mortall sin 11. Aboue all things the Deuout soule is to be carefull that she be not disheartned by occasion of such Tentations from pursuing constantly her appointed Recollections the best she can notvvithstanding that then aboue all other times such Thoughts vvill throng into her mind so that she vvill thinke it almost vnlavvfull to appeare before God being full of such impure Images But she is to consider that novv is the proper time to shevv her Fidelity to God No thanks to her if she adhere to God vvhen nature makes no opposition but rather finds a gust in it But if amidst these tempests of corrupt nature she vvill firmely adhere to God vvhen such adhesion becomes so extremely painefull to her this is thankevvorthy then she vvill shevv herselfe a Valiant Soldier of our Lord vvorthy of that testimony that he giues of her vvho has iudged her fit and capable of encountring such furious Enemies 11. A great blessing and happines it is that in all internall Confusions Obscurities c. vvee can allvvaies make an Election of God vvith the Superiour vvill The vvhich being effectually done vvhatsoeuer disorders are in the Imagination or in inferiour nature they doe rather encrease then preiudice our Merit 12. Indeed this is that great most Efficacious and Vniuersall Remedy against all Tentations to vvit an actuall Conuersion of the Soule to God in Prayer For thereby the soule being vnited to God either she vvill loose the Image and Memory of the Tentation for the present Or hovveuer she doth vvith farre more efficacy oppose and vvorke contrary to such Tentations then if she had fixed her Eyes vvith a direct renouncing and detestation of them For in an Actuall Vnion vvith God is included a vertuall detestation of all things contrary to him both for present and future and also therby the soule adheres to her only Good vvith vvhom they are absolutly inconsistent 13. This Remedy therfore vvhich containes in it all the vertue of all other particular Remedies is often and seriously to be recommended to Internall Contemplatiue liuers for indeed none but such as liue abstracted liues can vvithout great force and difficulty be in a disposition at pleasure to introuert and recollect shemselues Hovveuer let euery soule that is capable therof vse it It is the plainest easiest securest and most infallible Cure of all others 14. Those that are throughly practised in Prayer cannot only be vnited in Wâ—ll to God but perceiue themselues to be so vnited vvhilst in the meane time both the representation of those Tentations remaines in the Imagination and vnderstanding and much trouble likevvise in inferiour Nature All vvhich notvvithstanding are not any hindrance or preiudice to such Vnion Yea by occasion of these things a more perfect and intense Vnion may be caused 15. The light obtained by Prayer for the discouering of the Causes Grounds and Remedies of such Tentations and the Grace to resist them is vvonderfull and incredible to those that doe not practise Prayer By neglect of vvhich many liue in the midst of Tentations and yet doe not knovv them to be such Or knovving them yet haue no strength nor vvill to resist them But most certaine it is that a Soule vvhich duely prosecutes Internall Prayer according to her present abilities can scarce possibly be so ouercome vvith a Tentation as habitually to yeild to it or hovveuer to dye in it Indeed there is no security that a Soule ordinarily is capable of in this life but by the meanes of Prayer CHAP. X. § 1. Of Scrupulosities about Externall Duties as the Office Fasting c. § 2. Tender Soules ought to seeke full Information touching such Obligations which is not out of politick ends to be denyed them § 3. 4. 5. 6. Seuerall cases of Indulgence about the Office § 7. 8. 9. 10. Some learned Doctours doe free particular Religious persons not in holy Orders from a necessary Obligation of saying the Office in priuate § 11. An Aduice touching the same 1. IN the next place the speciall Externall Duties about vvhich tender Soules are apt to admit Scrupulosities are many Yea some are so inordinatly timorous that they can give vvay to vnsatisfaction in almost euery thing that they doe or say But the principall and most common especially in Religion are these 1. The obligation of Religious Persons to Pouerty Obedience Regular Fasting Saying of the Office in publick or priuate c. 2. The Duty of Examination of the Conscience in Order to Confession and Confession in selfe with Communicating afterward 2. The generall proper Remedy against Scrupulosity arising vpon occasion of any of these matters is a true information of the Extent of the said Obligations And surely Spirituall Directours are obliged to allovve as much latitude to vvellminded timerous Soules in all these things as Reason vvill possibly admitt considering that such are apt to make a good vse of the greatest condescendency Therfore it vvould be a fault inexcusable before God if Confessours out of a vaine Policy to the end to keepe tender Soules in a continuall dependence and captiuity vnder them should conceale from them any Relaxations allovved by Doctours or iust Reason And timerous Soules vvhen they haue receiued information from Persons capable of knovving and vnlikely to deceiue them they ought to beleiue and rest vpon them and to account all risings of feare or suspicion to the contrary to be vnlavvfull 3. More particularly for as much as concernes the Diuine Office since all that vnderstand Latin may acquaint themselues vvith all the Dispensations and largest allovvances afforded by Doctours I conceiue it most requisite that such ignoraÌ„t tender Soules especially Women as may come to see or reade these InstructioÌ„s should not be left in an ignorance or vncertainty hereabout For vvhy should any additionall burdens of a Religious life lye more heauy on those that are least able to beare them and such as vvill be far from being lesse carefull in
far to be encombrances 5. Lastly if they did require obedience from their subiects not to shevv their ovvne Authority but only to benefit their subiects soules therby vvithout vvhich intentioÌ„ their office becomes merely secular c If I say Superiours had remained thus qualified there vvould neuer haue bene any sufficient occasion to dispense vvith such an order prescribed by our holy Father touching the subiects reueyling to the Superiour their most secret Imperfections euen in thoughts 9. But hovveuer matters standing as they novv doe obedience being diuided as it vvere betvveene a Regular a spirituall Directour the Subiect is to performe to each the obedience vvhich is due yet vvith this difference that he is to consider that the obligation of Obedience to a spirituall directour voluntarily chosen by the subiect changeable at pleasure is far lesse strict then to a Superiour who has Gods Authority communicated to him confirmed by the Church ratified by a solemne Vow by vertue of which vvee haue giuen vp our vvills vvholly to the vvills of our Superiours In so much as that our holy Father in the 5. Chap. of the Rule requires a performance of this duty on no meaner motiues then the hope of heauen the feare of hell vvhich is the most perfect of all other the loue of God for saith he Obedience with out delay is proper to them who esteeme nothing dearer to themselues then Christ 10. Now since the only principall end vvhy a Religious Person has engaged himselfe in a life of Obedience is the good aduancement of his soule not any temporall conuenience as in secular gouernments Therfore notvvithstanding the common Saying That our soules are exempted from humane Iurisdiction And notwithstanding that in these dayes as hath beene said Superiours are not alvvaies the directours of their subiects consciences Yet vnlesse their commands be obeyed in Purity of heart as for Gods sake vvith submission not only of the outvvard but invvard man also that is both the vvill iudgment such Obedience is not at all meritorious nor conformable to the generall designe of a Religious life to their Vow of Profession For if all Christians as S. Paul teacheth be obliged to obey secular Superiours seruants their masters Not for feare of wrath or puniâ—hment but for conscience sake in order to God vvho hath inuested them vvith Authority intending principally the good of their soules in all manner of exteriour obligations Surely this doth much more strictly hold in Religious Obedience vvhich vvas ordained hath bene vndertaken only for the benefit of the soule 11. Therfore vvhereas later Doctours Casuists haue found out Exemptions in many cases abridging the Authority of Superiours disobliging Subiects from Obedience A religious subiect that seriously aspires to Perfection according to his Profession vvill be very vvary hovv he makes vse of the aduantages dispensations afforded him considering that although by such disobedience he may perhaps escape the punishment of externall lavves yet he vvill not esteeme himselfe quit from his obligation to obey vnlesse the things vnduly coÌ„manded be such as are incoÌ„sistent with his duty to God manifestly preiudiciall to his soule 12. Moreouer a truly humble Internall liuer vvill very rarely not vvithout extreme necessity make vse of that iust liberty of appealing from an immediate Superiour allovved by the lawes of the Church And this he vvill neuer doe for the case of nature or the satisfying of any Passion but purely for the good of the soule Indeed I doe scarce know any case in which an Appeale may be fit to be vsed by such soules except perhaps vvhen they find that their immediate Superiour either out of ignorance or a disaffection to spirituall Prayer shall abridge their subiects of time meanes necessary for the exercise of it either by ouer burdning them vvith distractiue sollicitous Employments or as it vvere purposely this frequently customarily imposing on them obediences at the times appoynted proper for Prayer Yet surely the case must needs be extraordinary if a soule cannot by vsing her dexterity prudence recouer each day tvvo halfe-hovvers for Recollection 13. Notvvithstanding some good vse may be made of the opinion of Doctours touching the limits bounds prescribed to the Authority of Superiours the degrees of obligation to such Authority for the necessary ease of deuout tender scrupulous soules Not that such are to be encouraged to dispense vvith themselues in the duties required therby but least they out of tendernes in suspecting oft a Mortall sin to haue bene committed by disobedience vvhere perhaps there vvas scarce any fault at all should be disquieted perplexed hindred from reaping any benefit by Prayer or any other duties And indeed little danger is there that soules so disposed should from any larger interpretations make aduantage to the ease of nature or the satisfaction of an inordinate Passion 14. Such soules therefore may knovv 1. That the Authority of Superiours is not illimited but confined to certaine conditions as that it must be iuxta Regulam neither besides nor aboue the Rule and that their commands must be ad aedificationem and not ad destructionem c. 2. That Disobedience to their commands vvhich are according to the Rule is not a mortall offence vnlesse the matters commanded be in themselues of more then ordinary importance that a command be expressely giuen vvith signification that their intention is that it should so oblige that the subiect has not ground to iudge that if the Superiour vvere present he vvould not haue vrged such an obedience so strictly 3. That in matters of lesser moment a Disobedience mortally sinfull is not committed vnlesse it be done with manifest Contempt That is as S. Bernard lib. de Praecept Dispens interprets it When the subiect will neither obey nor submit to correction for disobedience So that all faults that are committed by one that really has a meane or a contemptuous opinion of his Superiour vvhich vvithout such a precedent vnfit opinion vvould not haue bene committed are not to be called in this sence sins out of Contempt vnlesse the Subiect renounce correction A fault that such tender soules are incapable of committing c. 15. Perfect Obedience saith the same S. Bernard knowes no ends or limits it extends it selfe to all lavvfull things pertaining either to body or soule to all actions both externall Internall as far as these last are voluntarily submitted to him Insomuch as that our holy father to cut of all pretences of disobedience does not except euen things impossible so that if such things as not only in the faint-hearted opinion of the Subiect are esteemed such but really are impossible should be seriously considerately imposed by a discreete Superiour for triall the Subiect is obliged to doe his endeauour tovvard the effecting of them so they be lavvfull not destructiue to the subiects
vvhich is to be vnited in vvill affection to God only 5. These therfore being tvvo qualities requisite in Prayer 1. Earnestnes or feruour 2. perseuerance both vvhich are likevvise included in the tearme Instantissima giuen to Prayer by our holy Father Imperfect soules vvill be apt to suspect oftimes that their Prayers are vnefficacious as being depriued of these conditions 1. The former vvhen they doe not perceiue a tendernes melting Deuotion in sensitiue Nature 2. And the later they vvill feare is vvanting vvhâ—nsoeuer they find themselues though vnvvillingly distracted Therfore to the end to preuent mistakes that a right iudgment may be made of these two to vvit sensible Deuotion Distractions I vvill treate of them both shevving vvhat good or ill effects may proceede from the former And vvhat remedies may be applied to hinder any inconueniences from the latter 6. There is a twofold sensible Deuotion 1. The first is that vvhich vvee novv speake of vvhich is found in good but imperfect soules it begins in sensitiue nature causing great tendernesses there froÌ„ theÌ„ce it mounts vp to the spirit producing good melting affections to God especially in discoursiue Prayer to the Humanity suffrings of our Lord 2. Another sensible Deuotion there is of perfect soules the which begins in the spirit abounding there ouer-flovves by communication descends into Inferiour sensitiue nature causing like effects to the former Now there is little neede to giue cautions of Instructions concerning the vse of this Because Perfect soules walking in a cleare light being established in a generous Loue of the Superiour vvill tovvards God are not in danger to be transported vvith the pleasing effects vvhich it is apt to produce in Inferiour nature nor to fall into spirituall Gluttony by vvhich their affections may be vvithdravvn from God fixed on such meane Gifts of his as these are That therfore vvhich I shall here speake concerning Sensible Deuotion is to be applied vnto that vvhich is fouÌ„d in soules lesse perfect for for such only all these Instructions vvere meant 7. Suâ—h soules then are to be informed That though sensible Deuotion be indeed at the first a good gift of God intended by him for their encouragement aduancement in his pure loue As it is therfore not to be neglected so neither is it ouer highly to be prised For as very good effects may flovv from it being vvell discreetely vsed so on the contrary vvithout such discretion it may proue very pernicious endangering to plunge them more deeply in selfe-loue corrupt nature in vvhich it is much immersed And so it vvould produce an effect directly contrary to that for which Prayer was ordained A soule therfore is to separate that which is good proffitable in such Deuotion from that which is imperfect dangerous renouncing mortifying this latter with discretion giuing way making her proffit of the other 8. The speciall signes effects of such sensible Deuotion are oftimes very conspicuous in the Alteration caused by it in corporall nature dravving teares from the eyes procuring heate and reddnes in the face springing motions in the heart like to the leaping of a fiâ—h in the waters saith Harphius And in some it causes so perceiueable an opening and shutting in the heart saith he that it may be heard And from such vnusuall Motions agitations about the heart a windy vapour will now then mount vp to the head causing a pricking paine there the which if the head be not strong may continue a good space yea if good care be not taken to interrupt such impetuosities of the spirits the blood vvill first boyle aftervvards vvill grovv thicke and â—â—ngealed incapable of motion And this once hapâ—â—â—ng the invvard sweetnesses formerly felt vvill be turned into sadnes deiection and stupidity thence vvill follovv complaints that the soule is forsaken of God yea she vvill be in danger desperately to renounce all further seeking of God And the more that she shall endeauour to recouer her former sensible affections the farther vvill she be from it impatience for this vvill render her still more indisposed more darkened in the vnderstanding more stupified in her affections 9. Novv all these inconueniences proceede from selfe-loue a too gluttonous delectation in sensible sweetnesses The vvhich if they be accompanied vvith any extraordinary Visits there vvill follovv it is to be feared yet far more dangerous effects in vnprepared soules the vvhich vvill probably take occasion from thence to nourish Pride in themselues a contempt of others 10. To abate the too high esteeme that vnwary soules may haue of this sensible feruour deuotion it may be obserued that it is not allvvaies a signe of a good disposition or holines in the soule for vvee reade of seuerall impious persons that haue enioyed it so History makes mention of a certaine vvicked Tyrant called William Prince of Iuliers hovv at his deuotions in the midnight of our Lords Natuity he twice or thrice felt so great an internall svveetnes in diuine visitations that he professed aftervvard that he vvould be content to purchase vvith the losse of halfe his dominion such another consolation Yet after his death it vvas reueiled to a certaine Holy person that he vvas in hell condemned to torments equall to those that that vvicked persecuting Imperour Maxentius suffred 11. The roote of such sensible svveetnesses is oftentimes a mere naturall temper of body Yea by Gods permission the Deuill also vvill be forvvard enough to raise increase it in immortified selfe-vvilled soules knovving that they vvill make ill vse of it either to the augmenting of their pride or to a presumptuous vndertaking of mortifications aboue their strength by vvhich in a short time their spirits vvill be so exhausted their forces enfeebled that they vvill become vnable any more to correspond vvith diuine Grace euen in duties necessarily belonging to their Profession And vvhen this happens then all sweetnes of Deuotion ceases in place therof succeede Anguishes scrupulosities pusillanimity perhaps euen desperation Therfore vvell-minded soules are to take speciall care of preuenting these effects of sensible deuotion the vvhich vvithout great vigilance they are in danger to incurre And thereupon Harphius aduises earnestly such to moderate vvith discretion the violent impulses of their internall desires to God for saith he if they shall allvvaies to the vtmost extent of their ability pursue them they vvill find themselues in a short time quite exhausted disabled to performe euen easyer and more necessary obligations 12. The true vse benefit therfore that imperfect soules ought to make of sensible Deuotion vvhen God sends it is this That without resting much on it or forcing themselues to continue it they should make it an instrument to fortify establish the solide true loue esteeme of God in the superiour soule to coÌ„firme an vnshaken resolution in themselues neuer
to desist from seeking him by the internall vvayes of the spirit euen in times of desertion aridity 13. And if they vvill make this vse of it then from vvhat cause soeuer it proceedes yea though the deuill himselfe helping or changing the body should haue caused it no harme can come vnto them thereby For a soule is most secure vvhiles she neglects disesteemes the effects of sensible deuotion as far as they are pleasing to sensitiue nature transcending it shall endeauour to exercise herselfe tovvards God quietly yet resolutely in the Superiour vvill And by the like practise may a soule obtaine the like security in all extraordinary doubtfull Cases of visions Exâ—asies c 14. More particularly for as much as concernes Teares vvhich are vsuall effects of sensible Deuotion a soule must be vvary that she giue not free scope vnto them vvhat euer the obiect or cause be vvhether it be compassion to our Lords suffrings or contrition for her ovvne sins c In all cases it is best to suppresse them rather then to giue them a free liberty to flovv For othervvise besides the harme that may outvvardly happen to the body by empairing the health or vveakening the head they vvill keepe her still belovv in sensitiue nature immortification vvith little or no aduancement tovvards the true Loue of God On the contrary they doe hinder the eleuation of the spirit by obscuring the mind that it cannot discouer her secret defects nor vvhat vvould best keepe her in her vvay Let her therfore exercise these Acts in the Superiour soule Will from vvhence all merit comes and by vvhich they are performed vvith quietnes stillnes yet vvithall more efficaciously then in sensitiue nature 15. The case is othervvise in Perfect soules vvhen God by an extraordinary Grace bestovves on them the Gift of teares as to S. Arsenius vvho is said to haue flovved almost continually vvith them For in this case they doe begin from the Spirit vvhose operations Inferiour Nature doth not at all hinder but rather promote in them And such teares flovv tanquam pluuia in vellus like a shower of raine into a fleece of wooll vvithout the least disturbance bitternes in inferiour nature vvhich is a Grace very rarely if at all granted to imperfect soules And therfore those vpon vvhom it is bestovved may no doubt vvill vvithout any danger comply vvith it since it can flovv from no other cause but God only the effect of it vvill not be to depresse the spirit but rather to draw sensitiue nature vpward into the spirit causing it likewise to concurre in the exercise of Diuine Loue so as that the soule may say vvith Dauid Cor meum caro mea exult auerunt in Deum viuum sensitiue nature not only ioyning vvith the spirit in seruing louing of God but likevvise finding its contentment therein vvithout the least preiudice to the spirit And the vvay to attaine to this solide secure sensible Feruour is by a discreet vnderualuing repressing of that vvhich is originally merely sensible 16. Novv it vvill not be impertinent on this occasion to take notice of another sort of temper in Prayer of a quite contrary nature in the which the inferiour soule seemes to haue no part at all in the actuations of the spirit towards God yea is not only vnactiue but very repugnant vnto them finding a great deale of vneasines paine in them so that the vvhole Prayer seemes to be made by the Spirit the heart or sensitiue appetite in the meane time finding much bitternes in it and the Imagination in a sort refusing to suggest necessary Images therto any further then as the Superiour Soule by vertue of the dominion it hath ouer it doth euen by mere force constraine it 17. There are scarce any soules that giue themselues to internall Prayer but some time or other doe find themselues in great indisposition therto hauing great obscurities in the mind great insensibility in the affections So that if imperfect soules be not vvell instructed prepared they vvill be in danger in case that such contradictions in inferiour nature continue long to be deiected yea and perhaps deterred from pursuing Prayer For they vvill be apt to thinke that their Recollections are to no purpose at all since for as much as seemes to them vvhatsoeuer they thinke or actuate tovvards God is mere losse of time and of no vvorth at all therfore that it vvould be more proffitable for them to employ their time some other vvay 18. Yea some soules there are conducted by Allmighty God by no other vvay but only by such Prayer of Aridity finding no sensible contentment in any Recollections but on the contrary continuall paine contradiction And yet by a priuy Grace courage imprinted deepely in the spirit cease not for all that but resolutely breake through all difficulties and continue the best they can their internall Exercises to the great aduancement of their spirit 19. It vvill indeed be very hard and morally impossible for any soules but such as haue naturally a good propension to introuersion to continue constant to their Recollections vvhen Aridities Obscurities and Desolations continue a long time For it is this propension alone asâ—isted by Diuine Grace that holds them to their Recollections that enables them to beare themselues vp in all their difficulties and tentations 20. The causes of this Aridity and indisposition to Prayer ordinarily speaking for sometimes God for the triall of his seruants may oft doth send or permit such tentations to fall on them are principally a certaine particular naturall complexion of some especially of those vvho by their corporall temper are most fitted for the exercise of sensible affections for of all others such are most obnoxious to these aridities and obscurities because the humours and spirits of the body together vvith the change of vveather c haue a far greater influence vpon these sensible Affections then vpon the mere operations either of the vnderstanding or vvill vvhich doe not so much depend vpon the body And therfore vvhensoeuer the said corporall disposition comes by any accident to be altered such affectionate soules are apt to fall into these internall distresses being in such an afflicting disconsolate condition they are not able to helpe themselues by any discourse to vvhich ordinarily they are indisposed From this ground it is that deuout Women vvho naturally doe more abound vvith sensible affections then men are more subiect to be afflicted persecuted vvith these aridities 21. Such Discouragements doe least appeare in Vocall Prayer the vvhich befits all kinds of spirits all sorts of tempers vvhether they discourse internally or not and whether they can produce internall Acts of the vvill vpon conceiued Images or not for all these at all times and hovvsoeuer they are corporally disposed may make their proffit more or lesse of Vocall Prayers 22. The Prayer of Meditation likewise
perills doth totall Resignation cut of And this not only for Meum tuum or vvorldly propriety in a secular state for the regulating vvhereof there are such endles volumes of vseles perplexed Cases dispersed euery vvhere But also in externall matters in a religious life either vvith regard to Superiours or among Religious Persons themselues or tovvards Externes Yea for matters of doubts merely Internall being such as are in question betvveene God fearfull or scrupulous Soules All these I say are cut of by a totall Resignation the vvhich doth tend to simplicity peace the possession of that one thing vvhich our Sauiour saith is only to be counted necessary to vvit the Diuine will vvhich is God himselfe so doth reiect all other things that may hinder or delay the soule from attaining to that one only necessary good 5. Hence it follovves that that soule vvhich is resigned both for externall internall matters is not only freed from perills that may come from tentations or contradictions but in a manner from all doubts questions and debates Whereas the vnresigned soule is in a state vvherein nothing can satisfy or secure her conscience 6. A soule that is in the practise of the Prayer of Resignation ought not to interrupt or omit the producing of Acts conformable thereto notvvithstanding any failings or transgressings against good Resolutions formerly made if so be such failings proceede out of frailty or sudden Passions being then oftimes more in sensuality then in the superiour vvill so haue lesse fault in them For notvvithstanding such failings Resignations heartily made vvill not proue in vaine but in time vvill come to good issue 7. In consideration of the eminent Excellencie of this duty of Resignation I haue adioyned seuerall Exercises of the Acts of that vertue exemplifying in all kinds of difficulties regarding either externall or Internall obiects touching outvvard goods freinds ctc as likewise all accidents that may befall the body as sicknes Paines want of conueniences or necessaries c. And lastly touching the soule as Aridities Tentations c for the practising of vvhich exercises besides the Aduices giuen in the last Chapter vvhich ought to be applied to this present purpose I thought expedient to adde certaine more peculiar instructions here follovving 8. When the Exercise of Resignation in Prayer comes to be the ordinary daily exercise of a soule then she is established in the Vnitiue way properly so called And vvell-minded quiet soules vvill soone be ready and ripe for the practise both externall internall of this heauenly Vertue 9. Concerning the matter or obiects of resignation the vvhich are generally matters of difficulty contradiction to nature either they are 1. Such difficulties as are sure to happen 2. Or only probably of vvhich probably there may be seuerall degrees 3. Or very vnlikely but yet possible 4. or lastly altogether impossible Novv in all these Resignation may be proffitably exercised But the better the more likely that the things are to happen And the best most necessary Resignation of all is in things sure to be fall vs vvhich belong to our state especially such against vvhich our nature finds the greatest difficulty 10. Novv since these last doe most frequently occurre to our minds in our Recollections therfore vvee must be the more industrious courageous to ouercome them by framing Internall Acts of our iudgment will to entertaine the said difficulties that so vvee may be prepared against the time that they doe really befall vs. 11. Novv hauing made efficacious preualent Acts of Internall Resignation if vvhen the said difficulties doe de facto happen vvee doe truly really accept embrace them vvith our superiour vvill vvhatsoeuer repugnance vvee find in our sensitiue nature this vvill much more aduance the soule in diuine loue increase the good habit of Resignation then many bare Internall Acts vvould doe by vvhich the soule doth only represent a difficulty in the imagination resoluing vvith the vvill to accept it 12. In performing these Acts internally a soule must be very carefull to exercise them with most profound humility a distrust of her ovvne ability to resist any tentation or contradiction And vvith an entire trust and dependance on Gods grace vvith a firme faith in him that he vvill assist her at all times vvhensoeuer he shall bring such tryalls vpon her 13. For this reason I haue frequently expressed the Acts of Resignation either by vvay of Oblation deliuery of the soule into Gods hands to be entirely disposed of by him Or of petition that in all such occurrences not our ovvne vvill but Gods vvill should be performed As for the Acts vvhich are made by way of Resolution or purpose though they seeme to argue some confidence in our ovvne strength yet the deuout exerciser ought in his mind to exclude all such confidence 14. The most perfect vvay of producing Acts of Resignation as likevvise all other Acts is by intending pureâ—y the loue of God seeking his glory renouncing all inferiour vnvvorthy Interests of our ovvne And therfore Alphonsus in his Method of seruing God in his excellent Chapter of Prayer exhorts all deuout soules either expressely or vertually to exercise Prayer vvith this intention But as for the exercise of Aspirations an expresse direct intention of Gods glory vvill scarce consist vvith it because that sublime Exercise vvill not admit any reflected Act to be mixed Though implicitely vertually they containe as much or more 15. A soule needs not allvvaies to oblige herselfe in her recollections in order to goe through the follovving Patternes formes of Resignation according to all the examples giuen as she vvas aduised to doe in other immediate Acts. But she may alter interrupt omitt or adde others as she shall see cause or according to her present need or as they shall be interiourly suggested to her by God or her ovvne thoughts 16. In the beginning of the exercising this degree of Prayer I conceiue it vvill be the best course for a soule to single out and make choyce of such Acts of Resignation as doe regard such daily occurring difficulties to vvhich nature hath lesse auersion to resigne herselfe And from these to ascend aftervvards by degrees to matters of more difficulty till at last by Gods grace she be enabled to accept euen those things from vvhich nature doth most abhorre For if she should suddenly aduenture vpon Acts aboue her present strength forces of mind she vvill be in danger to be deiected finding that she vvants internall courage to vndertake or submit to such difficulties represented to her mind 17. And indeed according to this method God himselfe in his most vvise and blessed Prouidence deales vvith vs proportioning our trialls and afflictions to our present strength and to the measure of grace vvhich he giues vs sending to imperfect soules only ordinary tentations as S. Paul saith 1. Cor. 7. and reseruing the greater
renouncing of the vvorld Prayer c the vvant of vvhich vvas the principall cause it may be of his deordinations Vpon vvhich grounds alone S. Bernard saith that he would giue absolution presently to the greatest sinner in sicknes if he would promise vpon supposition of recouery to quit the world and embrace a Penitentiall life in Religion Because it is not possible to promise or performe a greater satisfaction But I doubt vvhether he vvould be so indulgent to an vnconuerted Religious person that can promise no higher state then he is in allready vvith so little good effect to his soule 6. Yet God forbid that from hence any should aduisedly giue vvay to despaire or deliberately refuse to humble themselues to mortify their inordinate affections or to pray the best they can Good purposes actions performed meerly out of feare vvill produce some good effect Gods goodnes vvhich is incomprehensible may change feare into loue hovv imperfect soeuer 7. Novv though the case of tepide liuers be not altogether so miserable yet it is infinitely perillous the issue extremely to be suspected For though they cannot be charged vvith many great sins of Commission yet their vvhole life has bene a continuall omission of duties to vvhich their Profession did in a speciall manner oblige them And novv vvhat other new motiue can they haue to relinquish their negligence but only feare also Or vvhat Prayers are they likely to make vvhen their necessity is so great the helpes to Prayer so small 8. The only secure vvay therfore to preuent the incurring this hazardous state in sicknes is during health to combat against Tepidity and by diligent Prayer to prouide ones selfe of Internall strength Grace For such soules by a prosecution of their accustomed Duties of mortification Prayer make good vse of their sicknes gaine extremely by it They are not forvvard to promise great matters as tepide soules vsually doe though they performe but little They haue forethought of sicknes the tentations accompanying it novv call to mind execute former resolutions made to improoue for their soules aduancement all states conditions by occasion of their present corporall Infirmity or paines to fortify in their minds the vertue of Patience Resignation contempt of the world adhesion to God Thus Sicknes proues to them a greater blessing then health And if they doe recouer they doe yet more seriously feruorously performe their former exercises 9. When Sicknes is actually come a soule is to accept embrace it as a speciall gift of God yea though such sicknes hapned through the persons ovvne intemperance or other fault As a Malefactour is obliged vvith resignation to accept of death deserued for some crime He ought indeed to be penitent sorry for the faults vvhich vvere the cause of such an harmfull effect but the effect it selfe he ought to consider as proceeding from the Diuine Will and Prouidence Yea in such cases a soule may euen reioyce that God is so mercifull as to bring on her the smart and punishment of her sins in this vvorld giuing her withall a proffitable occasion to exercise her resignation from vvhence she may inferre a hope that he vvill therfore spare her after this life 10. A soule must not forbeare this willing acceptation of Sicknes c. because perhaps she finds great resistance therto in sensuality yea she ought therfore the rather to accept it as knowing that it is the Superiour vvill not the vvill of sensuality that meriteth or demeriteth And so doing the repugnance of sensuality vvill as vvell as the sicknes turne to the merit aduancement of the soule 11. Novv a soule must not content herselfe for once or tvvice to accept sicknes but she must practise this almost continually and especially vvhen any extraordinary paine or irkesomenes does afflict her And such acceptation must be not only for the present but vvith a mind vvillingly to submit to the Diuine vvill if his pleasure vvere that such paines should continue neuer so long 12. She must particularly take heed of one notable tentation vvhich often befalls good but imperfect soules by meanes of vvhich they yeild too freely to impatience in Sicknes Which is this Nature being soone vveary of suffring vvill suggest vnto the soule to iustify impatience among other incommodities of sicknes this one that thereby she is put in an incapacity to pray or othervvise to serue God or her neighbour vpon vvhich she vvill be apt to desire health vvith impatience falsely iustifying herselfe for such impatience as if she did not so for the satisfaction of nature but to the end she may performe spirituall duties more perfectly But this is a meere delusion For that is the true perfect way of seruing God which is suitable to the present Condition wherein God hath placed a soule an imperfect interrupted Prayer made vvith resignation in the midst of paines or troubles sent by God is perhaps more efficacious to procure the good of the soule then the highest eleuations exercised othervvise 13. It is no great matter though the soule herselfe doe not distinctly clearely see hovv her present suffrings externall or Internall may be proffitable to her she is to referre all things to the infinite Wisedome goodnes of God who can bring light out of darkenes And therfore she must be contented if such be his vvill to be blind-folded humbly to remaine in her simplicity in a reuerentiall avve admiration of the inscrutable vvaies of the Diuine Prouidence 14. A sicke person is to account himselfe after an especiall manner in Gods hands as his Prisoner chained as it vvere by his ovvne vveakenes disabled from the ordinary solaces of conuersation vvalking c debarred from eating vvhat pleases the Palate become proffitable to none troublesome chargeable to many exposed oftimes to bitter paines sharper remedies of such paines c A greiuous indeed but yet a happy prison this is to a soule that vvill make a good vse of it For vnlesse the internall tast of the soule also be depraued she may by this occasion infinitely increase in spirituall liberty health strength by accepting vvith indifference these incommodities mortifying her naturall exorbitant desire of remedies not desiring to escape but vvhen after vvhat manner God shall ordaine 15. But to speake more particularly touching the Duties of a soule during sicknes She is to assure herselfe of this one thing That if she thinke that her Sicknes may iustify her neglect of her spirituall Exercises of mortification Prayer the essentiall Duties of an Internall life if these be not continued as vvell in sicknes as health the soule herselfe vvill become the more sicke of the tvvo exposed to greater danger then the body For most certainly if sicknes doe not produce good effects of patience resignation c in the soule it vvill produce the quite contrary And such effects
due regard be had to the body that it be not too much preiudiced by the exercises of the spirit performed vvith ouermuch violence impetuosity And this not so much for the bodies sake as the spirits the vvhich since in this life it cannot worke vvithout the body by too violent vvorkings it may so weaken the body as that it vvill not be enabled for continuance so those little short gaines vvhich are gott by a few impetuous Exercises vvill be dearly bought by an incapacity of coÌ„tinuing them contracted in both soule body Wee must neither stretch our vnderstandings to high seekings least vvee be plunged thereby in Internall darkenes from vvhich vvould proceede intolerable perplexities Neither must vvee force the affectioÌ„s euen to good obiects too much nor suffer them to flovv vvith too violent a streame nor lastly must vvee exhaust bodily strength by vnnecessary externall Austerities 4. As for the painfullnes troubles vneasines to nature that vvithout too much debility doth accompany spirituall exercises those may vvell enough be digested considering the vnspeakable benefits seruice that they produce vnto the soule And yet for our comfort this vneasines vvill by custome constancy continually diminish for as Harphius obserues a soule after long practise of Eleuations of spirit vvill come to such a facility in them that they vvilll become as it vvere naturall to her And herein vvee may obserue the vvonderfull vvisedome goodnes of the diuine Prouidence ouer soules hovv he tempers the exercises of the spirit to the Exigence of the body For vvhile the body being vigorous is able to endure more he giues her ruder more laborious exercises But vvhen by long-continued vvorkings it is become so feeble that any violent Intention of the spirit or rude externall mortifications of vvhich there is no need vvould ouer-vvhelme it then the exercises are most easy peaceable silent serene yet infinitely more full of vertue then formerly 5. Novv the peculiar vertue by vvhich all harmfull inconueniences either to the body or spirit may be auoyded is that supernaturall Discretion by vvhich a soule is enabled to hold a Meane auoyde the vicious Extremes in the practising of all spirituall duties It is iustly called a supernaturall vertue because God only can bestovv it for all the vvitt Philosophy in the vvorld are but meere folly blindnes in these matters And this he does principally by the meanes of Prayer vvith the vse of requisite Abstraction attendance to his diuine Inspirations vvhereby vvee shall receiue a Celestiall habituall light to direct vs in all things suitably to our ovvne particular dispositions abilities for no one man can in all matters be a Rule vnto another 6. Novv as touching a particular application of this supernaturall Discretion to the exercises of an Internall life much hath already bene set dovvne dispersedly in these Treatises I vvill therfore only point at some fevv considerations vvhich in the practise of the seuerall Duties of a Contemplatiue life doe regard this Mistresse of all vertues Discretion vvhich surely deserues aboue all other to be purposely by it selfe treated of in as much as vvithout it all other Vertues are imprudent that is not vertues at all 7. First therfore in regard of the duty of Mortification I speake now only of necessary Mortifications of vvhich kind all are to be esteemed that come from God either immediately or by meanes of others especially Superiours a soule is to esteeme those Mortifications vvhich a Superiour beyond the Rule shall voluntarily impose vpon the subiect to be to the subiect himselfe necessary hovveuer voluntary to the Superiour 8. Novv Superiours ought rarely to impose such kind of Mortifications on their subiects because so many circumstaÌ„ces are required to make them vvell imposed that a great measure of illumination from God is requisite for those that practise the imposing of them For 1. The Superiour must euidently see that the subiect in probability vvill make good vse of them 2. And that though they may doe the subiect good some one vvay yet they vvill not harme him more another 3. He must take heed that others be not scandalised thereby 9. The like circumstances are to be obserued by a particular person that vvould voluntarily assume mortifications For vvant of vvhich point of Discretion Harphius saith That such kind of strange odde and uncouth mortifications as are imposed practised in some Communities ought not to be voluntarily assumed as if with a designe therefore to be despised by another 10. The Authour of the Abridgment of Perfection iustly imputes Indiscretion to those who will neuer giue rest to nature but will alâ—wayes haue some crosse or other Exteriour or Interiour by which to mortify Nature For saith he the highest Perfection is not to desire to be allwaies suffring but to be content to suffer all that by Gods Prouidence shall befall vs. The vvhich contentment is taken avvay by that continuall anxiety vvhich those must suffer that vvill needs be allvvaies vpon the rack 11. In like manner Harphius taxes those that thinke â—hemselues ready for afflictions complaine that they â—vant occasions to exercise their Resignation For â—ives he to such an one thou deceiuest thy selfe by â—ide God does see that as yet thou art not indeed ready strong enough for extraordinary trialls for if he did he would not faile to furnish thee with occasions He will send an Angell from heauen on purpose to exercise a soule rather then she would want Mortifications for her good Therefore let soules neuer be sollicitous nor set themselues to deuise or procure mortifications as if they thought that God had forgotten them Notable examples of this Prouidence of God may be seene in the life of Thaulerus vvhere likevvise vvee read hovv God reprehended the Lay-man that conuerted Thaulerus in his sleepe for certaine assumed voluntary corporall Austerities To this purpose there is a memorable passage in the life of Suso coÌ„cerning a spirituall daughter of his vvho of herselfe vvas disposed to haue vndertaken some great corporall mortifications but vvas disswaded by Suso although himselfe by a speciall Call from God did vse very violent sharpe ones In the vvhich Discourse there are many excellent Documents very vvell deseruing to be perused by the deuout Reader 12. Let a soule therfore seriously practise that Mortification of Mortifications vvhich is pure Internall Prayer vvith it ioyne a diligent good vse of those Mortifications attending her state of life or sent her othervvise from God not omitting those most efficacious Internall mortifications by Acts of humiliation Annihilation of herselfe so doing she vvill haue little reason to complaine of vvant of exercise of this vertue For Corporall Austerities doe not by the excesse of them but by the fitnes proportion to the soules present disposition perfectionate an Internall liver So that some in firme but sincerely affected persons doe aduance themselues more by ordinary trifling
Secondly in those immediate Acts and Affections in vvhich there are no images of Creatures inuolued but vvhich respect God immediatly He is represented by some distinct Image or expresse notion in the mind as by some speciall Attribute Perfection Name Similitude c. But a soule after a long practise of Internall Abstraction renouncing of all representations of God contents herselfe vvith such a confused notion of him as may be apprehended by an Obscure generall Faith That is to say not simply absolutely vvith no kind of Image at all for that is supposed inconsistent vvith the Operations of the soule vvhilst it is in a mortall body but not vvith a distinct formall chosen particular Image for all such offring themselues are reiected by perfect soules So that if they were to giue an account of vvhat they conceiue in their minds vvhen they intend to thinke of God all that they could say vvould be God is nothing of all that I can say or thinke but a Being infinitly beyond it absolutely incomprehensible by a created Vnderstanding He is what he is and what himselfe only perfectly knows and so I beleiue him to be as such I adore and loue him only I renounce all pretending to a distinct knowing of him and content my selfe with such a blind beleiuing Novv though imperfect soules also especially such as are learned doe acknowledge this negatiue apprehension of God to be only truly proper perfect yet by reason that grosse images are not yet chased out of their minds they cannot in their Internall operations proceede constantly according to such an acknovvledgmeÌ„t Such an obscure negatiue Obiect vvill not ordinarily moue their Affections Whereas no other but such an obiect vvill moue the Affections of Perfect soules 7. Thirdly Proper Aspirations in Perfect soules haue no precedent Discourse at all as Acts haue at least vertually Neither doth the Will in Aspirations intend to employ or make vse of the vnderstanding for they are sudden eleuations of the Will vvithout any preuious motiue or Consideration 8. Fourthly immediate Acts are not only produced vvith deliberation and choyce but ordinarily vvith some degree of force vsed vpon the vvill But Aspirations proceede from an interiour impulse indeliberatly and as it vvere naturally flowing from the soule And therby they shevv that there is in the Interiour a secret supernaturall directing Principle to wit Gods Holy Spirit alone teaching and mouing the soule to breath forth these Aspirations not only in sett Recollections but almost continually Novv this doth not inferre that the Holy Spirit is not also the Principle of all other good Acts affections of the Will for none of them haue any true good in them further then they proceede from this Diuine Principle But in them the Will doth preuiously and forcibly rayse vp it selfe to the producing them in which likewise much of nature is mixed And so the Holy Spirit is not so completely and perfectly the fountayne of them as he is of Aspirations 9. Fifthly in case that a soule vvhose constant exercise as yet is but immediate Acts or Meditation doe sometimes merely by an Internall Impulse produce such indeliberate Aspirations yet they are neither so pure subtile Neither vvill they continue any considerable time but the present inu◠〈…〉 â—g passed the soule must be content to returne to her Inferiour exercises or if she vvill needs force herselfe to continue them her Recollections vvill become drye insipide and vvithout any proffit at all 10. Lastly Aspirations vvhen they are a soules vsuall Exercise doe proceede from a more habitually Perfect Ground and therfore are far more efficacious noble then Immediate Acts And moreouer there being no violence at all vsed in them they are much more frequently continuedly produced and consequently doe procure more new Graces and Merits and doe far more increase the Habit of Charity 11. No man can limitt the time hovv long soules are to continue in inferiour Exercises before they will be enabled and made ripe for so Sublime a Prayer And therfore there is no relying vpon the Instructions Practise or Examples of any All depends 1. Vpon the industry or diligence of soules in Prayer and Mortification 2. Some what vpon their speciall temper and Disposition 3. Likewise vpon the aduantage that they may haue from Solitude and Abstraction of life 4. But principally vpon the free Grace and good pleasure of God Who may and does by ordinary or extraordinary meanes call and enable soules to Aspirations some sooner and some later 12. In passing from the Exercise of Acts to Aspirations there is as to the manner of the Cessation of forced Acts great variety in soules For some vvill haue their Morning Recollections to be suddenly and entirely changed from forced Acts to Aspirations and also the ability for a longer continuance encreased Whereas the Euening Recollections vvill be little altered In other soules and this is most ordinary their Exercising of Acts vvill grovv by degrees more and more Aspiratiue And this vvill happen sometimes in the beginning sometimes in the middle and sometimes in the Conclusion of their Recollections And thus they in their Recollections vvill get more and more ground vpon Acts diminishing both the frequency and constraint or difficulty of them and encreasing Aspirations till in progresse they become vvholy Aspiratiue 13. Some soules vvhose Exercise is Acts mixed with Aspirations at their first coming to their Recollections yea till they haue for some reasonable space exercised themselues may happen to find themselues in perfect Distraction In vvhich case if they be called avvay by occasion of businesses of no great sollicitude they may find much proffit by such interruptions be disposed thereby to returne vvith much eagernesse to their Recollections and vvith an enablement to exercise Aspirations Yea sometimes they vvill find themselues enabled to exercise them during such Employments their spirits being refreshed by meanes of such pauses and distances caused by the sayd Interruptions And Experience vvill teach them that it vvill be needfull sometimes to breake of the course of their present Internall Prayer for some little space after vvhich they vvill find themselues better disposed for more frequent and Efficacious Aspirations 14. But as for imperfect Soules this must be no Rule for them for they must not by reason of Distractions interrupt their Mentall Prayer or at least very seldome but must vvith discreet violence force themselues to begin vvith a serious Recollection by that meanes driuing avvay or at least abating their present Distractions 15. When the Exercise is become wholly Aspirations all the change that vvill happen aftervvard vvill not be in the substance of the Exercise but only in the Degrees of Purity subtilty and spirituallnesse of those Aspirations for there is no Actiue Exercise more sublime 16. A soule may come to that state that she may constantly breath forth Aspirations yet sufficiently to the discharge of her obligation either
splendour seene in the eyes and Countenances of Gods Saints betokening an invvard Purity likevvise Eleuation of the body ability to walke on the water or to passe through dores whilst they are shut and other such like resembling the qualities of Glorified Bodies Novv though the deuill can counterfeit these yet they are seldome giuen by God but he vvithall giues an assurance that they are from him 5. A second sort of sensible Graces more sublime then the former are such as are by God commucated to the Internall senses especially the Imagination in fusing supernaturall Images into it by vvhich God sometimes makes knovvn his vvill either immediately or by the disposition of Angells so as the persons vvill perceiue vvords imaginatiuely spoken or thinke they see an Angell or Saints as if such vvords had indeed bene spoken and those obiects represented really to the outvvard senses For such is the nature of the Imagination that it can after its manner exercise all the functions of the outvvard senses 6. Of such supernaturall Inactions of God vpon the soule by meanes of the internall Senses the most notable effects are Rapts or Extasies likevvise internall Visions and Apparitions the vvhich goe together sometimes and sometimes are separated 7. Novv a Rapture or Extasie is an Eleuation of the soule caused by God by vvhich the person is bereaued of the vse of the outvvard senses by reason that the soule in her Internall OperatioÌ„s cleaues vvholly to supernaturall things the Imagination is enuironned vvith lights visions c. And all this is done to the end that the person may internally knovv see vvhat is Gods pleasure to reueile vnto him for the good either of himselfe or any other 8. My purpose is not to treate nicely of these matters for vvhich the Reader is referd to Ioannes a Iesu-Maria a Discalced Carmelite vvho treats of them vvith great exactnes I vvill content my selfe vvith insisting 1. On the wayes of discerning true Visions Raptures c from false 2. And affording Instructions hovv a soule ought to behaue herselfe about them 9. Novv for a preparation to the follovving Rules of discerning I vvill lay these Grounds 1. That the Deuill cannot immediately operate either on the vnderstanding or vvill but only by imprinting nevv or disposing the Images already in the fancy or by mouing the sensitiue Appetite 2. By consequence if the lights imprinted in the vnderstanding by meanes of Rapts Visions c. doe direct to reall good as to the Loue of God Humiliâ—y c that the vvill entertaines these good Affections â—â—aâ— soule may prudently and rationally ascribe the cause to God 10. The Rules of discerning deliuered by both antient and moderne holy Authours are these vvhich follovv The First When the vvill is moued vvithout the ordinary precedent Action of the vnderstanding or Imagination and also in the same instant a certaine nevv light is communicated to the mind a Soule may be confident that it comes from the Diuine Spirit 11. The second Rule Good obseruation is to be made vvhether the Persons be Christianly disposed not much svvayed by Curiosity or Pride not addicted to Melancholy c Whether by such Fauours they be not inuited to say or doe some thing contrary to Catholick Truth Peace Obedience Honesty Puriâ—y Humility c And accordingly Soules are to iudge from vvhat principles they flovv 12. The third Rule Diuine Spirituall Vnions Visions c. are ordinarily of short continuance 13. The fourth Rule Apparitions of good Spirits although in the beginning they cause a trembling and amazement yet in the end the soule receiues courage and comfort finds herselfe illuminated inflamed vvith Deuotion and in great Peace Wheras vvhen the Deuill grovvs familiar vvith any though he appeare in neuer so fearfull and horrible shapes the Persons are not affrighted and he leaues them as he found them 14. The fifth Rule It is ordinarily the marke of a good Spirit 1. When he effectually shevvs that his Povver accompanies his Will as vvhen vpon his saying Feare not the Person presently becomes quiet 2. When his vvords are cleare intelligible and so delighfull that the soule doth diligently obserue and remember the pronunciation of euery vvord and syllable 3. When the Person thinks himselfe obliged to attend to vvhat is said 4. When the soule conceiues much more by those holy and Diuine vvords then in themselues they signify 5. When there remaines in the Soule an assurance that what is said shall certainly be effected c. All these are signes of a good Spirit saith S. Teresa 15. The sixth Rule The receiuing of any extraordinary outvvard fauours or Gifts as Roses Rings Iewells c. is much to be suspected vnlesse such things happen to soules of a long continued Sanctity and that they be rather miraculously reueyled after their Death then diuulged during their life The like iudgment is to be made of outvvard Characters imprinted on Bodies as the Name of IESVS Marks of our Lords Wounds c. 16. The seauenth Rule When Soules after the practise of long and seuere Austerities come to enioy much Peace and contentment both externall and internall especially if such Fauours be ouer-much in sense and not greatly relishing of the Spirit or if they be neuer so little vndecent c It is much to be feared that the deuill has a great influence vpon such a change And therfore such Persons ought to perseuere in feare and Pennance not trusting vpon their good vvorkes past but humbly beseeching God to preserue them from the Enemies Illusions 17. The eighth Rule Extasies that doe not produce considerable proffit either to the persons themselues or others deserue to be suspected and vvhen any marks of their approaching are perceiued the persons ought to diuert their minds some other way 18. The ninth Rule The appearance of obiects hovv beautifull and Celestiall soeuer ought not suddenly to be vvell-com'd nor affection to be placed vpon them For the Deuill hath bene permitted to take on him the shape euen of our Blessed Lord himselfe And if in such Visitations the persons feele any impure motions or fall into vndecent postures c. vvhatsoeuer reluctance they make against them they ought to iudge that they proceede from an ill Principle Yet if a soule being surprised vvith any seemingly glorious false apparition should either afford veneration or vnfitting Affection therto she ought not to be much deiected for vvhat is past since the Errour committed vvas only materiall 19. The tenth Rule It is very suspicious to see a Soule that is very young in a spirituall Course or that is not of extraordinary Purity to fall into Rapts c. For great Mortification vvith Prayer is requisite to make a soule ripe for the Diuine inaction 20. The eleauenth Rule It is no proofe at all of the vvant of Grace and Charity in Persons to be troubled vvith Diabolicall Apparitions c if therby there be vvrought in them no other ill effects besides
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 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
his vvill is reuealed by Superiours also very securely vvhen in other internall things or vvhich tend to Perfection vvithout the least vvrong yea to the great aduantage of Superiours he doth communicate his Light and Directions to vs So as that saying of the Apostles vvith vvhich they silenced the vvhole Ievvish Sanedrim namely That God is rather to be obeyd then man commanding contrary to God holds only vvhen it can euidently be demostrated as the Apostles then did by Miracles that such a Command did indeed come from God or that the thing commanded by man is certainly vnlavvfull 31. These things considered in all reason vvee ought to be so far from being deterred from publishing such Instructions as these because forsooth the frantick Spirits of this Age doe falsely make pretended Inspirations the cause and ground of all the miseries and mischeifes of late hapning in our Nation c. That for this very reason and motiue euery one ought to publish such vvholesome Doctrines the vvhich are the only possible meanes to vndeceiue them For vvhat other vvaies does there remaine to conuince them of their errours and Seductions dangerous to all mankind but most certainly pernicious to their ovvne soules Shall vvee tell them that there are no Inspirations at all vvee shall in so doing betray Christian Religion Shall vvee say Though there be Inspirations yet they are neuer to be marked neuer obeyed nor complyed vvithall Besides the ridiculous falsenes of the assertion vvhich vvill expose vs to their most iust contempt and hatred they vvill ouervvhelme vs vvith vnansvverable Texts of Scriptures and passages of holy Fathers What other thing then can be done but that acknovvledging both there are Inspirations and that vvee are obliged to correspond vnto them vvee should informe those vnhappy soules hovv to dispose themselues so as to be out of danger of Diabolicall illusions and to be in a capacity of receiuing Inspirations truly Diuine As likevvise vvith vvhat caution and Prudence but vvithall vvhat fidelity they ought to comply vvith them But especially vvee ought to demonstrate and inculcate this fundamentall Verity That the generall and most certaine Precepts of Humility Obedience Vnity and Peace must neuer receiue any preiudice by any pretended Inspirations or Illuminations since those which are truly from God doe establish and encrease all these vertues Yea that the Externall Order Authority and Subordination established by God in his Church by which alone it becomes one body and not a monstrous heape of vnlike vnproportionable members fighting and deuouring one another must be the Rule by which to examine and Iudge to pronounce sentence for or against all manner of Inspirations 32. Therefore insteed of an humane fruitlesse Policy of hiding such Diuine fundamentâ—ll practicall Truthes as these let vs sincerely faithfully and plentifully teach them And though it can neuer be preuented but that the Deuill vvill suggest to proud ambitious couetous or sensuall Spirits to dravv poyson from the most Perfect Doctrines of Catholick Religion yet then at least he and they vvill be the lesse able to seduce vvell-meaning Soules to ioyne vvith them yea by Gods Grace and Benediction vpon his Truth faithfully taught they vvill loose many such already seduced vvhen all their pretended Lights being confronted before the Sun of Diuine Verity and Holines vvill either vanish quite avvay or manifestly discouer themselues to be the Sulphurous gloomy lights of such wandring falling Starres as are mentioned by S. Iude to whom the tempest of darknes is reserued for euer 33. O therefore that it vvere Gods blessed vvill that they vvould be persvvaded to examine themselues their Instincts by such Characters such Signes so manifestly Christian Hoâ—y Perfect and secure as are here contained in this Treatise and accordingly iudge of their and our Inspirations In the first place here the only proper Disposition tovvards the receiuing of Supernaturall Irradiations from Gods holy Spirit is an Abstraction of life a sequestration from all businesses that concerne others and an attendance to God alone in the depth of the Spirit Whereas their Lights come neuer more frequently then vvhen either being alone they yeild to discontented vnquiet Passions and murmurings about the behauiour and Actions of others Or vvhen in close meetings and Conspiracies they vent such Passions by Inuectiues against the Gouernours of the Church or State 2. The Lights here desired and praied for are such as doe expell all Images of Creatures and doe calme all manner of Passions to the end that the Soule being in a vacuity may be more capable of receiuing and entertaining God in the pure fund of the Spirit Whereas their Lights fill them vvith all tumultuous disquieting Images and Phantasmes concerning the supposed miscariages of all others but themselues and not only heighten their Passions but vrge them to most terrible desolating Effects 3. The Prayer here acknowledged to be the most effectuall Instrument to procure Diuine Light is a Pure Recollected intime Prayer of the Spirit Whereas the Prayer that they glory in is only an acquired ability and sleight to talke earnestly to God before others oft thereby to communicate their Passions discontents to their Brethren 4. Here are no new speculatiue Verities or Reuelations of Mysteries pretended no priuate nevv-found-out Interpretations of Scriptures braggd of Wheras amongst them euery day produces a nevv fancy which must gather Nevv CoÌ„pany 5. Here the established Order of Gods Church the Vnity essentiall thereto is not preiudiced Yea the Inspirations expected and obtained by Pure internall Praier doe more firmely and vnalterably fixe soules vnder this Obedience and to this Order and Vnity Insomuch as vvhatsoeuer pretended Lights doe endanger the dissoluing of Vnity or doe crosse lavvfull Authority or shall be reiected by it they are presently suspected and extinguished Wheras those mens Lights teach them nothing so much as to contemne oppose all externall Authority and to dissipate Vnity dispersing the Body of Christianity into innumerable Sects and Conuenticles 6. Our Lights teach vs to attend only to God and our ovvne soules and neuer to interesse our selues in any care or employment about others till euidently Gods Inspirations force vs and externall Authority obliges vs therto Wheras their Lights render them incapable of Solitude and thrust them abroad to be Reformers of others being themselues impatient of all Reformation and Contradiction 7. Our Lights make vs to feare and auoid all Supereminence and Iudicature all sensuall pleasures desires of Wealth Honour c. Wheras their Lights engage them violently deeply in all these carnall and secular vvaies and for the attaining to these in Tumults Sedition Bloushed and Warre In a word in all manner of actions and designes most contrary to the Spirit of Christianity 8. And lastly Our Lights if they should chance sometimes to be mistaken by vs no harme at all vvould accrevv to others and not any eonsiderable preiudice to our selues because as hath bene said the matters
that yet are not very capable of making a good choice Hovveuer euen such as far as is allovved ought to vse their best endeauours hoping that God vvill blesse such their care for the aduancement of their Spirits Notvvithstanding such ought vvithall to take heed that from too nice a curiosity in chusing there doe not follovv any disquiet in the families vvhere they liue if seuerall Persons should be zealous each for a particular Directour as S. Hierome chides a Mother and a Daughter that vpon such an occasion separated from one another Therfore in such a case a good soule that vvill preferre peace before the contenting her mind may of all others rely vpon God assuring her selfe that He vvill in a speciall manner assist and conduct her supplying all other vvants And particularly such an extraordinary Diuine assistance may be most confidently expected by vvell-disposed soules in Religious Communities vvhere such freedome of chusing is not permitted For as Rusbrochius sayth God will rather send an Angell from heauen then that such humble obedient and sincere soules relying vpon him shall want due helpes Therfore such as forbeare a sollicitous searching after a Directour either for the preuenting inconueniences or out of an humble sincere apprehension of the danger of erring in the Choice or a Religious regard to the preiudice it might cause in a Community to peace and good order c such may vvell hope that God vvill not permit them to be loosers thereby Yea moreouer such as in the forenamed Cases thinke they haue a true occasion and that they may iustly doe it for the quietting of their Consciences resoluing of their doubts c had neede be very vvary that they proceede sincerely and that they really seeke their spirituall proffit and not naturall contentment For as our Venerable F. Baker in a certaine place aduiseth It is not sufficient to any Soules that it is permitted by the Lavves of the Church at certaine times to require a Speciall Directour vpon a consideration of the expedience and necessity that some soules in some circumstances may haue But they are to consider vvhether their case haue these circumstances and vvhether they doe truly make vse of the said Permission for the right end 41. A second Point in the same chapter supposed to deserue explication vvas that Assertion That a Deuout Soule once set in a good and proper way of Prayer after she has made some progresse in it ought not to haue recourse ordinarily to a Directour but that she should practise the following of Gods Directions c. On the Contrary it vvas supposed that till a soule haue made some considerable progresse in the Prayer of the Will she vvould not be subiect to Illusions and therfore had thence forvvard most neede of Aduice from a prudent Guide But this difficulty is cleared tovvard the latter end of the third Treatise vvhere is taught That in the case and perill of Illusion vpon an opinion of some extraordinary Illuminations c it is necessary that Soules though neuer so much aduanced should distrust their ovvne iudgment and neuer presume to adde beleife vnto and must lesse put in execution any thing suggested by any Illuminations true or pretended vvithout the aduice and consent of Superiours and Directours But as for the ordinary practises of an Internall Life as Prayer and Mortification c is is very requisite that soules should be taught as soone as may be to quit an assiduous dependāce on Externall Guides from vvhence vvould follovv nothing but sollicitudes distractions c. There is a parallell Aduice though in somevvhat a different Case in 3. Treat 4. Sect. 3. Chap. § 36. 37. vvhere in a Discourse concerning Rapts and the like extraordinary Fauours it is said of Perfect Soules that they may iudge of those matters by their owne supernaturall Light c. that they are not so absolutely obliged to resigne their iudgments and Wills to others as vtterly to neglect their owne proper Call receiued from God c. By vvhich vvords is not meant that any Soules though neuer so Perfect should be exempted from the obligation of submission to Superiours iudging or ordaining concerning any such Diuine Fauours But only that such Perfect Soules neede not so oft to haue recourse for Aduice about such matters but may proceede by that Diuine Light communicated to them Whereas the imperfect ought neither to yeild beleife nor execution further then they haue Aduice and Order for Now vvho vvould find fault vvith S. Teresa S. Catherine of Sienna c if they should forbeare consultations after euery Rapt or Reuelation hauing formerly bene sufficiently vvarranted by Superiours c 42. In consequence to the story of V. R. F. Balthazar Aluarez his Account giuen of his Prayer to his Generall mentioned in the 3. Treat 1. Sect. 7. Chap. at the latter End vvhere a relation is made of the Generalls Orders requiring all Superiours to direct and assist the younger Religious among them so as that they might high y esteeme and in their practise follow the manner of Prayer most suitable to their Institute prescribed in their Exercises I thinke my selfe obliged to acquaint thee deare Reader that by two Bookes published of late by two RR. FF of the Society and perused by mee since the vvriting and printing of that passage I doe find that the sayd Orders of the Generall are not at least of late so rigidely interpreted as formerly they vvere 43. The Authours of sayd Bookes vvritten in French are R. F. Ant. Ciuoré and R. F. Andr. Baiole In vvhich the vvhole Doctrine of this Booke especially concerning the Excellency of Affectiue Praier beyond Discoursiue is most copiously and strongly asserted yea and moreouer the Instructions concerning the necessity of attending to and following Diuine Inspirations as likevvise waies prescribed to distinguish them from false suggestions of the Deuill or corrupt Nature are so largely clearely and euen in the very Phrases of this Booke deliuered by the former of the tvvo in his Booke called Les Secrets de la Science des Saincts Tr. III. cap. IX from p. 402. to p. 486. that it not being credible that he had seene our V. F. A. Bakers Writings vvee may rationally in ferre that vvhat he vvrites vvith such extraordinary exactnes proceeded from a deepe and experimentall knovvledge of these Internall and secret pathes of Contemplation 44. So that no doubt there are many Deuout Persons in the Society vvhich not being engaged in many externall Employments and enioying consequently both a Solitude and Liberty of Spirit greater perhaps then vvill be afforded in many Communities by Profession purely Contemplatiue doe permit themselues to the Diuine Conduct make vvonderfull progresse in these Diuine Wayes 45. True indeede it is that the other Authour F. Ant. Baiole seemes to maintaine that the Spirituall Exercises according to the intention of S. Ignatius vvill by practise become a Praier of Contemplation and Mystick Vnion An Assertion in
and likevvise the security and benefitt of being but truely in the vvay to Perfection though she should neuer attaine to it in this life 6. First therfore to demonstrate that the vvay to Perfection must needs be long and tedious euen to soules vvell disposed therto both by nature and education for to others it is a vvay vnpassable with out extreme difficulty this will easily be acknowledged by any well-minded soule that by her owne experience will consider how obstinate inflexible and of how glewy tenacious a nature corrupt selfe-loue is in Her How long a time must passe before she can subdue any one habituall ill inclination affection in her selfe What fallings rising againe there are in our passions corrupt desires in somuch as vvhen they seeme to be quite mortified almost forgotten they vvill againe raise themselues combat vs vvith as great or perhaps greater violence then before Novv till the poysonnous roote of selfe-loue be vvithered so as that vvee do not knovvingly and deliberatly suffer it to spring forth beare fruit for vtterly killd it neuer vvill be in this life till vvee haue lost at least all affection to all our corrupt desires euen the most veniall vvhich are â—llmost infinite perfect charity vvill neuer raigne in our soules and consequently perfect vnion in spirit vvith God cannot be expected For Charity liues grovves according to the measure that selfe-loue is abated and no further 7. Soules that first enter into the Internall vvaies of the spirit or that haue made no great progresse in them are guided by a very dimme light being able to discouer and discerne only a fevv grosser defects inordinations but by perseuering in the exercices of mortification prayer this light vvill be increased then they vvill proportionably euery day more more discouer a thousand secret and formerly inuisible impurities in their intentions selfe-sekings hypocrisies and close designes of Nature pursuing her ovvne corrupt designes in the very best actions cherishing Nature one vvay vvhen she mortifies it another and fauouring pride euen vvhen she exercises humility Now a cleare light to discouer all these almost infinite deprauations not only in our sensitiue Nature but also in the Superiour soule vvhich are far more secret manifold dangerous and a courage vvith successe to combat ouercome them must be the effect of a long continued practise of praier mortification 8. The vvant of a due knovvledge or consideration herof is the cause that some good soules after they haue made some progresse in Internall vvaies become disheartned and in danger to stop or quite leaue them For though at the first being as vsually they are preuented by God vvith a tender sensible deuotion vvhich our Holy Father calls feruorem Nouitium they doe vvith much zeale as it seemes to them vvith good effect begin the exercises of mortification praier Yet aftervvard such sensible feruour tendernes ceasing as it seldome failes to doe by that nevv light vvhich they haue gotten they discerne a vvorld of defects formerly vndiscouered vvhich they erroneously thinke vvere not in them before vvherupon fearing that instead of making progresse they are in a vvorse state then vvhen they begun they vvill be apt to suspect that they are in a vvrong vvay This proceeds from a preconceiued mistake that because in times of light deuotion the soule finds her selfe caried vvith much feruour to God and perceiues but small contradictions and rebellions in inferiour Nature that therfore she is very forvvard in the vvay to Perfection Wheras it is far othervvise For Nature is not so easily conquered as she imagins neither is the vvay to Perfection so easy and short Many changes she must expect many risings and fallings some times light and some times Darknes sometimes calmnes of Passions and presently after it may be feircer combats then before and these successions of changes repeated God knovves hovv oft before the End approacheth 9. Yea it vvill likelie happen to such Soules that euen the formerly vvell knovven grosser defects in them vvill seeme to encrease and to grovv more hard to be quelld after they haue bene competently aduanced in Internall vvaies And the reason is because hauing sett themselues to combat corrupt Nature in all her peruerse crooked impure desires and being sequestred from the vanities of the vvorld they find themselues in continuall vvrestlings and agonies and vvant those pleasing diuersions conuersations recreations vvith vvhich vvhilst they liued a secular negligent life they could interrupt or putt of their melancholick thoughts and vnquietnes But if they vvould take courage insteade of seeking ease from Nature further then discretion allovves haue recourse for remedy by Praier to God they vvould find that such violent Tentations are an assured signe that they are in a secure happy vvay and that vvhen God sees it is best for them they shall come of from such combats vvith victory comfort 10. Novv as from the consideration of the tediousnes of a perfect vniuersall mortification of the corrupt affections of Nature it does appeare that Hasty Perfection is not ordinarily to be expected And vvhere there are appearances of extraordinary lights supernaturall visits in soules not throughly mortified it is to be feared that there hath bene some secret exorbitancy in the proceedings of such soules some deeply rooted Pride c. vvhich hath exposed them to the Deuills Illusions so that then state is very dangerous The like vvill appeare if vvee cast our eyes vpon the Nature degrees of Internall Praier in the Perfection of which the End of a Contemplatiue life which is perfect vnion in Spirit vvith God doth consist 11. For a soule must 1. ordinarily speaking passe through the vvay of externall and imaginary Exercises of Praier in the vvich she must tarry God knovves hovv long yea vvith out a discreete diligence and constancy in them she may perhaps end her daies therin 2. Then vvhen her affections doe so abound and are sufficiently ripe so as that discourse is not needfull or becomes of little efficacy she is to betake her selfe to the exercise of the vvill in the vvhich a very long time must ordinarily be spent before she can chase avvay distracting grosser Images and before the Heart be so replenished vvith the Diuine Spirit that vvithout any Election or deliberation it vvill of it selfe almost continually breake forth into Aspirations pure eleuations of the Superiour will 3. Being arriued to this happy state only God knovves for hovv long a time she is to continue therein there being almost infinite degrees of aspirations each one exceding the former in Purity before she be ripe for the Diuine Inaction 4. And hauing gotten that a very long time is like to be spent very oft in most vvofull obscurities and desolations before she arriue 5. To the State of Perfection Novv all these degrees of Praier are to be attended vvith proportionable degrees
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
a foolish pronenes to discouer their interiour nor vvithout a iust necessity continue to seeke Instructions from vvithout nothing vvill excuse it but the vvant of Internall light in some speciall Doubtfull cases then also they hauing an Internall Inspiration motion to seeke it from others In vvhich case it is indeed their Diuine Internall Maister that they obey vvho speakes vnto them by the externall Directour appoynted vnto them by God The deuout reader may further see vvhat the forementioned Excellent Authour of SCALA PERFECTIONIS sayes to this purpose in the 2. Part 91. Chapter as likevvise the Authour of the Booke called the Clowd of vnknowing chap. 49. 54. 3. Novv to the end to enable the soule to make a good choyce I meane such a soule as hath freedome to make her ovvne choice I vvill set dovvne the Qualities necessary to be found in a good Directour by vvhich title I doe not meane simply a Confessarius that is only to heare faults confessed to giue Absolution there an end for the ordinary Qualities of learning prudence are sufficien therto But by a spirituall Directour I intend one that besides this is to instruct the Disciple in all the peculiar duties of an Internall life that is to iudge of her propension to contemplatiue vvayes that can at least teach her hovv she may fitt herselfe vvith a degree of Prayer proper for her that knovves all the degrees of Internall prayer can determine hovv long she is to remaine in such a degree vvhen to change it for an higher That can iudge vvhat employments c. are helpfull or hindring to her progres in Internall vvayes But especially that can teach her hovv to dispose herselfe to hearken to follovv Gods Internall teaching to stand in no more need of consulting her Externall Directour c. Such are the proper offices of a guide to enable him vvhereto there are generally by Spirituall vvriters required three principall Qualities 1. a good naturall Iudgment 2. Learning 3. Experience 4. But because it is scarse to be hoped for in all places for all soules to find a Directour absolutly perfect Qualified vvith all manner of fitting conditions Therfore the said Writers doe dispute vvhat quality is the most necessary to make a Directour capable of a sufficient discharge of his office Novv for as much as concernes the first condition to vvit a good naturall Iudgment though by all it be acknovvledged to be insufficient alone yet is it so absolutely necessary that without it no considerable experience can be atteined Learning if it be ioyned vvith an extrauagant capricious spirit vvill proue rather pernicious then aduantageous Therfore the Question remaines betvveene Learning experience vvhether of the tvvo is the more necessary 5. But truly this scarce deserues to be a questiō For though for the assoyling of ordinary Doubts cases of conscience as about fasting saying the Diuine office Confession Restitution c learning be the principall condition to be looked after in one that is to be a Guide for such purposes Notvvthstanding since the Office of the spirituall Directour that novv vve seeke after is to be exercised in such Internall matters of the spirit as hath bene said to vvit Contemplatiue prayer Attending to diuine Inspirations c it is the resolute iudgment of Gerson Auila S. Teresa B. Iohn de Cruce Seraphinus Firmanus c that no trust is to be giuen to learning vvithout experience but much to experience though vvithout learning And to this purpose it is obseruable that for the most part the Instruments that God hath bene pleased both in ancient moderne times to employ in the Instructing guiding of soules to the perfection of contemplatiue Prayer haue bene persons of small learning but great experience such as vvere S. Anthony S. Benedict S. Francis S. Teresa c 6. No learning therfore that may be got by study reading though of all the contemplatiue bookes that novv are extant will alone serue to enable any one to be a competent Directour for Internall liuers But there is necessary Experience practise in the same Prayer other internall Exercises that are to be taught for neuer so many yeares spent in discoursiue Prayer vvill little auayle to qualify any person to become a proper proffitable Directour for soules that tend to Contemplation as all inclosed Religious men vvoemen are obliged to doe 7. Yea it is much more safe for a vvell-meaning soule to trust to her ovvne internall light though obscure to such Instructions as bookes vvhich treate of such kind of Prayer vvill afford her or else to the guidance of a vertuous humble-minded Directour vvho though he haue but a very small Proportion either of Experience or learning yet out of humility vvill not assume vnto himselfe Authority to iudge of things aboue his reach but vvill incourage the soule either to seeke out one more intelligent or to follovv the directions of her ovvne spirit illuminated by grace then to confide in such directours as beleiue vvould faine haue the vvorld doe so too that the Spirituall Exercises are the most perfect kind of Internall prayer by consequence vvhose best aduises vvill be to make her suspect all tracts inuitations vvhervvith God shall dravv her to a more sublime quiet pure prayer in spirit from vvhich such Directours vvill pluck her dovvne to multiplicity distraction vnquietnes the best Prayer that they can teach being that vvhich is exercised more grossely in the Imagination in figuring of seenes postures representations or by curious painfull Discourses in the vnderstanding fettring her likevvise vvith nice formes methods in Meditation both very insupportable also vnproffitable yea pernicious to the designe of such soules that tend to contemplation though very good proper for those vvho liue Actiue liues What orders can such Directours giue touching the true vse of Aspirations of vvhich there is great varietie or concerning other subtile pure eleuations annihilations or internall reposefull silent prayers of the spirit And much lesse helpe is to be expected from them in the case of those strange in explicable Priuatious the vvich are of infinite variety befalling to many soules highly aduanced in Contemplation 8. What a misery therfore is it to see Contemplatiue Orders yea euen those of the greatest solitude Abstraction of life affording them so great aduantages for Contemplation to seeke Rules for Contemplatiue prayer from those whose profession is so absolutely contrary thereto And the more that such incompetent Directours are practised aduanced in skill about their owne Exercises the more vnfit are they to become guides to Contemplatiue spirits the more dangerous is it to rely vpon them for such Experience ioyned with learning vvill make them confident that their owne way is the very best for all zealous to draw all others to a liking admiration of it Most certeine it
is that this is the very cause why not only the spirit of Contemplation but euen the knowledge almost of it is againe lost in many CoÌ„templatiue Orders notvvithstanding so fevv yeares are past since it vvas reuiued by those eminent lights S. Teresa B. Iohn de Cruce Barbanzon c. 9. I may truly say that neither naturall Indgment learning nor experience all together are absolutly sufficient to qualify a person for the employment of guiding soules in all cases in the Internall vvaies of the spirit but very oft an actuall supernaturall illumination vvill moreouer be requisite necessary though true it is that experienced Persons haue great aduantages beyond vvhat vvitt or learning can afford And such for matters beyond their experience no doubt vvill often remit soules to God their ovvne obseruation The vvhich is a quality office not to be expected from persons that bring no better endovvments vvith them to the managing of Contemplatiue soules but only subtilty of vvit learning or experience in a quite different much inferiour exercise of Prayer such experience being as I said rather a disaduantage for such vvill resolue all cases though the Directions they giue must needs be improper yet they vvill be very absolute in requiring obedience Wheras a person experienced in the same Internall vvayes being humble vvithall for else saith Auila he also vvill probably be faulty too though he be not in all cases able to giue a resolute Iudgment yet finding his ovvne Deficiency he vvill make a doubt of the matter therpon out of humility vvill not scorne but rather be desirous to consult take aduise from others more able to resolue 10. Herpon it is that S. Teresa as it is recorded in her Life much coÌ„plaines of the hurt that such resolute in sufficieÌ„t teachers did to her vvill doe to others And Thaulerus vvorthily stiled an illuminate Doctour professeth of himselfe in a certaine SermoÌ„ that vnles he were specially illuminated by God for the solution of a doubt proposed to him he would remit the party to God himselfe to be instructed in prayer what to doe And let not such an one doubt saith he but that God will be his faithfull counseller Moreouer he finds great fault vvith those arrogant persons that reprehend soules for suffring themselues to be guided by the Instincts internall lights motions proceeding from Gods spirit for their calling such by the titles of New spirits or pretenders to extraordinary illuminations whereas saith he those that take all their instructions from persons bookes will with very small successe pursue the waies of the spirit 11. It is a miserable thing to see hovv this Employment of directing soules vvhich aboue all other is most difficult exceedeth euen the ability of an Angell yet out of an ambitious humour is inuaded by persons wholly vnfitted for it that vvithout any vocation from God voluntarily vndertake it So that no meruaile it is if so little good come from such Intruders Not one of a thousand saith Auila is capable of so sublime a taske Nay saith the holy Bishop of Geneua not one often thousand And most certeine it is that those vvho so freely offer themselues to so Diuine an employment doe therby shevv themselues to vvant the most necessary qualifications to vvit Humility a true knovvledge of its difficulty therfore their directions are most to be suspected 12. Herevpon Thaulerus saith that a soule intending perfection ought to seeke out an experienced seruant of God though it cost her a iourney of many German miles But saith he if such a freind cannot be found then vvill a simple Confessarius serue though neuer so ignorant For euen by such men doth the Holy Ghost speake by reason of their office so that they may securely be submitted to obeyed euen in things vvhich they doe not vvell vnderstand 13. If a soule that is fearfull scrupulous be to chuse a Directour she ought to auoyd one of the like temper for passion vvhich blinds the seeker vvill also blind the Directour so the Blind will leade the blind 14. It is not necessary that the Persons consulted vvith about Difficulties concerning Internall Prayer should be learned or in Holy Orders except Doubts concerning matters of Faith of Cases of Conscâ—ence interuene For though Lay-persons vvoemen be not allovved by the Church to preach publickly yet are they not forbidden to giue priuate Instructions in matters of that nature to any that shall haue recourse to them And of the good successe of such Instructours vve haue diuers examples as in the Lay man that conuerted Thâ—ulerus a learned Doctour a Religious man and likevvise in S. Catherine of Siena S. Teresa c And in a vvell gouerned Monastery of vvoemen vvhere a good course of Internall prayer approved by Superiours and Learned Divines is once vvell setled it is very expedient that Instructions concerning it should rather come from Superiours vvithin Because otherwise by reason of the frequent change of Directours perhaps of contrary spirits many of them little practised in such Prayer soules will be gouerned vncertainly be in danger to be put out of their vvay 15. Though it seeme euidently more reasonable more proportionable to the spirits of persons professing a Religious state to be conducted by others of the s ne Profession Caeteris paribus then by such as are strangers therto Yet scarse any Directours can be found more improper for such supposing that they tend to Contemplation then are Religious Guides of Actiue spirits that knovv no further of prayer then Meditation that shevv more Zeale for an exact obseruance of Ceremonies or a multiplying of externall voluntary Austerities the vvhich of themselues vnlesse they be guided by Gods Spirit haue no speciall influence on the spirit but only serue either for an outvvard shevv of rigour or for keeping soules from mispending the time then for the more essentiall internall Duties of prayer solitude of spirit Interiour Mortification c Much more proffitable to such soules vvould be a Directour though not of any Religious Profession that vvould impose on soules only such Austerities as are essentially necessary to an Internall life such as are perfect Abstraction silence solitude conuenient abstinence c And for other matters not much necessary nor much effectuall leauing them in a due moderate Liberty of spirit especially such as vvill not impose on them any formes of Mentall Prayer hovveuer liked or practised by themselues but for such matters rathet leauing them to the conduct of Gods holy spirit that vvill not torture them vvith painfull iterated coustumary Confessions c 16. And vvhereas it vvill be perhaps obiected that probably such Directours being strangers as to the speciall distinctiue spirit of such an Order or Community may endanger in their disciples a losse of the said spirit I must professe that I vnderstand not vvhat is meant by
that so much talked of spirit of an Order nor hovv seuerall Orders though neuer so much distinguished by habits or certaine externall practises if their profession be to tend to Contemplation can haue any more then one spirit vvhich directs them to make their principall designe to be the seeking of God in his Internall vvayes of Diuine loue for that only end besides conformable Prayer to practise such obseruances mortifications as vvill best promote this designe And surely this good spirit of Religion contemplation a good Directour of vvhat Profession soeuer vvill very studiously endeauour to aduance yea moreouer vvill no doubt oblige his Disciples to be very Regular zealous in the obseruance of all good ordinances of the Community principally of the Rule according to their professioÌ„ made Instructing them vvithall hovv they may vse such things for the aduancing of their spirit the seruice of God although in the meane time perhaps he be not cunning in all the particular Obseruances that belong to them and little or nothing at all to him 17. All soules that liue in Contemplatiue Orders are nor naturally fitted for Contemplatiue vvayes nor the seeking of God in spirit Those therfore that haue not indeed are not capable of much light in their Interiour and so are not so fit to be guided by Diuine Inspirations doe the more need to haue certeine Rules from vvithout at least for the exteriour And for such it is Gods vvill and direction that they should more depend on Externall Guides 18. He that takes vpon him the office of a spirituall Directour saith Thauâ—erus ought for some reasonable space of time to conuerse vvith his Disciples especially at the beginning for a fevv transitory Conferences vvill not suffise to giue him light concerning their propensions dispositions that he may fit them vvith a degree of Prayer proper for them both for the present future And his principall care must be to set them in such a way as that they may not need to haue much recourse vnto him aftervvard the vvhich is done by giuing them generall Directions about their prayer especially how therby to dispose themselues to receiue light from God whose InspiratioÌ„s ought for the future to â—e their principall Rule especially for the Interiour And for the practising in particular according to the generall Directions giuen the Disciples must vse their ovvne iudgment for a helpe they may also make vse of such Instructions as they may find in bookes so far as they shall be proper for their spirit But in cases when neither their owne Iudgment nor bookes will helpe them if the difficulty be of greater moment they may againe haue recourse vnto their Directour 19. And in this sort are writers that speake much of the necessity of an Externall Directour to be vnderstood For if such necessity were to last alwaies good soules should be obliged to spend their whole liues in conferring with Directours from whence vvould follovv continuall sollicitudes scrupulosities dangerous distractions c. most contrary to an Internall spirituall life vvhich ought to be a state of much repose cessation introuersion a continuall attendance vnto vvhat God speakes vvithin vnto a soule who if soules vvill humbly faithfully depend on him vvill cleare resolue difficulties vvhich Externall maisters vvill neuer be able to penetrate into But it is too generall an humour in Directours novv adaies to make themselues seeme necessary vnto their disciples vvhom hey endeauour to keepe in a continuall dependance to the great preiudice of their progres in spirit besides many other inconueniences not needfull to be mentioned particularly 20. A soule thar has recourse to an Instructour prouided by God for her or that vsing her best aduice she hath made choyce of must deale freely plainly candidly vvith him conceiling nothing necessary to be knovvne by him his Directions she must follovv in all things assuring herselfe that if she doe so in the simplicity of her heart as in obedience to God himselfe God vvill enlighten him so that she shall not be mislead 21. The gift of discerning spirits is so necessary to a spirituall Guide that except therby he be able to fit a soule vvith a sort degree of prayer suitable to her naturall disposition not tying all soules to begin according to any generall methods for none such can be perscribed but vvill be preiudiciall to some vnlesse he teach her hovv she may become illuminated vvithout him by God alone by the meanes of Prayer abstraction of life vvhervvith the mists of Images passions being dispelled a light vvill spring forth in the soule far more cleare certeine then any that can come from humane instructions not all the Instructions of men Angells ioyned vvith all mortifications imaginable vvill be able to bring a soule to Contemplation For seldome or neuer doth God vvorke contrary to our naturall complexions And till soules come to exercises in spirit prayer infused by God alone they are far from Contemplation 22. Novv at the first it is very hard for any Directour to knovv exactly the secret Inclinations of imperfect soules vvhich are so infinitly various And therfore for the most part their Instructions about prayer attendaÌ„ce to Diuine Inspirations must be generall the vvhich the disciples themselues must make a particular vse of by obseruing their ovvne abilities inclinations by marking vvhat more particular formes of Prayer c. suite best vvith them doe them most good And this if they be not able in a reasonable manner to doe or if they haue not the courage to abide in a vvay in vvhich they are put it vvill be in vaine for them to proceede in those secret Internall vvayes 23. If the vvay vvherein a soule is put hath made a reasonable progres be indeed proper for her there vvill be little need of frequent recourse vnto her Directour Neither ought he to examine her about her Internall Exercises of vvhich he may iudge vvell enough by her externall comportment for it is impossible for a soule to be in a vvrong vvay interiourly but of it selfe it vvill breake out exteriourly especially to the eyes of those vvho themselues are in a right vvay as the Spirituall Directour is supposed to be And there is scarce any more certeine signe that a soule is not interiourly in a good vvay then is her being forvvard to trouble her Directour vvith multiplicity of Questions doubts her readines to discouer her Interiour to others vvhom she has heard or does beleiue to be skilfull in Spirituality 24. The Images internall Distractions raised by impertinent consultations about the Interiour are of all other most pernicious For distractions from vvithout are but superficiall vvhereas those being hatched bred vvithin the soule from some secret ill qualities as feare scrupulosity curiosity c. they are more profound destructiue to true Recollection
25. The generall remedies against almost all difficulties are these tvvo 1. Riddance 2. Patience The former consists in affording to the soule some ease latitude as far as a good conscience vvill permit in such things as are apt to perplexe vvel-minded tender soules as Confession Saying of the Office obligation to the ordinances of the church some kind of tentations In all vvhich things such soules are to be taught to neglect transcend scrupulous nicity they are likevvise to be prudently freed from the practise of Coustumes not obligatory And this remedy is proper against scrupulosity disintangling the soule from many snares vvhich othervvise vvould proue a great hindrance to her The other remedy of patience abiding is reasonable in case of Aridities Desolations other such discouragements in an Internall life In vvhich cases the deuout soule is to be exhorted to behaue herselfe as vvell as she can to be quietly resigned for vvhat vvith all her industry she cannot helpe Aboue all things she is to be heartned to pursue couragiously her appoynted Recollections in despight of all such oppositions raised by the deuill or corrupt nature permitted by God for her good The vvhich if she doe she vvill either disperse these tentations or obteine a Diuine light to perceiue that the vvay both most proper most secure by vvhich God purposes to leade her to Perfection is the way of Aridities obscurities as B Iohn de Cruce teaches in his Treatise called Mount Carmel And vvhen she once perceiues this then they vvill not only be supportable but euen acceptable to her Hovveuer if a soule did knovv or could be persvvaded hovv much better it vvere for her to suffer a little bitternes arising from such difficulties or perplexities then to hasten for a remedy by seeking helpe from others or by turning herselfe to vnnecessary solaces in creatures And also vvith vvhat confidence she might expect satisfaction from her Internall Maister if she vvould seriously by Prayer seeke to him she vvould saue both herselfe her Directour much trouble inconuenience 26. The instructour must vse great vvarines that he doe not raise doubts scruples in his Schollers minds by mouing needles indiscreet Questions or by impertinent discourses concerning spirituall matters for therby he may come to raise such doubts as himselfe shall not be able to resolue to put them so far out of their way as perhaps they vvill neuer be able to find it againe Therfore in ordinary conuersations it is more fit that the subiect of discourse should be some externall indifferent matters vvherein the parties are not much concerned then such as regard the Interiour Experience shevves hovv much inconuenience doth come to soules by the conuersations of such as are great pretenders to skill in Spirituality therfore out of vanity or a mistaken charity are apt vvhen there is no need to be offring Instructions about spirituall matters 27. Some soules doe see their vvay before them far better then others therfore doe moue fevvuer Questions The Instructour therefore is to behaue himselfe tovvards them all according to the quality need of each spirit allvvaies remembring that his office is not to teach his owne way nor indeed any determinate way of prayer c but to instruct his disciples how they may themselues find out the way proper for them by obseruing themselues what doth good what causeth harme to their spirits In a word that he is only Gods Vsher must lead soules in Gods way not his owne 28. Of all other spirituall persons it concernes woemen especially to be very sparing in consultations vvhen necessity requires to be breife in deliuering their difficulties for othervvise many inconueniences vvill follovv as 1. losse of time both to the disciple Instructour 2. Distractions far more hurtfull then if they vvere busied about the most encombring Employments of the Community 3. danger of multiplying nevv perplexities by fearing that they haue not giuen a full a right account of themselues c Besides one difficulty vvill be apt to beget a nevv one so that instead of seeking peace by disburdening of the conscience by their indiscretions they may come both to trouble the peace of their Instructours to plunge themselues in incurable perplexities obscurities of mind 4. great cause there is to feare that there may vpon such occasion of vnnecessary consultations ensue dangerous familiarities freindships vvith such as may proue very vnfit counsellours Thervpon S. Francis Xauerius saith that seldome was there so much good to be expected from the frequent treaties betweene Persons of different sexes as there was perill in them to both 29. This may suffise concerning the qualities office of an externall Directour As for more speciall Duties belonging to him in more particular cases as scrupulosities mortifications c. it shall be treated vvhen vve come to speake of such particular subiects As likevvise of the obligation of Superiours about the promoting the spirituall good of their subiects soules although they be not consulted vvith in the nature of spirituall Guides somevvhat shall be said in the follovving Discourse concerning the state of a Religious profession CAP. III. § 1. Of Reading which is next to Prayer § 2. Some bookes may be read for Diuersion § 3. But spirituall bookes only for the soules proffit § 4. 5. Bookes proper for Contemplatiues c. § 6. Not to stop in obscure places § 7. Not to practise Directions but such as are suitable to the spirit § 9. 10. Extraordinary practises of Saints in mortifications not to be imitated without great caution § 11 Why Mystick Authours seeme to write diuersely § 12. Some Authours indiscreetly require Perfection at first § 13. Reading must giue way to Prayer § 14 how mortification is to be practised in Reading § 15. 16. Diuine inspirations to be obserued in applying Instructions And particularly of those in this booke § 17. A soule following God may without bookes or Instructours be lead to perfect Contemplation 1. A Second meane by vvhich the Diuine spirit teacheth deuout soules is the reading of Pious bookes And this exercise I esteeme for vvorth spirituall proffit to be next vnto Prayer 2. As for ordinarly bookes as Ecclesiasticall story c it may be permitted to soules euen in Religion to read them for an innocent Diuersion Recreation so that be not the principall end but that the Intention further be by such diuersion to dispose a vveary soule the better aftervvards to pursue her internall Exercises And this Permission novv is the more reasonable since that in Religious communities of men bodily labour is allmost out of date in place thereof reading study hath succeeded as novv the principall dayly Employment of Keligious persons vvho liuing much lesse Abstracted from the vvorld are almost forced to comply vvith the customes of the present times in vvhich learning is so valevved so
abounding 3. But as for Spirituall Bookes the Intention of an Internall liuer ought not to be such as is that of those vvho liue extrouerted liues vvho read them out of a vaine curiosity or to be therby enabled to discourse of such sublime matters vvithout any particular choyce or consideration vvhether they be suitable to their spirit for practise or no. A Contemplatiue soule in Reading such bookes must not say This is a good booke or passage But moreouer This is vsefull proper for mee by Gods grace I will indeauour to put in execution in due time place the good instructions conteined in it as far as they are good for mee 4. For such soules the bookes most proper are these follovving Scala perfectionis vvritten by F. Walter Hilton The Clowd of vnknowing vvritten by an vnknovvne Authour The secret Paths of Diuine loue as likevvise the Anatomie of the soule vvritten by R. F. Constant in Barbanson a Capucin The Booke entitled Of the threefold will of God vvritten by R.F. Benet Fitch alià s Ganfield a Capucin likevvise The vvorks of S. Teresa of B. Iohn de Cruce likevvise Harphius Thaulerus Suso Rusbrochius Richardus de S. Victore Gerson c. And of the Ancients the Liues of the Ancient Fathers liuing in the Deserts Cassian his Conferences of certaine Ancient Hermites recommended particularly vnto vs by our Holy Father S. Basiles Rules c. Then for soules that tend to perfection in an Actiue life Bookes most proper are The vvorkes of Rodriguez of perfection The duke of Gandy Of good workes Mons de Sales Ludouicus de Puente c. And lastly bookes of a mixed nature are Granatensis Blosius c. Indeed fevv spirituall bookes there are vvherin there is not an intermingling of such Instructions Novv I should aduise soules in an Actiue life not at all to meddle vvith Instructions belonging to Contemplation but applying themselues to the precepts exercises of an Actiue life to vse them in Order to the end therof the Perfection of externall Christian Charity 5. In all spirituall bookes as likevvise in all that treate of Christian morality such Instructions as concerne the essentiall Qualities Practise of vertues are to be esteemed proper to all soules yet not so the motiues manner circumstances of exercising the said vertues 6. In reading of spirituall bookes if any thing touching prayer c occurre as oftimes it vvill happen that the spirituall disciple vnderstaÌ„ds not let him passe it ouer neither vnnecessarily trouble his ovvne braines nor make it a busines to trouble others about the vnderstanding of it Perhaps in time after more reading especially more experience in prayer he vvill come to vnderstand it 7. And as for those things vvhich he either does indeed or thinks he vnderstands them let him not be hasty to apply them to himselfe by practise out of his ovvne naturall iudgment or liking but let him obserue his ovvne spirit vvay internall guidance by God accordingly make vse of them Othervvise instead of reaping benefit such inconueniences may happen that it vvould haue bene better he had neuer read nor bene able to read any bookes at all but only to haue follovved his owne Internall light as many good soules haue done that neuer could read yet seeking God in simplicity of their hearts praying vvithout any prescribed methods practising likevvise according to the inuitation impulse of the Diuine spirit haue atteined to Perfect Contemplation 8. Generally Mystick Authours vvrite according to their ovvne experience in their ovvne soules vvhen they treate of the seuerall degrees of Prayer the seuerall manners of diuine operations in soules in such degrees as if the same Instructions vvould serue indefinitly for all others Wheras such is the in explicable variety of internall dispositions that the same course order in all things vvill scarse serue any tvvo soules Therefore if the indiscreet Readers vvithout considering their ovvne spirits enablements shall vpon the Authority of any booke either tarry too long in an Inferiour degree of Prayer vvhen God has fitted them does call them to a higher or in a foolish Ambition shall being vnprepared presume to a degree of prayer too sublime spirituall for them there vvill be no end of difficulties doubts consultations 9. But of all errours the greatest most dangerous is the indiscreet imitating the examples practises of Saints in particular extraordinary corporall mortifications voluntarily yet by Gods speciall Direction assumed by them as labours fastings watchings disciplines c for such a forvvardnes in others not called therto to be extraordinary likevvise it is much to be feared proceedes merely from Pride selfe-loue vvill produce no better effects then the nourishing of the same inordinate affections And if such haue not the courage patience as it cannot be expected they should haue to perseuere in such exercises this vvill cause Infirmity of body deâ—ection of mind vvearines if not an vtter casting of a spirituall course 10. The benefit that vve ought easily may reape from the reading of such extraordinary practises of others is to admire Gods vvaies in the conducting of his Saints to take occasion from thence of humbling despising of our selues seeing hovv short vve come of them in the practise of their vertues But no further to imitate them in such things then vve may be assured that God directs vs by a supernaturall light enables vs by an extraordinary Grace yea moreouer till vve haue obteined the leaue approbation of a prudent Directour Till this be let vs supply vvith a good vvill vvhat our forces vvill not reach vnto And aboue all things vvee must take heed that vve doe not entangle our selues by laying obligations or vowes vpon our soules about such matters the vvhich vve shall haue difficulty to discharge our selues from vvhen by triall vve find the inconuenience 11. Mystick Writers in expressing the spirituall vvay in vvhich they haue bene lead doe oft seeme to differ extreamly from one another The vvhich difference notvvithstanding if rightly vnderstood is merely in the phrase manner of expression And the ground herof is because the pure immateriall Operations of perfect soules in prayer especially the operations of God in soules in vvhich they are patients only are so sublime that intelligible vvords phrases cannot perfectly expresse them therfore they are forced to inuent nevv vvords the best they can or to borrovv similitudes from corporall things c. to make their conceptions more intelligible thus does each one according to the manner that he finds or conceiues in himselfe or according to his skill in language No vvonder therfore if there seeme to be diuersity among them Hervpon the Authour of the Clowd obserues That great harme may come by vnderstanding things litterally grossely sensibly vvhich hovvsoeuer they be expressed vvere intended ought to be vnderstood spiritually 12. Some good
spirituall Authours intending to recommend certeine Duties necessary to be practised for as much as concernes the substance of the Duties as an entire selfe-abnegation Purity of intention c. they doe vrge the said duties in the greatest perfection vniuersally vpoÌ„ all vvith such phrases of absolute necessity as if vpon any defect in practising that vertue so by them extended to the full to the end to preuent all the most secret vvayes shifts in vvhich nature is apt to seeke her ovvne satisfaction all the vvhole designe of an Internall life vvere ruined they doe by this ouermuch exactnes care instead of exciting the courage of their Readers to the serious practise of so necessary a Duty quite dishearten them yea perhaps they make them suspect the state of their soules vvho being conscious of their present infirmity imperfections loose all heart to aduenture vpon an attempt so vnproportionable to their vveake abilities Wheras if Instructions had bene tempered vvith regard to the capacity of each practiser they vvould haue gone on vvith courage good successe 13. Voluntary Reading must giue place to Prayer vvhensoeuer the soule finds herselfe inuited therto 14. The vertue of Mortification may sometimes ought to be practised in Reading in this manner When any booke or subiect is very gustfull to a soule she must be vvatchfull ouer herselfe not to povvre herselfe vvholly vpon it vvith an intemperate greedines nor to let curiosity or delight too much possesse her but let her novv then stop the pursuit of reading lifting vp her mind by interruptions to God afterwards continue at least in a vertuall attention to him so mortifying qualifying the impetuosity of nature And by no meanes let her giue way to an vnwillingnes to quitt Reading for performing her appoynted Recollections or other exercises of obligation 15. To conclude whosoeuer in Reading c. doth not cheifly obserue his owne spirit Diuine Call makes not the bookes sayings examples of others to serue the said spirit Call but on the contrary makes the diuine Inspirations subiect to bookes c it were better for him neuer to read such bookes or receiue humane Instructions but that he should cleaue only to God who in case of necessity vvill most assuredly supply all other wants defects 16. And the same Liberty that I haue recommended to soules in the Reading of other bookes I aduise them to vse in these instructions also that is to apply to their owne practise only such Directions as their spirituall Instructour and their owne experience reason enlightned by Grace shall shevv them to be proper for them Indeed in all this booke I knovv scarse any one Aduice vvhich I can confidently say to be properly belonging to all soules that leade an Internall life generally except this That they who aspire to perfection in Contemplation must not content themselues nor rest finally in any inferiour degree of Prayer but following the Diuine light inuitation without obliging themselues to any formes or methods they must from the lowest degree of Internall Prayer which is ordinarily Meditation proceed to a more sublime Prayer of immediate Affections Acts of the will from thence ascend to the Infused Prayer of Aspirations 17. Yea I dare vvith all confidence pronounce That if all spirituall bookes in the world were lost there were no externall Directours at all yet if a soule sufficiently instructed in the essentiall grounds of Catholick Faith that has a naturall aptnes though otherwise neuer so simple vnlearned being only thus farre well instructed at first will prosecute Prayer Abstraction of life will resignedly vndergoe such necessary Mortifications as God shall prouide for her obseruing God his Call exteriourly interiourly so forsake herselfe propose Almighty God his will Loue honour for her finall Intention the which she wiâ—l certeinly doe if she attend vnto his Inspirations Such a soule would walke clearly in perfect light with all possible security would not faile in due time to arriue at Perfect Contemplation These are the tvvo externall meanes by vvhich God teaches soules discouering to them his vvill to vvit Instructours and Bookes And to these vve might adde another to vvit Lawes precepts of Superiours for God teaches vs also this vvay neuer commands contrarily But of these vve shall speake herafter CAP. IV. § 1. Of the 3. most principall way by which God teaches internall liuers viz. Immediate Diuine Inspirations The Order of particular considerations followingt â—ouching them § 2. First of the necessity of them the ground of such necessity § 3. 4. 5. 6. The said necessity proued by the testimony of S. Benedict in his Rule c. as also by his example § 7. A further demonstration of the said necessity 1. THE third forementioned of all other the most principall Meane by vvhich God instructs directs Internall liuers in the secret Paths of his diuine loue vpon vvhich doe depend the tvvo former are Interiour Illuminations inspirations of Gods holy Spirit vvho is to be acknovvledged the only supreme Maister concerning vvhich Inspirations it hath already bene shevved in generall vvhat they are hovv distinguished from the lights motions of common Grace vvhat are the obiects about vvhich principally they are exercised c. I vvill novv treate more particularly of them in this follovving Order viz. 1. There shall be further shevved the necessiâ—y of them 2. That soules are obliged to dispose themselues for the receiuing of them hovv this is to be done to vvit by remouing the impediments 3. Hovv God communicates to the soule his light grace for her instru ion direction 4. That it is not hard to discerne them very secure to rely vpon them 5. That by the vse of them no preiudice at all comes to Ecclesiasticall or Religious Obedience 2. Touching the first Point to vvit the necessity of them in an Internall Contemplatiue life There is none that vvill deny or doubt but that Diuine Inspirations are necessary for as much as concernes the proper essentiall Actions of Christian vertues the vvhich receiue all their meritoriousnes from the said Inspirations But some there are that vvill not allovv the same necessity of expecting Inspirations Calls for Actions or omissions of themselues indifferent or of lesse moment But surely since it is generally agreed vpon by Diuines following S. Augustin S. Thomas c. that there are no actions done in particular circumstances vvhich are simply to be esteemed indifferent but since they must haue some end if the end be good they are to be esteemd good if euill they are euill hovveuer vniuersally considered they are in their ovvne nature indifferent because according to the intention end vvhervvith they are done they may be good or euill Againe since there are no actions so inconsiderable but may yea ought to be performed
out of the motiue of diuine loue to the end to increase the said loue in our soules especially the ordinary Actions employments of a Religious contemplatiue life And lastly since Perfection in Diuine loue cannot be atteined by the simple exercise of Charity in duties vvhich are absolutly necessary vvithout mortall sin cannot be omitted the vvhich duties doe seldome occurre But it is moreouer requisite for that end to mulâ—iply frequently dayly Exercises of the said Loue in offices lesse necessary yea to purify all our most ordinary Actions from the steines of selfe-loue vvhich adhere vnto them hence I say appeares the necessity of the Influence of the diuine spirit vpon our Actions vvhich are not of such obligation if vve seriously tend to the Perfection of Diuine loue in our soules 3. To this purpose it is vvorth the obseruing hovv seriously our holy Father S. Benedict in forces the necessity of hearkning to obeying the Inspirations of Gods holy spirit our only supreme Maister making this the foundation of all Religious Duties in the Prologue of his Rule vvhere he saith That we must nunquam discedere ab eius magisterio neuer depart from the Institution direction of God That we must haue our eyes open ad Deificum lumen to the Diuine light On which grounds he calls a Monastery scholam Dominici seruitij the schoole wherin Gods seruice is taught and officinam Artis spiritualis the workehouse wherin the art of the diuine spirit is taught practised Namely because all things all obseruances euen those of the least moment in a Religious life doe tend to vvithdravv vs from all other teachers all other skill to bring vs to be Deo docibiles taught by God only And therfore it is that our said holy Patriarch layes this as the foundation of all religious Practises that they be done in vertue of prayer his vvords are Inprimis vt quidquid agendum inchoas bonum à Deo perfici instantissima Oratione deposcas As if he should say In the first principall place thou art to consider this to be the end why I inuite thee to an abstracted Religious life that thou maist therby be brought to this happy secure state as to be enabled to obteine of God by most earnest assiduous prayer to giue a blessing perfection to euery Action that in a religious state thou shalt apply thy selfe to Novv if according to our holy Fathers principall Intention Prayer ought to prepare accompany euery Action vvhich vve performe in Religion then surely it vvill follovv that they ought all of them to be performed vvith relation to God as vpon his bidding for his loue glory 4. Moreouer more particularly concerning Diuine Inspirations our holy Father makes mention of seuerall ones in speciall As in the point of Internall prayer though in common he ordeines that it should be short in the 20. Chap. of his Rule yet so as that he leaues it to the liberty of any one to prolong it ex affectu Inspirationis Diuinae gratiae by an inuitation enablement from a dâ—uine Inspiration Grace And againe concerning Abstinence as also the measure of allovvance for meate drinke he professeth that he had a scruple hovv to proportion it considering the variety of mens tempers necessities But hovveuer though he vvas vvilling to allovv vvhat might be sufficient for the strongest yet he leaues euery one in particular to the direction of Grace saying in the 40. chap. Vnus quisque proprium habet donum ex Deo alius sic alius verò sic that is Euery one hath a peculiar gift of God one hath this another that Quibus autem donat Deus tolerantiam abstinentiae propriam se habituros mercedem sciant That is those vnto whom God hath giuen the strength to endure a sparing abstinence let them be assured that so doing God will giue them a peculiar reward Besides these seuerall other passages might be produced out of our Holy fathers Rule to the same purpose 5. Novv in this last passage there is a Document that vvell deserues to be considered Euery one saith he in S. Paules vvords hath his proper peculiar gift in the matter of Refection All good Christians haue the gift to auoyd therein a mortally sinfull excesse But Religious Internall liuers haue moreouer or may haue a speciall Gift to auoyd euen veniall defects And the Perfect to aduance themselues therby tovvards Perfection Yet from thence vve cannot conclude that God has obliged himselfe to discouer vnto euery one although seeking it by Prayer the exactly true state complexion of his body Whence it follovvs that if he being mistaken in that vvhich he is not bound to knovv should demand more or lesse sustenance then is absolutly necessary it is no sin vpon supposition that such desire did not proceed from a sensuall affection to meate nor a faulty neglect of health but from the best light that reason could afford him to iudge of his ovvne necessity from an Intention to benefit his soule by a moderate refreshing of nature And it is Gods vvill that vve should follovv Reason in all externall things in vvhich God doth not vsually othervvise illuminate his seruants Though naturall Reason therfore may faile be mistaken yet the person does not offend but rather follovves God by follovving the light of his reason this being all the light in such cases afforded him So for example if an Hermite being infirme and hauing none to consult vvith should doubt vvhether it vvere vnlavvfull for him to breake a commanded Fast and hauing by Prayer desired Gods Direction should remaine persvvaded thet it vvas and therby should preiudice his health by fasting This vvould be no sin at all in him yea on the contrary it vvould be meritorious For he vvould faile indeed in that for vvhich he had no light neither vvas light necessary to him to vvit the exact knovvledge of vvhat had bene requisite for corporall health But he vvould merit in that for vvhich he had light to vvit the aduancement of his soule And ordinarily speaking the inspirations that God affords to the more perfect in such cases are rather to absteine euen from the more expedient commodities yea oftimes to some preiudice of health for the greater good of the soule because too anxious a sollicitude for health is vnbecoming an Internall liuer Yea a robustious health vninterrupted is not conuenient for such an one But leauing this digression 6. Our holy Father teaches as himselfe had bene taught For vvhat other Teacher had he from his infancy till the moment of his Expiration but the Diuine spirit by vvhose light impulse alone he vvas directed into in his solitude aftervvard enabled to direct all succeeding ages in a Coenobiticall life to haue recourse to the same Teacher The like may be said of all the Ancient Hermites anachoretes vvho could haue no other Instructour but God
had no other employment during their rigorous solitude silence but to attend to their Internall Teacher put in execution his Inspirations in all their actions both internall externall To this purpose saith a holy Hermite in Cassian That as it vvas by Gods inspiration that vve begin vvhen vve enter into Religion so likevvise Magisterio illuminatione Dei ad perfectionem peruenimus by the discipline Instruction Illumination of God vve atteine to perfection Another sayes That a soule can doe no good at all vnles she be quotidianâ Domini illuminatione illustrata inlightned by a daily illumination from God These are Expressions that our holy Father himselfe vses it seemes borrovved them from the same Authours And for this Reason it is that in his Rule he contents himselfe vvith ordeining Prescriptions for the exteriour only because he knevv that the Interiour could only be directed by God But vvithall his ordinations are such as vve may see his Intention and only designe vvas by them to dispose soules to be capable of obseruing follovving the inspirations invvard instructions of Gods holy Spirit vvithout vvhich all exteriour Obseruances vvould neuer bring vs to perfection such vvere very Rigorous solitude abstraction from all entercourse either vvith the busines or nevves of the vvorld almost continuall silence but vvhen vvee speake to God c. And vvithall in seuerall places of his Rule he signifies by the vvay that the Reformation of the Spirit ought to be the principall aime of a Religious Soule So that in the conclusion of the Rule hauing regard to the Externall Obseruances expressely commanded therin as a preparation to the Perfection to be learnt out of the Liues and Conferences of the Fathers he professeth with great humility but vvith great truth also that his intentiō therby vvas that those vvhich obserued it be enabled to declare in some sort honestatem morum aut initium conuersationis eos habere that they had atteined to a laudable exteriour cariage the beginning of a holy Religious conuersation But saith he whosoeuer shall tend to perfection Sunt doctrinae Sanctorum Patrum as if he had sayd He must according to the teachings of the Holy Fathers attend vnto the Diuine Maister by exercising according to his instructions that pure sublime Prayer c. vvhich they practised discouered And suitable herto S. Francis likevvise in his Rule aduises his Disciples thus Attendant fratres quod super omnia desiderare debent habere spiritum Domini sanctam eius operationem that is The Religious brethren must attentiuely marke that aboue all other things they ought to desire to haue the spirit of our lord his holy operation in their soules 7. To conclude either it must be granted that Perfection may be atteined merely by auoyding Mortall sins doing such action of vertue as are absolutly necessary to all Christians vvhich to say vvere manifestly foolish false And likevvise that Actions more indifferent not so vniuersally obliging such as are certeine more proffitable manners of Prayer externall Religious Obseruances Refection conuersation vvith our brethren c. cannot be rendred capable of a holy Intention of aduancing vs in the Diuine loue vvhich is against experience And moreouer that vvithout Internall Grace actually operating vvhich is nothing else but Diuine Illuminations impulses these ordinary Inferiour Actions may be exalted to produce that effect vvhich the greatest necessary vertues could not produce vvhich to say vvere impiety Or it must be granted that the teaching of Gods Holy Spirit is the only principall necessary cause by vvhose vertue vve are informed enabled to improoue make vse of these Actions for the atteining of so sublime an end as Perfection in Contemplation is vvithout which it is impossible to be atteined And indeed so impossible to be brought vnder externall Rules so secret vndiscouerable are the Internall Dispositions of soules their operations that they cannot be clearly perceiued nor consequently ordered but by him to vvhom alone our figmentum our hearts all the secret inclinations motions of them are naked transparent CAP. V. § 1. All Internall liuers obliged to attend to Gods Inspirations § 2. Therfore the Impediments to this duty are to be remoued which are two first distracting Images which are expelled by Abstraction of life § 3. The 2 Impediment is vnruly Passions which are calmed by Mortification Peace of mind § 4. 5. The end why a Religious state especially of S. Benedicts Institution is vndertaken is the remouall of these inpediments § 6. 7. 8. 9. A third more speciall impediment to wit want of due Liberty of spirit to follow Gods Directions caused by voluntary burdens coustumes assumed Seuerall such are exemplified in 1. THE Necessity of a Diuine Internall Teacher being established there follovves from thence an Equall necessity for all those vvhose profession obliges them to vvalke in those vvayes tovvards the sublime end proposed to attend vnto obey this only most necessary Maister And because each one hath in his heart a false teacher that alvvaies vrgeth vs to hearken to his peruerse teachings to neglect the diuine Teacher Therfore the vvay to become a diligent obedient Disciple to Gods holy Spirit vvill be 1. To neglect contradict as much as lies in vs to silence the teachings suggestions of corrupt nature 2. And secondly to be attentiue to the voyce of Gods spirit in our soules 2. For the first there are tvvo generall Impediments that nature layes in our vvay to hinder vs from attending to God The first is distracting Images the Second vnquiet Passions Novv the Remedy against the former is Abstraction of life a not engaging our selues in businesses that belong not vnto vs the mortifying of the curiosity of knovving or hearing strange or nevv things not pertinent to our Profession the tempring of our tongues from vaine vnproffitable conuersations the reducing our thoughts as much as may be from multiplicity to vnity by fixing them continually on the diuine loue vvhich is that vnum necessarium c 3. Againe the only proper Remedies against the other impediment to vvit vnquiet Passions are first Mortification of all inordinate Affection to creatures of all vaine encombring freindships all factious Partialities all thoughtfull prouision for the contenting of our sensuall Desires But especially of that most dangerous because most in time spirituall thirst of knowledge vnnecessary of all ambition to get victory or glory by disputing vvriting c as likevvise of all Anger Impatience melancholy feare scrupulosity c And secondly a studious care to preserue our soules in all the peace tranquillity cheerfullnes possible not suffring any passions to be raised in our minds during our imperfect state no not although they should be directed vpon good holy obiects because they vvill obscure disorder our spirits And therfore vve must auoyd all violence impetuous
hastines in performing our best most necessary Duties the vvhich are discharged most efficaciously purely vvhen they are done vvith the greatest stillnes calmenes clearnes of mind resignation It is sufficient in this place only to touch passingly vpon these Impediments because in the follovving Treatise vve shall haue occasion to treate more largely purposely of them 4. Now to vvhat End did vve come into Religion but only to auoyd all these Impediments in the vvorld vvhich vvithdravv vs from attending to God following his Diuine Guidance In this very point lies the difference betvveene a Secular a Religious state that a Secular Person secularly minded by reason of the noyse tumults vnauoydable Distra ions sollicitudes tentations vvhich are in the vvorld cannot vvithout much adoe find leasure to attend vnto God the gaining of his loue euen for a fevv minutes euery day or little oftner then the lavves of the church necessarily oblige him And all the directions that he is capable of in Gods seruice must come from vvithout for by reason that his soule is so filled vvith Images vaine or sinfull so agitated vvith impetuous Affectiōs designes he cānot recollect himselfe to heare God speaking in him Whereas a Religious person professes his only busines to be attending to Gods Internall voyce for vvhich purpose he renounceth all these Impediments distractions 5. And surely in a speciall manner the Disciples of S. Benedict if they vvill cast a serious eye vpon the frame of their Rule they vvill find that as it is very moderate prudently condescending in all matters of outvvard corporall Austerities afflicting to nature but not immediatly helpfull to the Spirit so on the contrary it is very rigorous in the exacting of silence solitude a renouncing all proprietary sollicitude for corporall necessities all other mortifications vvhich vvill hinder the dissipating of our spirits thoughts indispose the soule to recollection attention to God But specially Prayer vvhich he calls Opus Dei to vvhich all other vvorkes obseruances are to giue place is most seriously incessantly enioyned By the practise vvhereof vve doe aboue all other exercises transcend grosser sensible Images in the vnderstanding subdue vnruly Passions in the heart So that it is euident that our Holy Fathers principall care in all the obseruances enioyned by him vvas to free his Disciples from these tvvo generall most povverfull hindrances to introuersion a continuall attention to conuersation vvhich God The vvhich may most properly be called The Spirit of S. Benedicts Rule 6. There is moreouer one speciall impediment to the obseruing obeying of Diuine Inspirations vvhich is not to be omitted the rather because it is lesse taken notice of in ordinary spirituall Writers This Impediment consists in this that many soules doe indiscreetly preiudice yea oft take avvay quite that indifference liberty of Spirit vvhich is necessary to all that vvill seriously follovv the Diuine Guidance in all the vvayes that they then are lead by it For it vvere foolish to prescribe vnto God the vvayes in vvhich vve vvould haue him to lead vs This vvere to oblige God to follovv our vvayes to doe our vvills not vve to performe his And this is done by those vvho obstinatly adhere to preconceiu d opinions fore-practised coustumes whatsoeuer they be For though such coustumes in themselues and to other soules may be neuer so good proffitable yea though formerly euen to those persons themselues they haue bene neuer so proper beneficiall yet this vvas only vvhilst they vvere in such a state degree of Spirituality the vvhich state altering as in progresse it needs must then that vvhich vvas formerly proper conformable to the Diuine vvill inspiration vvill become improper inconuenient contrary to the present Internall Guidance of God 7. This impediment must necessarily be remoued deuout soules must continually keepe themselues in a free indifferency supplenes of Spirit for othervvise they vvill become in many cases circumstances indisposed to beleiue incapable to execute that vvhich Gods holy spirit shall dictate vnto them yea they vvill oft contristate endanger to extinguish the said spirit in them by an obstinate doing of the contrary to what it moues vnto 8. The reasonablenes necessity of this aduice may be shewed by this example It may haue beene good proffitable for a soule vvhen she entred into an Internall life to appoynt vnto herselfe certaine voluntary Deuotions vocall Prayers c or aftervvards to select certaine peculiar subiects of meditation as the Quatuor Nouissima the Mystery of the Passion c or to prescribe vnto herselfe certaine times for some good externall or internall Practises or to make frequent Examinations of conscience Confessions c All these things are good whilst the soule finds proffit by them so long they are to be continued But if God shall call her to an higher exercise to a more pure efficacious Prayer so that she begins to loose all gust in her former exercises the which doe not only abridge her of the time necessary for her more perfect Recollections but likewise dull the spirit indispose it for such Prayer other more beneficiall practises to which she is by a new clearer Diuine light directed or inuited by Diuine grace enabled In this case pertinaciously to adhere to former coustumes because she finds them cōmended in bookes c or because she did formerly reape proffit by them this is to intangle fetter captiuate the spirit to renounce the Diuine guidance to obstruct all vvayes of aduācement in the paths of Contemplation The soule therfore in such or the like cases must necessarily vse some violence vpon herselfe to recouer a true most needfull Indifferency liberty of spirit that so she may freely follovv God vvhithersoeuer he shall by his Inspirations inuite her being assured that she shall neuer by him be persvvaded or tempted to doe any thing contrary or preiudiciall to her duty obedience to lavvfull Authority or any other necessary obligations 9. This Instruction reaches very far yea so far that euen Learned men yea some that passe for spirituall if they be vnexperienced in the true Internall vvayes of Gods Spirit leading to Contemplation vvould perhaps mislike the freedome vvhich in many cases must hath bene allovved by the best most sublime Mystick Authours to soules of some peculiar dispositions in certaine circumstances And as for vnlearned Persons they vvould be in danger almost to be scandalised 10. The speciall Points therfore by vvhich Liberty of Spirit is in many soules much abridged to their great hindrance are these vvhich follovv viz. 1. Confession of certaine veniall sins 2. Coustumary sollicitous Examinations of conscience 3. In complyance vvith coustume to confesse both oftner likevvise such Imperfections as it vvere better for the soule not to mention
in Confession 4. Renewing of generall Confessions 5. The Forcing Acts of sensible Contrition 6. Not contenting ones selfe many times vvith vertuall Examinations of conscience 7. Vsing certaine vocall Prayers voluntarily 8. The obliging ones selfe to coustumes ceremonies not of obligation 9. Cōtinuing voluntary Mortifications vvhen the soule finds no benefit by them but rather becomes disheartned deiected 10. Practising vvhat is found in bookes though improper for the spirit 11. Imitating vnvvarily the good practises of others 12. Obliging ones selfe not to quitt the meditating on the Passion 13. Doing things merely for edification 14. Tying ones selfe to nice methods orders a determinate number of succeeding Acts or Affections in Recollection 15. Exercising corporall labours Austerities vvithout due Consideration necessity 16 Adhering to any kind of Internall Exercise vvhen perhaps the soule is inuited enabled to an higher 17. The troubling ones selfe to inquire after or to procure Sermons 18. The obliging ones selfe to a determinate posture in Prayer 19. The voluntary hearing of such a number of Masses 20. Set deuotions or exercises to Saints or Prayers for the dead or liuing 21. Sollicitous or distracting cares to gaine Indulgences by going to such or such Churches 22. Adioyning ones selfe to Confraternities and the seuerall duties belonging to them 23. Iterating the Office in case any thing through inaduertence hath bene omitted 24. Generally fettring ones selfe vvith any practises vvhich are not of obligation 25. And vvhich is vvorst of all intangling the soule by hasty vndiscreete promises vowes made during some fitt of sensible Deuotion or in a Passion of remorse feare c. By these other such practises as these vvhich are supposed not to be of obligation many soules in desire tending to Perfection doe so ouerburden intangle themselues that they either cannot obserue the operations of the Diuine Spirit in them or haue not the liberty to follovv vvhither it vvould dravv them therby remaine in their imperfect state vvithout hope of making any progresse vnlesse they vvill renounce their ovvne preconceiued iudgment preassumed selfe-imposed obligations 11 Hitherto it may suffise to haue spoken of the impediments by vvhich soules are hindred from attending to obeying their Internall Diuine Teacher vvho only knowes what is best for euery one in all circumstances vvill not faile to direct for the very best euery soule that with humility and Resignation hath recourse to him 12. Now such is the nature of the Reasonable soule which is all Actiuity will be continually thinking on louing somewhat that if these impediments caused by impertinent Images of Creatures inordinate affections to them by a voluntary shackling the soule with assumed opinions coustumes vvere once remoued she vvould see clearly vvhat she ought to follovv loue vvhich is God only for creatures being remoued forgotten nothing remaines but God no other light for our vnderstanding nor other obiect for our vvills affections but he only 13. And the generall of all others most efficacious Meane to remoue all these impediments is by Abstractiō Prayer in Spirit to aspire vnto an habituall state of Recollection introuersion For such Prayer besides the vertue of impetration by vvhich God vvill be moued according to his so frequent expresse promises to be a light to the meeke humble It hath also a direct vertue to procure this illumination in as much as therin our soules see him nothing else so that they haue no other Guide to follovv but him And especially in as much as by Prayer in spirit Diuine Charity is most firmly rooted in our hearts vvhich makes thē insensible to all other things that vvould diuert our Attention or Affection And vve see by experience thar Loue of vvhat obiect soeuer it be doth more cleare the mind conferrs in a moment as it vvere more skill to find out the meanes by vvhich the obiect beloued may be obteined then neuer so much study or meditation CAP. VI. § 1. 2. The Gift of the holy Spirit is the Principle of all good Actions in vs. § 3. 4. 5. 6. It doth not worke of it selfe vnlesse excited by Actuall grace our indeauours § 7. By the vsing employment of this Gift there is raised in vs a supernaturall light of Discretion as Prudence is increased by the practise of vertue § 8. How the exercise of loue causes Illumination § 9. 10. Supernaturall light is 1. Actuall 2. Permanent § 11. The effects of supernaturall Discretion § 12. 13. 14. 15. Contemplatiues Actiue liuers both guided by a supernaturall light but differently § 16. How imperfect soules may doe their ordinary dayly actions in light 1. THE third Point before proposed for our consideration in this matter of Internall Inspirations is the manner hovv God communicates his light grace to our vnderstanding vvills for our instruction Directions in the Mystick vvayes of Contemplation 2. Novv for a clearer explication of this poynt vve are to consider that that fundamentall grace vvhich in Scriptures is called Donum spiritus sancti The Gift of the Holy Ghost which is conferred on all in Baptisme being aftervvard by actuall sins smothered or extinguished is renevved by Pennance Prayer c cherished or increased by the vvorthy vse of the holy Eucharist other vertuous practises of a Christian life This Grace I say vvhat euer it be Physically in its ovvne nature if it vvere examined Scholastically vvhich is not my intent is a certaine Diuine Principle or Faculty partaking somevvhat of the nature of a permanent habit infused into the spirit of man by vvhich he is enabled vvhensoeuer the free vvill concurreth actually both for knovving beleiuing practising to doe the vvill of God in all things For the vertue thereof extends it selfe through all the faculties of the soule curing the distempers vvants deordinations that sin had caused in them 3. This nevv Diuine faculty therfore vvhich seemes to be expressed by the Prophet Dauid vvhen he saith signatum est super nos lumen vultus tui Domine That is The light of thy countenance O lord is like a seale stamped on our soules doth not neither is it sufficient of it selfe alone actually to produce any sauing effects As vve see that a Musician or a Poet though neuer so skillfull doe not therfore euer actually sing or vvrite verses vntill some certaine occasions or circumstances doe actually determine them therto as gaine or requests of others or praise or a mind to please themselues c For the Actuall employment exercise of such Grace there is moreouer necessary an actuall ayde from God vvho by a speciall Diuine Prouidence doth often administer occasions hints enablements exciting the vvill to vvaken this Grace in the soule vvhich othervvise vvould lye vacant vnusefull 4. And proofes of this dayly experience shevves vs both in our selues others hovv a sermon or
any other vvord seasonably spoken or any obiect occurring vvith due circumstances doth incite vs to lift vp our soules to God by prayer to performe some Acts of Charity to mortify some inordinate affection c. Yea sometimes from a desperate sinfull state to conuert our soules to God And thus doing vve as S. Paul exhorts Timothy doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raise blow into a flame the grace vvhich before lay in our hearts like coales of fire smothred in the Ashes And if this be frequently done that Grace vvhich at the first imparting vvas but vveake needed strong endeauours to excite it becomes far more actiue more easy to be excited so that vpon any the least occasion offred it is ready to bestirre it selfe disperse its odours vertue till at last it gets so perfect a dominion in perfect soules that it quite subdues the contrary Principle of corrupt nature And is scarse euer idle but the least hint being giuen it turnes the soule presently to God keepes it almost continually fixed on him In so much as those things which formerly had no effect at all vpon them now presently euen violently inflame them 5. Yea in some supereminently perfect soules this gift of Gods holy Spirit comes to be so vigorous that it subdues euen reason it selfe leades it captiue after it selfe pushing the soule to Heroycall actions vvithout any precedent Act of reason or the least deliberation though in the Act the soule by consenting merits Thus vve reade of the ancient Martyrs hovv they by an impetuous impulse of the Diuine spirit rushed before the persecuting Iudges to confesse the name of Christ Yea S. Apollonia cast herselfe into the fire The loue of Christ burning in their hearts constreining them as S. Paul sayes From the like efficacy of the Diuine spirit proceeded that Spirituall Gift of Prayer by vvhich the Holy Primitiue Christians in their Publicke meetings conceiued povvred forth Prayers vvithout any concurrence therto of their ovvne Inuention Gods spirit itselfe in S. Pauls expression praying in them And in this sense principally it is that I suppose the Schooles doe vnderstand the Gifts of the Spirit although most certaine it is that all Holy Actions internall or externall are effects of the same Spirit though in a lesse degree 6. This fundamentall Grace therfore is that Talent or stock that has Gods Image on it not Caesars vvhich God bestowes vpon euery one in Baptisme c. to trade vvith all the vvhich till the vvill cooperates vvith the Actuall Ayde of God is as it vvere wrapped in a Napkin hid vnder ground but being vvell managed multiplies into many Talents This is that very small but Diuine seed of vvhich the Euangelist speakes vvhich being cast in our hearts by labour cultiuation produces many precious fruits this is that Fermentum leauen vvhich being inclosed in the three faculties of our soules as in three measures of meale doth disperse its vertue through the whole masse 7. Novv to the end I may approach more close to the present matter vve may further consider that as by the exercise of Morall Philosophicall vertues there is ingenerated daily increased by perseuerance in the same exercise that most noble vniuersall vertue of Morall Prudence vvhich no study or speculatiue learning hovv great soeuer could haue produced The vvhich Prudence as the Philosopher sayes is a skill most properly conuersant about particular Acts not generall notions or Definitions of things and enlightens the soule to iudge determine in vvhich circumstances vvith vvhat concurring qualities an Action of vertue ought and may vvith the best aduantage and perfection be exercised So that by the helpe of this vertue of Prudence vvhen it is arriued to an excelling degree a vertuous Person will neuer omitt a due occasion to practise vertue nor vvill he euer doe it vnseasonably and vndiscreetly for then it vvould not be vertue and vvhen he exercises it he vvill not be deficient in any thing requisite to giue a luster therto The very same in a due proportion is seene in the Exercise of Diuine vertue or Charity for by a constant practise therof not only Charity it selfe is exalted multiplied and increased but there is likevvise kindled in the soule by the spirit of God a light of spirituall Prudence far more cleare and more certaine to conduct vs in the Diuine vvayes then morall Prudence is in the waies of morall honesty The vvhich Diuine light has this great aduantage aboue Prudence That wheras Morall wisedome can only teach the exercise of vertue in those occasions which doe not euery day happen in which such vertues ought to be exercised neglecting to giue any Rules to lesser indifferent Actions This Diuine light vvhich teaches vs to loue nothing at all but God accounts no actions at all in particular indifferent but teaches vs to direct all to the seruice and loue of God and can discerne hovv one may concurre therto more then another and accordingly chuses the best 8. Novv the Reason why by the Exercise of Charity alone and not by any study or speculatiue considerations this Diuine light can be kindled is because the Blindnes and Darknes vvhich is naturally in our vnderstandings comes principally from the peruerse deordination vvhich Selfe-loue causes in our vvills By meanes of vvhich vve vvill not suffer the vnderstanding to see vvhat it does see For euen vvhen by the light of Faith vve are in generall instructed in the Offices and Rules of vertue and Piety yet in many particulars Selfe-loue adhering to that side vvhich vve ought to refuse vvill either forbid and hinder the vnderstanding from considering vvhat is euill or defectuous in it or if there be any the least ground of Doubt it vvill cast such faire glosses on it and so seduce the vnderstanding to find out Motiues and pretences for the preferring therof that in fine the light it selfe vvhich is in the vnderstanding vvill misleade vs. But vvhen by perfect Diuine Charity all these distorsions of the vvill are rectified and that all the subtile insinuations false pretexts close interests and Designes of selfe-loue are discouered and banished then the mind beholds all things vvith a cleare light and proposing God as the end of all Actions vvhatsoeuer it sees vvhere God is to be found in them and may best be serued and obâ—ved by them Then the vvill is so farre from clovvâ—â—â—g or casting mists before the eyes of the vndestanding that if there vvere any before it alone dispells them for it is only the novv-sanctified feruent vvill that dravves the soule in all its faculties from all other inferiour seducing obiects and carries them in its ovvne streame and svvift course tovvards God It vvill not suffer the soule to chuse any thing but vvhat is good yea the best of all because God vvould haue that to be chosen alone According therfore to the measure of Charity so is our measure of
should be pure and internall in spirit vvill be turned into a distracting Meditation vpon an externall affaire and so the mind comes to be filled vvith sensible Images and Passions perhaps vvill be raised 2. Because by so doing vve incurre the danger of being seduced by mistaking our ovvne imagination or perhaps naturall inclination for the Diuine light and Motion vvheras such Diuine light is most effectually and securely yea and seldome othervvise obteined then vvhen the imagination is quiet and the soule in a profound recollection in spirit 3. Because such discoursing in time of Praier is nothing lesse then Prayer being little more then humane consideration and examination of the matter the vvhich if at all ought to be dispatched before Prayer 7. Let not the soule therefore that is desirous by Prayer to obteine light from God in a doubtfull matter for that end alter any thing in the order and manner of her accustomed Recollections but let her pursue them as she vvas vvont before Only it may be permitted her secretly and breifly to vvish that God vvould teach her his vvill about the sayd difficulty 8. But let her be sure to take great care she doe not giue vvay to any hope or desire that God shoud reueile his Will vnto her by any Extraordinary vvay as by the Ministery of Angells strange Reuelations Voices c. For as nothing but Pride can ordinarily nourish such foolish hopes or desires so it is to be feared that if such desires should be granted it vvould be to her preiudice and vvould encrease that Pride from vvhence they flovved 9. Now there are two Ordinary waies by vvhich God intimates his vvill to his seruants that vvith humble Resigned Praiers addresse themselues vnto him The first is by clearing of the vnderstanding thereto adding a Supernaturall light by vvhich naturall reason comes to see something that it savv not before or at least did not esteeme before so considerable For by this nevv light of Supernaturall Discretion such obscurities as did before hinder reason from discerning Truth are remoued The vvhich obscurities are generally caused by sensible Images vvhich haue prepossessed themselues of the Fancie or by Interests of Nature vvhich haue engaged the Affections by both vvhich Reason is precipitated to hasten a iudgment and Election before she haue considered maturely and vvithout partiality all Circumstances fit to be considered in an Action so that Reason vvanting this Supernaturall light kindled by Charity determines it selfe to chuse that part to which Passion inclines 10. Novv since there are no meanes so efficacious to free the soule from both these Impediments as Pure Spirituall Praier in vvhich the soule transcends all grosse sensible Images and vvithall contradicts and renounces all motions and Interests of nature Wee may securely rely vpon the light and Dictamen vvhich is suggested by our vnderstanding so cleared purified freed from all noise distraction from the sensible Faculties and Appetite and this being the best and safest light that man can haue we may must acknovvledge it to be Supernaturall because it illuminates vs in Supernaturall things discouering the proportion betvveene the present Action and our Supernaturall end and extinguishing the light of Carnall Reason by which the things vvhich are of God are either not seene at all or esteemed foolishnes It is therfore to be accepted as the very light of Gods Holy Spirit a light that cannot be obtained by study not instilled into another by the most spirituall person in the vvorld Yea moreouer it is a light that exceeds the efficacy of the ordinary light of Faith vvhich is permanently in vs by vvhich vve are only illuminated to preceiue in a generall manner supernaturall obiects and the meanes leading to them vvheras by this Lampe nevvly kindled in our vnderstandings by Prayer and Charity vve clearly discerne in each particular Actions and Circumstances in vvhat manner and hovv far they haue relation and efficacy to dispose vs to a Perfect vnion by loue vvith God 11. If a soule before her Recollection hath aduised and considered of the difficulty and that aftervvard vpon her Praier she doe find herselfe inclined to vvhat before she consulting vvith her ovvne Reason or vvith any other Counsellour had iudged to be the best I should esteeme it novv to be a Diuine Inspiration Not for the former debatings sake but for the subsequent confirmation of it in vertue of Recollection The second way by vvhich God doth immediatly signify his vvill to the Intellectiue soule in vertue of Prayer is by imprinting a blind reasonles motion into the Superiour will giuing it a vveight and propension to one side of the Doubt rather then to the other vvithout representing actually and at the present to the vnderstanding any speciall Motiue or Reason sufficient to determine the vvill This also coming in vertue of spirituall Prayer may confidently be esteemed the vvorke of God since no creature can immediatly moue the Superiour vvill 13. Pertinently herto vve reade that the Holy Abbot Nisteron vvho vvas a familiar friend of S. Anthony being asked by one vvhat kind of vvorke he vvould aduise him to exercise for the good and aduancement of his soule Ansvvered God only knowes what is good for thee to doe and therfore looke what thou findest that thy soule according to God would haue thee to doe that doe thou 14. Certainly if euer God vvill shevv that he stands to his Promise of granting the Petitions of his children in all things vvhich they aske according to his vvill this Promise is in no case so infallibly made good as whē a sincere humble-minded soule being vrged merely out of spirituall necessity doth vvith all resignation begge at his hands the light of his Holy Spirit for resolution of difficulties that concerne her purely in Order to his seruice and honour and for the perfecting her in his Diuine Loue. When can a soule be sayd to aske according to Gods will but vvhen vvithdravving herselfe from all interests of Nature and fixing her eyes and heart vpon God only she makes her requests knovvn vnto him 15. The Doctrine here deliuered and particularly touching this reasonles and indeliberate mouing of the Will to good is excellently and fully confirmed by S. Thomas part 1. q. 1. a. 5. vvhere to the third Obiection made against his Position That the Doctrine of scholastick Diuinity is SAPIENTIA Wisedome the vvhich obiection vvas thus conceiued This Doctrine is attiened by study But wisedome is had by infusion and ther-vpon it is reckoned amōg the seauen Gifts of the Holy Ghost Isa xi Therfore this Doctrine is not Wisedome Herto he ansvvers thus Since iudging perteines to a Wise man according to a tvvofold manner of iudging Wisedome is vnderstood in a twofold sence For one may iudge 1. either by way of Inclination as he that hath the Habit of vertue doth rightly iudge of those things which are to be done according to vertue in as much as he is
inclined vnto such things Whervpon it is sayd in the tenth Booke of Aristotles Ethicks That a Vertuous man is the measure and Rule of humane Actions 2. By way of Knowledges as any one that is skilled in Morall science can iudge of the Acts of Vertue although himselfe be voyd of vertue The former way of iudging of Diuine things perteines to Wisedome which is affirmed to be a Gift of the Holy Ghost according to that saying nf S. Paul 1. Cor. 21. The spirituall man iudgeth all things As likewise S. Denys sayth in his 2. Chapt. de Div. Nom. Hierotheus is instructed not only learning but also suffring Diuine things But the latter way of iudging perteines to this Doctrine in as much as it is gotten by study although indeed the Principles therof come from Diuine Reuelation Thus far are the Words of S. Thomas 16. Yea euen Aristotle himselfe though a Heathen could obserue lib. 2. magn Moral c. 7. That to that good which is honest and vertuous there is first required a certaine Reasonles impulse and therby the Reason is enabled to discerne and determine But more pertinently and expressly in the following Chapter he saith thus Good fortune is without any precedent Act of Reason For by Nature he is indeede fortunate that without the exercise of Reason is impelled to good or vertuous things and atteines them Now this is to be ascribed to Nature For such an inclination is naturally imprinted in our soules by which wee are impelled to such things as will render us happy without any exercise of Reason Insomuch as if one should aske any person so disposed Why doth it please thee to doe so He would answer Truly I know not But so it pleaseth mee to doe The like happens to those that are Diuinely inspired and agitated for such are impelled to the doing of somethings without the exercise of Reason Lastly the same Philosopher obseruing that sometimes there are suddenly iniected into some soules certaine good Thoughts and Desires from which many following good Actions doe proceed And herupon enquiring from what Principle such good Thoughts may be iudged to proceede He resolues that the soule herselfe is not the cause of them because they preuent all exercise of Reason Therfore the cause of them must be somewhat better then the soule And that is only God 17. The forementioned Illustration is supposed to be not in the Imagination but purely in the vnderstanding As likevvise the motion and Inclination to be in the spirituall will and not in the sensitiue appetite for othervvise they vvould not deserue so much to be relied on because the vvorkings of the imagination are so inconstant and irregular And the sensible motions of the Inferiour Appetite being in corporall Nature producing a warmth about the heart a stirring of spirits and Humours are so disorderly that they are very iustly suspicious and scarce to be trusted to Therfore although in a feruent Exercise of much sensible Deuotion the sensuall Nature doe after her maner carry herselfe well towards God yet the Superiour Soule being not in a state of due tranquillity and stillnes is lesse capable of Diuine Illustrations and Influxes And therfore the soules Inclinations Resolutions and Designes at such times are lesse to be regarded 18. Now if it should happen that after such Tryalls by Prayer made for the knowing of the Diuine Will the soule should yet perceiue no sufficient light nor any considerable Inclination propension or preponderation tovvards one side more then another In this case according to Thaulerus his iudgment she may freely and confidently as it vvere by lotts make choice indifferently of vvhether she thinkes fitt And a choice so made vvhen euer it happens she may and ought to belieue to be according to Gods vvill since hauing done her part to knovv his vvill after all this is the Result of her Recollections in vvhich she has to her vtmost povver carried herselfe vvith Resignation and Indifference 19. Notvvithstanding in making a Choice in such circumstances she may doe vvell to vse or at least to aduise vpon these Cautions 1. Generally speaking vvhen tvvo things seeme in all respects to be equall it vvere better at least safer to chuse that side on vvhich lies the greater Mortification to Nature 2. She may doe vvell to make choice of the not-doing rather then the Doing especially if the Doing be likely to engage the soule in any distractions or sollicitudes For the Election of not-doing is more suitable to the Perfection of a Contemplatiue state and the spirit of our Order and Rule that tends to God by Abstraction Silence Solitude c. 3. Let her chuse that side vvhich she thinkes vvould be more agreable and better approued by vertuous and deuout friends 4. Let her follovv the example of any one of vvhich she has a good opinion in case the matter concerns others as if the question be about giuing a suffrage in the Electiō of Superiours c. 5. If the busines cōcerne herselfe and her ovvne soules good only she is not allvvaies obliged to chuse that vvhich in it selfe is most perfect but therin she is to consider her ovvne present state Degree and vvhether the choice vvill be likely to produce good or ill effects and inconueniences for the future as vvell as the present For example it is certainly in it-selfe the most desireable Perfection that a soule can aspire to and to vvhich she is also obliged to tend to keepe herselfe alvvaies in the Diuine Presence and in a constant state of Recollectednes or to renounce all manner of satisfactions to nature c. But if an imperfect soule should therfore attempt the exercise of Internall Prayer vvithout interruption or to practise so vniuersall a Mortification she vvould ouerthrovv corporall Nature vtterly and in a short time by indiscreetē ouerdoing come to an inability to doe any thing at all To her therfore in such a state that is to be esteemed most perfect vvhich in it selfe is lesse perfect to vvit a feruent but moderate exercise both of Prayer and mortification by vvhich she vvill be enabled by litle and litle to get ground vpon Nature at last to doe that vvhich will be both in it selfe most Perfect to her also 20. A soule hauing after the manner afore sayd made a Resolution Election it is the Aduice of Michael Constantiensis a Deuout Priour of the Carthusians that she should perseuere in it yea though aftervvards something by some others should be suggested to her contrary to such a Resolution although also that vvhich is so suggested should seeme to be more proffitable of greater Perfection Iust after the same manner that a soule hauing once aduisedly submitted herselfe to the Direction of a spirituall Guide is not to hearken to nor accept from any other any Reasons contrary to his directions nor any discouragements from obeying him And surely fayth he a much greater obligation hath a soule to follow the
interiour Counsell of God sought by a Resigned perseuering Prayer to vvhich our Lord has giuen an expresse Promise saying whatsoeuer yee shall aske in my Name beleiue that yee shall receiue it it shall happen vnto you And such vvas the Practise of B. Angela de Fulginio c. 21. To this purpose it is very obseruable in the life of the same B. Angela That God commanded her to set downe in writing this passage which is the only one for which she receiued such a Command to wit That he would take away his light and grace from those who being brought immediatly to their Internall Master would be so vngratefull as to forsake him and be take themselues to an Externall one yea and that moreouer such should haue a curse from him namely if they did persist in receding from the Diuine conduct constantly preferring Humane Directions before God's 22. Yet this Aduice of being constant to a Resolution so made is to giue place 1. In case a Superiour should command any thing contrary therto For a Superiour must be obeyed euen against such an Interiour Counsell Because a soule is not only counselled but also commanded to obey her Superiours So that vvhensoeuer a Superiour does deliberately disapproue a Counsell so receiued a Deuout soule is to beleiue that now it is Gods vvill that his former Counsell should cease from being any further obliging 2. In case that any other different circumstances shall occurre vvhich may perhaps alter the state of the difficulty Notvvithstanding such a change is not to be made vpon this last ground vvithout nevv recurring to God for light Yea though the reasons for a change be neuer so cleare yet it is best it should be made in vertue of Prayer to the end it may be done vvith greater purity of Intention 23. Novv in all cases of such like Nature the Purpose and Resolution is seldome to be made in the very time of our Recollections Both because as hath bene sayd the thinking on such matters is not the proper subiect of Praier but is very distractiue And likevvise because the Internall Illustrations and motions of Gods spirit are better perceiued after Prayer vvhen the soule hauing bene recollected doth reflect on them 24. But it is othervvise in matters of Resignation or vvhen vvee Pray for Patience and Tranquillity of mind in Crosses and Difficulties For in such cases vve are to make our good purposes in our Praiers themselues and oft are to renevv them aftervvards Because such Purposes doe of themselues presently appeare to be cleare and obligatory and besides they are proper matter for Praier 25. After that a soule hath made a Resolution in the cases and after the manner aforesayd and likevvise hath put the same in practise Let the Issue be vvhat it vvill vvhether proffitable or harmfull to nature yet must she neuer esteeme the Election to haue bene amisse Nor must she hearken to the suggestiōs of Nature the vvhich finding in such practises something contrary to her Inclinations vvill be apt by subtle insinuations to moue the soule to repent and to vndoe vvhat she hath done Such an erroneous Iudgment procured by corrupt Nature is to be despised and deposed For vvell may vvee happen to erre in the manner of executing such Counsell giuen vs by God and therby or by some other meanes inconueniences or harmes may sometimes befall vs But the Election in it selfe made in the manner aforesayd was good and it would be an Act of Immortification to blame it or to be sorry for it God for our good doth often turne our best deedes to our greatest mortificatiō and therby we reape a double benefitt 26. In such Doubtfull cases as haue here bene spoken of a Soule must not expect an apparent euident Certitude as Spirituall Writers say For God to keepe the Soule in Humility does not vse to giue an absolute assurance of the matter it selfe simply considered but only a Certainty of being directed and dravvn more to one side of the Difficulty then to the other The vvhich side in the Iudgment of the sayd Authours is to be chosen and follovved as the Diuine Will So that any aduantage or preponderation though neuer so litle tovvards one side more then another maketh certitude enough of Gods vvill as for standing to it If there be no perceptible difference or leaning either vvay the soule is either to take Aduice from some other or to supply it vvith her naturall impartiall Reason or euen as it vvere by Lots to chuse vvhether she thinkes good And vvhat she doth after this manner she may equiualently be sayd to doe as by the Direction and impulse of the Diuine Spirit Because it is Gods Will and appointment that vvhen himselfe does not direct vs immediatly by his Spirit vve should make vse of other inferiour externall vvaies the best vve can for our Direction in all thinges alvvaies intending his Glorie and encrease in his loue only 27. It vvould be a vaine presumptuous and dangerous tempting of God to goe and pray to the end to knovv his vvill in things commanded by known Lawes and by lavvfull Superiours for they are appointed by him as the most assured Interpreters of his Will And to expect any more is to pretend to Extraordinary Illuminations and Calls Which are neither to be desired nor trusted to because there vvill be great danger of Illusion by the Deuills counterfeyting a good Angell And he that is so presumptuous in his practise deserues that God permitt such Illusions CHAP. VIII § 1. 2. 3. Sufficient Assurance may be had that Inspirations are from God § 4. 5. 6. 7. A soule therfore may securely committ her selfe to Gods Guidance And why § 8. No danger if a soule should sometimes be mistaken takeing that for an Inspiration which is not so 1. NOvv all these Instructions and Exhortations to attend vnto and depend on the Diuine Inspirations vvould be in vaine Yea all the promises of God That he would giue his Holy Spirit to those that pray for it as they ought vvould be as vaine if there vvere no meanes to be assured of such Inspirations that they are from God by an assurāce I meane of Hope For a Certainty of Faith vvithout extraordinary Reuelation cannot be had of such matters vvhich necessarily suppose the like assurance of being in the State of Grace Hence it is that Thaulerus Blosius Michael Constantiensis c. doe teach vs how we may discerne and vvith confidence judge resolutely vvhat is a Diuine Inspiration saying That the Deuout soule vvhich proceeds with Recollection Resignation in all Doubtfull matters of importance may ought to take that to be the Diuine will to which she is interiourly moued in or after her Recollection when as passions doe not preuaile in her so long as the matter is not otherwise contrary to externall Obedience or other law of God or man 2. For it is certaine yea Faith obliges vs to beleiue that
in all the good actiōs vvee doe or good thoughts vvee enterteine vvee so doe thinke in vertue only of a precedent concomitant illumination of our vnderstanding inclining of our will both vvhich are immediatly caused by God Reason likevvise experience tell vs that vvhilst vaine or sinfull distracting images or inordinate Passions clovvd the mind Gods illuminations are either vnperceiued or neglected by vs his motions ineffectuall If euer therfore the soule be in a fit disposition to receiue those blessed effects of Gods holy spirit if euer God vvill make good his so serious frequent promises it is then vvhen by a profound Recollection an humble soule vvithdravves all her affections from herselfe all other creatures yea endeuours to expell all the images of them transcending all created things raising herselfe according to her power to a strict vnion vvith him and withall powres forth her desire to be informed in his vvill only intending therby his Glory the encrease of his Diuine Loue. 3. Novv though imperfect soules not being able as yet to driue avvay distracting images to still all vnruly Passions are forced to content themselues vvith their naturall light in many matters of lesse importance so that a great part of their ordinary Actions doe not at all contribute to their aduancemēt in spirit Yet perfecter soules walke almost continually in a supernaturall light perceiuing resisting the subtle insinuations of selfe loue not suffring themselues hastily to be pushed forvvards to Actions before they haue consulted their Internall Guide much lesse contrary to his directions 4. Most securely therfore may vvee yea vvith all confidence ought vvee to yeild ourselues to be disposed of by God to follovv him in any vvaies that he vvill leade vs both for the exteriour interiour through light Darknesse through bitter svveet And vvhat doubt can there be of erring hauing such a Guide vvhich allvvaies leads the soule through the Paths of Mortification renunciation of selfe vvill although sometimes some speciall vvaies may to our or others naturall iudgements seeme strange perhaps impertinent 5. The grounds of vvhich duty the security attending it are these 1. Because vvee through the ignorance of our interiour complexion temper of soule as likevvise of our present vvants incomprehensible to humane knovvledge gott by sence can neither knovv the speciall vvayes either of Prayer or Mortification proper to vs nor can vvee be assured that others doe sufficiētly knovv them Wheras of Gods Omniscience and equally infinite Goodnesse none can doubt 2. Because the end vvherto vvee aspire being supernaturall consequently the vvayes leading therunto the light directing in those vvayes must likevvise be supernaturall 3. Because if vve knevv the most proper most direct vvayes leading to Contemplation Diuine Vnion yet they being most contrary to our naturall inclinations vvithout a Diuine impulse vvee vvould not chuse the fittest that is those vvhich are the most opposite to our nature 6. Yet vvee are to consider that there are degrees of security according to the seuerall manners by vvhich God cōmunicates vnto vs his inspirations For 1. Though in Sensible deuotion the good thoughts affections giuen vs are in themselues according to their substance the effects of Gods Spirit ought vvith all security to be complyed vvithall yet vvith discretion so as that out of a gluttonous pleasure conceiued by thē vvee doe not yeild vnto them so far as therby to vveaken our heads or preiudice our healths notvvithstanding the Resolutions of vndertaking any practises for the future groūded on such sensible Deuotion are to be mistrusted as hauing in them more of nature selfe-loue vvanting sincerity of Resignation Besides that the senses being principall vvorkers the reason is rather obscured then illuminated therby yea by Gods permission the deuill may haue some influence in such Deuotion subsequent resolutions 2. Of the like vncertaine nature may the seeming Inspirations or lights be vvhich are gotten by the vvorking of the Imagination discourse vpon the matter eyther in Prayer or our of it the person therupon concluding this or that side to be more likely to be Gods vvill 3. But if vvithout such vvorking of the Imagination or if after it the soule in Recollected Prayer made vvith Resignation submission of her naturall iudgment renouncing all Interests of nature comes as it vvere vnexpectedly to haue one part of the Question presented to her mind as truth as Gods vvill God then giuing a Clarity to the reason to see that vvhich it savv not before or othervvise then it savv it or if the soule do finde a blind reasonles motion in the vvill to one side of the matter In such cases the soule may most securely confidently iudge it to be a Diuine Inspiration motion being vvrought vvithout any trouble in the exercise of the Imagination senses or Passions 7. Let not a soule therfore be discouraged from committing herselfe to Gods Internall direction though it should happen that those vvho passe for the most spirituall persons that are most forvvard to vsurpe the conducting of soules to Perfection vvhilst themselues know no further then the exercises of the Imagination should declame against it out of an apprehension that it vvould be a disparagement to them if God should be acknovvledged the principall Guide they should accuse the doctrine here deliuered as phantasticall vnsafe pretending to Enthusiasmes No vvonder it is if such being strangers to the Contemplatiue vvayes of the spirit should be ignorant of these secret Paths by vvhich God leads soules to Perfection in the vvhich none can tread or at least make any considerable progresse till quitting a seruile dependance on externall teachers they rely only vpon the Diuine Guidance And for this propose deuout soules are seriously oft to be exhorted to keepe themselues in a disposition of as much Abstraction both externall internall as may be to the end they may be enabled to heare discerne the Diuine Voyce to the directions of vvhich if they vvill in practise faithfully correspond God vvill be vvanting to them in nothing 8. And for a further security that there can scarse happen any considerable danger to a soule proceeding this vvay for knovving the Diuine Will though shee should sometimes mistake in the thing it selfe Both shee also the Opposers of this Doctrine are to consider that as hath formerly bene sayd the only matters that are here supposed to be proposed for a Resolution are must be of the nature of those things which of themselues and in the generall are indifferent but yet vvhich being vvell chosen may vvill aduance the soule for in no other things but such can there be any doubt And surely if vve be capable of knovving Gods vvill in such things as vvho can question it certainly the proceeding thus vvith indifference Resignation vvithout
to obey beleiue the Superiour declaring against the former Inspiration For though nothing that a Superiour in such circumstances can say vvill make the former Inspiration not to haue come from God yet his declaring against it vvill shevv it not to be of force novv since that all such Inspirations doe ought to suppose the consent or at least the non-opposition of the Superiour before they be put in practise and therfore they are to giue place to an inspiration of obeying vvhich is absolute True it is that in such a case it may happen that the Superiour may commit a great fault must expect to be accountable to God for it but hovvsoeuer the subiect in obeying such an vndue command shall not only be innocent but also merit therby Because in both cases he doth vvell first in being prepared to obey the former Inspiration vvhich vvas conditionall aftervvards in contradicting that to obey a second Inspiration of submitting to his Superiour vvhich vvas absolute 9. As it concernes therfore particular soules to depend principally vpon their Internall Directour so likevvise are Superiours Spirituall Guides no lesse obliged to penetrate into the dispositions of their subiects Disciples to discouer by vvhat speciall vvayes the Spirit of God conducts them suitably therto to conforme themselues to comply vvith the intention of the Diuine Spirit And this Duty our Holy Patriarke in the 64. Chap. of his Rule requires from all Abbots or Superiours forbidding them to vse rigour in the correction of their subiects or so rudely to scoure the vessells as therby to endanger the breaking of them He would not haue them likewise to be restlessly suspicious iealous ouer their subiects But in their impositions to vse great Discretion which he calls the Mother of vertues considering each ones ability saying with Iacob If I force my flocks to trauaile beyond their strength they will all of them die at once c. If the Superiour therfore in an humour of commanding on his ovvne head should impose cōmands on his subiects vvithout any regard to the diuine vvill guidance such commands vvill probably proue vnprosperous as to the subiect certainly very dangerous to the Superiour Yet so it may be that the Subiect may reape spirituall proffit by them for then it may please God to giue him an Interiour enablement to turne such vndue commands to his ovvne good aduancement by encreasing in him the Habit of Resignation Humility It vvill indeed be very hard for imperfect Soules to reape benefit by such impertinent Superiours But as for Perfect ones they haue both light Spirituall strength to conuert all the most vnreasonable Commands of Superiours to the benefit aduancement of their ovvne Soules 10. In case a Superiour should forbid his Subiect to pray at this or that time or should command him to spend no longer then such a small space of time in Internall Praier as vvould not suffise for his aduancement in the Internall vvaies of the Spirit The Rule of Perfection requires the Subiect to obey his Superiour Yet he may vvith all Humility remonstrate to him his Spirituall necessities acquainting him vvith the great benefit that his soule finds in a Constant performance of his Recollections in attending to Diuine Inspirations and vvhat preiudice it might be to him to be forbidden or abridged of them But if the Superiour doe persist he must be obeyed and God vvill some other vvay supply the losse the Subiect finds in such particular Obediences Novv though a Superiour can no more forbid in generall the vse of Internall Prayer of obseruing Diuine Inspirations then he can forbid the Louing or Obeying of God Yet vvhether Prayer shall be exercised at such certaine appointed times or for such a determinate space of time that is vvithin the limits of a Superiours Authority And hovv he employes that Authority it vvill concerne him to consider For if he guides soules according to his ovvne vvill and not Gods and surely Gods Internall Inspirations are his vvill besides the guilt that he shall contract by the abusing of his authority he must expect that all the harme or preiudice that his subiects soules through his Miscariage shall incurre vvill be heaped multiplied vpon his soule 11. But concerning the Duties obligations of Superiours tovvards soules vvhose Profession is to treade these Internall vvayes of Contemplation more shall be sayd herafter in its proper place vvhere it shall be demonstrated That these Instructions are so far from preiudicing their Authority that true Cordiall obedience vvill neuer nor can be perfectly performed to them but by such soules as are most zealous constant in the Essentiall Duties of Prayer and attending to the Inspirations of Gods Holy Spirit 12. To conclude this vvhole Discourse concerning Diuine Inspirations As these Aduises are not curiously to be applied to the practise of fearfull scrupulous soules vvhose vnquiet thoughts make them in a manner incapable of either Light or Impulses of Gods spirit in matters about vvhich their scrupulosity is exercised So in those cases they are to follovv Instructions peculiarly proper to them But for as much as concernes all other vvell-disposed Soules that leade Contemplatiue liues this Doctrine ought to be seriously recommended to them and they are to be taught hovv to practise it For by this no other vvay can they assuredly vnderstād or performe the Diuine Will in the vvhich alone consists Spirituall Perfection By these Inspirations alone the Interiour is regulated vvithout vvhich all Exteriour good cariage is litle auayleable to Perfection No Externall Directour can order the Interiour Operations of the Soule either in Prayer or Mortification None but God alone vvho knovves searches the Hearts of Men. And his principall vvay of directing is by his Inspirations the vvhich by the acknovvledgement of all good Christians are necessary to euery Action to make it good or meritorious These Inspirations therfore vvee must follovv Therfore they may be knovvn for vvee can not be obliged to follovv an inuisible vndiscernable light vvee knovv not vvhat And if they may be knovvn surely the Rules here prescribed for that purpose to vvit Abstraction of life pure resigned Prayer are the most secure and most efficacious Meanes to come to that knovvledge and to procure Grace to vvorke accordingly 13. And it may very reasonably be beleiued that the principall ground reason vvhy true Spirituality is in these dayes so rare and vvhy matters goe so amisse among soules that pretend to aspire to contemplation is because this most necessary duty of obseruing and follovving Diuine Inspirations is either vnknovvn or vvilfully misunderstood and suspected if not derided by some vvho in popular opinion are held and desire to passe for cheife Maisters in spirituality And no vvonder is it that such should be disaffected to this doctrine of the perfect practise vvherof themselues are incapable by reason of their distractiue
employments and imperfect degree of Prayer and consequently neither can they nor perhaps if they could vvould they teach it to others since therby many soulâ—s vvould quickly be discharged from any necessity of continuing in a dependance on their managing directions 14. If any there be that notvvithstanding all that hath bene here vvritten touching Diuine Inspirations and the necessity of attending to them shall yet be vnsatisfied or at least suspect that the publishing of such Doctrine may not be conuenient Such an one for further satisfaction may consult the Appendix adioyned at the End of the Treatises THE THIRD SECTION OF THE THIRD TREATISE TOVCHING The Schoole of Contemplation viz. Solitude and a Religious Profession CHAP. I. § 1. 2. That the proper Schoole of Contemplation is Solitude § 3. Which may be enioyed in the world § 4. 5. 6. Contemplation is by God denyed to no states Yea in some regards woemen are rather better disposed therto then Men And why § 7. 8. 9. 10. 11. 12. 13. The condition of Ecclesiasticks in the world is of great Perfection What dispositions are required to the vndertaking and executing of that Sublime Charge 1. HAVING hitherto treated of the Nature and End of an Internall Contemplatiue Life in generall as likewise of the generall Quality Disposition requisite to all those vvho by a Diuine vocation doe vndertake that Sublime course of life and in consequence therto hauing demonstrated that the only sufficient Maister and Guide in such a Life is God and his Diuine Inspirations by whom alone both Disciples and also Maisters Guides must be directed It remaines in the third place that I should shew what and vvhere the Schoole is wherin ordinarily this Diuine Maister instructs his Disciples in this so Heauenly Diuine Doctrine Science 2. Now by the vnanimous acknowledgment of all Mystick writers the only proper Schoole of Contemplation is Solitude that is a condition of life both externally freed from the distractiue Encombrances tempting flatteries and disquietting Sollicitudes of the vvorld and likevvise vvherin the minde Internally is in a good Measure at least in serious desire freed also from inordinate Affection to all vvorldly and Carnall Obiects that so the soule may be at leisure to attend vnto God vvho deserues all our thoughts and Affections and to practise such Duties of Mortification and Praier as dispose her for an Immediate perfect Vnion vvith Him 3. Novv though this so necessary Solitude be found both more perfectly and more permanently in a vvell-ordred Religious State vvhich affords likevvise many other aduantages scarse to be found elsevvhere for a better practising the Exercises disposing to Contemplation Yet is it not so confined to that State but that in the vvorld also and in a Secular Course of Life God hath oft raised and Guided many Soules in these Perfect vvaies affording them euen there as much Solitude and as much Internall Freedome of spirit as he savv vvas necessary to bring them to a high Degree of Perfection 4. And indeed it is an Illustrious Proofe of the abundant most communicatiue ouerflovving Riches of the Diuine Goodnes to all his Seruants vvhatsoeuer that in truth of Heart seeke him that this State of Contemplation being the Supremest and most Diuine that an Intellectuall Soule is capable of either in this Life or in Heauen also should neither be enclosed only in Cauernes Rocks or desarts nor fixed to Solitary Religious Communities Nor appropriated to the Subtilty of vvitt profoundnes of Iudgment Gifts of Learning or Study c. But that the poorest simplest Soule liuing in the vvorld and follovving the common life of good Christians there if she vvill faithfully correspond to the Internall Light and Tracts afforded her by Gods Spirit may as securely yea and sometimes more speedily arriue to the Top of the Mountaine of Vision then the learnedst Doctours the most profoundly vvise Men yea the most abstracted confined Hermites 5. Yea both History fresher Experience doe assure vs that in these latter times God hath as freely and perhaps more commonly communicated the Diuine Lights and Graces proper to a Contemplatiue life to simple vvomen endued vvith lesser more contemptible Gifts of Iudgment but yet enriched vvith stronger Wills and more feruent Affections to him then the ablest Men. And the reason herof vvee may iudge to be partly because God therby should as is most due reape all the Glory of his most free Graces the vvhich if they did vsually attend our Naturall Endovvments vvould be challenged as due to our ovvne abilities and endeauours And partly also because as substantiall Holines so the perfection of it vvhich is Contemplation consists far more principally in the Operations of the will then of the vnderstanding as shall be demonstrated in due place And since vvomen doe far more abound and are far more constant fixed in Affecctions and other Operations of the vvill then Men though inferiour in those of the vnderstanding No meruayle if God doth oft find them fitter subiects for his Graces then Men. 6. And for this reason it is besides that vvomen are lesse encombred vvith Sollicitous businesses abroad their Secular Employments being chiefly Domesticall vvithin their ovvne vvalls that they doe far more frequently repaire to the Churches more assiduously performe their Deuotions both there at home reape the Blessings of the Sacraments more plentifully Vpon vvhich grounds the Church calls them the deuout sexe Insomuch as a very Spirituall and experienced Authour did not doubt to pronounce that according to his best iudgment vvhich vvas grounded on more then only outvvard appearances for One Man nere ten Women went to Heauen Notvvithstanding true it is that the Contemplations of Men are more noble sublime more exalted in Spirit that is lesse partaking of sensible effects as Rapts Extasies or Imaginatiue representations as likevvise melting tendernesses of affections then those of vvomen 7. Novv though the true immediate Motiue of the vvriting of these Spirituall Instructions vvas the Directing of certaine Deuout Religious Soules in the vvay of Contemplation to the aspiring vvherto their Profession did oblige them And for this Reason most of the said Instructions are intended to be most proper for such Yet being a Debtour to all vvellminded Soules vvhatsoeuer that desire to treade in the sayd Internall vvayes I vvill here breifly shevv hovv they also may make vse of my vvritings for the same End froÌ„ thence selecting such speciall Directions as may also as vvell belong to them and passing ouer those that are more peculiarly proper to Soules in a Religious State 8. In the vvorld therfore there are tvvo sorts of Persons that doe or may aspire vnto Contemplation or Perfection in Prayer to vvit 1. Ecclesiasticks 2. Lay-Persons 9. First as for Ecclesiasticks I meane especially Preists to vvhich all other inferiour Orders doe tend they not only may but ought seriously to aspire therunto yea perhaps more theÌ„ simple Religious For their most
interiourly not at all to Tepide persons that neglect to correspond to their Profession For vvho but the industrious vigilant 1. Doe liue more Purely then men doe in the world 2. Or fall more seldome 3. Or rise more speedily 4. Or walke more warily 5. Or rest more securely 6. Or are visited by God more frequently 7. Or dye more consulently 8. Or passe their Purgatory more speedly 9. Or are rewarded in heauen more abundantly On the contrary it is iustly to be feared yea too certaine it is that habitually Tepide negligent soules in Religion are in a far vvorse state more immortified more cold in Deuotion more estranged from God euery day then other considering that in the midst of the greatest aduantages helpes to feruour Purity they vvill continue their negligence therfore they must expect for their obstinate ingratitude for their offending against so great Light that they shall be more seuerely punished by Almighty God then others the like that liue in the vvorld 6. How ridiculous therfore would it be for any to boast and say God be thanked I haue bene so many yeares a Professed Religious Person in an Order that hath produced so many thousand Saints that hath had so many Popes that receiued so many Emperours Kings Queenes Princes that hath so flourished with riches learning Piety As if those good successes to some vvere sufficient security to all so that they should need no more then only to be of such an Order 7. For the vndeceiuing therefore of such as are strangers to a Religious Profession for the admonishing incouraging of those that haue already embraced it to comply vvith the obligations of it that so they may enioy all the incomparable Priuiledges and Perfections then indeed belonging to it I vvill employ the follovving Discourse principally in demonstrating That the principall thing to be intended in a Religious Profession is the incessant Purifying of the Interiour Which is an attēpt the most glorious but vvithall the most difficult and most destructiue to sensuall ease and contentment of all other This ought to be the motiue of those that enter into it the principall yea almost sole employment of those that liue in it Whereto I vvill adde a fevv instructions more specially belonging to Superiours Officers Priuate Religious Nouices respectiuely CHAP. IV. § 1. 2. 3. 4. 5. Motiues inducing to Religion to be examined False security of Tepide Religious Persons Of false true motiues § 6. An habituall state of Introuersion Recollectednesse is the principall End of a Religious Life Wherin such Recollectednes consists § 7. 8. Perfection of Prayer is the Perfection of a Religious state § 9. 10. 11. The wonderfull sublimity of Prayer to which the Ancient Hermits c. attained § 12. Aduantages therto enioyed by them beyond these times § 13. 14. 15. 16. That S. Benedict chiefly intended by his Rule to bring his Disciples to purity of Prayer § 17. 18. 19. False Glosses Interpretations of S. Benedicts Rule in these dayes § 20. 21. S. Bernards Excellent declaration of the designe of S. Benedicts Rule § 22. That the only sure way of introducing Reformes into Contemplatiue Orders is by the teaching of true Contemplatiue Prayer not multiplying of externall formes Austerities 1. IT concernes a soule very much to examine vvell the motiues inducing her to enter into a Religious State for if they be not according to God it is to be feared she vvill not find all the Proffit satisfaction that she promises to herselfe For. 1. If such a Profession be vndertaken merely out of vvorldly respects as to gaine a state of subsistence more secure perhaps more plentifull 2. Or to auoyd suits debates or vvordly dāgers c. vnlesse such incommodities haue giuen only occasiō to a Soule to reflect on the vanities and Miseries of the vvorld and from thence to consider and loue Spirituall Celestiall good things vvhich are permanent and vvithout bitternes 3. Or if such a State be vndertaken out of a generall good desire of Sauing ones soule according to the fashion of ordinary good Christians no more but vvithout a Speciall determinate Resolution to labour after Perfection in the Diuine Loue either because such soules knovv nothing of it or if they doe haue not the courage and vvill to attempt it but resolue to content themselues vvith being freed from vvorldly Tentations dangers and vvith a Moderate care to practise the Externall Obseruances of Religion yet vvithout sufficient Purity of Intention or a consideration of the proper End of a Religious Contemplatiue life c. I cānot tell vvhether Persons liuing dying in Religion vvithout further designes of purifying their Soules shall find so great cause to reioyce for the choice they haue made Since their beginning continuing is indeede no better then a Stable course of most dangerous Tepidity 2. Hovveuer as for soules that for externall respects haue embraced a Religious life let them not therfore in a desperate humour conclude that no good can come to them by it so vnvvorthily vndertaken But rather hope that by a Speciall Prouidence of God they vvere euen against their ovvne intentions vvills brought into a course of life to vvhich if hovveuer aftervvard they vvill duly correspond it vvill proue an infinite blessing vnto them For such oftimes haue proued great Saints after that God gaue them light to see their peruerse Intentions and Grace to rectify them By vvhich meanes they beginning in the flesh haue ended in the Spirit 3. And as for the third sort of Tepide persons it much concerns them at least after their solemne Profession to search vvell into their Soules and there rectify vvhat they find amisse taking great heede hovv they relye vpon Externall Obseruances Obediences or Austerities the vvhich though they be necessarily to be performed yet cannot vvithout great danger and harme be rested in but must needs be directed to a further and Nobler End to vvit the Aduancement of the Spirit 4. Neither let them conclude the Security of their Condition and good disposition of soule from a certaine Composednes and quietnes of Nature the vvhich vnlesse it be caused by Internall Mortification and Praier is but mere selfe loue And much lesse let them rely vpon the esteeme and good opinion that others may haue of them Nor likevvise on their ovvne abilities to discourse of Spirituall matters and giue Directions to others since no Naturall light nor acquired learning or study can be sufficient to enable any one to treade in Contemplatiue vvaies vvithout the serious practise of Recollected Prayer A sufficient proofe vvherof vvee see in Thaulerus Who vvas able to make an Excellent Sermon of Perfection but not to direct himselfe in the vvay to it till God sent him a poore ignorant Lay-man for his Instructour 5. What is it therfore that a soule truly called by God to enter into Religion lookes
for Surely not Corporall labours Not the vse of the Sacraments Not hearing of Sermons c. For all these she might haue enioyed perhaps more plentifully in the vvorld It is therfore Only the vnion of the Spirit with God by Recollected Constant Praier to the attaining vvhich Diuine End all things practised in Religion doe dispose and to vvhich alone so great impediments are found in the vvorld 6. The best generall proofe therfore of a good Call to Religion is a Loue to prayer either vocall or Mentall For if at first it be only to vocall Praier by reason that the soule is ignorant of the efficacy and Excellency of Internall Contemplatiue Prayer or perhaps has receiued some preiudices against it Yet if she obserue Solitude carefully and vvith attention and feruour practise Vocall Praier she vvill in time either by a Diuine Light perceiue the necessity of ioyning Mentall Praier to her vocall or be enabled to practise her vocall Prayer mentally vvhich is a sublime Perfection 7. It is a state therfore of Recollectednes Introuersion that euery one entring into Religion is to aspire vnto The vvhich consists in an habituall Disposition of soule vvherby she transcends all creatures their Images the vvhich therby come to haue litle or no Dominion ouer her so that she remaines apt for immediate Cooperation vvith God receiuing his Inspirations and by a returne and as it vvere a refluxe tending to him and Operating to his Glory It is called Recollectednes because the Soule in such a State gathers her thoughts naturally dispersed fixed vvith multiplicity on Creatures and vnites them vpon God And it is called Introuersion both because the Spirit those things which concerne it being the only obiect that a deuout Soule considers values she turnes all her Sollicitudes inwards to obserue defects wants or inordinations there to the end she may remedy supply correct them And likevvise because the proper Seate the Throne Kingdome vvhere God by his Holy Spirit dvvells and reignes is the purest Summity of Mans Spirit There it is that the soule most perfectly enioyes and contemplates God though euery vvhere as in regard of himselfe equally present yet in regard of the communication of his Perfections present there after a far more Noble manner then in any part of the vvorld besides inasmuch as he communicates to the Spirit of Man as much of his Infinite Perfections as any Creature is capable of being not only simple Being as he is to inanimate Bodies or Life as to liuing Creatures or Perception as to sensitiue or knowledge as to other ordinary Rationall Soules But vvith and besides all these he is a Diuine Light Purity happines by communicating the supernaturall Graces of his Holy Spirit to the Spirits of his seruants Hence it is that our Sauiour sayes Regnum Dei intra vos est The Kingdome of God is within you And therfore it is that Religious Solitary abstracted Soules doe endeauour to turne all their thoughts invvard raising them to Apicem Spiritus the pure top of the Spirit far aboue all sensible Phantasmes or imaginatiue discoursings or grosser Affections vvhere God is most perfectly seene and most comfortably enioyed 7. Novv the actuall practise of this Introuersion consists principally if not only in the Exercise of Pure Internall spirituall Prayer the Perfection of vvhich therfore ought to be the Cheife ayme to vvhich a Religious Contemplatiue Soule is obliged to aspire So that surely it is a great mistake to thinke that the Spirit of S. Benedicts Order Rule consists in a Publick Orderly protracted solemne singing of the Diuine Office the vvhich may be full as vvell yea and for the Externall is vvith more aduantage performed by Secular Ecclesiasticks in Cathedrall Churches A Motiue to the introducing of vvhich pompous solemnity might be that it is full of Edification to others to see heare a conspiring of many Singers Voyces and it is to be supposed of hearts too to the praising of God But it is not for Edification of others that a Monasticall State vvas instituted or ought to be vndertaken Religious Soules truly Monasticall flye the sight of the vvorld entring into Desarts and solitudes to spend their liues alone in Pennance and Recollection and to purify their ovvne Soules not to giue Example or Instruction to others Such Solitudes are or ought to be sought by them therby to dispose themselues for another far more proffitable Internall solitude in vvhich Creatures being banished the only Conuersation is betvveene God and the Soule her selfe in the depth of the Spirit as if besides them tvvo no other thing vvere existent 8. To gaine this happy state a deuout Soule enters into Religion vvhere all imaginable aduantages are to be found for this End At least anciently they vvere so and still ought to be But yet though all Religious persons ought to aspire to the Perfection of this State it is really gained by very fevv in these times For some through ignorance or misinstruction by Teachers that knovv no deeper not a more perfect introuersion then into the Internall senses or imagination And others through negligence or else by reason of a voluntary povvring forth their Affections thoughts vpon vanities vselesse Studies or other sensuall Enterteinments are neuer able perfectly to enter into their Spirits and to find God there 9. But it is vvonderfull to reade of that depth of Recollectednes most profound Introuersion to vvhich some Ancient Solitary Religious Persons by long exercise of spirituall Prayer haue come In so much as they haue bene so absorpt euen drovvned in a deepe Contemplation of God that they haue not seene vvhat their eyes looked on nor felt vvhat othervvise vvould greiuously hurt them Yea to so habituall a State of attending only to God in their Spirit did some of them attaine that they could not though they had a mind therto oftimes fixe their thoughts vpon any other obieâ—t but God their Internall senses according as themselues haue described it hauing bene in an vnexpressible manner drawen into their Spirit and therein so svvallovved vp as to loose in a sort all other vse A most happy state in vvhich the Deuill cannot so much as fixe a seducing tentation or Image in their minds to distract them from God but on the contrary if he should attempt it that vvould be an occasion to plunge them deeper more intimely into God 10. And this vvas the effect of Pure Spirituall Contemplatiue Prayer The vvhich vvas not only practised by the Holy Ancient Hermites c. in most sublime Perfection But the exercise therof vvas their Chiefe most proper almost continuall Employment in so much as the Perfection therof vvas by them accounted the perfection of their State A larger proofe vvherof shall be reserued till vvee come to speake of Prayer For the present therfore I vvill content my selfe vvith a testimony or tvvo related by Cassian out of the mouthes
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
any alteration at all in their Essentiall Designe most secure and profitable to their ovvne Soules vvhich is the leading a Solitary Deuout and abstracted Life and therin aspiring to Contemplation This only must they aime at and to this must they order all their thoughts and Actions as if they vvere all their liues long to be imprisoned in their Cloysters Therfore neither entring nor aftervvards must they entertaine any Thoughts or designes about any thing that is out of the limits of their Conuents in vvhich for as much as concernes themselues their desire and intention must be to liue and dye Particularly they ought to banish out of their minds all meditations and inclinations to goe in Mission into England Yea if they vvill indeed comply vvith their Essentiall Profession they must resolue as much as lyes in them and vvithout offence to God or disobedience to their Superiours to preuent such an Employment of vvhich they cannot vvithout Pride thinke themselues worthy or able to encounter all the Tentations and dangers accompanying it simply and sincerely confining all their Thoughts and affections to that Life of Solitude Abstraction and Prayer vvhich they haue vowed and in vvhich their Soules vvill find truest comfort and Security 4. Consequently neither must they vvith an intention to approue vnto their Superiours their fitnes for that Charge therby as it vvere inuiting them to make vse of them for it apply themselues after such a manner to the Studies proper for such an Employment as in any measure therby to hinder or interrupt the reading of such Bookes as are most beneficiall to their Soules and much lesse to hinder their dayly serious Recollections In case their Superiours vvho are only concerned in that busines shall require of them to apply themselues diligently to such Studies as may fit them for the Mission they are obliged therin to submit themselues to Obedience Yet euen in that case if they find that much time cannot be spent in them without hurt to their Spirit and a neglect or preiudice to their appointed Recollections they ought to acquaint their Superiours vvith their Case vvho no doubt will preferre the good and aduancement of their Soules by Solitude Purity of Spirit and Internall Prayer before any other Considerations whatsoeuer Yea they vvill iudge Prayer to be a better disposition and to procure a greater enablement euen for such a Calling then Study And vvill take heed hovv they send any abroad that for their Studies neglect their Prayer For what Blessing from God can such hope vpon any Endeauours of theirs Is it not more likely that themselues vvill be peruerted then others by them conuerted 5. It cannot easily be imagined hovv mischeiuous to many Soules the neglect of such Aduices may be Some vvill perhaps haue a mind to take the Habit for that End intent principally of going aftervvard into England What miserable Distractions vvould such a Resolution cause during all the time of their abode in their Conuent For all their thoughts almost all their Affections hopes and Designes vvill be caryed abroad into another Countrey so that the place of their Profession vvill be esteemed a place of Exile to them And so far vvill they be from procuring a Diuine Light and Grace to enable them for so terrible an Employment by the meanes of Prayer that Prayer and Solitude vvill be distastfull to them Regular Obseruances will be a burden and any thing that may delay their Intention vvhich they say is of Conuerting Soules but alas perhaps with the losse or at least imminent danger of their ovvne 6. Nay some that at the Beginning haue simply and vvith a good Intention taken the Habit yeilding aftervvard to the spirit of Tepidity the vvhich turnes their happy Solitude into a Prison vvill looke vpon the Mission as a meanes to free themselues from their Profession and therfore vvill not feare to vse all meanes by friends and sollicitations of their Superiours that they may be suffred to quit it and to goe in Mission God only knovves into vvhat dangers and Tentations they vvillfully thrust themselues being vtterly vnprouided of Light or Grace to resist them And vvhat other issue can be expected but that God should giue them vp to suâ—h Tentations vnto vvhich out of a sensuall Affection to the vvorld Pride and a vvearines of Prayer they haue exposed themselues vvithout any Call from him yea contrary to his vvill 7. Novv it is not only particular Religious but much more Superiours that ought to thinke themselues concerned most deeply in these matters For in case such vnvvary rash Soules shall come thus to destroy themselues they annot but knovv that those Soules shall be required at their hands They ought therfore to roote out of the hearâ—s of their Subiects all such pernicious Designes by shevving that they esteeme them least worthy that are most forward to offer themselues And great care and vvarines ought they to vse hovv they send or permitt any to goe abroad before they be sufficiently furnished not so much vvith Learning as vvith the Spirit of Mortification and Prayer and vvith zeale proceeding from an established Charity that so they may not by vndertaking and executing Actiue employments preiudice and perhaps ruine their Contemplatiue state 8. Our Examples ought to be our first Hoâ—y Conuerters of England vvho did not vndertake such a Charge till they vvere grovvne old in the Exercices of Solitude and Contemplation And not then till an absolute command vvas imposed on them by the Supreme Pastâ—ur And in the Execution of their Charge they neuer suffred their Labours and Sollicitudes to dispence vvith them for the continuing of their accustomed Austerities and the Exercise of Prayer but borrovved from their Employments as much time as could possibly be allovved to spend in Abstraction Solitude and Contemplation Yea though they conuersed only vvith Pagans and Barbarous Soules yet so zealous vvere they of their Monasticall Life and Profession that they vvould not so much as quit the Habit And vvhen they vvere consecrated and exalted to the Episcopall function yet still they retained both the Exercises and fashions of Monasticall Contemplatiue Persons as S. Bede declareth 9. Moreouer in latter times Experience hath vvitnessed that some humble and deuout though not so learned Missioners haue prospered better in Conuerting Soules then the most acute and cunning Controuertists And haue by their Humility Modesty and edifying Conuersation but especially by the practise and teaching of Internall Prayer gained to Catholicke Vnity those Soules that many other most skillfull in Disputes and vvithall enabled vvith Experience haue for long time in vaine attempted 10. Notvvithstanding all this I doe not deny but that to a Religious foule an Impulse and interiour inuitation may come from God to goe into the Mission This is possible but most certaine it is that such an Inuitation vvill very rarely if euer come but to Soules established in a Spirituall Life And in this case it vvill be
of Confession although the correcting abating of them ought to be the obiect of our dayly care 3. I vvill endeauour to explaine my meaning more fully in this matter because it is the ground of the vvhole follovving discourse Wee must knovv then that the duty of a Christian much more of a soule that aspires to Perfection is to loue nothing at all but God or in order to him that is as a meane instrument to beget increase his Diuine loue in our soules All adhesion to creatures by affection vvhether such affection be great or small is accordingly sinfull more or lesse so that if being depriued of any thing or persons vvhatsoeuer or being pained by any thing vvee find a trouble sorrovv in our minds for the losse or suffring of the thing it selfe such trouble in vvhat degree soeuer argues that our affection vvas sinfull not only because the affection vvas excessiue but because it vvas an affection the obiect vvherof vvas not God 4. But yet withall this affection vvhich I say is vnlavvfull is not simply such an one as resides is confined to sensitiue nature for that is impossible to be rooted out neither is there any fault at all in it considered as such For to Adam in the state of Innocency yea euen to our Lord himselfe many obiects vvere pleasing delightfull to sense his fight tast tooke contentment in pleasurable obiects there vvas in nature an auersion from paine an earnest desire to prolong naturall life in all this there vvas not the least imperfection The Affectiōs to creatures therfore vvhich wee affirme to be sinfull are such as are seated in the superiour soule or rationall will by vvhich the mind vvill considers adheres vnto creatures knovvingly vvillingly pursues the attaining enioying of them as if they vvere the good not of sense only for so they are but of the person the vvhich indeed they are not for the only good of an Intellectuall nature is God vvho is only exalted aboue it vvhereas all other creatures are but equall or inferiour to it To the superiour vvill therfore all things but God must be indifferent as in for themselues only to be loued as they are seruiceable to the spirit So that if things vvhich are vnpleasant yea destructiue to inferiour nature doe yet aduance the spirit in her tendance to God or if by the vvill prouidence of God they are presented to her to suffer she must vvith all indifference resignation accept of them though sensitiue nature doe neuer so much struggle contradict 5. A most perfect Example herof is giuen by our Sauiour the vvhich vvee are obliged to the vtmost of our capacity enablement to imitate Though sensitiue nature in him tooke contentment in life in the Actions functions therof aboue all things did abhorre a dissolution by death especially such a death accompanied vvith such inexpressible torments shame And though for our instruction he voluntarily gaue way to Inferiour nature to expresse such her innocent inclinanation auersion yet vvhen the vvill of his Father opposed it selfe presēted him a cup in the highest degree mortall to nature all the inclinations therof he most vvillingly quietly chearfully accepted it then subduing all reluctances in nature The vvhich reluctances in him vvere to the thing it selfe considered in it selfe not at all to the dictates of the Superiour soule the vvhich had so absolute a dominion ouer sensitiue nature that it neuer opposed it selfe or expressed the least vnvvillingnes to conforme it selfe to the dictates of reason though vvith its ovvne destruction 6. Wheras therfore there are continually presented to our outvvard invvard senses infinite obiects pleasing displeasing to them And that the functions of of life vvhich vvee are bound to preserue cannot be exercised vvithout admitting the vse of many things delightfull to sensitiue nature meates drinkes Recreatiue conuersatious relaxations of mind c vvee are to consider resolue that none of these things pleasing to the appetite are giuen to be possessed vvith any affection at all or fruition but the mere simple vse of them is allovved vs for the good of the soule the contentment that the appetite naturally takes in them is no further nor vvith other intention to be admitted then in as much as therby the spirit or rationall vvill is or may be enabled more chearfully to pursue its supreme Good And vvith this end intention to admit sometimes vvith caution discretion of moderate cōforts contentments to Inferiour nature is not in it selfe at all vnlavvfull on the contrary it is fitting requisite necessary 7. But vvithall considering the most miserable and inexpressible corruption of our nature the violent adhesion of our Appetites to sensually pleasing obiects the vncertaine weake Dominion that the superiour faculties of the soule haue ouer sensitiue Nature it is our duty obligation not only to be watchfull ouer the sensitiue Appetite that it doe not vvith too much greedines pursue the contentments proper and necessary to it But also as much as may be to abridge the number of them making as fevv necessary as may be not suffring it to accept all the lawfull contentments offred to it yea oft to restraine contradict the inclinations of it In a vvord to vse all the industry vvee can not to suffer it to run on blindly before or vvithout the conduct of reason to things pleasing to it vvhen vvee perceiue it does so to call it back hovveuer not to suffer reason to fauour it and ioyne vvith it in its desires but to reserue all our rationall inclinations and affections to God only 8. For the case vvith vs is far different from that it vvas vvith Adam during his state of Innocency For then it vvas no inconuenience but rather perhaps a helpe to him freely to make vse of the pleasures afforded him in Paradise Because though sensuall pleasures vvere to him considering the exquisitnes of his temper far more pleasurable then they can be to vs yet his appetite did not so much as desire or vvish the least excesse And his spirit vvas so replenished vvith Diuine loue that by admitting of such innocent satisfactions to nature it rather encreased then diminished or interrupted its feruour in tending to God and expressing its gratitude loue obedience to him vvhereas wee find all the contrary effects therfore must take a quite contrary course 9. This is the ground of Mortification so proper necessary in a spirituall life And these are the veniall sins or imperfections that vvee are continually to combat against In this poynt of Distinction betwene the vsing of creatures for the good of the spirit and the enioying of creatures for the pleasure of sense vvithout regard to the soules good aduancement lies the difference betvveene the children of God the children of Belial Yea in
the degrees of such vsing or enioying betvvene perfect good Christians imperfect yea moreouer betvvene those that are perfect in an Actiue those in a contemplatiue state For wicked men giue way deliberatly to an habituall enioying of creatures vvithout regard to their soules or God yea contrary to his command And imperfect good Christians haue no care to roote out of their soules an habituall loue to creatures except it be such a loue as endangers the soule by expelling Charity And lastly those that are perfect in an Actiue Life for vvant of a constant state of Recollection doe not enioy a sufficient light to discouer hovv in many things of lesse importance they giue vvay to sense preuenting reason enioying outvvard contentments vvithout that purity of intention vvhich contemplatiues being far lesse distracted doe much more frequently perfectly exercise 10. Novv hauing mentioned this diuersity of veniall sins imperfections before I come to speake further of the Mortification here intended I vvill adde some fevv considerations touching veniall sins vvith relation to a Cōtemplatiue state 11. If it vvere required to Perfection in a Contemplatiue life that a soule should be entirely free from veniall defects it vvould be impossible to attaine vnto it considering the incurable frailty of our nature the frequency of tentations the incapacity vvhich is in a soule to be in a continuall Actuall guard ouer her selfe True it is that by perseuerance in spirituall Prayer accompanied vvith Mortification such defects become for number more rare for quality lesse considerable But though Prayer mortification should continue neuer so long a soule vvill find occasion a necessity to be in continuall resistances against her peruerse Inclinations in such combats vvill sometimes come off vvith losse 12. Veniall sins therfore are not inconsistent with Perfection although they should be committed neuer so oft out of frailty subreption or ignorance But if they be committed deliberately aduisedly customarily with Affection they render the soule in an incapacity of attaining to perfection in Prayer c This is a point of great moment consideration therfore that vvee may distinguish aright betvveene sinning out of frailty surprise or infirmitie the sinning out of affection to the obiects of veniall sins vvee must knovv 13. First that those are said to fall into veniall sins out of frailty vvhich commit them only vvhen an occasion or Tentation vnvvillingly presents it selfe then are surprised vvith a suddaine Passion or depriued of sufficient vigilancy reflexion but vpon an obseruation of their fault they presently returne to themselues find a remorse selfe-condemnation for it an auersion at least in their superiour vvill from such things as hinder their approach vnto God or if this be not done presently hovveuer in their next Recollections such offences if they be of any moment vvill be brought into their minds vvill procure a sorrow consequently a pardon for them But vvhen they are out of such occasions or tentations they doe not giue vvay to a pleasure conceiued in the obiects of them much lesse doe they voluntarily seeke or intend such occasions 14. Those in the second place are said to sin venially out of affection vvho both before after such faults doe deliberately neglect them yea are so far from auoyding the occasions of them that they doe oft procure them and this out of affection not to the sault but to the things vvhich they see doe often occasion the fault Such are those that loue curiosity in apparell Delicacy of meates hearing of vaine discouses that contriue meetings of iollity from vvhence they neuer escape vvithout incurring many defects Novv such soules may perhaps haue remorse for the sins so committed mention them vvith sorrow in Confession But yet such remorse Confession is not from the whole heart not being sufficient to make them auoyd the occasions vvhen this may be done vvithout much inconuenience or trouble Yea they doe not sufficiently consider that the very loue vnto those vanities vvhich occasion greater defects if it be a deliberate loue is in it selfe a sin though no other defects vvere occasioned by it Such can make no progresse in spirituall Prayer yea on the contrary as long as such knowne voluntary affections either to the sins or occasions are not mortified they doe euery day decline grovv more more indisposed to Prayer The vvhich therby is so distracted so full of disquieting remorse that it is almost impossible to perseuere constantly in an exercise so very painfull 15. An hundred imperfections therfore though of some more then ordinary moment are not so contrary to Perfection vvhilst thy are incurred by surprisall or infirmity as is an affection retained to the least imperfection though it be but an vnproffitable thought A vvell-minded courageous soule therfore at her first entrance into the Internall vvaies of the spirit must does in an instant cut of this deliberate affection to all veniall sins their occasions vvith discretion seeking to auoyd them although it may happen vvithout any great preiudice to her progresse that she may find herselfe very oft surprised ouercome by many great faults 16. Neither ought any soule vainly to flatter herselfe vvith a hope of reseruing this affection vvithout preiudicing her pretentions to Perfection because one or tvvo examples almost miraculous are found of some soules that notvvithstanding such affections haue bene visited by God vvith supernaturall fauours exalted to a very sublime Prayer as a late eminent Saint vvrites of her ovvne selfe For besides that there vvas perhaps some excusable ignorance in her of the vnlavvfullnes of such affections vvee may say that God vvas pleased to conferre on her such extraordinary fauours not so much for her ovvne sake but rather for the good of others in as much as she vvas destind by him to be The Mistrisse Teacher of true Contemplatiue Prayer then almost vnknovvn to the vvorld 17. But most certaine it is that according to the ordinary established course of Diuine Prouidence Perfection in Prayer is accompanied with a proportionable Perfection in Mortification And therfore such soules as during a voluntary habituall Affection to veniall sins as to the obie s occasions of them doe seeme to haue great lights and profound recollections in Prayer if the sayd lights and Recollections doe not vrge and incite them to quitt such harmfull Affections such ought to suspect that all goes not right vvith them but may iustly feare that the deuill hath some influence into such Deuotions so vtterly destitute of true Mortification CHAP. III. § 1. Naturally wee loue our selues only § 2. Euen the best most composed tempers are deeply guilty of Selfe-loue § 3. The benefit of such good dispositions § 4. Selfe-loue Propriety must vnjuersally be auoyded § 5. 6. A state of Afflictions crosses is only secure § 7. What vse is to
her ovvne selfe in all manner of things to vvhich she naturally beares an affection For the maintaining of this courage therefore it vvill behooue her both to vse much prayer oft to thinke seriously on the blessings accompanying follovving the due practise of it Remembring vvithall that custome vvill make that tolerable euen pleasant vvhich at first seemed in supportable 11. More particularly for as much as coÌ„cernes those that are Beginners in an Internall course they are to consider that in such a state their soules are so full of impurities defects that scarce in any actions of theirs at all they doe intend God purely no not euen in those that they performe vvith most aduice preparation vvith the greatest calmenes of spirit Much lesse in Actions though substantially good in vvhich their Passions are engaged Therfore it is best for them during such state of imperfection in all times occasions as much as lies in them wholly to suppresse all passions not suffring them to rise svvell in them though vvith an intention by them the better more feruently to performe their duties obligation The reason is because such imperfect soules being not as yet Maisters of their passions cannot preuent them from causing a disorder euen in the Superiour rationall faculties also so that though Reason can raise them at pleasure yet it cannot so calme them againe nor hinder them from pursuing those obiects out of motiues of corrupt nature against vvhich they vvere employed at first vpon Superiour spirituall motiues 12. I doe the more earnestly recommend the practise according to this aduice because I find that some good Spirituall Authours doe counsell a quite contrary proceeding as a remedy meanes to subdue passions For they vvould haue soules vvillingly purposely to raise them in sensitiue nature vvhen they are come to a certaine height then by the strength of reason motiues of Religion to quiet pacifie them againe As for example In case of an Iniury receiued they aduise that vvee should call to mind all the circumstances aggrauations that are apt to kindle indignation resentment And as soone as the Passion is inflamed then to suppresse it by considerations of the example of our Lord his precept of charity to enemies Of the dangerous Effects of Reuenge the blessed revvards of Patience c The like they say concerning a sensuall desire to any obiect they vvould haue it represented vvith all its allurements charmes so as to moue a strong inclination in sensitiue Nature And this being done presently to suppresse such inclinations by strong Resolutions by contrary practises Only they forbid this Practise in the passion of sensuall Impurity the vvhich must not be reuiued vpon any pretence vvhatsoeuer 13. To Perfect soules this Aduice may be proper vvho haue an established Dominion ouer their passions But as for the Imperfect if they should conforme themselues to it two great inconueniences could scarce be preuented viz. 1. That they vvould be in danger either to be vnvvilling or vnable to restore Peace vnto their minds once much disquieted 2. By an aduised earnest representation of such obiects as doe raise passions in their minds they doe therby fixe more firmely in the Memory the Images of them by that meanes doe dispose the said images to returne at other times against their vvills vvhen perhaps the reasons motiues to represse them vvill either not be ready or the soule in no disposition to make vse of them or if she should be vvilling it is to be doubted that then such motiues vvill not proue efficacious Therfore Imperfect soules may doe best to deale vvith all passions as they ought vvith those of impurity namely to get the Maistry ouer them by flying from them if they can forgetting them 14. Yet this aduice of preuenting all passions disturbances in sensitiue nature may sometimes cease vvhen iust reason the necessary care of the good of others shall require that some things be done vvith eagernes as it may happen in the case of Superiours correcting their subiects c for then it may be conuenient to giue some discreet vvay to passion vvithout vvhich their reproofes vvould perhaps haue but little effect Yet euen then also care is to be had that they doe not therby preiudice their ovvne Internall Quiet of mind much lesse endanger to diminish true Charity CHAP. IV. § 1. Certaine generall Rules for Mortification sufficient for some § 2. 3. By practise according to these Rules is exercised 1. A continuall Presence of God 2. A continuall thinking on our owne Nothing § 4. 5. 6 7. Mortification is only perfectly exercised in vertue of Internall Prayer And why § 8. The difference betweene the Mortification of Contemplatiues of Actiue liuers § 9. Externall Practises or exercises of vertues not sufficient to cause Mortification § 10. How imperfect soules are to practise Mortification § 11. Gods care in dispensing matters of Mortification proportionable to each ones strength § 12. The effect of each Act of Mortification § 13. 14. It may happen that to an Internall liuer in Religion some Mortifications may be more difficult then if he had liued a common life in the world 1. TO discreete vvell-minded soules these three follovving generall directions may be sufficient to instruct them in the dutyes of mortification Viz 1. To doe or forbeare vvhatsoeuer any law Diuine or Humane shall require of them to doe or forbeare And vvhere order has bene taken by no such lavves there to follovv the supernaturall light motions that God by the meanes of Prayer shall afford them doing or forbearing such things as they find vvill promote or hinder them in their spirituall course vvithout captiuating themselues to any particular examples customes or instructions 2. To suffer vvith the best patience and resignation they can all the crosses contradiction to selfevvill vvhich by Gods Prouidence shall be sent to or vpon them vvhether such crosses regard externall things as iniuries disgraces sicknes losse of freinds or of goods c. or Internall as Aridities obscurities inward distresses inuoluntary rising of passâ—â—ns tentations c. All these things must be quietly suffred vvhether they proceed immediatly from God or from creatures 3. If any thing pleasing to nature be to be done as in Refections Recreations or any thing displeasing to be omitted to doe or omitt such things not because they are agreable to nature but because they are conformable to Gods vvill By a constant carefull obsâ—ruing of these directions a deuout soule may be brought to a good established state of Mortification yet vvithall be left in a conuenient Liberty ease of mind to goe on chearfully in internall vvayes 2. Moreouer if in practise according to these points a vvell-minded soule vvill be carefull to haue at least a vertuall intention to the loue Glory of God that is such an Intention
on the other side Voluntary Mortifications are such as on our ovvne heads vvithout the Aduice iudgment of those that are acquainted vvith our Interiour vvee voluntarily assume or impose on our selues either because vvee haue seene or read of others that haue done the like thervpon vvithout further due consideration of our ovvne state or abilities vvee vvill hope they vvill aduance vs as much in the vvay of perfection such are Voluntary corporall fasts beyond vvhat the Church or Regular obseruance doe require Wearing of hairecloth chaines c obstinate silence during the times that the orders of the community doe appoint conuersations c. To these may be abded an assuming the taske of saying so many Vocall Prayers Rosaries c. 4. This Distinction being premised the deuout Reader is to take notice that vvhatsoeuer hitherto hath or shall be spoken of the vse end benefits of Mortification is to be vnderstood applied only to mortifications of necessity and not to such as are voluntary And moreouer that all these Instructions Directions are intended only for such soules vvhether Religious or others as are entred or desirous to enter into an Internall course tending to Contemplation 5. As touching therefore the former sort of Necessary mortifications according to the vvhole latitude before expressed a deuout soule is to be exhorted as being her duty obligation vvith all courage feruour to accept chearfully vndergoe them considering that besides the foremencioned inestimable Benefits attending them they are of great security free from all perill of errour indiscretion or pride 6. But as for Voluntary mortifications those I meane vvhich are properly such vvee haue nothing to doe vvith them yea moreouer I should neuer persvvade a spirituall Disciple to assume any considerable mortifications besides such as attend his present state of life till he can assure himselfe that he has a good Call to them that is till after that hauing spent a considerable time in Internall prayer he haue receiued light to iudge of their fitnes for him Grace or spirituall strength to vndertake pursue them chearfully vvithall has the approbation of his Superiour or spirituall Directour Yea though he had a body as strong as Samson vvithall a very good inclination to Internall vvaies I should hardly be the first proposer mouer inciter of him to such extraordinary mortifications vnlesse some speciall occasion required them for a remedy against any speciall tentations then assalting him In vvhich case they are not indeed to be esteemed extraordinary and voluntary although supernumerary but considering the present state ordinary necessary Yea if such an one should aske my counsell about the vse of such mortifications vpon examination I should find it to be doubtfull vvhether it vvas vpon a Diuine Inspiration that he vvas moued to desire them I should take the surer course that is to dissvvade him from the vndertaking of them 7. It is true vvee find in reading the liues of Saints that most of them haue practised them many euen from their infancy But this shevves that spirits fit for extraordinary mortifications are rarely to be found being only such as God himselfe leades after an extraordinary manner to make them Examples of the povver of his Grace to the Edification of many vsing them for his Instruments in great vvorkes As for vs vvee are not to suppose that God esteemes vs fit or intends vs for such extraordinary matters Therfore it may suffise vs to vndergoe such mortifications as God himselfe has prouided for vs beleiuing him to knovv vvhat is best for vs most proportionable 8. In all our holy Rule there is no prouision nor order made for such extraordinary or supernumerary mortifications but only in the 49. Cap. about diet in the time of Lent c. And then it is forbidden to vndertake such vvithout the Approbation of the Superiour the neglect of vvhich Approbation is imputed to rashnes For our holy Father as he knevv the inestimable benefit of mortifications vvhich come from God therfore he is exact in requiring conformity to the Austerities commanded in the Rule so on the other side vvas he not ignorant of the great inconueniences that probably attend the vndertaking such extraordinary ones by imperfect soules vvhich are commonly induced thereto merely out of a fancy humour or sudden passion for such are seldome attended vvith any blessing from God vvho neither is obliged nor ordinarily vvill bestovv his grace Spirituall strength for the vndergoing of any morcifications but such as are sent by him or euidently ordained by his inspiration And experience vvitnesses this because vvee seldome see soules to perseuere in those vvhich they assume by their ovvne free election And vvhiles they performe them it is vvith little or no purity of Intention herevpon it is that our holy Father expressly declares that the Diuine Inspiration grace is to be acknovvledged the roote of all religious voluntary Austerities by those vvords of his Cap. 40. Quibus donat Deus tolerantiam Abstinentiae That is To whom God hath giuen the courage or strength to suffer extraordinary abstinence Adding vvithall that such voluntary Abstinences must be offred to God cum gaudio Sancti Spiritus with ioy of the holy Ghost 9. Great caution therfore is to be vsed in the reading making vse of Instructions examples found especially concerning this point in spirituall Bookes Because othervvise a soule vvill be in danger to plunge herselfe into great inconueniences difficulties for vvhilst she does imitate such extraordinary practises it is to be feared being yet imperfect she vvill entertaine a proud conceipt of herselfe not receiuing Grace to perseuere she vvill be apt to dravv from thence matter of scrupulosity deiection so far as perhaps to become disheartned from further tendance in the vvay of the spirit Yea such a soule vvill be lyable to contract therby an obscurity in her vnderstanding especially if she be vnlearned by vvhich she vvill become disabled to distinguish Necessary Mortifications from voluntary 10. It is a very hard to many soules vvould proue a dangerous Aduice vvhich some Spirituall Authours giue viz. That a Spirituall Disciple should in euery thing that is of it selfe indifferent in case that seuerall obiect be offred to choyce take that vvhich is most contrary to his naturall Inclination As if many seuerall dishes vvere set before vs to eate only that vvhich vvee least like thus to liue in a continuall contradiction crossing of nature 11. Surely no soules but such as are in a good measure perfect are capable of making good vse of such aduises for only such can vvith facility discretion proffit practise them As for the lesse perfect if they practise them vvith any vvillingnes it is to be feared that the true ground is because therby they doe couertly comply vvith nature some orher vvay nourishing selfe-esteeme contempt of others not so courageous
nor affording so great edification c 12. It vvere folly inexcusable Pride for soules not diligently faithfully pursuing Internall Prayer not yet perfectly practising patience Resignation in Crosses necessary mortifications sent by God or attending their present condition of life to attempt the vndertaking of those vvhich belong not to them but are merely deuised by themselues For vvanting a Diuine light hovv can they perceiue or iudge them to be proper for them And if they be vnable to encounter difficulties vvhich are ordinary necessary vvhy should they thinke themselues prepared for extraordinary ones So that there is nothing vvhich makes these to be supportable but only that they proceed from selfe-iudgment selfe-vvill by consequence are more pleasing then distastfull to nature 13. The inconueniences attending the indiscreet passionate vse of such Mortifications are much greater in an Internall life tending to Contemplation then in an Actiue Because liberty of Spirit is much more necessary in the former then in this latter The vvhich Liberty is extremely preiudiced by such vnnecessary obligations and fetters laid by a soule vpon herselfe 14. And for this reason the supernumerary Mortifications vvhich may proue more vsefull vvhich are least preiudiciall to this Liberty are those that least vvorke vpon the mind as corporall labours not of obligation are more beneficiall then the ouer-multiplying of voluntary vocall Prayers the practise vvherof vvill probably preiudice the true exercise not only of Internall recollections but also of such vocall Prayers as are of obligation Aod of all others the most beneficiall are those that regard not-doing as more silence more solitude c. then a person by regular ordinances is obliged to Such Mortifications as these if the person vse discretion abstaine from imposing on himselfe an obliging necessity may sometimes be proffitably vndertaken by more imperfect soules 15. I doe not therfore vvholly exclude euen imperfect soules from the vse of extraordinary Mortifications for such may be Gods vvill that they may vndertake them and vpon that supposition most certaine it is that they vvill much hasten their aduancement to Perfection As he that runns if he be able to hold on will sooner come to his iourneyes end then he that contents himselfe vvith an ordinary trauelling pace But if indiscreetly he vvill force himselfe to run beyōd his breath and strength that aduantage vvhich he got for a little vvhile vvill not counteruaile the losse he sustaines aftervvard 16. Novv the signes and markes by vvhich a soule may informe herselfe whether the extraordinary Mortifications assumed by her doe proceed from a safe good principle that is from a Diuine Motiue not an Impulse of nature passion may be these She may esteeme them to come from God 1. If she beare herselfe vvell in the ordinary mortifications of necessity supporting chearfully courageously both the vsuall Austerities of her Religious state also all accidentall crosses 2. In case it be vvith the aduice Approbation of her spirituall Directour that is skillfull in discerning of spirits 3. If the soule in the continuance of it find a chearfullnes resolutenes for if there follovv any discontentednes or melancholy that is a very ill signe 4. If the occasion of vndertaking it vvas a quiet constant Internall inuitation not some sudden humour of Passion Remorse or some fitt of sensible Deuotion or an ambition to imitate others c Especially if the matter of the Mortification haue any perill in it to corporall health c for then the impulse to vndertake it had need be very certaine strong 5. If by perseuerance in it the vertue of Humility be increased 6. Lastly if it dispose the soule to better Recollection to a greater constancy feruour in Prayer 17. But to conclude this point There are very fevv that need complaine of vvant of mortifications or that are put to a necessity of seeking them All obseruances vvhatsoeuer euen the least that are practised in Religion or in the submission to a spirituall Directour and much more all contradictions humiliations Pennances are proffitable mortifications Yea euen the Acts of Authority practised by Superiours if they be done not out of nature or a loue of commanding but in obedience to the Rule vvith a foresight that God vvill expect an account concerning them are such also And if all these be too little a faithfull pursuance of Internall prayer together with Abstraction of life will sufficiently abate nature vvill no doubt generally speaking be effectuall to bring soules to Perfection if they liue out their due time And if not yet death finding them in the right way vvill bring them to their desired end And lastly such is the care tendernes of God tovvards soules that truely cordially consecrate themselues to him that if these mortifications be not sufficient he will by a speciall Prouidence procure others such as shall be most proper Yea a very sublime Mystick Authour confidently protesteth That rather then such a soule shall receiue preiudice by the want of them God will by a miracle immediately prouide them or by a supernaturall light forcible impulse direct moue her to find them CHAP. VI. § 1. Of certaine sorts of Mortifications which are more generall § 2. 3. 4. The first is Abstraction of life Wherin it consists c. § 5. 6. c. The second is Solitude Seuerall kinds of Solitude The benefits of it And the meanes to procure it The strictnes of S. Benedicts Rule in requiring it Perfect Solitude is only for such as are perfect 1. AFTER this generall Distinction of Mortifications before vvee come to the speciall kinds regarding the seuerall passions or affections of the soule to be mortified for indeed the only subiect of Mortification are our affections not any other faculties but only in order to our affections I vvill breifly set downe more vniuersall vnlimited Mortifications that is such as regard not any one single Passion but many yea either the whole person or some member that is the Instrument of many passions as the tongue Such indefinite Mortifications are these 1 Abstraction of life 2. Solitude 3. Silence 4. Peace or tranquillity of mind 2. Frist therfore for Abstraction the duty thereof consists in this that vvee abstaine 1. From intermedling vvith things not pertaining to vs And 2. For such things as belong to vs to doe that vvee doe them with a reseruednes of our affections not povvring them out vpon them being due only to God himselfe Yet this does not hinder vs from doing our duty vvith a sufficient attention care 3. That vvee not only relinquish all vnnecessary conuersations correspondencies Complementall visits c but likevvise all engagement of affections in particular freindships This last is necessary in Religious communities because from such freindships proceed Parcialities factions murmurings most dangerous Distractions multiplicity for the auoyding
wherof it is very requisiite that the allovved conuersations should be performed in common for from the singling out of Persons by tvvo or three in a meeting vvill flovv Personall engagements Designes diuided from the rest of the Community Discourses tending to the preiudice of others c. 3. The true ground of the necessity of Abstraction is this because the diuine vnion in Spirit vvhich is the end of an Internall liuer cannot be attâ—ained vvithout an exclusion of all other inferiour strange Images affections Therfore by the meanes of Abstraction the soule is obliged to bring herselfe to as much vnity vacancy simplicity as may be For this end a Religious soule leaues the vvorld if she practise not Abstraction in Religion she does as good as returne to that vvhich by profession she has renounced To this purpose is that sentence of the Wiseman Sapientia in tempore vacuitatis qui minoratur actu sapientiam percipiet That is Wisedome is found in a state of vacancy he that diminishes externall employments shall attaine vnto her 4. I shall in the next Treatise speake more on this subiect especially giuing aduices hovv an Internall liuer may vvithout preiudice to his Recollections behaue himselfe in distractiue Employments Offices imposed on him therfore I vvill say no more here 5. The next generall mortification is Solitude vvhich differs from AbstractioÌ„ only in this that Solitude regards the exteriour as Abstraction does the Interiour Abstraction being an Internall solitude of the spirit and solitude an externall Abstraction of the Person Abstraction may by feruent soules be practised in the midst of the noyse trouble of the vvorld preseruing themselues from all engagement of their affections in businesses or to Persons euer remaining free to attend vnto God And on the contrary some soules euen in the most retired externall solitude doe vvholly plunge their minds affections in thoughts sollicitudes about persons businesses abroad by continuall endles vvriting ansvvering letters giuing Aduices inquiring after nevves c By vvhich meanes they doe more embroyle their minds are lesse capable of Spirituall conuersation vvith God then many that liue in the vvorld by reason that their retired state keeping theÌ„ in ignorance vncertainty about the successe of their aduices correspoÌ„dences they are in a continuall sollicitude about any thing but their ovvne soules 6. So that if vvith Externall Solitude there be not ioyned Internall Abstraction Prayer it is rather a hindrance then an Instrument of Aduancing Spirituall Perfection Because such a soule is moreouer allvvaies at leasure to attend to the obiect of her sollicitudes so rootes more fixedly all internall deordinations of Faction Anger Pride selfe loue c. Hence vvee see that factions grovv sometimes to a great violence in many retired communities because of the vacancy there to attend to them the obiects of their passions likevvise being in a manner continually present before their eyes 7. There is another vvhich may be called a Philosophicall Solitude made use of by Religious Persons not vvith a designe the more freely to seeke God but to attend to their studies the enriching their minds vvith much knovvledge Indeed Study reading vsed vvith discretion if the matters about vvhich study is employed be not such as are apt to puffe vp the mind vvith pride or a forvvardnes to dispute maintaine Topicall opinions c may be no inconuenient Diuersion for a contemplatiue spirit especially since that manuall labours haue bene disused But othervvise an invvard affection to curiosity of knovvledge is perhaps caeteris paribus more preiudiciall to contemplation produces effects more hurtfull to the soule because more deepely rooted in the spirit it selfe then some sensuall Affections 8. The solitude therfore here recommended and vvhich is proper to a Religious life consists in a serious affection to our Cell at all times vvhen conuentuall Duties doe not require the contrary there admitting no conuersation but Gods nor no employment but for God Keepe thy Cell saith an Ancient holy Father thy Cell will teach thee all things A soule that by vsing at first a little violence shall bring herselfe to a loue of this solitude that shall therfore loue it because there she may more freely intimately conuerse vvith God It is incredible vvhat progresse she vvill make in internall vvayes vvheras from a neglect of such solitude nothing proceedes but tepidity sensuall designes c. 9. Novv to the end that Solitude may in the beginning become lesse tedious aftervvards delightfull Religious Persons not only may but ought to preserue a conuenient discreet Liberty of Spirit about their employments entertainments of their minds in priuate prudently vsing a variety in them changing any one vvhen it becomes ouer-burdensome into another more gratefull sometimes reading sometimes writing other times vvorking often praying Yea if they shall find it conuenient sometimes remaining for a short space in a kind of cessation from all both Externall Internall vvorking yet euer being at least in a vertuall Attention tendance to God referring all to him his Glory For so they can truly say vvith the Psalmist Fortitudinem meam ad te custodiam I will reserue my principall strength to be employed for thee O my God all other employments not of obligation are both for the manner measure to be ordered as shall be most commodious for the Spirit that it may come vvith chearfullnes an appetite to the appointed Recollections Suitable herto is the counsell giuen by an Ancient holy Hermite to one of his brethren demanding to vvhat he should apply himselfe in times out of praier he ansvvered Whatsoeuer thy mind according to God shall bid thee doe that doe thou And indeed after a reasonable time vvell spent in Solitude by the helpe of Internall Prayer a soule vvill receiue a Diuine light by vvhich she vvill clearely see vvhat shall be most conuenient proper for her at all times to doe 10. Notvvitstanding this caution is to be vsed That if in any Employment a soule does find herselfe caried to it vvith too much eagernes affection she is to qualifie such eagernes by forbearing a vvhile interrupting her present exercise vvith a resignation of her vvill to be quite debarred from it if such be Gods vvill for her good actually referring it to God 11. It is very remarkable the great studious care that our Holy Father in his Rule takes to recommend Solitude to shevv the necessity of it as likevvise to imprint deepely in the minds of his disciples not only a great auersion but euen a feare horrour of the vvorld All things must be prouided executed vvithin dores vt non sit necessitas euagandi that no necessity may force the Religious to be gadding abroad And in case there should be an vnauoydable necessity therto Prayers are appoynted to be made for
vvell as others vvho ought to be very far from fauouring this perniciously officious and vncharitable humour of accusing or informing in any of their Religious Much lesse ought they to esteeme that their Authoriâ—y can extend to the preiudice of Brotherly Charity so far as to exâ—use or howeuer to oblige any one to be an accuser or informer against his brethren A pretence of doing good to their subiects soules vvill be alledged by such Superiours as are of a curious inquisitive Disposition and are continually searching into the behaviour of their Religious but little good Reformation vvill ever be vvrought by such an humour of Iealous Curiosity On the contrary the effects of it are the breeding of discontents generally in all and the greatest mischeife to the soules of private vncharitable Informers 10. It is more secure for one that is apt to offend in his Tongue to be in company of many then of one or two whom he affects Therfore particular Intimacy and private correspondences betvvene Religious is much to be avoyded both for the Peace of Communities and the good of each priuate Religious Person 11. No vvords are to be spoken nor Action done merely vpon the motiue of edifying others And indeed vvhere recreatiue conuersations are allovved the most commodious subiects of Discourse are purely indifferent things and such as are neither apt to moue Passions nor to leaue distracting Images in the Hearers minds 12. Vpon this occasion I conceiue it necessary to adde some Aduices touching Religious Recreations The vvhich are not to be concluded fit to be prohibited because vvee sayd that the Duty of Mortification extends it selfe vniuersally to the whole soule and that it is to be continued to the end of ones Life On the contrary not only Reason but the Examples of the most Perfect among the Ancient Saints famous for Contemplation shew that it is proffitable yea at due times necessary To this purpose seemes the story of S. Iohn the Euangelist the first Doctour and Example of Contemplation whose custome vvas to recreate himselfe vvith a tame Doue For vvhich being censured by a Hunter that passed by as for an Action that vvas beneath his grauity and not beseeming one that professed a continuall conuersation vvith God He defended himselfe to the conuiction of the reprouer by shevving that as a Bow if it be alvvayes bent would loose its force so the mind likevvise vvould become vtterly vncapable of Diuine Thoughts if no relaxation vvere allovved to it considering the infirmity of the Body that cannot alvvays supply fit Spirits to Actions especially to such as are so contrary to its inclinations 13. True it is that in our Holy Rule there are extant no Orders about Conuentuall Recreations which argues that none vvere practised in those dayes Yea our Holy Father takes a particular care hovv euery hower of the day should be employed in common Notvvithstanding after Refection he enioyned the Religious to retire each one into his Cell permitting them a conuenient time to refresh themselues alone either with Sleepe as the custome vvas in that vvarme Climate or othervvise as they found themselues disposed if they had no inclination to Sleepe for no certaine employment is then appointed 14. But because in these latter dayes our complexions are not supposed able to support so great solitude and Attention to the Spirit as hath bene sayd Therfore haue Superiours allovved and ordeined daily certaine times for Recreatiue Conferences almost obliging each particular Religious Person to be present at them And besides at certaine seasons monthly or as the custome is they haue afforded an addition to the Diet. 15. Neither doth this preiudice the Duty of continuall Mortification vvhich is not to be interpreted in extreme rigour because then nature euen in the ablest complexions vvould be destroyed And besides Recreations are appointed that Mortification may be better more feruently exercised aftervvard Adde herunto that euen in Recreation it selfe Mortification may and ought in some reasonable degree to be discreetly exercised so as that the mind is not to povvre it selfe forth vpon that vvhich is pleasant to nature but to keepe a moderate vvatchfullnesse ouer it selfe and to referre the contentment found therin to the good of the Spirit 16. To speake a little therefore particularly touching such Conferences Decency is in grosse to be obserued But it vvill be diâ—ficult to prescribe any sett order or manner for the Talke as not to speake vnasked not to exceede such a limitation of vvords c. to omit many particular cautions which at other times are to be observed Here some more freedome must be allovved so it goe not too far 17. Among Women there can scarce be any Recreation if the Tongue be too much stinted Neither is it to be expected that their Talke should be of Spirituall matters Both because such Talke is far from being recreatiue as likevvise because none but expert Persons ought to discourse of such subiects Indeed to make such the subiect of ordinary Discourse euen betvvene the most able experienced persons either Men or vvomen is not conuenient at all Except some speciall occasion makes it expedient For it vsually proceeds from Pride or a vvillingnes to interest ones selfe in the guiding of the Consciences of others and may produce inconuenient Effects in both 18. The matter and conditions of Recreatiue Discourse therfore may be 1. That the matter doe not particularly referre to the Interiour of any of the parties But if it regard a Religious State that it be about lesse considerable externall matters as Ceremonies Customes c. 2. That it may be some thing that may be apt to cause chearfullnes though not laughter vvhich our Holy Father vvould haue banished from his Communities Novv Discourses about such matters are not to be reputed Idle words 3. It were better to talke of the ocurrences of former times then of the present because our Holy Father forbids the inquiring or telling of newes in the vvorld for feare least the Hearers being interessed may become distracted vvith sollicitudes 4. It must not therfore be of any thing that probably vvill leaue in the minds any hurtfull Images 5. The Hearer is not to suffer the subiect of the Discourses to enter so deepe into his mind as that it should raise any Passions there 6. It must by no meanes be of any thing â—y vvhich any one present or absent may be preiudiced or contristated nor indeed aftervvards distracted c. 19. As touching those that are naturally of Melancholick Dispositions they ought to be exceedingly vvatchfull ouer themselues that they giue not vvay to so pestilent an humour Nature vvill incline them to auoyd all Recreations and diuersions and being very subtle it vvill suggest pretences to iustify a froward Lonelines an humour not able to support innocent conuersation as if this vvere done out of a Loue to a Religious Solitude and Recollection But in all likelyhood such a peruerse Solitude is employed
good Resolution let her accordingly vvith courage put in execution daily Often renevving it vvhen she finds herselfe to become slack or negligent 9. Lastly in the Execution of these Duties and of all other her Employments she must alvvaies haue at least a vertuall Intention of directing them all to God making him the finall End of all and often times likevvise she must frame an Actuall Intention of the same Novv vvhen God is indeede and in the true disposition of the soule the End of her Actions he communicates a Supernaturality a kind of Diuinity vnto them And vnlesse he be truly the End they haue no merit at all 10. Novv it being certaine that only by the practise of Internall Prayer this Purity of Intention can be obtained In vvhat danger are those Soules that doe vvholly neglect it Neither vvill a fevv interrupted occasionall Offrings of our Actions to God be sufficient to procure a Stable habit of such Purity vvithout constant sett Exercises of Praier Mortification All the vertue that such Oblations haue is a litle to diminish the Impurity of those particular Actions but they doe not at all or very inconsiderably increase or strengthen the Habit of Diuine Loue in the Soule The vertue therfore of such Acts is to be measured according to the state that the soule is in 11. If an Internall liuer doe practise such occasionall Offrings of daily Actions I should aduise him 1. Not to multiply such Acts too thicke one vpon the other so as to endanger to hurt the Head or distract the Imagination or hinder the necessary liberty of Spirit 2. Let not them be a hindrance to other more perfect proffitable Eleuations of the Spirit to God or Aspirations if the soule find herselfe inuited therto or if they be rellishing to her 12. It is vnquestionable that the offring of our suffrings to God vvill be far more proffitable to the soule then the Offring of mere Workes that haue in them litle or nothing contrary to our Naturall Inclinations Yet euen that also vvithout constant Praier vvill be of litle force 13. I dare vvith confidence professe that the obseruing of the foresaied Simple Directions vvill be far more auaileable to the procuring Purity of intention in most soules then such a curious Examination of our daily vvorks as is prescribed by a late vvorthy Contemplatiue of our Nation vvho requires in euery vvorke Sixe Qualities punctually to be obserued viz. That it be done 1. Actually 2. Oneâ—y 3. Willingly 4. Assuredly 5. Clearly 6. Speedily for the Loue Glory of God And he exacts of a soule carefully to search vvhether any of these Conditions haue bene vvanting and consequently to be more circumspect in the future Which surely vvould be an Employment extreamly distractiue and full of Sollicitude Though it may be he himselfe found much good by such a practise and vvas able to doe it vvith Simplicity 4. It is far more easy for an Imperfect soule to exercise Purity of Intention in Actions that are of obligation done either in Order to any Law or any command of Superiours then in those that are left to her ovvne Choice And therfore it vvould be good for such an one either to haue her daily ordinary Employments prescribed to her by her Spirituall Directour or to ordaine them to her selfe vpon good consideration before hand yet so as not to preiudice due Liberty of Spirit 15. In euery Recollection the soule doth either directly expressly or at least vertually renew her first Fundamentall Purpose of tending in all her Actions Externall and Internall to the perfect Loue of God and then also she discouereth correcteth such defects and transgressions of this Purpose as haue passed out of the times of Praier Our Recollections therfore are the Fountaine Roote vvhence all our future vvorks haue their vertue merit in them Purity of Intention is most perfectly Exercised 16. The doings or suffrings of a Contemplatiue liuer though oft times vvith much repugnancy in inferiour Nature yet doe partake more of Purity of Intention Merit then the voluntary Actions of Actiue liuers or of one that does not constantly pursue Internall Prayer albeit the actions of these doe seeme to be done vvith greater alacrity facility to the doer seeme to proceede purely out of Charity and vvithall cause great admiration in the eyes of the Beholders The reason is because the Actions of the former are done purely out of a Diuine Inspiration and also in great Simplicity vnity their regard to God being not hindred by the Images accompanying such Actions Wheras Actiue liuers immediatly contemplate Multiplicity Yea in Praier it selfe they are not vvithout Multiplicity though they doe direct that Multiplicity more directly to one then in Actions out of Prayer 17. Now since Purity of Intention consists in regarding God vvith Simplicity that is vvithout mixture of Images or affections to Creatures it concerns Internall liuers to vse as great care Discretion as may be not to intrude themselues vnnecessarily into Distractiue Employments 18. Euen the most Perfect Soules are apt to haue lesse Purity of Intention in things gratefull to Nature then in such as are Mortifying Therfore in the former they may doe vvell to frame an Actuall vpright Intention 19. The repugnancy that Contemplatiue liuers doe find oftimes in the discharge of Externall Employments proceeds not so much out of any unvvillingnes to obey as out of an auersnes from leauing their Internall Solitude and Abstraction Yet such repugnancy in inferiour Nature is easily subdued at least so far that it shall not be a hindrance to Obedience and Duty 20. True Purity of Intention is best discerned in the beginning of an Action For ordinarily vvee sett vpon Externall vvorkes out of a sudden impulse and liking of Nature And afterwards vvee cousen our selues vvith a forced good intention fastned vpon them so thinking that in them vvee doe purely seeke the glory of God and faintly renouncing our interests of Nature It is indeede better to doe thus then to continue such Actions vpon the same Motiues vpon vvhich they vvere begun But no Actions are perfectly Meritorious and pure but such as haue for their first Principle a Diuine Light impulse and are continued in vertue of the same 21. Therfore a certaine Antient holy Hermite vvas accustomed before he set vpon any vvorke to make a pause for some time like one vvhose thoughts vvere busied about some other matter And being asked vvhy he did so He ansvvered All our Actions are in themselues nothing worth But like a rough vnshapen peice of Timber they haue no Gracefullnes in them vnlesse wee adorne guild them ouer with a Pure Intention directing them to the Loue Glory of God Or as one that is to shoote at a Marke doth first carefully fixe his eye vpon it otherwise he will shoote at randome So do I fixe my Eye vpon God who is to be our only
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
the mortification of vvhich vvee are novv to treate of is such an one as is incident more particularly to tender Deuout soules especially women that pursue the exercises of a Contemplatiue life the vvhich is vsually called Scrupulosity vvhich is a mixd kind of Passion the most contrary to that peace of mind necessary in a spirituall course of any other as being enuenomed vvith vvhatsoeuer causes anxiety and invvard torments almost in all other Passions It regards Sin and Hell the most abhorred and most terrible obiects of all others and it is composed of all the bitternesses that are found in Feare Despaire ineffectuall Desires vncertainty of Iudgement Iealousy c. And penetrating to the very mind and Spirit obscuring and troubling the Vnde stanâ—ing our only Directour and torturing the Will by plucking it violently contrary vvayes almost at the same time it causes the most pestilent disorders that a vvell-meaning soule is capable of in so much as if it be obstinatly cherished it sometimes ends in direct Frensy or vvhich is vvorse a desperate forsaking of all Duties of vertue and Piety And vvhere it is in a lesse Degree yet it causes Images so distracting so intimely penetrating so closely sticking to the mind and by consequence is so destructiue to Praier with Recollectednes that it deserues all care and Prudence to be vsed for the preuenting or expelling it 4. For vvhich purpose I vvill here according to the best light that God has giuen me afford such tender soules as are vpon this Rack of Scrupulosity the best Aduices I can and such ac if they vvill haue the courage to practise accordingly I doe not doubt but through Gods helpe they vvill be preserued from the dangerous consequences of such a Passion I shall insist vvith more then an ordinary copiousnes vpon this subiect because this so dangerous a Passion is but too ordinary among soules of the best dispositions 5. But in the first place I must make this Protestation that these foll wing Instructions in vvhich a great yet necessary condescendenâ—y is allovved in many cases doe belong vnto application of them only to be made by such tender fearfull soules as desire and intend sincerely to follow Internall Praier and other Duties of a Spirituall life with as much courage diligence as their frailty will permit Such doe indeed too often stand in neede and are vvorthy of all assistance indulgence that Reason and a good conscience can possibly allovv as being persons thrt vvill probably turne all to the glory of God good of their soules and not to the ease or contentment of sensuall nature vvhich they account their greatest Enemie and much lesse to vnlavvfull liberty 6. I doe protest therfore against all extrouerted Liuers or any of different Tempers and Exercises that shall presume to apply or assume vnto themselues any indulgences c. here not belonging to them For they vvill but misleade themselues and reape harme by so doing It seldome falls out that such persons haue a feare of a sin committed or of the mortall heynousnes of it but that it is very likely that it is such an one and has bene committed And therfore for no difficulty of nature nor for the auoyding of trouble of mind ought they to expect any dispensations from due Examinations of their Conscience expresse Confessions c Wheras a thousand to one the forementioned tender soules doe take those for mortall sins vvhich are mere Tentations yea perhaps pure mistakes And therfore to oblige them to such strict Examiâ—ations or Confessions vvould only nourish their most distracting Anguishes of mind furnish them vvith nevv matters of Scrupulosity 7. Novv to encourage such tender vvell-minded soules to make vse of these or any other the like Aduices proper for theÌ„ I desire them to take notice that that very Disposition to vvit a tender fearfullnes of offending God vvhich renders them obnoxious to this so pernicious a Passion is such an one as if they can auoide this inconuenience vvill be the most aduantageous of all others to enable them to make a speedy progresse in Internall waies and to attaine to Purity of heart the immediate disposition to Contemplation aboue all other So that this is the only snare that the Deuill has to hinder them namely by taking aduantage from such Tendernes to fill their minds full of multiplicity and vnquiet Apprehensions With the vvhich snare if they suffer themselues to be entangled they vvill find that Scrupulosity vvill be far from being effectuall to cure any of their Imperfections yea it vvill make Contemplatiue Praier impossible to be attained And God grant that those be the vvorst and most dangerous effects of it 8. Such Tendernes of Conscience that is naturall to many frequently happens to be much encreased immediatly after the entring into an Internall course of life And therfore then especiall care ought to be vsed for for the preuenting of the fearfull Apprehensions vvhich are the vsuall consequences of it And the ground of such encrease of TeÌ„dernes at that time is not so much a conscience of former sins as too seuere a Iudgment of their present Imperfections the vvhich seeme to be multiplied by reason of the continuall opposition that corrupt nature giues to their present Exercises as likevvise because â—y the practise of such Exercises they haue a New light to discouer a vvorld of Defects formerly inuisible to them Hence they become fearfull of their present Condition and knovving as yet no other remedy but Confession they torment themselues vvith anxious preparations therto And their feares yet not ceasing by hauing receiued Absolution and besides the same opposition of sensuality against Internall Prayer continuing they begin to susâ—ect their former Confessions vvhich therfore they renew so that all their thoughts almost are taken vp vvith these suspicions of themselues unsatisfactions in their Confessions c And by giuing vvay to such anxious customary Confessions to vvhich also perhaps they are encouraged by their indiscreete Guides they endanger themselues to contract an incurable Disease of most pernicious Scrupulosity and Seruile Feare from vvhich terrible anguishes deiectednes and heartlesnes in all Spirituall Duties doe follovv vvith danger of rendring the State of Religion or at least of an Internall Life begun a condition lesse fruitfull yea more dangerous then a common Extrouerted life in the vvorld vvould haue bene 9. Deuout foules therfore are earnestly vvished to make timely prouision against these Inconueniencies courageously to resist Scrupulosiâ—y in the beginning according to the Aduices here follovving And aboue all things to vse their best endeauours and Prudence as far as it belongs to them as likevvise their Praiers to God that they fall not into the hands of Directours that vvill feede this Humour to them in such a state most pernicious of frequent iterated Confessions either particular or Generall If such care be had in the beginning there is no disease more easily curable
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
States they may pray Say their Office Exercise Mortification c. vvithout a precedent Conâ—ession though it is vvith great deiection heartlesnes most greiuous distractions that such Soules apply themselues to Internall Praier c. But aboue all Communicating during their Suspicions is most greiuous full of horrour to them 24. In this case therfore a vvell-minded Soule coming to Communicate according to Order prescribed by her Confessour and finding a Feare to seise vpon her let her take courage lifting vp her heart to God in this or the like manner My God it is not by mine owne Choyce but in Obedience to thee speaking to mee by my Confessour that I presume to approach to thy Altar In thy name therfore and hoping for thy blessing I will Communicate notwithstanding the horrour frights which I feele in my Soule These I accept as a paine and I doe resigne my selfe to the continuance of them as long as it shall be thy pleasure for my humiliation I hope am assured that thou wilt not condemne mee for Obedience and for resisting the violent impulsions of my Corrupt Passions It is only for the comfort of my Soule that I desire to receiue the precious Body of my Lord. If I did not thinke it to be thy will that I should Communicate now I would abstaine though this were Christmas or Easter-day and whatsoeuer confusion or shame I were to suffer for abstaining Hauing said or thought to this effect let her freely Communicate and be assured she shall not incurre the least danger but on the contrary merit in a high Degree And in the same manner she may lift vp her heart to God vvhensoeuer in Confession she abstaines from mentioning such faults aâ— doe cause disquietnes in her 25. Such Soules may also doe vvell to practise very often in priuate Spirituall Communicating preparing themselues therto by the forementioned breife and quiet Examinations Frequent practising after this manner vvill begett a Confidence to doe it really vpon occasions 26. Those Soules to vvhom these Instructions have bene or shall be esteemed proper in the Iudgment of their Spirituall Directours must not be discouraged froÌ„ follovving them by any thing that shall be sayd by others or by any thing that they shall find in Bookes For there is nothing vvritten here vvhich may not be confirmed by the testimony and authority of learned and vnquestioned Doctours They must therfore abstaine from making consultations vvith others or demanding their iudgments or Opinions for othervvise there vvill be no End of troubles and distractions Neither vvillingly or purposely ought they to reade Bookes made for the Common Sort of Soules and that giue different Aduices for that vvould be to put themselues vvillfully into a Tentation But let them content themselues vvith these or the like Instructions reading them oft and seriously resoluing in vvith Praier to practise accordingly and they may through Gods blessing expect a good Successe 27. Novv they must not from hence expect Aduices to fit all cases vvhich are almost infinite But according to their particular necessities they must apply these Generall Instructions obseruing the Diuine Inspirations especially in the time of Praier their ovvne Experience and sometimes likevvise seruing theÌ„selues of their naturall iudgment For of this let them assure themselues That if they vvill not resolue to Obey till Satisfaction be giuen them to all their Scrupulous Obiections Feares their case is desperate If nothing vvill serue them but a riddance from the paine of the Tentation an Angell from Heauen vvill neuer be able to quiet satisfie them They must either Obey though vvith their Eyes shut or they vvill liue dye in the State of Selfe-loue and Seruile feare vvhich is a very dangerous State to dye in 28. Yet those vvho must of necessity at the first be helpd vvith relying vpon the vvarrant of their Confessours and Directours must not finally rest there but make vse of such Peace as by their meanes they can obtaine to dispose them to haue recourse to our Lord to learne confidence in him which vvill arise from frequent conuersing vvith him by Prayer 29. To conclude this matter of Scrupulosity A generall good vvay to Cure it is by opposing it in its Roote and cause the which is either Spirituall or corporall The spirituall cause of scrupulosity is Tepidity for though it seemes to be an humour full of sollicitude hast and eagernes yet the true ground oftimes of it is an vnvvillingnes and loathnes to giue God more then vvee must needes Novv the measure and Rule of vvhat is absolutely necessary being vncertaine from the ignorance therof grovves a generall feare iust enough the heart being so corrupted vvith selfe-loue of falling short of vvhat is necessary almost in every thing either for vvant of right intention or some other important circumstance the vvhich Feare being Seruile is perplexing confounding and darkning The proper remedy therfore is as hath bene sayd an humble recourse to God by Praier to correct in vs vvhat is amisse to supply vvhat is defectiue as also a submission and resignation of our selues sincerely and entirely to doe to our vttermost vvhat he requires and vvhen all this is done not to iudge of our soules estate its hope or danger so much by a vievv of our ovvne perfections or a conceit of the diminishing of our imperfections but only by our relying and affectionate dependance on God For the greatest most perfect seruants of God the more they grovv in Perfection the more light haue they to discerne innumerable imperfections in themselues vvhich causes great Humility but yet does not abate their dependance confidence on God grounded in his only Goodnes Wheras imperfect Tepide Soules hoping to gaine security by diminishing their imperfections the vvhich arises from Pride vvhen they see their defects rather to encrease they become deiected fearfull and Scrupulous 30. And such Scrupulosity arising from Tepidity doth much encrease it through a kind of despaire of expelling our ovvne imperfectious by our ovvne abilities and neglect of the true meanes of expelling them vvhich is Serious Prayer to God If such soules therfore vvould take this for a ground That it is impossible in this life that they should euer see themselues othervvise then full of innumerable defects of which they are not able so much as to giue any account And yet notvvithstanding they ought euen for that very impossibilities sake to haue recourse vnto God to rely vpon his pardon as also his helpe and concurrence to remoue our defects as far as his good pleasure shall be Againe if they vvould not expect a certainty or Security touching their state but be content to stand to Gods good pleasure and mercy by vvhich not only Perfection but saluatioÌ„ is to be obtained they vvould shortly be freed from their painfull vvearisome feares and Scrupulosities 31. Againe oftimes this humour of a timerous Scrupulosity is very much to be attributed
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
22. This most Heroycall Humility can only be exercised in the Act of Contemplation for then only it is that a soule feeles her owne nothing vvithout intending to reflect vpon it At all other times she in some degree feeles the false supposed being of herselfe creatures Because it is only in Actuall Pure prayer that the images of them are expelled vvith the Images the Affections to them also 23. Notvvithstanding a great measure proportion of the vertue of such prayer remaines is operatiue also aftervvards out of prayer for if the soule doe see creatures she neuer sees them as in themselues but only in relation to God so in them humbles herselfe to God loues God in them And if she reflect vpon herselfe turne her eyes invvard into her spirit desiring to find God there there vvill not be any considerable imperfection obscurity or staine that will darken her view of God but she will discouer it and most perfectly hate it 24. As for sins or imperfections in others though neuer so heynous they are no hindrance to her seeing of God because either she transcends marks them not or is by their meanes vrged to a nearer more feruent loue of him for his patience to a greater Zeale for his honour impaired by the sins of men to a greater compassion towards sinners 25. But the least imperfection in herselfe being really a hindrance to her immediate vnion vvith God perfect sight of him is in so great a light as she then enioyes perfectly seene perfectly abhorred by her Yea such faults as to her naturall vnderstanding formerly appeared no bigger then moates doo in vertue of this supernaturall light seeme as mountaines And defects which she before neuer dreamed or imagined to be in herselfe she now sees not only to be but to abound beare great sway in her To this purpose saith S. Gregory l. 22. Moral c. 1. Sancti Viri quo altiùs apud Deum proficiunt eò subtiliùs indignos se deprehendunt quia dum proximi luci fiunt quidquid in illis latebat inueniunt That is Holy men the higher that they raise themselues approaching to God the more clearly doe they perceiue their owne vnworthines Because being incompassed with a purer light they discouer in themselues those defects which before they could not see 26. Hence it appeares that there is a great difference betweene the knowledge of our owne Nothing the feeling or perception of it The former may be got by a little meditation or by reading of Schoole Diuinity vvhich teaches demonstrates how that of our selues wee are nothing but mere dependences on the only true Being of God Wheras the Feeling of our owne nothing vvill neuer be attained by study or meditation alone but by the raising purifying of our soules by Prayer The Deuill hath the knowledge of the nothingnes of creatures in a far greater perfection then any man yet he hath nothing at all of the feeling Novv it is only the feeling of our not-being that is true perfect Humility as on the contrary the feeling of our being is Pride 27. Novv this Feeling of our not-being has two degrees 1. The first is in regard of the corporall or sensitiue faculties to vvit vvhen the soule is so raised aboue the body all desires concerning it that it hath lost all care sollicitude about it hauing mortified in a great measure all inferiour Passions This is a high degree of Humility but not yet perfect as may appeare plainly by this That after a soule hath attained herto by a Passiue Vnion there ordinarily follovves the great Priuation or desolation in vvhich she finds herselfe to be yet full of her selfe her ovvne being combatted vvith may risings repugnances 2. The second degree follovves after that the said Priuation ceases in vvhich the soule exercises herselfe after a far more sublime manner begins then to haue a more perfect feeling of her not-being consisting in an Abstraction from the soule herselfe all her faculties operations all vvhich are so lost annihilated in God that in her exercises of most pure Prayer she cannot perceyue distinctly any vvorking either in the vnderstanding or Will not being able to vnderstand or giue an account of vvhat she does vvhen she Prayes 28. The Authour of Secrets sentiers saith that soules vvhich are arriued to this state of perfect vnion are yet ordinarily permitted by God to descend oft from their high Abstractions into their inferiour nature euen as they vvere during their state of entrance into a spirituall course So that according to his doctrine during such a descent they must needs be full of the feeling of their ovvne being But the◠saith he they from this Descent doe by little little through their internall exercises ascend higher ther◠they vvere euer before And such Ascents Descents interchangeably continue all their liues Thus saith Barbanzon perhaps out of experience of vvhat passed in his ovvne soule But vvhether from thence he had sufficient warrant to apply this obseruation so generally I leaue to the determination of the Perfect who only can iudge of such matters 29. But alas these Contemplations consequently the said blessed fruites of them are very rare not at all in our ovvne povver to come to at pleasure in as much as a soule does not arriue to the perfection of Prayer till after a Passiue vnion or Contemplation vvherto vvell may vvee dispose our selues according to our povver but it is in the free vvill pleasure of God to conferre it on vvhom vvhen in vvhat manner it pleaseth him 30. But hovveuer let not Beginners nor Proficients in spirituality be discouraged for that as yet they cannot find in themselues or at least very imperfectly a perception of their not-being not hauing as yet a supernaturall Intellectuall species euidently euen palpably representing to their minds Gods Totality their owne Nothing the vvhich species it is not the nature of Actiue exercises to produce It is a great blessing of God to them that he has giuen them the courage to aspire thervnto And perseuering in the vvaies leading thither they vvill certainly arriue to the partaking of the substance of this sublime humility in vertue of vvhich alone all other vertues vvill be perfectly exercised by them in as much as by it they vvill come to knovv both God themselues aright be in an immediate Disposition as our holy Father sayes to that perfect charity which expells all feare for vvhich reason he only treates particularly largely of this vertue of Obedience vvhich is a branch of it 31. Wee ought therfore neuer to cease praying that God vvould reueyle vnto vs our ovvne nothing his all-being for Prayer is the only effectuall meanes to attaine vnto it As for exteriour Acts expressions of Humility if they flovv from prayer they may be proffitable acceptable to God
triall of these vertues required of him to prepare some vvater for the vvashing of his feete The good Preist vvith a modest chearfullnes obeyed hauing quickly brought the vvater S. Basile sitting dovvne commanded him to vvash his feete vvho readily diligently performed that command That being done the Saint commands the Preist to sit dovvne that so he in exchange might also vvash his feete The humble vertuously simple man vvithout any excuses or contestations quietly calmely as it became one perfect in obedience suffers his feete to be vvashed by him that vvas then the most eminent most reuerenced Prelate in the Easterne Church Vpon this Proofe S. Basile vvas satisfied that he had found an attendant fit for the Employments to vvhich he destind him vvith many thanks to the neighbour Bishop tooke the Preist vvith him for his inseparable comparison 25. There is mentioned in our holy Rule another sort of Obedience of great efficacy to bring soules to Perfection to vvit an Obedience not out of obligation duty to Superiours but only from respect to Brethren specially Ancients in Religion and this out of Charity in conformity to S. Pauls Aduice vvhich is very generall that wee should in honour preferre euery one before our selues This kind of Obedience as receiuing proper commands from such is novv out of Practise And vvhether this disuse hath proceeded from vvant of simplicity humility in the younger sort or from imperfection vvant of discretion grauity in the more Ancient or perhaps from Iealousy a loue of being absolute in Superiours it is hard to say But surely it is a great losse There vvere likevvise obligations imposed vpon all Iuniours after any the least offence taken by their Ancients to make present satisfaction by prostrations the vvhich vvere to continue till that pardon a benediction vvere giuen Indeed in those times in vvhich so much abstraction of life so seldome mutuall conuersations vvere vsed offences vvere so rare that it vvould be no hard matter for such simple humble soules as most Religious persons then vvere to comply vvith these obligations So that the only vvay to restore them is to restore that most proffitable Abstraction solitude and silence againe 26. It is in vaine for any one to seeke the attaining to the perfection of Obedience vvhich besides the outvvard vvorke requires a submission of the spirit it selfe to God alone in the Superiour a renouncing of ones ovvne Iudgment vpon the dictates of the most ignorant or indiscreete Superiour but by the serious constant practise of Internall Prayer vvhich alone purifies the soule makes all other things but God inuisible to her So that vvithout such Prayer all other exteriour practises of an officious humiliation will be of little or no vertue or efficacy therto CHAP. XV. § 1. Wee doe not here treate of all kinds of Mortification or Vertues but principally such as are most proper most necessary to be known practised in order to an Internall life § 2. 3. 4. c. Seuerall Aduices and obseruations touching Vertues in generall 1. HITHERTO vvee haue treated of the first Instrument and meane of Perfection to vvit Mortification at least so far as vvee conceiued proper to the designe of this booke that is in order to internall Prayer of Contemplation And therfore it is that vvee haue not inlarged the discourse to comprehend vniuersally all Morall vertues the vvhich are Mortifications to all our distempered affections but only such as are more peculiar to Religious or Internall liuers For the rest the Reader is referred to other bookes of Christian Morality vvhich abundantly treate of that subiect The doctrine of vvhich may be applied to the present purpose if Reflexion be made on the Aduices vvhich haue already bene giuen concerning the speciall vertues hitherto treated of To the vvhich I vvill for conclusion of this Treatise adde a fevv more touching Vertues in generall 2. The first aduice is this That before a soule can attaine to perfect Contemplation it is necessary that she be adorned vvith all sorts of Christian vertues not one excepted according to the saying of the Psalmist Ibunt de virtute in virtutem videbit ur Deus Deorum in Sion That is They shall goe from one vertue to another And then not till then the God of Gods shall be contemplated in Sion So that if a soule make a stop at any vertue of vvillingly fauour herselfe in any inordinate affection it vvill not be possible for her to ascend to the top of the mountaine vvhere God is seene 3. The Second regards the manner of attaining to vertues For vvee are not so to vnderstand these words of the Psalmist as if a soules progresse to Perfection vvas by a successiue gaining of one vertue after another for example first possessing herselfe of the vertue of Temperance hauing got that then proceeding to Patience Humility Chastity c. But they are all in the roote gotten together vvee make no progresse in one Vertue but vvithall vvee make a proportionable progresse in all the rest And the reason is because Charity is the roote of all Christian vertues they being only such duties as Charity vvhich alone directs vs to God our last end vvould doth dictate to be practised on seuerall different occasions 4. True it is that either by our naturall tempers or by hauing more frequent tryalls occasions of exercising some vertues certaine Passions opposite to them may be according to the materiall disposition in corporall nature more subdued regulated then others yet in regard of the disposition of the spirituall soule that is the iudgment of the mind resolution of the vvill the soule according to the merit of the obiect is equally by an equality of proportion inclined to all good and equally auerted from all ill Because diuine Loue is equally inconsistent with all mortall sins and doth combat subdue selfe-loue in all its branches Our progresse therfore expressed in the Phrase de virtute in virtutem is to be vnderstood to be from a lower more imperfect degree of Charity and all its vertues to a higher till vvee come to the mount of Perfection 5. The Third Aduice is that this progresse increase in vertues is neither equall at all times for the soule by resisting stronger temptations in vertue of more efficacious Prayer doth make greater strides and paces Neither is it alvvaies obseruable either by the Traueller himselfe or others Yea it is neither necessary nor perhaps conuenient that vvee should much heede the Rules that are giuen by some for examination of our Proficiency Such enquiry seemes not very suitable to humility probably vvill not produce any good effect in vs It may suffise vs that vvee goe on and that God knovves perfectly our grovvth in Piety loue vvill most assuredly revvard vs proportionally though vvee should be neuer so ignorant to vvhat degree of
I could not but returne vnto your Ladishipp c. these Instructions about the Prayer of Contemplation which from your full store I first receiued I could wish it had bene in my power to commend them to the liking and practise of others as the admirable Piety of the Ven. Authour whose memory will alwayes be in Benediction with you did to yours But being able to boast no other vertue in this matter but only diligence and fidelity asserted by your Ladiships owne testimony I should doubt that the vnworthines of the Compiler would to their disparagement-preuayle against the Excellency of the Authour and his argument were it not that I am confident that a view appareâ—t to all that know that Conuent of the many most blessed effects that they haue produced there will haue the force to recommend them to strangers and to defend them against contradictours Your great Charity RR. DD. makes you thinke your selues not vnbeholding to mee for dispersing thus abroad to all that will accept them these your richest Iewells your most delicious prouisions your most secure armour that is all that makes your Solitude Scarcity c. deserue to be the enuy of Princes Courts the Habitation of Angells and Temples of God himselfe For Prayer is all this more good then your selues can expresse and yet you can expresse more then any others but such as your selues can vnderstand Since therfore you haue bene pleased to say I haue obliged you by this publication let my recompence I beseech you be to be sometimes thought of in your Prayers that I may become seriously mine owne Disciple and learne by this Booke to pray as you doe and that this Worke may inuite the Readers whoeuer they be only to make a Tryall though at first but eueÌ„ out of curiosity whether wee haue boasted too largeâ—y of the Treasures here exposed This if through the Diuine assistance they shall doe it may be hoped that many vnawares to theÌ„selues will become Conuerts not only to Piety but euen to Catholick Truth and Vnity And surely none will suspect that any danger can come from Pure Spirituall Prayer Madame and RR. DD. Doway this 23. of Iuly 1657. Your seruant in our Lord most humbly deuoted Br. Serenus Cressy THE SECOND VOLVME OF INSTRVCTIONS FOR A CONTEMPLATIVE LIFE CONTEINING A THIRD TREATISE OF PRAYER c. THE THIRD TREATISE OF PRAYER THE FIRST SECTION Of Prayer in generall and the generall Diuision of it CHAP. I. § 1. 2 3. 4. Of Prayer in generall What it is § 5. 6. 7. 8. It is the most Excellent most necessary of all Duties § 9. 10. The Diuision of Prayer into Vocall and Mentall improper THE whole Employment of an Internall CoÌ„templatiue life hauing bene by mee comprehended vnder two Duties to vvit Mortification and Prayer Concerning the former mortification vvee haue discoursed largely in the precedent Treatise Wee are novv hence-forvvard to treate of the other most noble diuine Instrument of Perfection vvhich is Prayer by vvhich and in vvhich alone vvee attaine to the revvard of all our Endeauours the end of our creation and Redemption to vvit vnion with God in which alone consists our Happines Perfection 2. By Prayer in this place I doe not vnderstand Petition or Supplication vvhich according to the Doctrine of the Schooles is exercised principally by the vnderstanding being a signification of vvhat the person desires to receiue from God But Prayer here especially meant is rather an offring and giuing to God whatsoeuer he may iustly require from us that is all Duty Loue Obedience c And it is principally yea almost only exercised by the Affectiue part of the soule 3. Novv Prayer in this generall notion may be defined to be an Eleuation of the mind to God Or more largely expressely thus Prayâ—r is an affectuous Actuation of an intellectiue soule towards God expressing or at least implying an entire dependance on him as the Authour fountaine of all good a will readines to giue him his due which is no lesse then all Loue Obedience Adoration Glory Worship by humbling and annihilating of her selfe all creatures in his presence and lastly a desire intention to aspire to an vnion of Spirit with him 4. This is the nature and these the necessary Qualities vvhich are all at least vertually inuolued in all Prayer whether it be made interiourly in the soule only or vvithall expressed by vvords or outvvard signes 5. Hence it appeares that Prayer is the most perfect most Diuine Action that a nationall soule is capable of yea it is the only principall Action for the exercising of vvhich the soule was created since in Prayer alone the soule is vnited to God And by consequence it is of all other Actions Duties the most indispensably necessary 6. For a further demonstration of vvhich necessity vvee may consider 1. That only in Prayer vvee are ioyned to God our last End from vvhom vvhen vvee are separated vvee are in our selues vvherein our cheife misery consists 2. That by Prayer Grace all good is obtained conserued recouered for God being the fountaine of all good no good can be had but by recourse to him vvhich is only by Prayer 3. That by Prayer alone all exteriour good things are sanctified so as to become blessings to vs. 4. That Prayer does exercise all vertues In so much as vvhatsoeuer good Action is performed it is no further meritorious then as it proceedes from an internall motion of the soule eleuating directing it to God the vvhich internall motion is prayer so that vvhatsoeuer is not prayer or is not done in vertue of prayer is little better then an Action of mere nature 5. That there is no Action with which sin is incompatible but Prayer Wee may lying in our sins giue Almes Fast Recite the Diuine Office Communicate Obey our Superiours c But it is impossible to exercise true Prayer of the Spirit and deliberately continue vnder the guilt of sin Because by Prayer a soule being conuerted and vnited to God cannot at the same time be auerted and separated from him 6. That by Prayer alone approaching to God vvee are placed aboue all miseries vvheras vvithout Prayer the least calamity vvould oppresse vs. Therfore Prâ—yer is the proper remedy against all kinds of afflictions guilt Remorses c. 7. And hence it is that all the Deuills quarrells assaults are cheifly if not only against Prayer the vvhich if he can extinguish he has all that he aymes at separating vs froÌ„ the fruition adhesion to God therevvith from all good And hence likevvise it is that the Duty of Prayer is enioyned after such a manner as no other Duty is for wee are commanded to exercise it without intermission Oportet semper orare non deficere Wee must needs pray continually neuer giue ouer 8. In the precedent Description of Prayer in generall I said that it was an Affectuous
it be vsed as a meanes to raise better their attention to God yet so that it must allvvaies giue place to Internall prayer vvhen they find themselues disposed for it 11. But as for that Vocall Prayer either in Publick or Priuate vvhich is by the lawes of the Church of obligation no manner of pretences of finding more proffit by internall exercises ought to be esteemed a sufficient ground for any to neglect or disparage it for though some soules of the best dispositions might perhaps more aduance themselues tovvards Perfection by internall exercises alone yet since generally euen in Religion soules are so tepide negligent that if they vvere left to their owne voluntary Deuotions they vvould scarce euer exercise either vocall or mentall Prayer therefore in as much as a manifest distinction cannot be made betvveene the particular dispositions of persons it vvas requisite necessary that all should be obliged to a Publick externall performance of diuine Seruice praysing God vvith the tongues also vvhich vvere for that end giuen vs That so an order Decorum might be obserued in Gods Church to the end it might imitate the employment of Angells glorified Saints in a solemne vnited ioyning of hearts tongues to glorify God This vvas necessary also for the edification inuitation of those vvho are not obliged to the Office vvho perhaps vvould neuer thinke of God vvere they not encouraged therto by seeing good soules spend the greatest part of their time in such solemne almost hourely praying to praysing God 12. Novv vvhereas to all manner of prayer as hath bene said there is necessarily required an Attention of the mind vvithout vvhich it is not prayer Wee must knovv that there are seuerall kinds degrees of attention All of them good but yet one more perfect proffitable then another For. 1. There is an Attention or expresse reflexion on the vvords sense of the sentence pronounced by the tongue or reuolued in the mind Now this Attention being in vocall prayer necessarily to vary change according as sentences in the Psalmes c doe succeede one another cannot so povverfully efficaciously fixe the mind or affections on God because they are presently to be recalled to nevv considerations or succeding affections This is the lovvest most imperfect degree of Attention Of vvhich all soules are in some measure capable the more imperfect they are the lesse difficulty there is in yeilding it for soules that haue good established affections to God can hardly quitt a good Affection by vvhich they are vnited to God vvhich they find gustfull proffitable for them to exchange it for a nevv one succeeding in the Office And if they should it vvould be to their preiudiâ—e 13. The second degree is that of soules indifferently vvell practised in Internall Prayer vvho coming to the reciting of the Office either bringing vvith them or by occasion of such reciting raising in themselues an efficacious Affection to God doe desire vvithout variation to continue it vvith as profound a Recollectednes as they may not at all heeding vvhether it be suitable to the sense of the present passage vvhich they pronounce This is an Attention to God though not to the words and is far more beneficiall then the former And therfore to oblige any soules to quit such an Attention for the former would be both preiudiciall vnreasonable For since all Vocall Prayers in Scripâ—ure or othervvise vvere ordained only to this end to supplâ— furnish the soule that needs vvith good matter of affection by vvhich it may be vnited to God a soule that hath allready attained to that end vvhich is vnion as long as it lasts ought not to be separated therefrom be obliged to seeke a nevv meanes till the vertue of the former be spent 14. A third most Sublime Degree of Attention to the Diuine Office is that vvherby Vocall Prayers doe become mentall that is vvherby soules most profoundly vvith a perfect simplicity vnited to God can yet vvithout any preiudice to such vnion attend also to the sence spirit of each passage that they pronounce yea thereby find their affection adhesion vnion increased more simplified This Attention comes not till a soule be arriued to perfect Contemplation by meanes of vvhich the spirit is so habitually vnited to God besides the imagination so subdued to the spirit that it cannot rest vpon any thing that vvill distract it 15. Happy are those soules of vvhich God knovves the number is very small that haue attained to this third Degree the vvhich must be ascended to by a carefull practise of the two former in their order especirlly of the second Degre And therfore in reciting of the Office euen the more imperfect soules may doe vvell vvhensoeuer they find themselues in a good measure recollected to continue so as long as they vvell can preseruing as much stability in their imagination as may be 16. And the best meanes to beget increase such a recollected vvay of saying the Diuine Office is the practise of Internall Prayer either in meditation or immediate Acts of the vvill the only aime and end vvherof is the procuring an immoueable Attention adhesion of the Spirit to God And this as to our present purpose may suffise concerning Vocall Prayer CHAP. III. § 1. Of Internall Prayer in generall And principally of Internall Affectiue Prayer § 2. 3. 4. 5. The excellency necessity of Affectiue Praier And that it was practised by the Antients not discoursiue Prayer or Meditation § 6. The great necessity of it in these dayes § 7. 8. The Testimony of Cardinall Bellarmine to shew that Vocall Prayer c. suffiseth not § 9. 10. 11. c. Fiue admirable Vertues of Internall Affectiue Prayer § 16. 17. An exhortation to constancy courage in pursuing the exercise of it 1. INTERNALL or Mentall Prayer vvhich is simply and merely such and vvhich vvee made the second member in the Diuision of Prayer in generall if indeed it be a distinct kind and of vvhich only vvee shall treate hereafter is either 1. Imperfect and acquired 2. Or Perfect that which is called properly Infused Prayer The former is only a Preparation Inferiour Disposition by vvhich the soule is fitted made capable of the Infusion of the other to vvit the Prayer of Contemplation vvhich is the end of all our Spirituall Religious Exercises I shall therfore in order treate of them both of their seuerall speciall degreeâ— beginning with the lovvest thence ascending orderly till vvee come to the highest the vvhich vvill bring a soule to the state of Perfection 2. But before I come to deliuer the speciall Instructions pertinent to the exercise of the seuerall Degrees of Internall Prayer It vvill be very requisite by vvay of Preparation encouragement to set dovvne the necessity excellency of Internall Prayer in generall I meane especially of
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
Prayer either Vocall or discoursiuely Mentall The vvhich vertues are indeed admirable inestimable deseruing to be purchased vvith all the cares endeauours of our vvhole liues 10. The first Excellency of Internall Affectiue Prayer aboue all other is that only by such Prayer our Vnion in spirit vvith God in vvhich our Essentiall Happines consists is perfectly obtained For therin the will vvith all the povvers affections of the soule are applied and fixed to the louing adoring glorifying this only beatifying Obiect Wheras in Vocall Prayer there is a continuall variety succession of Images of creatures suggested the vvhich doe distract the soules of the imperfect from such an application And Meditation in vvhich discourse is employed is so far little more then a Philosophicall Contemplation of God delaying this fixing of the heart and affections on God the vvhich are only acceptable to him 11. The second vertue is this That by this Prayer of the Will the soule entring far more profoundly into God the fountaine of lights partakes of the beames of his diuine light far more plentifully by vvhich she both discouers Gods perfections more clearly also sees the vvay vvherein she is to vvalke more perfectly then by any other Prayer And the Reason is because vvhen the soule endeauours to apply all her affections entirely on God then only it is that being profoundly introuerted a vvorld of impurities of intention inordinate affections lurking in her doe discouer themselues the obscure mists of them are dispelled the soule then finding by a reall perception feeling hovv preiudiciall they are to her present vnion in vvill vvith God Wheras vvhen the vnderstanding alone or principally is busied in the consideration of God or of the soule herselfe the Imagination vvhich is very Actiue subtile vvill not represent to the soule either God or herselfe so liquidly sincerely but being blinded seduced by naturall selfe-loue vvill inuent a hundred excuses pretexts to deceiue the soule to make her beleiue that many things are intended done purely for God vvhich proceeded principally if not totally from the Roote of Concupiscence selfe-loue 12. A third aâ—mirable Perfection of Internall affectiue Prayer is this That not only Diuine light but also grace spirituall strength to put in practise all things to vvhich supernaturall light directs is obtained principally by this Internall Prayer of the heart And this by a double causality vertue to vvit 1. By way of impetration grounded on the rich precious promises made by God to Prayer aboue all other good Actions 2. By a direct proper efficiency For since all the vertue merit of our externall Actions does depend vpon and flovv from the internall disposition operations of the soule exercising Charity Purity of intention in them conquering the resistance of nature And since all Internall exercises of all vertues vvhatsoeuer are truly in propriety of speech direct Prayer of the Spirit hence is followes that as all habits are gotten by frequency constancy of exercise therfore by the perseuering in the exercise of internall Prayer the soule is enabled vvith facility to practise perfectly all vertues 13. To this may be added that such Prayer is vniuersall Mortification a Mortification the most profound intime perfect that a soule can possibly performe entirely destructiue to sensuall satisfaction For therein the will forces inferiour nature all the povvers of the soule to auert themselues from all other obiects pleasing to them and to concurre to her internall Actuations tovvards God this oftimes in the midst of distractions by vaine Images during a torpide dullnes of the heart yea a violent contradiction of sensuality vvhen there is according to any sensible perception a totall disgust in the soule to such an exercise yea vvhen the spirit it selfe is in obscurity cannot by any reflexed Act reape any consolation from such an exercise Such an Exilium cordis such a desertion internall Desolation is a mortification to the purpose yet as of extreme bitternes so of vnexpressible efficacy to the purifying vniuersall Perfecting of the soule spirit Therfore S. Chrysostome Tract de Oratione had good reason to say It is impossible againe I say it is vtterly impossible that a soule which with a due care assiduity prayes vnto God should euer sin 17. A fourth Excellence of Internall Affectiue Prayer is That it is the only Action that cannot possibly want Purity of Intention Soules may from an impulse of nature and its satirfaction exactly obserue Fasts performe Obediences keepe the Quire approach to Sacraments yea exercise themselues in curious speculations during Meditation or in the exercise of sensible deuotion they may comply vvith selfe-loue c. And indeed they haue no farther any Purity of intention in any of these duties then as they doe proceede from Internall Affectiue Prayer that is the vvill fixed by Charity on God Wheras if any oblique intention should endeauour to insinuate it selfe into Internall Prayer of the vvill it vvould presently be obserued vnlesse it vvere contradicted expelled there could be no progresse in such Prayer So that it is not possible to find an exercise either more secure or more proffitable since it is by the vertue of it alone that all other exercises haue any concurrence towards the perfectionating of the soule 15. Lastly Affectiue Prayer of the will is that alone which makes all other sorts of Prayer to deserue the name of Prayer For vvere that excluded Meditation is but an vseles speculation and curiosity of the vnderstanding and Vocall Prayer but an empty sound of vvords For God only desires our hearts or Affections vvithout vvhich our tongues or Braines are of no esteeme at all Yea there is not so much as any proffitable Attention in any Prayer further then the heart concurres For if the Attention be only of the mind that vvill not constitute Prayer for then study or disputation about Diuine things might be called Prayer Hence sayth an Ancient holy Hermite Nunquam verè orat quisquis etiam flexis genibus euagatione cordis etiam qualicumque distrahitur That is That man does neuer truly pray who though he be vpon his knes is distracted with any wandring or vnattention of his heart And likewise the learned Soto to the same purpose conclusiuely affirmes Orationi mentali deesse non potest attentio cum ipsa attentio c That is Attention cannot possibly be wanting to Mentall Prayer of the heart since the Attention it selfe is the very Prayer And therfore it is a contradiction to say that one prayes mentally is not attentiue as is of it selfe manifest For as soone as euer the mind begins to wander it ceases to Pray Therfore Vocall Prayer is only that Prayer which may want attention namely when the thoughts diuerting themselues to other obiects the tongue without the concurrence of the mind giues an vncertaine
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
practise vvee can so rectify our desires as to place them vpon their only true proper obiect vvhich is God it will necessarily follovv that the soule should be in continuall Prayer Si semper desideras semper oras Saith S. Augustine If thou doest continually desire God thou doest continually Pray Such desires by custome vvill become easy as it vvere naturall to the soule and consequently vvithout any force vsed on the imagination or vnderstanding they may be continued vvithout interruption for they vvill flovv as freely as breath from the lungs And vvhere such desires doe abound flovving from a holy invvard temper of soule there no Employment vvill be vndertaken that shall crosse or preiudice such desires on the contrary they vvill giue a tincture to all Actions directing them to the obiect of those desires therby adding to the feruency of them 13. Novv a Question may be made Whether in Contemplatiue Orders vvhere likevvise there is vsed much Abstraction solitude other Austerities soules may attaine to this vninterrupted Prayer by the vvay of Meditation or else of long continued Vocall Prayers alone vvithout appoynted Recollections of Internall Affectiue Prayer constantly exercised 14 Hereto it may be answered First that as for Mâ—ditation it is an exercise so disproportionable to the nature of such a state except as a preparation for awhile in the beginning that it is not possible to be the constant continued Exercise of such persons for as shall be shewed the imagination vnderstanding by much exercise thereof in an vndistracted life vvill become so barren it vvill ptoduce so small or no effects in good Affections in the will that it vvill be disgustfull insupportable So that all vse of Meditation must be for a long space passed relinquished before the soule vvill be brought to this good state of hauing a continuall fluxe of holy desires 15. But in the second place touching long continued Vocall Prayers and Offices vvithout any set Exercises of Internall Recollection no doubt it is but by them such Religious Persons may be brought to this habit of continuall Prayer So that 1. They hold their minds to as much Attention as reasonably they can 2. So that out of Quire they keepe their minds from distractiue Affections or sollicitudes either about studies or any other Employments voluntary or imposed 3. So they be watchfull ouer themselues not to giue scope to thoughts vvhich may be harmefull to them Thus the Ancient Hermites arriued to this Perfection 4. A fourth condition may be That such Persons content themselues vvith the Publicke Office not ouer-burden themselues vvith a surcharge of voluntary vocall Prayers for Turrecremata saith vvell on the Decr. d. 92. That the voyce other externall Doings are in Prayer to be vsed only so far as by them to raise Internall deuotion so that if by the excesse of them it should be hindred or the mind distracted they ought to be abstained from And S. Augustin no doubt from experience as well as iudgment saith Qu vitum proficis ad videndam sapientiam tantò minus est vox necessaria That is The greater progresse thou makest in contemplatiue wisedome so much lesse necesary will vocall Praying be Such Persons therfore if in their solitude they doe not appoynt to themselues any sett Recollections yet ought they to keepe their minds in a state of as much recollectednes as may be by interrupted good desires at least begetting in their minds an Affection to Prayer an Appetite to the succeeding Oâ—fice 16. Notvvithstanding certaine it is that vocall Prayers though neuer so much prolonged in neuer so great soliâ—ude yet vvill neuer produce this effect vvhere the true spirit of contemplatiue Prayer is not knovvne such ignorance hath bene euen in Orders of the greatest Abstraction Austerity Thus vvee see that Germanus Cassianus though practised many yeares in a striâ—t Coenobiticall life yet vvere astonished vvhen they heard the holy Hermites discourse of pure spirituall Prayer free from Images c 17. It remaines therefore that ordinarily speaking the only efficacious immediate disposition to the habit of vninterrupted Prayer is a constant exercise of Internall Prayer of the Will by vvhich the soule being dayly forced to a serious attendance tendance to God in Spirit by little little becomes more better affected to a frequent conuersation vvith him in time looses all relish or tast of pleasure in creatures 18. This I say vvill be the effect of such constant feruent exercise of Recollections For as for those vvhich are commonly called Elaculatory Prayers that is good Affections now and then by fitts vvith frequent interruptions exercised though they are very good proffitable vvithall very fit to be vsed in the midst of reading especially or any other externall employments yet they alone vvill though ioyned to the ordinary vse of the Diuine Office be insufficient to produce such a habit of soule And the reason is because being so short vvith such interruption exercised the vertue of them is presently spent vvill haue little or no effect vpon subsequent actions But as for the eiaculatory Prayers mentioned worthily commended by the holy Hermites in Cassian the nature of them is quite different from those forementioned for they are indeed not different from infused Aspirations being the effects flovving from the habit of continuall Prayâ—r already acquired not imperfect preparationâ— therto 19. To conclude none can account themselues to haue satisfied in that perfection that they ought the obligation imposed on them by this necessary Precept of our Lord Oportet semper orare non deficere But 1. Such as doe actually exercise as much prayer as may consist vvith their abilities as is necessary to produce Contemplation if such be their state of life and moreouer such actuall prayer as is suitable thereto yet not indiscreetly streining themselues beyond their power to performe it perfectly at first least it happen vnto them according to the Saying of the Prophet Ierem. 28. c. Quia plus fecit quam potuit idcirco perijt that is Because he did more then he was able therfore he perished 2. Such as vvhen Discretion or other necessary Employments doe vvithdravv them from Actuall prayer yet doe preserue in their minds a loue desire of it a firme Resolution courageously to breake through all discouragemenâ—s hindrances to it 3. Such as doe endeauour to doe all their Actions in vertue of Prayer that is vvith the same holy pure intention as God gaue them in their precedent Prayers 4. Such as doe abstaine from all voluntary Employments as doe indispose their minds for prayer keeping their soules in such a disposition as to be able presently to correspond to an Interiour Diuine Inuitation to prayer if God shall send it to be in a capacity of receiuing perceiuing such inuitations Novv this is done by keeping a continuall guard
ouer our Passions that they breake not forth so as to indispose vs euen for present Recollection much lesse for the appoynted Recollection vvhich is to follovv 6. Such as doe practise Mortification in a measure suitable to their state therby rooting out those inordinate Assections vvhich cause distraction in Prayer are hindrances to a state of recollectednes For as that fundamentall Precept of louing God obliges a soule at least neuer to doe any thing contrary therto so does that of Prayer oblige that vvee should allvvaies be in a disposition readines to it 20. Therfore let soules consider in vvhat an vnsecure and dangerous state they remaine that content themselues vvith a fevv heartles distracted Vocall Prayers Since not any tentation can be resisted without an Actuall Exercise of Prayer that the best Prayer that the soule can make Besides it is not with Prayer as vvith other Arts or habits A student by cessation from study doth not presently loose nor so much as diminish the knowledge that he had before But a soule that is not in Actuall Prayer or at least in an immediate disposition an habituall desire of Prayer sinkes presently into nature looses much of that strength that she had formerly There are not alvvaies occasions to exercise particular vertues as Temperance Patience Chastity c Because Tentations doe not alvvaies assault vs But vvee may alvvaies pray alvvaies vvee haue need so to doe For a soule except she be in Prayer or that the vertue of Prayer be aliue in her is in a state of Distraction disunion from God consequently exposed to all manner of enemies being vvithall depriued of the only meanes to resist them so that the dangers miseries of an vnrecollected life are inexplicable CHAP. V. § 1. The second condition requisite in Affectiue Prayer to wit Feruour or Deuotion § 2. 3. 4. The seate of this Deuotion is not necessarily the Sensitiue part of the soule § 5. 6. 7. Of a twofold sensible Deuotion § 7. It is neither to be neglected nor too much prised § 8. 9. Certaine Exteriour Effects of sensible Deuotion from which great inconueniences may ensue § 10. Sensible Deuotion no sure signe of true grace A fearfull example thereof § 11. 12. 23. What vse Imperfect soules are to make of it § 14. Feares are to be repressed § 15. Perfect soules in small danger by it § 16. Of the Prayer of Aridity quite contrary to sensible yet not to true Deuotion § 17. 18. 19. The excellent Benefits that may come from the Prayer of Aridity § 20. The causes of Aridities § 21 22. Vocall Prayer meditation not so much subiect therto § 23. 24. More good comes from Prayer of Aridity courageously pursued then from the Prayer of sensible Deuotion § 25. The superiour soule its good disposition does not depend on the temper of sensitiue nature § 26. 27. Meanes to beget courage in the Prayer of Aridity § 25. How a soule is to behaue herselfe in the most violent Distresses in Prayer § 29. The Prayer exercised by imperfect soules during Aridities is not properly in spirit 1. AS 1. Prayer for the quantity or extension of it is to be incessant at least the vertue of it is to be an ingredient in all other vvorkes vvhether they be study labour conuersation c. the vvhich may be vvithout any preiudice at all to the vvorke yea to the great improuement supernaturalizing of it so far that vvhere Prayer is vvanting the most specious workes are of no value at all so in the next place 2. As to the Quality or Intension of it it ought to be instantissima sayth our Holy Father in Prolog with all possible feruour earnestnes For Prayer being the most immediate most perfect Act of Charity to God ought like Charity it selfe to procede ex toto corde ex tota anima ex totis viribus from the whole heart the whole soule the whole strength Therfore as he offends against the precept of Charity that employes either his spirit sensitiue soule or corporall strength on any thing but God or vvhich has respect to God his loue or glory So if in our Prayer vvee doe vvillingly suffer our thoughts to vvander vpon any thing but God or if vvee harbour any desire in sensitiue nature that vvould hinder the free tendance of our spirit to God in Prayer or if vvee employ our corporall strength about any other matter but such as may ought to be intended for God in our Prayers vvee doe so far neglect to correspond to this duty of Feruour Instance vvhich ought to be in Prayer 2. Notvvithstanding this is not so to be vnderstood as if vvee vvere obliged either to employ our corporall forces or members or to force our sensible Affections to concurre in our Prayers to God or as if God did require that this Feruour should allvvaies be in Sensitiue nature For that is not alvvaies in our povver yea on the contrary the sensuall part moves often against our vvills being insensible auerse impatient of accompanying our spirituall Actuations vvhich commonly doe mortify contradict the desires of nature 2. And moreouer vvhen sensible Feruour deuotion doth insinuate it selfe in our recollections especially in imperfect soules it does rather indanger to depresse the operations of the spirit then aduance them does perhaps more nourish selfe-loue then contribute to the increase of Diuine loue 3. It is sufficient therfore if this Feruour be in our Superiour vvill alone though sensitiue nature seeme to partake nothing of it So that our Prayers may then be said to be Instant feruorous vvhen the Will out of a vvorthy high esteeme of this most necessary most excellent Duty resolutely vvith perseuerance pursues them notvvithstanding any contradictions in nature or discouragements from vvithout for that must needs be a great feruour of spirit that contradicts the contrary malignant feruour of nature vnderualevves all sensible case contentment compared vvith the spirituall good that is caused by Prayer 4. This is that good Quality vvhich our Sauiour in the Parable of him who at midnight went to his neighbour to borrow three loaues of bread for the entertainment of a freind that was then arriued calls by a homely name to vvit Improbitatem or as it is in the Originall Impudence The vvhich quality notvvithstanding he requires in our prayers to God promises an infallible successe thereto Novv that Improbity or impudence implies an importunate earnestnes a resolution to take no deniall nor to stand vpon nice ciuilities but ra her then to returne empty to force out a grant euen by wearying out the person to vvhom vvee addresse our selues So that it includes both a great feruour an vncessant perseuerance in such feruour The vvhich is in a high degree in those vvho spend their vvhole liues as it vvere in one continuall Prayer yea in one only petition
in those for whom it is proper is not vsually much assalted with such Aridities except it be sometimes tovvards the end of such Prayer vvhen soules vvould endeauour to dravv good affections from a precedent Motiue considered by the vnderstanding for then the heart may sometimes proue barren or auerse from such affections But hovveuer they that practise Meditation may find some remedy by surceasing the producing of affections may either betake themselues to exercise mere Acts of the vvill vvhich are not so affectiue or retire themselues to their internall discourse 23. The paine anguish that good soules suffer from these aridities is very greiuous being a kind of continuall martyrdome And therfore the merit of constancy in Prayer notvvithstanding such discouragments in nature is the greater And soules to vvhom God shall giue such constancy vvill find their exercise◠both much more secure howeuer disgustfull they be yea much more proffitable then if they had flowed vvith sensible affections For all manner of good is gotten by Prayer of Aridity courageously prosecuted all vertues are exercised in it it is both Prayer and most efficacious Mortification too 24. And indeed the only generall effectuall Remedy against any inconueniences that may be caused by such aridities is this generosity of resolution not to seeke contentment in Nature by Internall Exercises nor to quit them for any dullnes coldnes or auersion vvhatsoeuer Let but soules doe the best they can or knovv they vvill find that their spirituall progresse in the true solide only meritorious Loue of God vvill not at all be hindred but rather aduanced by such frovvard indispositions of corrupt nature 25. And such courage effectuall Resolution may vvell enough consist vvith these discouragements for the spirit vvhose operations doe not much depend on the corporall disposition may in the midst of all sensible aridities obscurities performe its functions vvith great efficacy The intellectiue faculty is at all times capable of illumination the vvill of receiuing Grace strength from God And the light grace vvhich vvee receiue at such times are far more pure Diuine then vvhen corporall affections doe abound For then they are communicated purely to the spirit And consequently the operations performed in vertue of such light grace are more noble and meritorious because it is apparent that nature neither does nor can mingle her ovvne interests in them so that they may confidently be adiudged to be supernaturall Diuine The essentiall proffit of a soule consists in the light loue of the spirit Such light loue therfore vvhich are got vvith so much difficulty in such strugling of nature is far more pure generous vvithall more solidely rooted in the soule then that vvhich is got by the exercise of sensible affections because all the vvhile there is a continuall combat against selfe-loue all the most secret subtile deepely hidden snares of it So that all Vertues becoming thus rooted in the depth of the spirit hauing bene produced by the meanes in the midst of the sharpest Tentations there is lesse feare that they vvill be extinguished by other follovving Tryalls 26. Novv at the first to the end to attaine vnto this most necessary courageousnes of mind such soules may doe vvell to helpe themselues during their aridities vvith the best motiues most efficacious Affections that they can furnish themselues vvithall either out of their ovvne Inuention or by collection out of bookes as likevvise frequently to vrge euen force themselues to the loue of God by such eiaculatory Prayers desires as these O my God when shall I loue thee as thou deseruest When shall I loue as I am loued by thee O that I were freed from my selfe that I may only loue thee Excita potentiam tuam veni Veni Domine noli tardare Exurgat Deus dissipentur inimici eius c 27. Such Affections as these let a deuout soule exercise in her recollections likevvise the best she can in case she cannot see hovv other vvayes to doe better although vvithout any gust or sensible contentment And God vvill not faile to accept plentifully revvard her good vvill therby promote her in such manner as he best knovves She may be sure that since he has giuen her the generous courage to serue him vvithout present vvages he vvill at least in the next life multiply revvards vpon her infinitely aboue her expectation And she ought to account it a proofe of his speciall loue esteeme of her that he has selected her to be a Martyr of loue a souldier to vvhose courage he commits the most difficult hazardous Employments 28. In Case that internall distresses in Prayer be so violent that the soule to her seeming can only keepe herselfe in an outvvard posture of prayer all that she thinkes or does appearing to her so vtterly voyd of all spirit of deuotion loue Reuerence to God that she may rather suspect it to be iniurious to him let her be patient abstaine from disquieting her mind vvith murmuring complaints by all meanes let her be sure not to betake herselfe to consolation in creatures or recreatiue diuersions in times appoynted for Recollection then all vvill be very vvell God vvill require no more of her then she is vvell able to doe he knovves that it is not in her povver alvvayes to subdue nature yet she may must allvvaies vvithdravv her consent from its sinfull suggestions doing so there vvill be no danger Therfore for vvhat she cannot doe let her be humbled resigned And such humble Resignation will proue a very efficacious Prayer 29. Novv it is not to be supposed that Internall Prayer exercised by imperfect soules during Aridities through the aduantage of a naturall propension is a truly Pure spirituall Prayer Because as yet their exercise is indeed in sense yet it is in the nobler supremer part of sensuality tending much tovvard the spirit vvhereby they in that case doe enioy an Internall light more cleare pure then vvhilst they exercise vvith flovving affections in so much as their operations are then abstracted from grosser sensuality And the more strong that their propension to introuersion is the more easily quickly doe they raise themselues to that cleare superiour region of light And the reason is because such a propension aptitude to internall vvayes dravves the persons endovved vvith it more more deepely tovvard the spirit in the perfect operations vvherof consists the consūmation of an Internall life CHAP. VI. § 1. 2. A second discouragement in prayer opposite to Perseuerance to wit Distractions § 3. Distractions are a necessary effect of Originall sin c. § 4. 5. Distractions about obiects to which wee heare an inordinate Affection are most harmfull § 6. A remedy against them § 7. 8. 9. Remedies against all inconueniences that may come from Distractions § 10. Difference
betweene the distractions of Perfect Imperfect soules § 11. 12. 13. A third condition necessary to true Internall Affectiue Prayer viz. That it must proceede from Diuine Inspirations § 14. An Exhortation to constancy in Prayer 1. THE Second discouraging Tentation opposite to the second Quality requisite in Prayer to vvit Perseuerance by vvhich vvell minded soules are oft much afflicted in their Recollections also exposed to greiuous scrupulosities is Distraction in Prayer caused by Images vvhich oft against their wills presse into their imaginations the vvhich dravv the mind from contemplating God consequently the Affections from embracing him by loue at such times vvhen the soule desires intends to contemplate loue him 2. I doe not therfore here vnder the terme of Distractions comprehend all manner of interruptions from a direct actuall tendance to God for such sometimes considering the Infirmity of our nature may be necessary to the end that by a discreet relaxation the head being refreshed vvee may be enabled aftervvards to produce more efficacious Affections And therfore those Authours are too indiscreetly rigorous vvho oblige soules not yet perfect to a continuall recollected Attention to the Diuine presence not considering the corporall infirmity incapacity of their disciples spirits especially in these dayes The Distractions therfore here intended to be treated of are such as are involuntary vvhich happen at times vvhen soules doe apply themselues either to vocall or mentall Prayer 3. Novv it is an effect of Originall sin much increased also by Actuall that soules are generally some more some lesse subiect to this deordination Because by sin that due subordination of the sensitiue faculties the Imagination memory appetite to the Superiour soule is empaired so that the reason has not that absolute Dominion ouer them that it had in Innocence But they often vvander tovvards obiects not prescribed by reason yea sometimes seduce euen compell reason it selfe to comply vvith their disorders Adde hereunto that the body being grosse lumpish cannot long endure that the soule its companion should remaine in its proper exercise by vvhich it becomes as it vvere a stranger to the body contradicting its motions desires And therfore till the soule by practise of spirituall operations be enabled at pleasure to command the inferiour faculties or to abstract it selfe from the Images suggested by them the said faculties doe striue to depresse the spirit and to call it dovvne to attend to the necessities desires of sensitiue nature Yea euen in the most Perfect the soule vvill not be able to continue long in the height of its Eleuation 4. As for these Distractions vvhich generally speaking are hurtfull to be auoyded among vvhich notvvithstanding I need not reckon in this place such as are simply sinfull being about vnlavvfull Obiects the most harmfull to our spirituall progresse are those vvhich are about obiects to which wee cleaue with affection Because by such distracting thoughts not only the mind is diuerted from God but the heart also inordinately carried to creatures 5. For as for thoughts merely about vaine obiects to vvhich wee haue little or no affection vvhich proceed wholly from the instability of the Imagination Imperfect soules ought not to be discouraged vvith them although they should be neuer so importunate during their recollections since the most abstracted liuer must be content novv then to suffer them 6. And the most powerfull Remedy to preuent them is vvith as much prudence dexterity as one can to cut of the occasions of entertaining such images as doe most frequently pertinaciously recurre to the mind in Prayer And more particularly for those images to vvhose obiects the soule cleaues by inordinate Affection the practise of abstraction and voluntary disengagement from vnnecessary businesses is requisite a restraining of our affections from wandring abroad and fixing themselues vpon any externall Obiects For certaine it is that if by the exercise of Mortification and Prayer vvee could restraine our affections from creatures fixe them on God only vvee should scarce euer haue cause to complaine of Distractions for vvee see that vvee can easily and constantly fixe our thoughts on such obiects as vvee loue So that Perseuerance in Prayer and Mortification being the most assured Instruments to encrease Diuine Loue and diminish inordinate loue to our selues creatures consequently they are the most sure remedies against Distractions 7. But if after all due care had they doe still persist the most effectuall expedients to hinder any considerable inconueâ—â—iences from such Distractions is 1. Sometimes so vse a discreete reasonable industry in contradicting and expelling them yet forbearing an ouer-violent anxious resistance of them out of an opinion that by such violence they may be extinguished vvheras on the contrary such an eagernes of contending vvith them by the imflaming of the spirits makes those images more actiue full of motion rather multiplies then diminishes them and hovveuer it imprints them deeper in the imagination Let a well minded soule rather endeauour according to the expression of the Authour of the Clowd to looke ouer their shoulders as if she looked after some other obiect that stood beyond them aboue theÌ„ vvhich is God 2. Let her as hath beene said fixe in her mind Superiour vvill a strong Resolution notvvithstanding the said Distractions yea in the midst presse of them not to relinquish Prayer but to perseuere in it to the best of her povver skill 3. Let the well minded soule execute this Resolution vvith all possible Quietnes stillnes Patience not troubling herselfe vvith any feares or scrupulosity as if they came from her ovvne fault vvhereas ordinarily they are increased at least by the distemper of the body or the naturall instability of the imagâ—nation 4. Sometimes it may be requisite for her not being able to her ovvne satisfaction to pursue her appoynted exercise to change it into Acts of Patience quiet Resignation to suffer vvithout murmuring such an Affliction visitation from Gods hands And so doing she vvill perhaps more aduance herselfe in pure spirituall Prayer then if she had no such distractions at all for besides that such Prayer being made vvith an actuall contradiction to the Inclinations of nature has in it the vertue of a most purifying mortification also A perseuerance in this practise vvill bring her to that pure Prayer of the vvill vvithout any perceiuable helpe or concurrence of the vnderstanding in vvhich the vvill is firmely vnited to God vvhilst the vnderstanding is in no such vnion yea vvhen both it and the imagination are neuer so extrauagant vvandring 8. And surely a matter of great comfort it is to a soule and ought so to be esteemed that in her Will vvhich is her principall faculty indeed all in all she may be vnited to God in the midst of all distractions tentations desolations c And that being so vnited she vvill
they accepted as a certaine proofe that it came from God that it was beneficiall to soules and therfore odious to the Deuill for so haue all such things bene euer at the first entertained 2. But among all the late Maisters of pure spirituall Contemplatiue Prayer there is none deserues more out esteeme nor is more proper to be produced in this place then the late R. F. Baltazar Aluarez of the Society of IESVS vvell knovvn vnto and most highly esteemed by S. Teresa vvho was much assisted comforted by him during her troubles difficulties The speciall Benefit that may be reaped from his story is that by occasion of his Tryall and Examination about his Prayer all the suspicions and allegations against it are vvell cleared and the vvhole substance of this Treatise vvorthily confirmed and asserted 3. This Venerable Person after he had vvith great diligence spent aboue fifteene yeares in Meditation and the Spirituall Exercises peculiar to his Order and yet receiued but little proffit to his spirit by them being on the contrary tormented vvith extreme doubtfullnes vnsatisfaction vvas at the last guided povverfully by Gods holy Spirit to quit Meditation and to betake himselfe to a serious Practise of Prayer immediately in the will To the vvhich Diuine motion he corresponding presently receiued abundance of light and a perfect remedy against all his anguishes and perplexities 4. But his Internall troubles ceasing outward difficulties began for others of his Brethren Companions perceiuing that he walked in wayes vnknovvn to them earnestly required an Examination of this Nevv Spirit Insomuch as that out of Spaine these complaints came to the eares of their then Generall the most R. F. Euerardus Mercurialis resident at Rome By order from vvhom his study vvas sealed vp aftervvards searched by learned Fathers therto appoynted all his Papers examined Tho vvhich affording no matter of iust accusation at all but on the contrary of great edification A second command comes from the Generall to him to giue a full Account of the order manner of his Prayer 5. This command obliged him to make a free ingenuous Apology for himselfe the vvhich because it is most pertinent conformable to the spirit of these Instructions besides is not common in many mens hands I vvill here set dovvne the substance of it as it is related vvith most commendable candour ingenuity by F. Ludouicus de Puente of the same Society his scholler vvho vvrote his life 6. Now in his said Apology he freely huÌ„bly declares That neere sixteene yeares he had laboured like one that tills the ground without reaping any fruit That his heart was much streitned with greife obseruing that he wanted the talents for which he saw others esteemed particularly that he was much troubled that be had not space enough allowed him for Prayer 〈◊〉 this tentation he ouercame resoluing to employ no more time in Prayer then bâ—y Obedience permitted reiecting that foolish ambition of excelling therein or of pretending to diuine Fauours which others better deseruing enioyed Notwithstanding he still found his defects to multiply rather to disquiet then humble him yea they made him in an incapacity to comply with the Internall counsells inuitations of God Moreouer that by reason of this vnquietnes the defects of others also vnder his gouernment did much increase his distemper so that he iudged it a point of right gouernment to make his Subiects performe all things like himselfe with a melancholick deiectednes of mind 7. That at the end of fourteene yeares he found himselfe in a practise of Prayer by which he placed himselfe in Gods presence as a beggar saying little but only expecting an almes But by reason that he could not keepe his mind fixed on God but did ouermuch reflect vpon himselfe his troubles deiection vtter despaire of approaching to Perfection encreased since God had shewed hiw no markes of his fauour which it seemes he expected but as he confesses very foolishly since his coming to God with such an expectation was a greater fault then his former deserting him yea herby he was brought to that extreme Confusion that for mere shame be durst not for a good space in Prayer say any thing to God at all but only that he would punish forgiue assist him 8. But when sixteene yeares were passed he found his heare on the sudden vnexpectedly quite changed dilated all his disquietnes vanished his soule freed from all created things being filled with an astonishing Ioy like that of those which say LORD WHEN WEE SEE THEE WEE HAVE SEENE ALL GOOD AND ARE ENTIRELY SATIATED Here he found himselfe in a congregation of persons destined to Beatitude the way whereto seemed plaine easy Now he receiued a spirituall discretion to seuer betweene the precious the vile New notions and intelligence of verities were giuen him which fedd his soule wich ioy peace Yet such illuminations at the first were somewhat rare but at the time of the writing of this Apology they were become much more frequent 9. Instead of that anxie y that he had formerly because his ambitious desire of being eminent was not satisfied now he was content to liue vnder the Crosse Now he did so humble himselfe vnder all that he was in confusion to appeare before any Notwithstanding though he honoured all men yet he found that they were not at all needfull to him as formerly they seemed to be but that it was both better and easier for him to conuerse with God only 10. Thence forward he perceiued that God had giuen him an Internall light for the ordering both of himselfe others vnder him euen in the smallest matters And wheras sollicitudes in gouernment c did formerly disquiet opprese his spirit now he found that businesses were far better discharged by casting his care on God putting them out of his thoughts till the time came that he was to execute his duty so that in the midst of a throng of cares he liued without care Now he was not as formerly troubled for that he had not time sufficient for Prayer because he found that God giues more in one houre to mortified resigned soules then to others in many dayes And he found more proffit to his spirit by a faithfull discharge of Employments imposed by God then in vacancy reading spirituall Bookes of his owne election 11. A sight of his defects now does him good by humbling him making him distrustfull of himselfe confident in God knowing that no defects nor knowingly deliberately persisted in doe hinder Gods counsells and designes for our Perfection And as for the defects of those vnder his gouernment he found it a great folly for him to disquiet himselfe about them And that his former desire of making them sad melancholick was an effect of his owne impatience 12. His Prayer now was to place himselfe in Gods presence both inwardly and
outwardly presented to him to reioyce with him permanently and habitually Novv he vnderstood the difference betweene imperfect perfect soules in the point of Enioying the Diuine Presence expressed by S. Thomas 22. q. 24. a. 9. ad 3. Et opusc 63. And he perceiued that those vvere blind that seeke God vvith anxiety of mind call vpon him as if he vvere absent vvheras being already his Temples in vvhich his Diuine Maiesty rests thâ—y ought to enioy him actually and internalâ—y present in them Sometimes in his Prayer he pondered avvhile on some Text of Scripture according to the inspirations and lights then giuen him Sometimes he remained in cessation and silence before God vvhich manner of Prayer he accounted a great treasure for then his heart his desires his secret intentions his knowledge and all his powers spake God vnderstood their mute language and vvith one aspect could expell his defects kindle his desires giue him wings to mount spiritually vnto him Now he tooke comfort in nothing but in suffring contentedly the will of God to be performed in all things which was as wellcome to him in aridities as Consolations being vnwilling to know more then God freely discouered vnto him or to make a more speedy progresse or by any other wayes then such as God himselfe prescribed vnto him If his heart out of its naturall Infirmity did any time grone vnder his present burtheÌ„ his Answer therto would be Iâ— not that good vvhich God vvills to be vvill it not a waies incessantly remaine so Or vvill God cease to performe his owâ—e vvill because thou doest not iudge it to be for thy good In conclusion his present established comfort was to see himselfe in Gods presence to be a sufferer to be treated according to his Diuine pleasure 13. If sometimes leauing this Quiet Prayer to which God had brought him he offred to apply himselfe to his former Exercises of Meditation he found that God gaue him an internall reprehension restraint For his greater assurance therefore he searched Mysticke Authours S. Dionysius Areopagita de Myst Theol. c. 1. S. Augustin epistol 119. S. Gregory Mor. lib. 30. 26. c. S. Bernard in Cant. serm 55. c. out of which he satisfied himselfe That as rest is the end of motion a quiet habitation the end of a laborious building so this Peacefull Prayer quiet enioying of God in spirit was the end of the imperfect busy Prayer of Meditation And therfore that all Internall Discoursing with the vnderstanding was to cease whensoeuer God enabled soules to actuate purely by the Will And that to doe otherwise would be as if one should be allwaies preparing somewhat to eate yet afterward refuse to tast that which is prepared By this Diuine Prayer of the Will the hoâ—y Spirit of Wisedome with all the excellencies of it described in the Booke of Wisedome Cap. viii is obtained with it perfect Liberty 14. In consequence hereto he proceeds by reasons to demonstrate the supreminent Excellency of this reposefull Prayer of the Will as 1. That though in it there is no reasoning of the Mind yet the soule silently presenting herseâ—fe bâ—fore God with a firme faith that her desires are manifest to him doth more then equiualently tell God her desires withall exercises all Vertues humbling herselfe before him louing him only and beleiuing that leauing her owne wayes and constantly holding to Gods all good will proceede from thence to her 2. That in this Prayer a soule hath a far more sublime worthy notion of God 3. That this still quiet Prayer may be far more prolixely perseuerantly practised then the tiring Praier of Meditation â—ea it mâ—y come to be continuall without interruption 4. That all the good effects of Meditation as Humility Obedience c are far more efficaciously perfectly produced by this Praier then by that which is ioyâ—ed wiâ—h inward reasonings 5. True indeed it is that â—he Exercises instituted by S. Ignatius were more proper geâ—erally for soules then this yet that this ought to be eâ—â—eemed proper for those vvhom God had called prepared to it And that this was S. Ignatius his ovvne practise vvho though in his lesse perfect state he pursued the imperfect Exercises instituted by him yet aftervvard he vvas exalted to this sublime Praier by vvhich he came to suffer Diuine things That therfore as none ought to intrude into the Exercise of this pure Praier till God haue called and fitted them for it so being called none ought to be forbidden it as Osanna in his Alphabet teacheth And that vvhosoeuer forbiddeth such shall giue a strict account to God for so great a fault Insomuch as a certaine Spirituall Writer saith that God vvill shorten the liues of those Superiours vvho shall presume to discourage and affright any soules from these Internall vvayes except they desist from such an attempt 15. This is the summe of the Account vvhich the most Venerable F. Baltazar Aluarez after a retirement of fifteene dayes vvith a most humble Confession of his ovvne defects misery a magnifying of Gods liberall Goodnes extended tovvards him gaue vnto his Generall 16. Novv besides this account he vvrote likevvise a short Discourse in vvhich he did more fully treate of the nature of this Praier of rest and silence gaue a particular Ansvver to seuerall obiections vvhich certaine of his Brethren had made and dispersed against the said Praier The Summe of vvhich Obiections vvith hiâ— Ansvvers to them I vvill here adioyne 17. The first Obiection vvas That one vvho exerciseth this Praier vvhich admitteth neither of discoursâ—â— Meditation nor any such like vse of the vnderstanding seemes to spend his time vnproffitably in doing nothing vvhich might far better be bestovved in externall exercises of Vertues 18. The Ansvver herto is That though the vnderstanding be in a sort suspended from exercising its actiuity yet the soule is far from being idle on the contrary she performes that which S. Bernard calls the Businesse of all Businesses for therein the streame of holy affections doth freely flow by louing admiring adoring congratulating resigning offring the soule to God contemplated with the eye of faith c and all this sometimes in a few words sometimes in silence In a word the soule behaues herselfe according to the variety of Affections that the Vnction of the holy Spirit who is the principall Maister herein doth teach moue her to according to that of S. Dionysius Areopagita to Timotheus Conuerte te ad radium c. Turne thy selfe to the Beame of Diuine light FroÌ„ hence that admirable vnion doth proceede which the same Saint calls THE VNION OF THE VNKNOVVN WITH THE VNKNOVVN the which is the supreme height of mysticall Theology vvhich without experience of it cannot be conceiued by any 19. The Second Obiection is That to leaue Meditation out of an expectation of Diuine Inspirations or reuelations seemes to be a
Soule powerfully and immediatly directed and moued by the holy Spirit Novv this third Degree to vvhich the Praier belonging is indeed truly the Praier of Contemplation beyond vvhich there is no State of Praier may very conueniâ—ntly include all the fower Degrees mentioned by Barbanson so nicely distinguished by him rather out of a particular Experience of the Effects passing in his ovvne Soule the vvhich perhaps are not the same in all for God vvorks according to his ovvne good pleasure in the Soules of his perfect Seruants and not according to any Methods that Man can conceiue or expresse 6. These therfore being the three Degrees of internall Praier the vvhich doe most properly ansvver to the commonly assigned vvaies of spirituality the Purgatiue Illuminatiue and Vnitiue Of them the first is a Praier consisting much of Discourse of the Vndestanding The other two are Praiers of the Will but most principally and purely the last Of these three I shall treate in Order in the follovving Discourse to vvit 1. In pursuit of this Second Section of the most imperfect Degree to vvit Meditation 2. In the follovving Section of the Praier of immediate Acts of the Will 3. And in the last Section of the Praier of Aspirations or Contemplation But before I come to treat of each in particular I conceiue it requisite first to shew the grounds vpon vvhich the propriety and Reasonablenesse of this Diuision of the succeeding Degrees of Praier is built and may be euidently and conuincingly demonstrated so far that according to the ordinary dispensation of Diuine Grace to soules that tend to Perfection it may be affirmed that they are conducted by these Degrees in this Order and no other way And this experience vvill make good euen in soules that neuer heard of any Degrees of Praier but vvithout learning reading or Instructions are immediatly guided by Gods holy Spirit in his Internall Waies The reason hereof vvill appeare by that vvhich follows 7. First therfore it is apparent and acknovvledged that generall speaking a Soule from a state of Negligence secularity first entring into a spirituall Course though she be supposed by Vertue of that Grace by vvhich she is moued to make so great and happy a Change to be really in the state of Iustification yet there still remaines in her a great measure of Feare conceiued from the guilt of her former sins And vvithall strong inclinations to sin and vicious habits doe yet abide and vvill doe so till by long practice of Vertue and Piety they be abated and expelled Moreouer a vvorld of vaine and sinfull Images doe possesse the Soule vvhich distract her vvhensoeuer she sets her mind on God calling her to attend to her formerly-pleasing obiects vvhich tooke vp all her Affections and vvhich doe still oftimes insinuate themselues into her Memory vvith too much contentment to inferiour nature The vvhich contentment though she vpon reflection doe resist and renoune vvith her Superiour Soule yet this resistance is oftimes so feeble that frequently she is really intangled and seduced more oft does find ground to doubt that she has giuen consent therto 8. Such being ordinarily the disordered condition of a Soule at her first Conuersion The Remedy acknovvledged to be proper and necessary for her is Prayer And the highest degree of Praier that for the present she is capable of is either a much distracted Vocall Praier or Discoursiue Meditation in vvhich the Vnderstanding and imagination are cheifly employed And the reason is because although God hath imprinted true Charity in such a soule yet seducing Images so abounding and vicious Affections being as yet so predominant in sensitiue nature there is a necessity for the fortifying it to chase avvay the said Images and subdue such Affections by storing the Imagination vvith contrary good Images and setting on vvorke Affections contrary to these and this is done by inuenting arguments and motiues especially of Feare So that the exercises proper to a soule in this first imperfect state are those of sensible Contrition and Remorse for sin c. caused by the consideration of the foulenes of it of the misery that attends it the certainty and vncertainty of Death the terrours of Gods Iudgment the Horrour of Hell c. as likevvise a consideration that no lesse a price vvould serue for the reparation of a soule from sin then the ibloudy Passion of the Son of God c. Such matters as these are novv the seasonable subiects of Meditation And the actions of Mortification fit to attend such Prayer are more sensible grosse and exteriour proper to represse her grosser defects 9. Novv vvhen by meanes of such Exercises the Soule is become vvell eased from Remorse and beginns to be moued to the resistance and hatred of sin by the Loue of God rather then Feare of his Iudgments Her Discoursiue Prayer for all that does not cease but there is a change made only in the Obiects of it Because instead of the consideration of Iudgment Hell c. the Soule finds herselfe more inclined to resist sin by the Motiues of Loue or a consideration of the Charity Patience and Suffrings of our Lord as likevvise out of a comfortable Meditation of the future Ioyes promised and prepared for her Although Charity be much encreased yet not yet to such a Point but that she stands in neede of Motiues and considerations to set it on vvorke as likevvise of good holy and efficacious Images of Diuine things to allure her to forget or neglect the vaine Images that yet doe much distract her The Obiect of her thoughts novv are the infinite Ioyes of Heauen the sublime Mysteries of Faith the Blessed Humanity of our Lord the glorious Attributes of the Divinity c. And the Mortifications ansvverable to the present state doe grovv more internall being much exercised about invvard defects vvhich by Praier are discouered to her and corrected Novv a soule whilst she continues in this sort of Praier and Mortification standing in neede of a much and frequent consideration of Motiues is properly said to be in the Purgatiue vvay though tovvards the latter End there be a mixture of the Illuminatiue 10. In the Second place vvhen a Soule by Perseueâ—ance in such Discoursiue Prayer comes to find as in â—â—me she vvill that she stands in lesse neede of inuenâ—â—ng Motiues to induce her to exercise loue to God â—ecause good Affections by Exercise abounding and â—ovving ripe doe vvith facility moue themselues so â—â—at the mere presenting of a good Obiect to the Soule suffises to make her produce a good Affection Thenceforvvard by little and little the Soule in Prayer quits Discoursing and the will immediatly stirres it selfe tovvards God And here Meditation ending the second and more perfect Degree or State of Internall Prayer begins to witt the Prayer of Immediate Acts of the will 11. Novv a Soule liuing a Solitary or abstracted Life and being arriued to this Prayer if she should be obliged by
others or force herselfe to continue Meditation she vvould make no progresse at all Yea on the contrary the extreme painefullnes of inuenting Motiues novv vnnecessary and tying herselfe to Methods and prescribed formes vvould be to her so distractiue so void of all tast and comfort and so insupportable that not being suffred to follovv Gods inuitation calling to an Exercise of the will she will be in danger to giue quite ouer all Internall Prayer Whereas by pursuing Gods Call she vvill euery day get light to discouer more and more her secret invvard Defects and Grace to mortify and amend them And such her Mortification is exercised rather by trāscending forgetting the obiects of her inordinate Affections then a direct combatting against them And this state of Praier doth properly ansvver to that which is commonly called the Illuminatiue vvay because i◠it the soule vvith little reflexion on her selfe or he◠ovvne Obscurity by reason of sin c tends directly and immediatly to God by vvhom she is enlightne◠and adorned vvith all Vertues and Graces 12. In the third place a soule after a long Exercise in forced Affections of the will to God represented to the Vnderstanding by Images far more subtile and spirituall then formerly yea endeauouring to contemplate him in the darknes and obscurity of a blind and naked Faith void of all distinct and expresse Images will by little and little grow so well disposed to him that she vvill haue lesse need of forcing herselfe to produce good Affections to him or of prescribing to herselfe determinate formes of Acts or Affections On the contrary Diuine Loue vvill become so firmely established in the soule so wholly and only filling and possessing it that it vvill become as it vvere a New Soule vnto the Soule as constantly breathing forth feruorous Acts of Loue and as naturally almost as the Lungs doe send forth breath 13. And here begins the State of pure Contemplation the end of all Exercises of an Internall Life In this blessed State the Actuations and Aspirations are so Pure Spirituall that the soule herselfe often times is not able to giue an account vvhat she does And no vvonder since they doe not proceede from any forethought or Election of her ovvne but are suggested to her by the Diuine Spirit entirely possessing her And although in these most sublime and blind Eleuations of the will the Imagination and vnderstanding vvith their Images are not absolutely excluded yet so unperceptible are their Operations that it is no vvonder if many Mysticall Writers speaking according to vvhat they felt and experienced in themselues haue said That in Pure Contemplation the Will without the vnderstanding was only operatiue As for the Mortifications proper to this state they are as vnexpressible as the Prayer Indeed Prayer and Mortification seeme to be now become the same thing For the light in vvhich the Soule vvalkes is so cleare and vvonderfull that the smallest Imperfections are clearely discouered and by Prayer alone mortified Prayer is the vvhole Busines of the life interrupted by sleepe only and not allvvayes then neither True it is that by other Necessities of corporall Nature Refections Study Conuersation or busines it may be depressed a litle from the height in vvhich it is vvhen the Soule sets it selfe to attend to God only but still it continues vvith efficacy in the midst of all those auocations And this is truly and properly that vvhich Mysticks doe stile the Vnitiue way because herein the Soule is in a continuall Vnion in Spirit vvith God hauing transcended all Creatures and herselfe too the vvhich are become as it vvere amnihilated God is all in all 14. There is no state of Spirituality beyond this But yet this state may infinitly increase in degrees of Purity the operations of the Soule grovving more and more Spirituall intime and Diuine vvithout all limitation In this State it is that the Soule is prepared for Diuine Inaction Passiue Vnions and Graces most admirable and most efficacious to purify her as perfectly as in the condition of this life she is capable Novv it is that God prouides for Soules dearely beloued by him Tryalls and Desolations incomprehensible to the vnexperienced leading them from Light to darknes and from thence to Light againe In all vvhich changes the Soule keepes herselfe in the same Equality and tranquillity as knovving that by them all she approaches nearer and nearer to God plunging herselfe more and more profoundly in him A Soule that is come to this State is aboue all Instructours and Instructions a Diuine Light being her Guide in all manner of things In a vvord it is not she that novv liues but Christ and his holy Spirit that liues raignes and operates in her 15. These are the three States of a Spirituall Contemplatiue life distinguished according to the three states or Degrees of Internall Prayer As for Vocall Prayer it is not to be esteemed a peculiar Degree of Prayer but it may and doth accompany all these states vvithout any change in the substance of the Prayer though vvith very great variety in the Actuation of the Soule during its Exercise For vvhilst the soule is in the imperfect Degree of Meditation she performes her Vocall Prayer vvith the vse of grosser Images and much distractednes But being arriued to the Exercises of the will she recites them vvith lesse multiplicity and some good measure of Recollection And being in the Exercise of Aspirations her Vocall Prayers become likevvise Aspiratiue and Vnitiue not at all distracting her but rather driuing her more profoundly and intimely into God 16. Novv God being both the Principle and Obiect of all our Internall Exercises is after seuerall vvaies represented to the mind in them For 1. in Meditation the soule as yet much immersed in sense is forced to make vse of a distinct grosser Image by vvhich to apprehend him as the Humanity of our Lord and the Mysteries belonging thereto and sometimes such Attributes of the Diuinity as are most obuious and easy to be conceiued and vvhich doe produce more sensible motions in our imperfect Soules as his Iustice Mercy Power c. 2. But in the practise of the Acts of the will the vnderstanding endeauours to apprehend God in the obscure Notion of Faith And vvhen she is sometimes forced to make vse of more particular sensible Images the mind after a short reflexion on them giues place to the recollected Actuations of the vvill alone 3. But being arriued to Aspirations vvhich is Actiue Contemplatian the Soule makes vse of no particular expresse Images at all but contents herselfe vvith the only generall obscure Notion of God vvhich Faith teaches her 17. Novv though it may seeme that the most Perfect haue no great aduantage in this regard ouer the more imperfect Since all that are indued vvith ordinary knovvledge doe sufficiently beleiue and are assured that God being infinite and incomprehensible cannot be truly represented by any particular Images and
§ 3. 4. Who are apt or vnapt for Meditation § 5. 6. Generally most Soules are to begin with it And why § 7. 8. 9. 10. What those are to doe that are vnapt for Meditation § 11. The misery of Soules that are tyed to a Prayer improper for them 1. THE first and most imperfect Degree of Internall Prayer is as hath been said Meditation or Discoursiue Prayer Of vvhich vvee shall treate here not vvith that exact nicenesse as may be found in many Bookes current in all hands yet sufficiently in order to our present Designe vvhich is to consider it only as a preparation to the Perfect Prayer of Contemplation And therefore the Instructions concerning it shall be such as may be proper for those vvhom God hath called to that Perfect State and vvithall moued to comply vvith the said Call And to such many Instructions will not be proper 2. Meditation is such an Internall Prayer in vvhich a Deuout Soule doth in the first place take in hand the consideration of some particular Mystery of Faith to the end that by a serious and exact search into the seuerall points and circumstances in it vvith the Vnderstanding or Imagination she may extract Motiues of good Affections to God and consequently produce suitable Affections in vertue of the said Motiues as long as such vertue vvill last 3. This is a Prayer to the exercise vvhereof all sorts of Persons are neither disposed nor enabled Neither is it a token either of excellency of vvit Iudgment or of true Deuotion to be apt for the practise of it On the contrary the more that a Soule doth abound vvith Deuotion and good Affections to God the lesse is she enabled or disposed thereto yea incapable of continuing long in the Exercise of it And againe some superficiall Witts full of fancy but vvanting solidity of Iudgment and vvhich are not naturally much disposed to Deuotion yet if they be put to the Exercise of this Discoursiue Prayer they vvill performe it better and thriue more in it then others though of sharpe vvitts solide Iudgments and great abilities both in learning and Inuention and that vvithall haue very good vvills to seeke our Lord. 4. Women are generally speaking lesse apt for Meditation then men and by consequence more fit for the more perfect Exercises of the Will By reason that they are more disabled in iudgment and inuention and more abounding in vvill and Affections so that in them the Will drawes the streame from the Vnderstanding Therfore great care is to be taken that they be not compelled vvithout necessity to tarry long in Discoursiue Exercises least thereby they be much preiudiced in the Head and Spirit vvith little or no proffit any vvay but much harme in being detained from the more proper and beneficiall Exercise of the Will in holy Affections 5. Novv there being so great and inexpressible variety in the Internall Dispositions of persons it is not possible to giue certaine generall Rules to fit all Except this that in the beginning of a spirituall Contemplatiue Course all Soules that are not naturally incapable of raising Affections by internall Discourse ought to apply themselues thereto and to tarry therin till they find themselues ripe for a future Exercise To the vvhich they vvill attaine sooner or later either according to their diligence and constancy in practising Meditation Or the measure and Grace of Deuotion vvhich God shall giue them Or their naturall aptnes or vnaptnes for Exercises of the Vnderstanding 6. This Aduice is of great concernment And therfore soules are not easily and lightly to be permited to apply themselues to Exercises of the Will till a conuenient time spent in those of the Vnderstanding For though perhaps vvhilst the Feruor Nouitius lasts in the beginning of one's Conuersion a soule being then full of Affection may for a vvhile haue little need of Motiues to open the passage to the said Affections vvhich of themselues vvill be apt enough to flovv Yet that Feruour ceasing they vvill be at a miserable losse full of nothing but Aridities Obscurities Desolations hauing no refuge at all except their Vnderstanding be stored vvith good Motiues of holy Affections caused by former Consideration and Meditation 7. Yet this is not so to be vnderstood as if Soules vvere to be obliged to those nice distracting painfull Methods of Meditation which are described in many Bookes or to frame curious Pageants scenes of the Mysteries to be meditated on c. For though such an Employment of the Imagination in Prayer may be proper proffitable for those that by their Profession liue Actiue distracted liues to the end by such workings of the Fancy to wipe out as it vvere the vaine Images contracted abroad by superinducing or painting ouer them new and holy Images Yet for those vvho are more Solitary abstracted such a vvay of Meditating vvould be very painfull the proffit so little as it vvould not counteruaile the paine To such therfore it vvill suffise vvith moderate attention to thinke on the substance of the Mystery proposed or on such circumstances of it as either are expressed in the Text or doe euen naturally attend it from thence to dravv as strong feruorous frequent Affections as may be 8. As for those that are naturally vtterly disabled and incapable of Meditating as many Women are it is very requisite in the beginning that they should at least supply the benefit that comes from Meditation by preparing themselues to their Recollections vvith much serious attentiue reading of some pious Booke the vvhich may in some good proportion recompence Meditation 9. But in case a soule incapable of Meditation and vnable likevvise to reade shall vndertake a spirituall Contemplatiue course as none are excluded such an one must resolue to take a very great courage to pursue her Exercises of the Will and Affections which is but a dry Exercise wanting sensible Deuotion is very ingratefull to the palate of the soule She must be prepared not to be daunted vvith Aridities and Distractions The vvhich Distractions she has no other vvay to resist or expell but only by pure Obstinacy of the will not to attend them or care for them And lastly she must vse more Abstraction of life and Solitude to preuent the multiplying of Distracting Images 10. Those vvho in the Exercise of Meditation are more seriously affected to the Discoursing part of it then to the good Desires and purposes vvhich should flovv from such Discourse are in danger of many perills as of Pride Curiosity Extrauagant Opinions yea pernicious Errours The cause of vvhich Dangers is the predominancy that their Imagination hath ouer their other faculties vvhich inclines them to please themselues vvith subtile aeriall and curious Discourses and vvith framing of places times and other circumstances in the consideration of a Mystery All vvhich inconueniences are auoided in the Exercises of the Superiour Will vvhich being a blind faculty is best
able to heaue vp herselfe vnto God in darknes and vacancy of Images And being likevvise a Spirituall faculty is exempted from the Deuills influences vvho has great dominion ouer our corporeall Povvers to suggest representations c. For these reasons it is good to make the Discoursing part of Meditation as short as may be So as that if the mere reflexion on a Mystery vvill suffise to produce a good affection the person is to restraine the Imagination 11. To conclude the great and inexplicable variety that is to be found in the dispositions of Soules being considered and likewise the great inconuenience that necessarily follovvs a misapplication of Spirits to Exercises improper for them the sad condition of those good Soules cannot sufficiently be bevvayled vvho by their Profession being as it vvere emprisoned in a Solitary Religious Life and being naturally vnapt for Discourse are yet kepd all their liues in Meditation repeating ouer and ouer againe the same toylesome Methods vvithout any progresse in Spirit to their great anguish and disquietnes And this misery is much greater in Religious Women vvho hauing no diuersions of Studies or employments cannot possibly find exercise for their Imagination and therfore seeing great Defects and vnsatisfactions in themselues and not knovving the only cure of them vvhich is by ascending to the Internall Exercises of the vvill their Imperfections increase and their anguishes proportionably vvithout any knovvn meanes to amend them CHAP. III. § 11. How a Soule is to Exercise Meditation § 2. 3. 4. c. What inconuenient Practises Methods therein are to be auoided § 9. 10. c. What Orders are positiuely to be obserued § 15. The grounds of those Aduices § 16. 17. c. Further speciall Instructions to the same purpose § 23. A particular way of Meditation in Blosius 1. INTENDING novv to set dovvne more particular Instructions and Aduices hovv and in vvhat manner a Soule by her choice or Profession aspiring to Contemplation ought in order therto to practise the lovvest most imperfect degree of Internall Prayer vvhich is Meditation I will first shew such a Beginner vvhat he is not to doe that is vvhat practises and orders he is to auoyde 2. And nex how he is to behaue himselfe in the Exercise thereof 2. As to the former therfore I should be so far from commending that I vvould scarce permit Soules liuing a Contemplatiue life as all inclosed Religious Women doe c. to be strictly obliged to a prescribed Methode in Meditation or to those many and nice Rules vvhich are ordained by some Moderne Authours as 1. That a Soule should put herselfe in the Diuine Presence 2. That she should make Acts of Contrition 3. That she should select Points of Meditation 4. That she should consider them in such an order vvith such framing of representations of the Persons times places postures c. 5. That thence she should dravv motiues of good Affections 6. That thereupon she should dravv Petitions 7. That aftervvards she should make Purposes 8. That thereto she should adioyne Thanksgiuing 9. Moreuoer that she should haue a list of Imperfections or faults committed the day c before and make expunctions of faults amended 10. That in conclusion she should make an Examen how her Meditation hath bene performed to the end she may giue an Account thereof to her Spirituall Directour c. 3. It is far from my Intention to speake against the vse of such Methods and Orders among those vvhere they were first inuented are still practised for they may vvell enough agree vvith their Institute vvhich is farre more Actiue then Contemplatiue But among Solitary Contemplatiue Spirits such Orders are indeed a disorder and a nice obseruance of such ceremonious Methods vvould be more distractiue and painfull then the simple Exercise it selfe And particularly the expectation that an Account is to be giueÌ„ of ones Thoughts during Meditation vvould afford more busines to a Soule then the Mystery on vvhich she meditates So that she vvould be more sollicitous to giue satisfaction to her Directour then to performe her Duty to God And therfore S. Theresa vvith iust reason complaines against those Directours vvhich fetter and encomber their Disciples mindes vvith Orders and Rules vvhich require more attention then the matter of the Praier it selfe 4. Hovv to meditate proffitably though not curiously is quickly and vvithout much difficulty learnt by such as are fit for it But to obserue all the said prescripts is both difficult incombring and vnproffitable being indeed little better then a mispending of the time I meane for soules tending to Contemplation 5. Moreouer in Meditation I vvould not tye the Will that it should not goe beside or beyond the Vnderstanding On the contrary my Aduice and request is that the vvill so it be caried tovvards God should be suffred to goe as far as it can and that scope should be giuen to any good Affection Not caring vvhether such Affections be pertinent to the present Subiect to be considered on at that time vpon condition that the Soule find that she bestovves herselfe more efficaciously on God by such Affections then by those vvhich vvould properly flovv from the present Motiues considered 6. Neither vvould I that vvhen a Soule has chosen one point or Mystery to meditate on she should strictly oblige herselfe to proceede on vvith it but that if vvithout a voluntary rouing and seeking any other should offer it selfe to the mind more gratefull and more gustfull to the Soule she should entertaine the latter holding herselfe to it as long as the vâ—rtue of it vvell lasteth And it ceasing then lâ—t her returne to the first proposed Subiect And the like liberty I recommend in the follovving Exercises of Immediate Acts vvhensoeuer any Act or good Affection is suggested to the mind besides those vvhich the Soule finds in her Paper proposed for the present Recollection 7. Notvvithstanding in case that the nevv matter or Affections occurring be such as that it doth feed some ouer-abounding humour or passion in the Soule as Feare euen of God himselfe Tendernesse shedding of Teares scrupulosiâ—y or deiectednes of spirit c. I would by no meanes permit a soule to entertaine her mind vvith such matter Because she vvill therby only plunge herselfe more deeply into nature and immortification and not at all purify her inordinate Affections Such soules euen in the beginning ought not to chuse such matters for their Praiers and much lesse ought they to be permitted to quit other good matter for that This Aduice extends likevvise to the Exercise of immediate Acts of the Will for as much as concernes the matter of them 8. Novv such freedome of Spirit and permission to change the present matter or Affections is to be supposed to be allovved only vvhen the said change proceeds not out of sloath inconstancy a vaine pleasing of the fancy or Affection but out of a iudicious Election or from an interiour inuitation the
vvhich most probably is from the Spirit of God Hereto therefore may be applyed that saying of S. Bernard Modus diligendi Deum est diligere sine modo that is The measure and manner of louing of God is to loue him vnmeasurably and freely vvithout a prescribed manner 9. In the next place hauing shevved what encombrances a Soule is to auoide in her exercise of Meditation I vvill proceede to declare positiuely and directly hovv I vvould aduise her to behaue herselfe therein 10. Let a soule that begins Mentall Praier vvith the Exercise of Meditation make choice of some good Bookes of that subiect as Fuluius Androtius Granatensis or the Abridgment of Puentes Meditations vvhich I vvould especially recommend 11. Let her begin vvith the matter of the Purgatiue way as concerning Sin Death the Finall Iudgment Hell or the like And let her abide in the Exercises of that vvay till she finds in her selfe an auersion from Sin that much of the Feare and remorse that vvere formerly in her are deposed so that she is come to haue some good measure of Confidence in God When she finds these Effects in her let her vvithout regarding vvhether she hath run ouer all the Exercises and matters in her Booke belonging to the Purgatiue vvay passe to the Exercises of Meditation which respects the Illuminatiue way as they call it that is to such vvhose matter or argument is some Mystery of Faith touching our Lords Life Passion c. and vvhich are apt to beget and encrease Humility Patience and other Vertues in her 12. Being entred into the Illuminatiue way let her in like manner abide in the Exercises therof till she find her selfe apt for Resignation Loue and other Affections of the Vnitiue way to the Exercise of vvhich let her thervpon apply herselfe 13. It may happen that a Soule that is duly in right order come into the Illuminatiue Vnitiue way as those vvaies are distinguished by the Maisters of Meditation after some time spent in the Exercises proper to those vvaies may aftervvard find herselfe called backe to the Purgatiue As after the committing of some fault extraordinary or during some vnusuall tentation c. In vvhich cases she is to yeild therto abide in those inferiour Exercises as long as she finds them proper proffitable for her vvhich is not like to be very long 14. In like manner vvhilst she is in the Purgatiue vvay if Acts of Resignation Loue c. and much more if Aspirations shall offer themselues to her as some times they may let her by all meanes correspond vnto them as long as they are relishing to her neglecting forbearing in the meane time to consider Motiues or to produce inferiour Acts of Contrition Feare c. belonging to the Purgatiue vvay 15. The grounds of the reasonablenes necessity of these Aduices is this Because the Matter manner of Praier are to be prescribed ordered according to the temper disposition of Soules not the Methods of Bookes And therfore soules are to be applyed to such a manner of Praier as God calls them to is likely to subdue inordinate Affections in them Therfore scrupulous fearefull soules euen in the beginning ate to be forbidden the Exercises of Terrour c. vvhich belong to the Purgatiue vvay and they are to be applyed to such exercises as are apt to produce Loue Confidence in God c. 16. For some short space before a Soule begins her Exercise of Meditation let her looke vpon the Booke and therin peruse the Points that she intends to meditate on Or rather indeede those Points are to be thought vpon and prouided before hand that is Ouer-night for the Morning-Meditation and after dinner for the Euening So doing she will be lesse to seeke about thē better employ the time appointed for her exercise 17. Let her not trust her Memory for the Points that she is to meditate on but haue the Booke ready that she may looke on it as she shall haue need And let her take one point after another as they lye in the Booke or as she shall haue determined before vvhen she prepared for the succeeding Recollection 18. In her meditating on each Point let her behaue herselfe after this manner 1. With her Memory and vnderstanding let her thinke on the matter of that point 2. Out of which let her dravv a Reason or motiue by vvhich the vvill may be inclined some vvay or other tovvards God 3. And thervpon let her produce an Act of the Will as of humiliation Adoration Resignation Contrition c. abiding in such application of the soule to God as long as the Will hath life and actiuity for it or as long as she shall be able to doe it 4. The which fayling and grovving to be disgustfull let her proceede to the next Point therin behauing herselfe likevvise after the same manner so proceeding in order to the others follovving till she haue spent a competent time in her Recollection 19. Novv I conceiue a competent time for one Recollection spent in Meditation to be an Houre or very little lesse Wheras for the Exercise of immediate Acts of the will a lesser space will suffise And the Reason of the difference is 1. Because in this latter Exercise more Acts of the Will vvherin all good doth consist are produced then in Meditation 2. And besides the exercise of Acts is more drie and vvearisome except in some fevv that abound in sensible Affections then is Meditation to soules fit for it 20. During Meditation let the soule neglecting the too common Practise in vvhich Meditation is made rather a study and speculation then an exercise of the spirit spend no more time in inuenting Motiues and in internall discoursings then shall be necessary to moue the vvill to good Affections But as for such Affections let her abide in them as long as she can for therin consists all the proffit And if vpon one consideration or Motiue she can produce many Acts of the vvill let her not faile to doe so and to continue in each Act as long as she finds that she is enabled It is no matter though in the meane time the Vnderstanding should lye quiet as it vvere a sleepe and vvithout Exercise 21. Indeede in Soules which haue an effectuall Call to an Internall Life their Meditations vvill haue little study or speculation in them For after a short and quick reflection on the matter Mystery or Motiue they vvill forthvvith produce Acts of the vvill And their consideration of the matter is not so much by vvay of reasoning or inferring as a simple calling to mind or thinking on a subiect out of vvhich the Will may produce some act or other ansvverable to the Point reflected on by the vnderstanding And this sort of Meditating is proper for many ignorant Persons especially vvomen vvhich haue not the Gift of Internall Discoursing 22. A soule that practises Meditation vvill find
that at the first she vvill during one time of recollection stand in neede of many Points to be thought vpon and of many Motiues to produce Affections But in continuance the Will vvill become so vvell affected as fevver Points vvill suffise to employ it in producing good affections and purposes the vvhich vvill take vp almost the vvhole time appointed for the Recollection And a soule being come to this State vvill be ready and ripe for a more sublime Exercise of Immediate Acts of the vvill 23. Another vvay of Meditating like vnto this and proper for persons of good vvills is that vvhich is recommended by Blosius and seemes to haue bene his ovvne Practise Which is vvithout much discoursing to represent to the mind any Mystery to vvhich the soule has an Affection as our Lords Agony or Ecce Homo or his Dereliction on the Crosse c. and to regard him in such a State vvith as much tendernes of Affection as may be Exercising short Acts of Loue compassion gratitude c. Moreouer he aduises a Person to endeauour yet vvithout much straining or force vsed to preserue this obiect present to the mind all the day after and to performe the daily employments as in our Lords presence By this meanes a Soule vvill come vvell prepared vvith a tendernes of Heart to her Recollections and so vvill haue little need to spend it in employing the vnderstanding CHAP. IV. § 1. Of the Custome of set appointed Retraits for Meditation c. § 2. 3. For what Sorts of Persons the sayd Retirements are proper § 4. They are improper for Religious Persons practising Contemplation especially Women § 5. 6. 7. Except with certaine Conditions § 8. 9. 10. How Seculars may and ought to make vse and benefit by the sayd Retraits 1. BEFORE I quit this Subiect of Meditation or treate of the signes by vvhich a Soule after a conuenient time spent in the practise of it may be able to iudge of her ripenes for an higher Exercise of Praier It vvill not be amisse to consider vvhat vse or effect in soules by their Profession or Election aspiring to Contemplation and actually aduanced in the same vvayes the yearly quarterly or othervvise appointed Retraits for more serious Meditation may haue tovvard the same end c. Novv iust ground there is to take this into consideration because Experâ—ence shevves that the said custome has of late bene introduced into Conuents euen of Women professing the greatest solitude in order to Contemplation 2. The clearing of this Doubt vvill depend vpon 2 due consideration of vvhat condition the Persons are and vvhat are the proper Ends and vses for vvhich the sayd Retraits and practises of Recollection therin vvere or ought to be designed The vvhich in the first place in regard of Secular persons vvere 1. To be an efficacious Instrument for one in an imperfect extrouerted course of life to be brought to discerne the foulenes of his soule the perill of his State c. and from thence to procure Remorse Contrition and purposes of amendment 2. Or for a secular person in a lesse perfect State of life to discerne and know Gods vvill concerning the vndertaking of a more Perfect State For such Recollections proper for the imperfect condition of the sayd Persons being practised in solitude doe serue much to the illuminating of the vnderstanding purifying the intention fortifying the vvill in good purposes and designes 3. By the same the sayd persons may be vvell instructed hovv to serue God better remaining in the same lesse perfect state On vvhich ground they haue bene vvorthily recommended by the Sea Apostolick and their practise promoted by the Grant of Indulgences 3. Next in regard of Religious Persons the sayd Retirements 1. Are very helpfull in the beginning of such a spirituall state by teaching vvith great exactnes the Rudiments of mentall Prayer And for the same End they may likevvise serue deuout secular persons of Actiue liues that are desirous and haue the courage to vndertake a more spirituall Course 2. In the progresse of an Actiue Religious Life Religious Persons by their many distractiue employments and studies cannot but contract many staines defects the vvhich are not easily perceiued and lesse are they perfectly corrected by the helpe of their daily vsuall Meditations And therfore such solemne and rigorous Retirements vvere iustly esteemed requisite to procure light and Grace for the discouering rectifying such Defects and dissipations of the Spirit 4. These surely are the naturall proper Ends of the said Retirements as they are vsually practised at set times respectiuely to each ones particular need Novv in none of these regards can they be proper for persons that in a life of Religious solitude doe actually practise Contemplation Except only in the last Point viz. in as much as the said Retraits are instituted to the end that Religious Persons may therby take the benefit of a more strict Solitude and a freedome from distractiue Employments there to enioy a vacancy to attend to God alone in perfect liberty of Spirit For indeed in this regard Religious persons of Contemplatiue Orders especially such as are employed in Offices Studies c. may oft haue neede to recollect their dissipated and distracted Spirits as well as others So that they may doe very vvell monthly or as occasion shall require by such Retirements to encrease their light and to lay vp a Treasure of good purposes and Aduices for the time follovving By vvhich practise an vse and habituall State of Recollectednes may be attained and prouision made that it be not extinguished by future Emploiments 5. But if the End of such Retraites be only to oblige soules to a nice Obseruance and practise of Meditation merely for the foresayd purposes vvithout any consideration of aduancing them in Affectiue Prayer it cannot be imagined vvhat benefit Contemplatiue soules can reape therby but rather a hindrance and distraction For. 1. they are supposed not to stand in need novv to learne hovv to pray Mentally to vvhich kind of Prayer the sayd Exercises are but the first imperfect Rudiments 2. Much lesse doe they stand in need of a totall Change of Life Or of doing some extraordinary Penitentiall Satisfaction for former Crimes or to learne remorse for them 3. By such Exercises as they are commonly taught and practised such soules vvill not learne hovv vvell to practise their Religious Obseruances in Solitude or to vse vocall Prayer of Obligation more perfectly For all such Exercises vnlesse they be practised in Order to Affectiue Prayer doe end in themselues not being intended to be meanes to leade soules to higher Prayer c. 4. And in case the Persons be naturally indisposed for Internall Discoursiue Prayer vvhat is it that they can learne therby Which is very ordinarily the case especially of many Religious Women 6. All things therfore considered Nothing seemes to mee more improper then the sayd Retraits for Meditation are for solitary
the Will to loue him and by loue to be vnited to him And this Vnion by exercise may be obtained in Perfection by soules that are not at all capable of Discourse and that haue no more knovvledge of God then vvhat is afforded from a beleife of the Fundamentall verities of Christian Faith So that it is euident that the End of all Meditation c is the producing Acts of the Will Therfore let no man neglect or scorne the Exercise proper for him out of a conceit that it is too meane but let him first try the proffit of it and not till then make a iudgment 6. Others there are that doe indeed persvvade soules in due time to quit the Exercises of the vnderstanding for those of the Will But yet alvvaies vvith one Exception and reseruation to vvit of the Meditation on the Passion of our Lord This say they is neuer to be sayd aside but vvill be a subiect fit for the ConteÌ„plation of the most Perfect What an ingratitude vvould it be to God say they vvhat a neglect of our Soules good purposely to forbeare a frequent Meditation of this Mystery the ground of all our Happines the Roote of all Merit the Supremest testimony of Diuine Loue towards vs the most inuiting and vvinning obiect of loue from vs to God the terrour of all our Spirituall Enemies c This is the Position of many Spirituall Authours and particularly of F. Benet Canfield 7. Nottvvithstanding I cannot ioyne vvith these Authours in this Position nor agree that a due Liberty of Spirit should be abridged for any pretext vvhatsoeuer The ground of vvhich Liberty is this That a Soule is to make the Experience and proofe of her owne Spirituall proffit to be the Rule and measure of all her Spirituall Exercises and vpon no colours or conceits of Perfection in any Subiect or Exercise to oblige herselfe therto further then she finds it helpfull and gustfull to her spirit 8. As for the Mystery of the Passion it does doubtles deserue all the Titles giuen vnto it But yet Soules are not to be discouraged if they find in themselues a disability to meditate on it Whether this disability proceede from some naturall temper of the Internall senses or from abundance of affections in the Heart that cannot expect because they doe not need curiously to search Motiues from the vndestanding and Discourse Neither is it to be supposed that such Persons exercising Immediate Acts of the Will towards God vvithout discoursing on the Passion are therfore beâ—eaued of the true yea only true Exercise of our Lords Passion On the contrary in such Exercise of the will is conteined the Vertue of all precedent Meditations Neither are the persons driuen to the paines expence of time in finding out Reasons and Motiues to raise their affections to our Lord but immediatly and vvithout more a doe suffer the Affections to flow And they doe far more truly efficaciously and proffitably exercise and as it were exemplify the Passion it selfe and this in tvvo manners viz. 1. In their Internall Prayer vvherin they produce the same Affections and Acts of Loue Humility and Patience of vvhich our Lord gaue them a Patterne in his Passion 2. In their Externall Doings really on occasions practising the same Vertues vvhich are proper to the Passion vvith far more Perfection in Vertue of such Prayer then they could by Meditation And so doe shew themselues to be more true Disciples of his 9. This Diuine obiect therfore is far from being lost or forgotten by such proceeding in Prayer yea it is in a far more noble manner both commemorated and imitated And surely to tye the Soule generally in all Recollections to a particular curious reflexion on the Circumstances belonging to our Lords Passion vvould be as if one vvould oblige a person that can reade perfectly and vvith one glance of his eye ioyne a vvhole sentence together to make an expresse and distinct Reflexion on each letter syllable and vvord Such a framing and multiplying of Images vvould only serue to obscure the mind and coole the Affections Well may such Deuout Soules out of time of Prayer in Reading or discoursing admit such Images and receiue benefit by them in future Recollections But vvhen they actually pray then to be forced to stop and restraine the vvill from melting into Diuine Loue or from sacrificing herselfe to God by Perfect Resignation c till she haue passed through her former imperfect Method of Imaginatiue Meditation is all one as to forbid Soules to vnite themselues in Spirit to the Diuinity 10. Notvvithstanding vvhen Soules come to be Perfect they vvill be in such a state as that the expresse consideration of this or any other good sensible Obiect will be no impediment at all to their higher Exercises yea it vvill very efficaciously aduance the soule in them And this is after that Perfect Contemplation is attained to For then the Imagination is so rectified and so perfectly subiected to the Superiour Soule that it will not only not obscure or distract but on the contrary will vvith great readines helpe to make Contemplation more pure and cleare Then a vievv of the Humanity of our Lord will driue the Soule more deeply into the Diuinity As vvee see that the glorified Saints vvithout the least distraction to their Vision of God yea surely vvith an addition to the Perfection of it doe in their Thanks-giuings reflect on the Humanity and Passion of our Sauiour saying Dignus est Agnus qui occisus est c. 11. Till that soules therfore doe attaine to such Contemplation let them being in the Exercise of immediate Acts c. content themselues to exercise the Mystery of the Passion vertually though not expressely Remembring the saying of a Spirituall Authour That in God nothing is neglected all faith and all loue is exercised in the Contemplation and Vnion of the Spirit by Loue to the Diuinity All particular Deuotions are both sufficiently and perfectly performed vvhen wee performe our principall Duty most perfectly In doing this vvee doe honour the Saints after a manner most acceptable to them Wee doe most perfectly discharge our Vocall Praiers vvhich are not of obligation And vvee most efficaciously expresse our Charity both to our freinds liuing and dead so that there vvill be no need for such ends to interrupt or distract our Recollections by obliging our selues voluntarily to multiply the repeating of Offices c. And lastly so far is this from being any disparagement to our Gratitude vnto our Lord for his suffrings that vvee therby acknovvledge that all the good Thoughts that vvee entertaine and all the good Actions that vvee doe are produced in Vertue of his Passion adhered to by faith and Loue although no expresse internall Discourse on it be exercised 12. Novv vvhat hath here bene deliuered concerning the disobliging of Soules that practise internall Prayer from tying themselues to Imaginatiue Exercises about sensible Obiects is not only
these and the like reasons she vvill be apprehensiue and vnwilling to aduenture vpon the new one 23. Fourthly during these vncertainties and irresolutions her Disgust in her present Exercise rather increasing then diminishing And God still interiouâ—ly though not grossely and sensibly inclining her to the new proposed vvay she at length as it vvere forced therto aduentures vpon it yet vvith some feare at the first whether this Change vvill proue for her good or no. 24. Fifthly as soone as she is vvell entred into this nevv Exercise presently she vvill find it gustfull delightfull vnto her and vvithall much more proffitable then vvas the other formerly practised Wherevpon she vvill thenceforvvard vvith courage and ioy perseuere in it 25. By such steps and Degrees doth a soule that is purely vnder the Guidance of Gods Holy Spirit passe from one degree of Prayer to another formerly vnknovven vnto her till at last she come to Contemplation And she vvill clearly perceiue that it vvas not herselfe but God only that did as it vvere lead her by the hand and dravv her forvvard into the nevv Exercise Teaching her likevvise hovv to hehaue herselfe in the Beginning Wheras in the pursuance of it she aftervvards proceedes as it vvere by her ovvne habituall skill though really God is in euery thing her secret Maister and Helper And he deales vvith an humble soule as a writing Maister vvith his Scholler vvho at first moues and directs his hand to forme ioyne letters but aftervvard directs him only vvith his Eye and Tongue Or as a Father that caries his child ouer a Ditch or Stile but le ts him goe alone in the euen plaine way 26. And as for a Soule that by Reading or Teaching is informed in the Nature and Degrees of Internall Prayer her proceeding and Transition is much after the same manner Excepting only that the Next Degree to vvhich she is to ascend does not seeme so strange to her But the signes by vvhich a necessity of change doth appeare are as formerly a constant disgust in her present Exercise of Meditation c. and a kind of disability to continue it vvith any proffit to her spirit By vvhich meanes it comes to passe that in her Recollections the Meditating or Discoursing part diminishes dayly and the Affectiue part encreases the Will by little and little getting ground of the Vnderstanding till at last the Prayer becomes entirely of the will And thus she passes almost vnavvares into the next Degree her Prayer becoming by little and little more and more purifyed Into the vvhich Degree vvhen she is in such a manner and order entred then indeed she is not for any Aridities or obscurities to quit it and to returne to Meditation But to vse a discreete violence vpon the will to make it to produce good Affections and Acts although nature take little comfor or satisfaction in the Exercise For by so doing she vvill much benefit herselfe both by mortifying Nature and fixing Diuine Loue more profoundly in the Spirituall Region of the soule 27. To conclude this Point A Spirituall life is subiect to many and vvonderfull Changes Interiour as vvell as Exteriour And all are according to the mere vvill and good pleasure of God vvho is tyed to no Methods or Rules Therfore follovving him in all Simplicity and Resignation let vs vvonder at nothing let vs neither oblige selues too rigorously to any Exercise nor refuse any to vvhich he shall inuite vs seeme it neuer so strange or to Naturall Reason euen senselesse For in his Guidance there can be no danger of Errour but on the contrary there is all security And this may and ought to be a great Comfort and encouragement to a vvell-minded resolute Soule THE THIRD SECTION OF THE THIRD TREATISE TO WIT Of the Exercises of immediate forced Acts of the VVill Being the second Degree of Internall Prayer CHAP. I. § 1. 2. 3. Of Exercises of the vvill to wit forced immediate Acts or affections Aspirations § 4. 5. c Difference betweene Acts of the will affections § 8. 9. How the Prayer of sensible Affections is to be exercised § 10. Of sublime pure affections of the spirit § 11. 12. c Of the Prayer of Immediate Acts of the Will compared with Meditation § 17. 18. Conditions of Acts. § 19. Mere cessation of Prayer to be auoyded § 20. An account not to be required touching the behauiour of soules in affectiue Prayer § 21. Acts proceeding from a good naturall propension are most efficacious 1. A Soule that by a Diuine Call as being in a state of maturity for it relinquisheth Meditation to the end to betake herselfe to a more sublime exercise vvhich is that of Immediate Acts or affections of the will then only begins to enter into the vvayes of Contemplation For the exercises of the vvill are the sublimest that any soule can practise And all the difference that hereafter follovves is only either in regard of the greater or lesser promptitude or in regard of the degrees of Purity vvherevvith a soule produces such Acts. 2. So that the whole latitude of Internall Prayer of the will vvhich is Contemplatiue Prayer may be compreâ—ended vnder these two distinct Exercises to vvit 1. The Exercise of forced Acts or Affections of the will produced either immediatly according to the persons present disposition vvithout a distinct or expresse motiue represented by the vnderstanding or else suitable to such â— motiue yet vvithout any formall discourse of the vnderstanding These are called forced Acts because after â—hat a Soule is become indisposed to prosecute the Exâ—rcise of Meditation it vvill be long before that good affections doe as it vvere naturally flovv from her so that she vvill neede to vse some force vpon herselfe for the producing of the said Acts of the vvill vvhich are imperfect Contemplation 2. The Exercises of Aspirations the vvhich though they be in substance little differing from the former yet by reason of the facility vvherevvith they are produced vvithout force foresight or election purely flovving from an Internall impulse of the Diuine Spirit vvee therfore giue theÌ„ another name call them not Acts but Aspirations The constant Exercise of vvhich is proper perfect Contemplation 3. Of these two Exercises I shall consequently treate beginning vvith the more imperfect vvhich is that of forced Immediate Acts or Affections of the will 4. In the vvhich Exercise I make some difference betvveene Acts affections of the will The former oâ— vvhich are made in and by the Superiour Will onely vvithout any concurrence of sensitiue nature such are Acts of Humiliation Resignation c the producing of vvhich doe not cause any gust in inferiouâ— nature Whereas affections of Loue Ioy Hope Desirâ— c being exercised by imperfect soules are mucâ— immersed in sense And they begin at the first almoâ—â— vvholly in inferiour nature but yet by practise theâ— become more and more pure being raised to the toâ—
of sensitiue nature vvhere it is ioynd or combind vvitâ— the Superiour spirituall will 5. Novv vvhether of these two that is Acts or Affâ—ctions are to be practised respectiuely by soules that must depend vpon the obseruation and experience that each soule has of her ovvne naturall disposition inclination Generally soules are more disposed to the exercise of immediate Acts the vvhich likevvise are both more proffitable more secure And therefore in the follovving discourse I shall most insist vpon them 6. And as for the exercise of sensible Affections it belongs only to such soules as in their naturall temper are more tender and affectionate vvhose loue expresses it selfe vvith great liquefaction in sensible nature so that they are easily moued to teares and doe feele warmth quick motions about the heart c vvhich effects or symptomes do not argue loue to be greater for it may be as cordiall more firme generous Actiue in others vvho seldome or neuer feele such effects 7. Such tender soules as these hauing vvithall a naturall good propension to seeke God in their Interiour can easily exercise their affections to God in and by their corporall nature vvithout troubling themselues vvith seeking reasons motiues for it Yea in a short time they come to haue a kind of disgust in inuenting or considering motiues represented by the vnderstanding 8. As for the manner hovv such soules are to behaue themselues in their Recollections the speciall Instructions follovving concerning the Exercising of immediate Acts of the Will vvill serue so that there vvill be no need of repeating them tvvice 9. The principall care that such soules ought to haue is to endeauour to rayse this their loue out of sensitiue nature to the Superiour spirituall vvill by vvhose operations alone the soule is truly perfected Therfore according to the Aduices formerly giuen touching sensible Deuotion they are to mortify and restrayne rather then to giue scope to teares and other tendernesses of nature in Prayer c And some other particulars vvhich doe concerne Affections as distinct from Acts of the will shall hereafter be occasionally taken notice of 10. Novv besides these sensible Acts of loue there are others vvhich are pureâ—y in spirit vvhich among all the operations of the will are the most sublime that can be exercised in this life For they cannot be vsed by a soule so as to be her constant vsuall exercise till she be come to a perfect degree of Mortification vvhich ordinarily is not before a Passiue Vnion after vvhich they are exercised in a manner so Spirituall Diuine that the vnexperienced cannot conceiue nor the experienced expresse These are certaine painfull yet delightfull longings afâ—er God certaine languishing eleuations of spirit tovvards an vnknown darke Diuine Obiect The Desire absence of vvhich causes a tedious disgust of all sensible contentments yea euen in spirituall things also But of such operations as these it will be seasonable to speake vvhen vvee come to treate of Perfect Contemplation 11. As touching the most proffitable Exercises of Immediate Acts of the will the practise thereof in grosse is after this manner The soules ayme is to recollect herselfe by that generall notion that Faith giues her of God but being not able to doe this presently she doth in her mind and by the helpe of the Imagination represent vnto herselfe some Diuine Obiect as some one or more perfections of God or some Mystery of Faith as the Incarnation Tranfiguration Passion Agony or dereliction of our Lord c And therupon vvithout such discoursing as is vsed in Meditation she doth immediatly vvithout more adoe produce Acts or affections one after an other tovvards God or vpon herselfe vvith reference to God Adoring giuing thanks humbling herselfe in his presence Resigning herselfe to his vvill c. 12. This Exercise is more easy to learne and comprehend then Meditation because so many Rules are not necessary to it neither is there in it such study or exercising the abilities of the vnderstanding or Imagination It is indeed a very plaine downe-right and simple Exercise consisting meerly in the efficacy of the vvill But notvvithstanding such plaine simplicity it is a far more Noble Exercise then that of Meditation as being the fruict and result of it For vvhatsoeuer the vnderstanding operates vvith reference to God can produce no good effect vpon the soule further then it hath relation to and Influence on the vvill by disposing it to submit and Resigne it selfe to God or to tend tovvards him by Acts of loue Adoration c. 13. Novv this Exercise although likevvise it be not so busy and laborious as Meditation yet it may vvill often times seeme to some soules euen after they haue made a reasonable progresse in it to be more harsh difficult But the good will and Resolution of the soule persisting in it vvill by Gods grace ouercome all difficulties 14. An Aduice therfore it is againe and againe to be repeated and neuer to be forgotten to vvit That the Deuout well-minded soule that shall be called by God to walke in these Internall waies of Prayer be couragious and diligent in the pursuance of them after the best manner she can amidst all Desolations Obscurities and Distractions practising these Exercises as much as may be in the Superiour will not caring whether sensitiue nature concurre therein or no. 15. In forced immediate Acts of the Will especially at the beginning there is some degree of MeditatioÌ„ vvhich is the thinking on the obiect and therupon internally producing the Act or Affection it selfe quietly continuing and resting in it till all the vertue of it be spent There is likevvise alvvaies some vse of Images And in the beginning these Images are more grosse but aftervvards by practise they grovv more pure and all manner of discourse ceaseth Yea the soule vvill begin to reiect all distinct Images and apprehend God vvithout any particular representation only by that obscure notion vvhich Faith informes vs of his Totality and Incomprehensibility And this only is Truth vvhearas alll distinct Images are but imperfect shadowes of Truth 16. Novv hovv great is the security of a soule thus operating purely by the Will How free is she from those Errours and dangers into vvhich she may be lead by the curious searching subtilty of the vnderstanding Here God himselfe is only her light and not any Imagination of her ovvne Though Images should intrude themselues perforce into the fancy or be iniected by the deuill yet the soule vvill not vvith the vvill apply herselfe to such Images but either diuerts her mind from them or transcends and renounces them And vvithout Images stirring vp sensuality and the Rationall vvill the deuill cannot produce the least harme or danger to the soule nor hinder her Vnion vvith God 17. The more plaine and simple that Acts of the will are for the manner of expression the more proper and efficacious are they to cause a good
and proffitable Recollection And therfore such Elegant and sprighâ—ly expressions as are to be found in many places of S. Augustins Confessions Soliloquies c or in S. Bernard S. Teresas Exclamations c though they be more full of life and more apt to enflame affection being read out of times of Recollection yet they are not so proper to be vsed in the Recollection because the pleasingnes and exquisitenes of the expression giues too much exercise and contentment to the Fancy and by that means distracts and enfeebles the actuation of the Will This I say holds most generally true yet if soules do find their proffit more by the vse of them let them in Gods name make choyce of such 18. The more impetuous that the operations of the vvill are in this exercise Immediate Acts the more still quiet peaceable and profound that they are so there be no vvillfull negligence the more effectuall and proffitable are they and the more efficacious to still Passions as also to compose and settle the Imagination 19. There may come much harme to a soule by cessation from Internall working and from all tendance to God in her Recollections if so be the motiue of such cessation be a desire and expectation to heare God speaking after any vnusuall manner vvithin her and telling her some nevv thing or other For by giuing vvay to such a foolish presumption she vvill deserue and pu herselfe in a disposition to receiue diabolicall suggestions or at least vainely to conceiue and interpret her ovvne Imaginations to be Internall speakings of God And this may proue very perillous if a Soule giue credit to such fancies as probably such soules vvill But they ought to consider that if Gods pleasure be such as to communicate his vvill internally after an extraordinary manner he vvill speake and vvorke vvhether the soule vvill or no and vvhether shee vvill or no shee must heare and suffer And therfore let her abstaine from such indiscreete inuitations or expecting such Diuine Conuersations let her continue quietly her exercises and not cease till God force her to cease them 20. The Custome practised by some spirituall Directours of requiring from all their Disciples an account of their Internall Prayer formerly iudged to be inconuenient as causing Distractions and too frequent Reflections vvith sollicitude vpon their present Actuations to the End they may remember them so be able to relate them The sayd custome I say is moreouer besides this inconuenience vselesnes of extreme difficulty in this exercise The vvhich being simple plaine acted only or cheifly by the vvill cannot well be explicated inasmuch as the Acts leaue scarce any sensible impression in the memory And lastly they are exercised directly to God vvithout any Reflections Now it is by the meanes of Reflections that a soule takes noude of and remembers her Actuations 21. Where there is a good propension in the Interiour to Introuersion an Act produced by the vvill to God is not only much more prompt facile profound but also far more efficacious then any other vvithout such a propension can be though the party be neuer so learned employ neuer so much the faculty of Reasoning Yet doe I not deny but that euen soules of the greatest propensions may sometimes find themselues obliged to make vse of some Meditation But vnlesse their Directour misleade wrong them they vvill not tarry long therin but vvill presently breake forth copiously into good Affections CHAP. II. § 1. 2. 3. c Touching certaine formes of Immediate Acts c adioyned to the End of the Booke how they are to be vsed § 15. 16. c Great variety of Acts there are Some directed to the pure Diuinity some to our Lords Humanity some to Saints some to the soule herselfe c what vse is to be made of them § 24. 25. 26. To what soules one forme of Exercise without variety may be proper § 27. Of exercising vpon the Pater Noster The Excellency thereof § 28. 29. Soules are not to bind themselues to certaine formes § 30. 31. 32. What vse is to be made of the vsuall Reading in Preparation to Recollection § 33. 34. c How soules that cannot make vse of Images are to behaue themselues § 37. 38. What order is to be obserued in the change of Acts. § 41. Soules must not bind themselues to these or any sett formes of Exercises but they must chuse for themselues 1. AT the end of this Booke I haue adioyned a Collection of seuerall Patternes of Exercises by Acts of the will holy Affections for the vse practise of those vvhom either in the vvorld or in Religion God shall call to an Internall life of Contemplation I did not not conceiue any necessity to annexe any Exercises of Meditation Partly because it vvas not my designe to treat of that degree of Prayer but only passingly in order to affectiue Prayer to vvhich it is but a remote preparation And besides there are Patternes of such exercises abundantly obuious to euery one the vvhich may suffise any Internall liuer being practised according to the instructions here formerly giuen And as for the Supreme Degree of affectiue Contemplatiue Praier to vvit perfect Aspirations I haue contented my selfe vvith selecting a few vvhich are added in the conclusion rather to shevv to imperfect soules the forme manner of them then for the vse of Perfect Soules ripe for the exercise of them For such are conducted immediatly entirely by a Diuine Light haue no need of humane prescriptions Neither indeed can they proffitably make vse of any other Affections then only such as Gods Holy Spirit shall suggest to them 2. As touching therfore the foresaid Exercises of forced immediate Acts of the Will affections I haue compiled a sufficient variety of them proper for all states dispositions of soules as Acts of Remorse Feare Contrition c. vvhich belong to the Purgatiue way And likevvise Acts of Adoration Glorification Humiliation Resignation Loue which belong to the Illuminatiue Vnitiue Wayes I haue moreouer made some distinct Exercises of Affections more proper for some soules then are those vvhich I call Acts of the Will Besides I haue set dovvne most copiously Patternes of simple Acts of Resignation as being generally the most vsefull proper for most soules And lastly seuerall Exercises there are mixed interlaced partly vvith Acts partly vvith Affections those not of one but seuerall kinds Because many soules there are that cannot content themselues vvith being tyed to any one kind of determinate exercise And therfore my desire vvas to comply vvith all tempers to the end that euery one might find an Exercise proper proffitable for him or at least might be put in the way hovv to fâ—ame for himselfe such an one 3. A soule that after a sufficient time diligently spent in the practise of Meditation is maturely called conducted by God
to the Exercise of immediate Acts may indeed ought at the first to take for the subiect of her Recollections those Acts vvhich belong to the Vnitiue Way to vvit Acts of Diuine Loue Resignation c. But the case is othervvise vvith a soule that is found vtterly vnfit for Meditation and consequently must necessarily begin a spirituall course vvith the Prayer of Immediate Acts. For for such a soule ordinarily speaking it vvill be expedient that at the beginning she take for the matter of her Acts such as are proper for the Purgatiue Way as Acts of Contrition Feare of Iudgment Hell c. And this Aduice is conformable to the Directions of Blosius in the X. XI Chapters of his Institutions 4. Novv for the vse of the said Exercises of Immediate Acts Affections I vvould aduise a soule that is vvell disposed resolued to practise them that at the first she vvould rather vse them Mentally Because it is lesse distractiue more Recollectiue Vnlesse by experience she find that the vsing them Vocally doth most relish vvith her spirit and as in some dispositions it may cause a more intime and perfect Recollection 5. Wheras euery Exercise consists of about ten clauses of Acts or Affections let her not tye her selfe preâ—isely to that number in any Recollection But if one Exercise vvill not serue let her borrovv from the next follovving And againe if one be too much for one time let her vse as many of those Acts in order as they lye as vvill suffise for the time no more and in the next Recollection let her begin vvhere she last ended 6. A deuout soule vvill find that by diligent practise in progresse of time the number of Acts or Affections to be exercised in each Recollection vvill come to diminish so that vvheras at the beginning perhaps ten Acts vvould scare suffise for one Recollection aftervvards fiue or three yea it may be one vvill oftimes be sufficient 7. Let her generally obserue the Order and sequele of the sayd Acts contained in the exercises proper for her beginning and prosecuting them as they lye For othervvise she vvill spend the precious time allotted for Prayer in looking here and there for somevvhat that may be pleasing to her fancy or humour yet in the end perhaps not content herselfe Or at the least the satisfaction that she may come to find vvill scarce counteruaile the distraction incurred and time lost And againe it is an ill custome of some to take at randome the Acts or affections on vvhich they vvould exercise themselues opening the booke and at aduenture making vse of vvhat their eyes first light on 8. Yet let her not tye herselfe so rigorously superstitiously to any of the sayd Acts but that if vvithout searching there should be offred to her any other kind of Act or Affection be it Resignation Loue or Aspirations vvhich may be gustfull to her let her entertayne it therein abide as long as the relish of it lasteth And that ceasing let her returne to prosecute the Acts of the present Exercise 9. Yet one speciall case there is in vvhich a soule ought by no meanes to oblige herselfe to any Order prescribed in the said Exercises And that is vvhen she finds that Feare or Scrupulosity doe ouer much abound in her causing vnquietnes Deiection and vvant of Confidence in God In vvhich caâ—â— let her by all meanes omitt such Exercises or Acts as are apt to rayse or feede such Passions in her And instead of them let her apply herselfe to Exercises of Hope loue and Ioy in God vvhich ought to be cherished in her 10. Yea soules that are of such a disposition ought euen in the beginning after their first Conuersion not to dvvell long vpon the Exercises that concerne Remorse for sin or other matters of Feare as Death Iudgment and Hell but rather to fixe vpon Affections contrary to their present disposition And in case of nevv faults committed let their Contrition or Detestation of sin be rather exercised in a generality or Vertually in Acts of Conuersion to God then particularly directly and expressely And let them not be scrupulous herein out of an opinion that at such times God expects painefull Remorses froÌ„ them or earnest expressions of detestation of their sins For such detestation is sufficiently inuolued in an Act of direct loue to God vvhich conteines much perfection besides Such Acts therfore being more beneficiall to her are consequently more acceptable to God 11. A soule hauing pitched vpon any Act or Affection contained in the sayd Exercises let her tarry as long vpon each of them vvithout passing to an other as her Gust vnto such an affection lasteth and as she findes proffit to her spirit by it 12. Whensoeuer in any Clause there is contained matter of seuerall desires or Affections let her in her mind and Exercising separate them and rest vpon each of them seuerally For by this meanes the sayd Exercises vvill last longer and yeild more proffit 13. After that all the Exercises appointed for her haue bene passed ouer let her repeate and pursue them againe and againe Vnlesse she doe find herselfe dravven by God to some other Exercise more perfect as is that of Aspirations And indeed vvhensoeuer in her Exercise during her Recollection shee does find her selfe moued to perfect Aspirations Eleuations of the Will c or else to produce some other Acts as of Resignation c vpon occasion of some present Crosse to be sustained let her not faile to correspond to such an inuitation 14. Those that can find no proffit or relish by any of these prescribed Exercises or the like may conclude that they are not as yet ripe for them and that therfore they are to continue in Discoursiue Prayer till it looses its relish and that they begin to find Gust in Affections 15. The Acts and Affections in the follovving Exercises are for the most part directed to God himselfe or the pure Diuinity as if they vvere internall conuersations vvith God The vvhich are perfect introuersions and of all actiue assumed Exercises are the most proffitable 16. But vvithall such Actuations are oftimes very painefull by reason that such Introuersions are exercised vvithout the helpe of grosser Images the vvhich haue some kind of recreating diuersion in them and vvhen such Images doe offer themselues the soule tending to the naked Diuinity taries not in them but transcends or reiects them And if her mind finding no Gust in an Obiect so perfectly spirituall becomes vvilling to ease it selfe by fastning vpon some other good but inferiour Obiect she is by some Writers taught to vvithdravv her attention from any thing but God the vvhich violence and selfe contradiction cannot be vvithout much paine in so much that soules become therby sometimes so tired vvith such Introuersions and find so great difficulty in seeking the Diuine Presence so aboue the course of nature that they loose all comfort
and proffit in their exercises yea and come to such a passe that they find an impossibility to introuert themselues by reason that to their seeming they find not God so present as at other times 17. Therfore in such cases it not only may be permitted but ought to be enioyned vnto a soule to giue ease vnto herselfe by quitting for a time such painfull introuersions and addresses to the Pure Diuinity and instead therof exercise herselfe in producing other Acts lesse painfull because lesse introuerting as Acts or Affections to the Humanity of our Lord to Angells Saints c yea she may sometimes addresse her Internall speech to her owne soule or to some persons or creatures absent yet all with reference to God for othervvise it vvould not be an Act of Religion nor proffitable to the soule 18. The truth is that for the attaining to Contemplation it is not necessary speaking of precise and absolute necessity that the Acts vvhereof the Exercises consist should immediatly be directed to the Pure Diuinity Though it cannot be denied but that such are the most Perfect and most efficacious because the most introuerting And therfore a soule must giue ouer all other addresses either to the Humanity of our Lord or to any Angell or Saint c vvhensoeuer she is interiourly moued or enabled to actuate immediatly tovvards God himselfe vvho is likevvise the end vltimate obiect of all other speakings and Actuaâ—â—ons 19. To the end therfore to comply with the seuerall Dispositions of soules I haue in many places in the follovving Exercises intermixed seuerall other Acts for the most part addressed to our Lords most sacred Humanity likevvise to our Blessed Lady c and sometimes soliloquies to the soule herselfe 20. And such Acts and Affections as these are frequent in the Psalmes and other Scriptures so Dauid speakes to his ovvne soule Nonne Deo subiecta eris anima mea O my soule wilt thou not be subiect and resigned to God And againe Quare tristis es anima mea c. O my soule why art thou sad and why dost thou so disquiet thy selfe in mee Hope still in God for c. Againe sometimes he speaks to Persons absent Venite narrabo quanta fecic Deus animae meae Come hither and I will tell you hâ—w great things God hath done for my soule Sometimes in Scripture the soule imagins that she heares God speaking to her as Veni electa mea ponam in re thronum meum O my Chosen beloued soule Come and I will place my throne in thee S. Augustins soliloquies and Thomas à Nempis are full of such kind of Acts by any such change the soule vvill receiue some refreshment be enabled to produce some good affections to God 21. Novv as I said that the forme of the act is not of absolute necessity so neither is the nature or matter of it as vvhether it be of Contrition Humiliation Adoration Resignation c performed to God or of Congratulation to the Saints Veneration of them or imploring their intercession so that such Acts be vltimately terminated in God for it is perseuerance in any exercises of Religious Acts vvhich is the principall if not only meanes to attaine to Contemplation 22. The truth is vvhatsouer kind of Acts or Deuotions a soule vseth if they be constantly practised they will all end in God so that euen the most ignorant among those that God calls to CoÌ„templation Praier though they knovv no other practise of deuotion but the Rosary cannot begin their Recollections any other vvay then by turning their thoughts tovvards the blessed Virgin vvhose protection intercession they craue yet being by that meanes become profoundly introuerted they quickly leaue all direct expresse addresses to her are lead vnavvares perhaps to themselues to the vnknown obscure Obiect of the Diuinity in vvhich they plunge loose themselues For perfect Introuersion cannot consist vvith a continuation of direct expresse Internall Acts made to any creature 23. The generall Rule Aduice therfore in this matter is that accordingly as soules vpon experience obseruation doe find themselues disposed to any kinds of Acts or affections vvhether of one kind only or seuerall kinds mixed together so they must order their exercises recollections preferring the sauour proffit that their soules find in them before any Rules methods or authority of Examples 24. Some fevv soules there are to vvhom one only Exercise vvithout any change or variety may suffise for their vvhole life till they arriue to perfect Contemplation So that their aduancement vvill consist only in the degrees of Purity recollection vvith vvhich they performe the said exercise Novv these are such soules as 1. are fitted naturally for Acts of the will not for meditation Because in discoursiue Prayer change of matter vvill be necessary in as much as the same motiue vnuaried vvill not haue the efficacy to produce sensible affections And againe soules vvill be apt to be cloyed to haue an auersion from an affection or desire after they haue fed vpon it for some reasonable time 2. such as vvithall haue a very strong vrgent Call from God to seeke him in his internall vvayes ioyned vvith naturall aptnes to an internall life The vvhich aptnes consists in a stability of the imagination a quietnes of Passions 25. For such soules as these it vvill be best that they should be confined to one exercise such an one as that is vvhich Blosius in his Institutions hath framed professeth that by a diligent prosecution thereof together vvith mortification a soule may attaine to Perfection mystick Vnion A patterne of such an Exercise conformable to the direction of Blosius vvho seemes to haue practised it himselfe I vvill set dovvn among the follovving Formes of Exercises 26. And indeed one singular Benefit that such soules vvill reape by being constant to one exercise is this that they will neuer be to seeke for it nor stand in need of bookes because after a little practise they vvill haue it in their hearts memories Only good care must be had to fit the exercise to the soule giuing a scope atitude sufficient to it that it may comprehend in it Acts suitable to seuerall states of the soule that is both Acts of Contrition likevvise of the exercise of the principall Vertues among all vvhich the most efficacious proffitable lasting are the Acts of Resignation In the Exercise of vvhich it vvill be good for the soule to abide till she be fitted called by God to Pure Aspirations for then all manner of prescribed Exercises must cease because then a soule doth not pray by her ovvne Election but by an Internall impulse of the Diuine Spirit 27. Some Spirituall Writers for this purpose recommend our Lords Prayer for a constant Exercise in dayly Recollections aduising such soules to exercise separately euery Petition as a seuerall Act dvvelling on each as long
as they can find relish in it And so doing they shall be sure not to omit any thing that a soule can or ought to pray for And this Aduice is suitable to the teaching of an Ancient holy Hermite vvhose vvords recorded by Cassianus 9. Conf. c. 25. are these Haec oratio licet omnem videatur Perfectionis plenitudinem continere vtpote c that is This Prayer of our Lord although it may seeme to containe in it the fullnes of all perfection as being either begun or established by our Lords owne Authority yet it doth promote those that are familiarly exercised in it to that far more sublime state which wee mentioned before conducting them to that inflamed Prayer that far more supereminent actuation of soule known or experienced by very few yea to speake more properly altogether inexpressible The which transcending all humane sense or knowledge is not distinguished by any sound of speech or motion of the tongue nor any pronunciation of words But it is a degree of sublime Braier which the Spirit illustrated by an Infusion of heauenly Light doth not designe or expresse by humane language but hauing all the senses faculties vnited conglobated it doth plentifully gush it forth but of the heart as water out of a copious fountaine ineffably powreth it out vnto our Lord in that one short moment of time sending forth so many so great desires as the soule herselfe making a reflexion on her owne operations is not able to declare nor euen conceiue 28. But it is not ordinary to find soules so composed in their imaginations resolute in their vvills as to content themselues vvith one only exercise And for this reason I haue made a Collection of seuerall kinds vvith sufficient variety mixture These I haue gathered out of seuerall Bookes vsing mine owne liberty and iudgment in altering them so as to make them more proper for those that prosecute internall affectiue Prayer for that purpose oftimes leauing out many discourses considerations intermingled vvith them in the bookes out of vvhich they haue bene extracted 29. Novv I doe not pretend nor desire that soules practising Affectiue prayer should oblige themselues to these particular Exercises or to the order obserued in them They may if they conceiue it for their purpose frame other exercises for their ovvne vse Either by selecting here there out of these or out of any other bookes such acts or Affections as they shall find agreeing to their spirit But hauing framed such a collection I vvould seriously aduise them to practise according to the aduices here set downe especially in this Chapter 30. The reading of some pious Discourse before Recollections vsually practised in Communities is a good proffitable practise but especially proper for soules that are not aduanced beyond Meditation vvho may doe vvell to attend to the Mystery read that after they may make it the matter of their prayer Yet better it vvere they should haue the matter of their Meditation prepared before-hand because it is to be feared that by once Reading ouer the poynts of a Mystery they vvill not be sufficiently imprinted in the memory so as to be made vse of 31. But as for soules that are in the practise of immediate Acts of the will I should not require of them the like attention But rather that they vvould employ that time in chasing away distracting Images in placing themselues in the diuine presence in begging Gods assistance directing their follovving Recollection to his glory And if in their priuate Recollections they shall premise some competent Reading I conceiue that S. Augustins Confessions Soliloquies The Imitation of Christ such other bookes affectuously vvritten vvill be most commodious for them or aboue all certaine passages of the holy Gospells containing some vvords spoken by our Lord himselfe will likely be a most proffitable effectuall Preparation But no certaine Rules can be prescribed for these things Euery one therfore is to chuse that Booke subiect that he finds most proper for him 32. When the preparation by Reading is past let the person applying himselfe to his recollection looke vpon the matter of the Act or Affection that he intends to employ his Praier vpon And after this vvithdrawing his eyes from the booke let him thinke awhile vpon it framing a spirituall image or conception of it And vvhen that is done let him forthvvith produce an Act or Affection to God answerable to the matter resting thereon as long as the vertue thereof lasteth And so proceede to the follovving Acts in like manner 33. Some soules there are that through a secret naturall Quality in their Internall senses cannot so worke vvith the imagination as to produce an Image that may become a matter of Prayer to them Such persons consequently are not fit for the exercise of immediate acts of the vvill much lesse for meditation They are therfore to apply themselues to the exercise of pious desires or Amorous Affections But generally soules are so disposed as to be rather enabled for Acts of the vvill then affections yet so that sometimes also they vvill find Affections more flovving then Acts And therfore accordingly they are to giue vvay to them 34. It may happen sometimes to deuout soules that they may find themselues disabled to either of them In such case I vvould aduise them to vse a discreet violence on themselues to exercise some good Acts most relishing to them for vvhere force is to be vsed there Acts to be exercised by the superiour vvill are rather to be chosen then Affections But if after triall they find that they are not able to continue in so constrained an Exercise so are at a stand likely to spend the time appoynted in an vnproffitable Idlenes let them try if a more imperfect exercise vvill fit them either speaking to God in the third person as if he vvere absent or vvould not heare them Or addressing themselues to Angells Saints or to their owne soules c. And if they cannot performe euen this mentally that is neither vvith attention nor gust let them doe it at least vocally vvithall exercising as much patience stillnes quietnes as may be And doing thus let them assure themselues that therby they vvill afford vnto their spirits a good vvholesome proffitable though tastles repast 35. But if after all this it should happen vvhich vvould be very strange that they should find all these vvayes insupportable to them so that they can doe nothing at oll both the vndestanding vvill failing them Then since no Actiue vvorking Externall or internall vvill helpe them they may conceiue it to be the case of an extraordinary desolation desertion So that their only recourse must be to pure suffring with patience Resignation exercising these the best they can in such circumstances The vvhich if they vvill doe then vvill this afflicting desolation really prooue more proffitable then a state Prayer
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
for such heroicall spirits as are most aduanced in the vvaves of Perfection 18. When speciall occasions of Actuall reall resignation doe not occurre a soule may make generall and indefinite Acts of Resignation regarding in grosse all occasions vvhatsoeuer vvithout exception either according to the forme practised by S. Ignatius Deus mens omnia Ecce me tibi penitus offero omnia mea tuae subijcio voluntati Or saying in our Lords vvords Non mea voluntas fiat sed tua Domine in terra sicut in coelo Amen Iesu or in any other forme like to these And this practise of vniuersall Resignation may be begun very timely accordingly continued ones whole life although indeed only perfect soules can purely without reseruation exercise such acts Yea vvhen a deuour soule hath a particular occasion to resigne herselfe in any speciall difficulty occurring she may for that purpose make vse of any such generall forme of resignation only reflecting internally vpon the present occasion and so applying the generall forme vvithout expressely naming the particular difficulty 19. In exercising internally these Acts a soule is not to produce them ouer-fast quick one vpon another to the hurt oppression of the head or spirit but quietly leasurely one after another vvith reasonable pausings 20. Though in the follovving Examples of resignation mention is only made of matters difficult vnpleasing to nature yet may a soule vvith benefit exercise herselfe in the cleane contrary for example as she may resigne to sicknes paine want dishonour c so she may also for the glory of God resigne herselfe to health pleasures riches honour c intending if Gods vvill be such to accept of these also to employ them only to his glory not to the satisfaction of corrupt nature not diminishing but rather increasinge humility Diuine loue by them In vvhich case hovv pleasing soeuer to nature such things in themselues be yet the resignation is exercised vvith regard to that vvhich is mortyfying to nature As he that for the glory loue of God submits himselfe to accept of an Office imposed on him attended vvith dignity povver intends thereby not the satisfying of his ambition but rather frames a resolution to abate mortify such a satisfaction to employ that Office not sought but obediently accepted by him purely to the glory of God the benefit of soules Thus it is the nature of a spirituall life to make good vse both of prosperity aduersity In all things renouncing all selfe-seeking hauing an eye only to God Though indeed considering our frailty inclination to be corrupted by prosperity aduersity is far more secure proffitable for vs therfore such resignations are proper for fevv soules 21. To conclude this matter Some soules there may be vvhich vvill find it best for them to continue in Acts of Resignation yea perhaps euen in the same Acts till they be thence brought to Aspirations And others there vvill be whose exercises may consist of great variety both of Acts Affections that confusedly both for matter manner this either out of a booke or from their ovvne Interiour And in the exercising of Acts or Affections in some the said Acts may be raised by a short reflexion or by consideration of some motiues or euen vvith a precedent sleight meditation Lastly some vvill find more relish in Acts expressed in Latin though they doe but imperfectly vnderstand the language then in their ovvne naturall tongue for vvhose sake I haue in the follovving Collection framed Exercises in both languages And all these manner of exercises are good if the soule by experience obseruation find proffit by them for by that alone must all our exercises be regulated 22. But hovv perfect soeuer any Acts or forced affections be they must giue way to Aspirations vvhensoeuer a soule is inuited or enabled to produce them For as Acts are the end of meditation so are Aspirations the proper end fruit of Acts far more perfectly effecting procuring that Purity of soule and heauenly-mindednes to vvhich vvee aspire by all our exercises CHAP. IV. § 1. How Internall Exercises are to be practised in times improper distractiue § 2. Particularly in a state of distractiue Offices Employments § 3. Soules ought to prepare furnish themselues before hand for such times § 4. 5. c With what conditions vnwillingnes Offices ought to be vndertaken § 9. 10. c How they are being imposed to be discharged § 14. 15. c No Offices whatsoeuer ought to disâ—ense with Internall prayer 21. 22. No distraction Aridities c ought to hinder it § 23. God will blesse a soule that behaues herselfe well in distractiue Employments 1. BEEORE I quit this present Argument of the Prayer of forced immediate Acts of the will to treate of the supreme degree of Prayer to vvit Aspirations I conceiue it requisite to consider hovv a deuout person is to behaue himselfe vvho hauing vndertaken a Religious Contemplatiue liue in solitude repose and vacancy to attend to God his holy Inspirations but aftervvards coming to find some change in that life either 1. by being distracted vvith vnauoydable Externall Employments and Offices imposed for the good of the Community c. from vvhich all cannot be exempted 2. Or else encombred vvith the incommodities sollicitudes of sicknes to vvhich all are obnoxious the vvhich are generally two states that seeme most disaduantageous for retired Prayer I say my intention is to giue the best aduices I can hovv soules are to behaue themselues in these two states as vvith regard to their Prayer especially 2. First therfore to the end that a vvell-meaning soule may vvith purity behaue herselfe about Externall Offices employments she is to consider 1. That it is vnlawfull contrary to humility a signe of a wearines of internall vvayes and of a sensuall desire to rule ouer others yea moreouer it is a vvillfull thrusting ones selfe into dangerous distractions tentations for any one voluntarily to desire or seeke such employments dignities or Prelatures 2. Yet because it is necessary that some should be employed in offices that regard the common good spirituall or temporall it is as vnlawfull vtterly to refuse them vvhensoeuer God shall by the command of Superiours call a soule to the vndertaking discharge of such Offices 3. For this reason it vvill behooue euery Religious deuout soule by assiduous Prayer during the time of vacancy to furnish herselfe vvith light discretion that she may proceede in this matter vvith the spirit of humility prudence and Religious Perfection 4. In case therfore that Superiours shall thinke good to impose an office vpon a Religious subiect 1. If the subiect knovv of any reall incapacity or disability in himselfe or if he beleiue any other more sufficiently qualified he ought vvith all humility simplicity to rectify the Superiours mistaken opinion
concerning his sufficiency yea he may represent vnto him his iust grounds of feare least such an Employment should proue notably preiudiciall to his soule Protesting likevvise that he does not desire any kind of preeminence ouer others c 2. Yet if the Superiour notvvithstanding such humble sincere Remonstrances of the Subiect shall persist in a resolution to impose on him any such office vvhatsoeuer the Superiours motiue be vvhether necessity Reason or euen Passion the Subiect must submit himselfe accept of it vvillingly vvhatsoeuer reluctance there be in the imagination or nature against it But let him accept it vvith a pure Intention for God in the spirit of obedience Especially if the office be gratefull to nature or to the sensuall or ambitious desires of it 3. Notwithstanding considering his ovvne frailty the tentations likely to accompany such an employment he ought to vndertake it vvith some feare apprehension least vvithout extraordinary vvatchfullnes in Prayer he may come to be corrupted or oppressed by it 5. In this regard therfore the subiect ought oftentimes to renew rectify his Intention about it at least in his recollections twice a day For for vvant of care in this poynt it oft falls out that the Office vvhich at first vvas vndertaken out of obedience to God Superiours comes aftervvard to be executed for selfe-vvill sensuall complacence after that the spirit of deuotion is abated or extinguished 6. Indeed so contrary preiudiciall to the spirit of Contemplatiue Prayer are the distractions sollicitudes vvhich attend Offices that 1. Religious subiects during the time of vacancy vvhen they are more illuminated ought to forethinke imprint in their hearts good purposes neuer to offer themselues to such dangers vvhen they shall befall them to carry themselues in them vigilantly prudently according to their former light least entring vpon them vnprouided they should proue mischeiuous destructiue to all deuotion 2. And againe Superiours if they vvill consider that their principall care ought to be for the good of soules vvill thinke it concernes them to be very nice in exposing to such perills their subiects before that the spirit of deuotion charity be firmly rooted in their hearts for they also shall be accountable for the harme that their subiects soules shall so incurre 7. Some Superiours either being of Actiue spirits not knovving or not duly esteeming Internall vvayes Or perhaps mistakingly beleiuing their subiects to be more affected to externall Employments then interiour thereupon vnvvarily heape on them businesses to the hindrance of their recollections In this case the Subiect ought to acquaint his Superiour vvith the invvard disposition of his soule hovv much good he finds by a constant Exercise of Prayer vvhat dammage the vvant of it causeth to his imperfect soule but this being done he must resolue to submit in case his superiour still thinke fit to employ him 8. In such circumstances let not the subiect be troubled if he find it hard to abstaine from shevving some outvvard markes of vnvvillingnes hovveuer in his superiour vvill he be resigned For indeed to shevv chearfullnes argues in an imperfect soule rather a contentednes to be dispenced from prayer not sufficiently esteemed by him then a loue to obedience Yea such a seeming vnwillingnes vvill afford him a double mortification 1. In that he contradicts sensuality in the discharge of obedience 2. In that he incurres in the opinion of others an esteeme of being immortified the vvhich vvill be a meanes to humble him 9. When an Internall liuer is once actually duly engaged in an office In the first place he ought seriously to consider that coming out of a state of Abstraction solitude into busines he vvill thenceforvvard vvalke in lesse light then formerly yet vvill be exposed to far greater perills by reason of many vnauoydable occasions of distraction Impatience satisfaction of sensuality c of vvhich he had little experience in time past Therfore he must resolue to keepe a more watchfull guard ouer himselfe least busines bring him to a forgetfullnes of his soule of all former Instructions good purposes 10. Secondly to the end to secure himselfe from such perills he must in the Actuall execution of businesses be vvary that he doe not fixe his mind more intently affectionatly on theÌ„ then meere necessity shall require Let him oft call to mind his former good resolutions reuiew againe againe these or the like Instructions For vvithout such preuentions it can scarce be auoyded but that he vvill decay in spirit grovv negligently tepide in his spirituall Exercises since corrupt nature vvill be very forvvard to take any colourable pretences of quitting Internall Recollections the only support of a spirituall life the vvhich novv vvill become more irkesome by reason of greater dissipation of thoughts more frequent occasions of falling into immortifications And therfore soules vvill be apt to thinke that the nature of their present Employments is such as that they vvill not consist vvith the obligations of an Internall life Then they vvill catch hold of any aduantage to dispence vvith them for that pupose making vse of such popular sayings as this That euery good worke is a Prayer c. 11. Thirdly more particularly in this state of Actiue employments a soule must be carefull as far as the Office vvill permit not only to continue the practise of her former mortifications principally for the tongue senses but also to make good vse of those many nevv mortifications vvhich the discharge of her employment vvill afford her occasions to exercise And indeed since probably she cannot enioy that repose of spirit requisite to serious perfect Recollections she ought the best she can to recompence that defect by increasing the practise of Mortification and patience by vvhich meanes she vvill aduance herselfe in spirit 12. Fourthâ—y she must remember that the doctrine of Abstraction most necessary in an internall life has place also euen in distractiue Offices at least thus far that the person is not to meddle in things that belong not to his present Employment And for such things as doe belong therto he must be carefull as to doe them vvell faithfully so vvithout bestovving on them more sollicitude then shall necessarily be required performing them seriously but yet vvith composednes and tranquillity of mind not suffring them to distract or encomber his memory before the time come for the executing of them And then abstaining from passion impetuousnes from engaging his affections to them A deuout soule thus constantly discharging her Office vvill come to that liberty easines and setlednes of spirit that necessary employments vvill breed in her no harmfull distractions the cause of vvhich is inordinate loue to creatures 13. But Fifthly lastly her principall care must be about her Prayer Although by occasion of busines she cannot so habitually continue in a recollected state yet at
shevves That in the midst of the greatest troubles Afflictions Passions distractions a soule may as truly efficaciously dispose of the operations of the Superiour spirit which depends not vpon our corporall organs fixing them vpon God making choyce of him for her finall end and submitting herselfe with resignation loue to him euen for sending her such trial's as she could in her greatest solitude most quiet Introuersion And this is best done vvithout any violence or impetuosity but vvith great tranquillity darting a spirituall regard to God by meanes of vvhich she may be as truly effectually vnited to God though not according to sense in the midst of these troubles as in her greatest sensible vnions 23. A soule that vvill be thus vigilant industrious may assure herselfe that God vvho layes this Office on her doth it not for her harme but for her greater good to giue her occasion of exercising seuerall vertues vvhich othervvise she vvould haue vvanted at least the perfection of them as likevvise for the triall of her fidelity to him amidst vvhatsoeuer encombrances tentations Novv by meanes of these vertues she vvill make a great progresse in spirit at least for as much as concernes solide Charity if not for light of contemplation And retaining a loue to Prayer practising it as vvell as she can she vvill come to be in so good a disposition that vvhen she thall returne to her former vacancy solitude she vvill make a a vvonderfull progresse in the vvayes of Contemplation Thus she may see that as the Office hath perills in it so vvill God proportionably increase his grace assistance 24. For vvant of this care vigilance ouer their interiour it is to be feared there be many in Religious Conuents that fruitlesly spend their liues in Employments in some sort beneficiall to others but of little proffit yea perhaps very preiudiciall to themselues as some that read Lessons of Philosophy or Diuinity yea euen many that passe their vvhole time almost in spirituall Employments as preaching hearing Confessions giuing Spirituall Directions c for these vvorkes being performed not in vertue of Spirituall Praier consequently not proceeding from the Diuine spirit but the spirit of corrupt nature vvhich is the source of all actions performed in a state of Distraction Gods spirit seldome giues a blessing to them CHAP. V. § 1. 2. How Internall liuers ought to behaue themselues in time of Sicknes The benefits of Sicknes to such only § 3. 4. c The great danger of soules vnprouided for sicknes especially of Tepide soules in a Religious state § 9. 10. 11. How Sicknes is to be accepted § 12. 13. Of a certaine great tentation in Sicknes § 14. A sicke person is Gods prisoner § 15. Spirituall exercises by no meanes to be neglected in sicknes § 16. How Mortification is then to be practised in Internall Tentations § 17. 18. Particularly how Feare of death vncertainty of what followes is to be mortified § 19. 20. c. It is for our good to be ignorant of our future state § 26. 27. Of tentations to Infidelity despaire c A Story out of Cardinall Bellarmine § 28. 29. c How Mortification about sensuall pleasures is then to be exercised 34 c Sollicitude about health misbecomes Religious Persons § 37. In sicknes paines wee are best sensible of our Lords suffrings § 38. Aduices to those that attend on the sicke § 39. 40. A sicke Persons cheife care must be not to neglect Internall Prayer § 46. Prayer is the vniuersall remedy against all tentations afflictions c. § 48. A soule shall be iudged according to her state in sicknes 1. THE second state before mentioned that requires a more then ordinary care and prouision as seeming lesse proper for internall exercises is the state of Sicknes The vvhich though it doe exact a greater sollicitude vigilance as being a disposition to a condition ireuersible yet in it selfe it is a more secure state then that of externall Employments In as much as those are such as are apt to dravv our affections from God to sensuall obiects vvheras in Sicknes all things doe rather driue a soule to seeke adhere vnto God since all other comforts doe faile her and all pleasures become distastfull to her Moreouer in Sicknes there are continuall occasions of high Resignations and far lesse sollicitudes about temporall matters for the cheife busines of a sicke Person is forbearing holding of patience In a vvord it is rather a Not-doing then doing 2. Now since it concernes a soule most deeply to be vvell-disposed in sicknes My purpose is to giue some generall Aduices to soules already practised in internall vvayes they shall be such as cheifly haue a reference to Prayer Mortification The vvhich Aduices notvvithstanding our sicke person ought only so far to make vse of as he finds them proper for his spirit case 3. It vvas not vvithout iust reason that an Ancient holy man said that a Religious spirituall life is a continuall meditation of death because the principall end of all our exercises is to prepare our selues against the day of our great account to the end wee may giue it with ioy not with feare 4. If when sicknes is come a soule be to learne hovv she ought to behaue herselfe it vvill goe hard vvith her by reason that then such a soule vvill be in great blindnes of vnderstanding and deadnes of will All her thoughts and care vvill be employed in seeking to auoyd paine to passe away the tedious time and to recouer And if any good thoughts come into her mind it is Feare that principally raises them Hence it is that a serious conuersion is seldome giuen in sicknes vvhen Passions doe svvell immortifications come thick vpon one another And a soule that in health hath neglected God despised the meanes of Conuersion cannot vvith any reason or confidence expect an extraordinary or miraculous Grace to vvorke a sudden cordiall Conuersion If that one 's vvhole life spent in painfull mortifications serious recollections be but euen little enough to conquer the peruersenes of our vvills the glevvynes of our Affections adhering to sensuall obiects vvhat may be expected from a fevv interrupted inefficacious Prayers or purposes in sicknes suggested meerly by feare vpon the approches of death Iudgment vvhilst there still remaines in the heart a secret loue to those sinfull delights that must novv be forsaken Vpon vvhich grounds S. Hierome hath a terrible saying That among those that deferre their Conuersion till their death scarce one of a hundred thousand are saued 5. And I beleiue the case of such a soule in Religion is more perillous because hauing enioyed so great helpes to a holy life she has vvith so vnpardonable an ingratitude neglected them Wheras a secular person being touched in sicknes may resolue to secke those meanes of abstraction of life a
cannot be produced but only by the exercise of mortification prayer 16. First therfore for Mortification this is indeed the proper time vvherein it is most seasonable necessary Store of matter for that vertue is almost incessantly afforded Paines weakenes c in the body greife feare other disquieting passions in the mind vvhich are oft more insupportable then outvvard torments all these tentations the soule must be armed against 17. Now among all Internall tentations the greatest most painfull is Feare of death especially of the consequents of it Iudgment hell without vvhich death to a faithfull Christian could not rationally be the Obiect of feare as he that knovves it to be the vniuersall inheritance of mankind to Christians the Dore of eternall happines In case therfore that such feare of death doe remaine in Inferiour nature the Superiour Reason ought to contradict it vse it as a subiect of a very healthfull Mortification 18. But as for the other far more considerable more invvard painfull subiect of feare vvhich is the Vncertainty of a future Eternall condition after death the vvhich doth vsually much afflict deiect imperfect soules that are conscious of their manifold defects small satisfaction paid for them great vveaknes of Diuine loue a proofe vvhereof is this verie feare vvhich vvould be expelled if Charity vvere perfect It is a hard matter to encourage such soules against it or to persvvade them to mortify it and resigne themselues vvillingly to support it it being indeed very proffitable healthfull to the soule On the contrary they thinke Resignation in this case to be scarce a fitting or lavvfull thing though most certainly it is so 19. I doe not say that such soules ought to bring themselues to an Indifference vvhat vvay they shall be disposed of after death But the Point of Resignation lies in this that a soule ought to content herselfe not to knovv hovv in what manner God vvill dispose of her after death Her Anchor is hope vvhich she ought to cherish and fortify all she can And the best way for soules to fortify that is to make as few reflexions on themselues as may be and to employ all their thoughts and affections directly vpon God It is Diuine loue alone that is at least the principall vertue that brings soules to Beatitude and therfore fearfull soules though they vvere in as dangerous a state as they suspect must needs rationally argue thus That the way to procure strengthen loue is by fixing their minds vpon the Mercies Goodnes Perfections of God to contradict or forget all arguments or motiues of seruile Feare the greatest enemy of Loue. What folly is it because they are imperfect therfore vvillfully to continue in their imperfections by nourishing feare Surely at the close of our liues vvee ought to practise after the best manner vvee can the best Actions and most acceptable to God vvhich is to relinquish our selues and to contemplate trust rely role our selues vpon him 20. Let the afflicted soule therfore herein as in all other matters not only vvith Patience support such an ignorance but vvith an amorous Resignation congratulate vvith God his eternall most secret purposes and Decrees concerning her both for time and eternity freely consenting agreeing to the vvill of God that such secrets should be reserued to his ovvne breast hidden from our knovvledge Therein acknovvledging his Diuine Wisedome and Goodnes vvhich moued him doubtles for our good to conceale from vs those things the knovvledge of vvhich vvould haue bred security negligence and perhaps pride in our corrupt hearts Let her desire be to knovv nothing to haue nothing but vvhat vvhen in vvhat manner it doth please Almighty God 21. Such behauiour of hers tovvards her Creatour and Redeemer to vvhom she belongs both for her being and manner of it as it is most iust reasonable so it vvill make her most acceptable to God in conclusion most assuredly bring her to happines Wheras to be deiected disquieted because God will not reueale his secret purposes to her is most vnreasonable and can proceede from no other ground but naturall Pride selfe loue And to giue a deliberate scope to vnquietnes so grounded is both dishonourable to God and vtterly vselesse to the soule herselfe for assuredly God vvill not to satisfy the inordinate desires of nature alter the course of his Diuine Prouidence 22. It did not hinder or abate the tranquillity of Adams state in Innocence that he vvas vncertaine of Perseuerance yea though he knevv that one sin committed vvould exclude him vtterly from his present happines Whereas in our present state after thousands of sins one Act of true Conuersion to God amorous Resignation to his vvill is able to restore vs. 23. Let the soule vvithall consider that he vvhich hath denyed vnto her an assurance forbidden her to presume hath yet commanded her to hope to comfort herselfe in that hope Let her therfore frequently seriously exercise Acts of hope hovv little gust soeuer sensuality finds in them for the greater repugnance there is in Inferiour nature the more generous are such acts more acceptable to God The vvhich Acts are to be grounded not vpon any conceits of our ovvne Innocency or vvorth for if the soule vvere neuer so perfect yet a conceit of her ovvne innocency vvould be but a rotten foundation of hope vvhich should regard only the free Mercies of God the merits of his Son c. 24. Moreouer let her exercise these Acts not as Acts of her ovvne vvill but far more perfectly diuinely as Acts of Gods ovvne vvill vvho hath commanded vs thus to hope She may vvithall if need be make vse of considerations motiues in the vnderstanding by reading or hearing comfortable Promises in Scripture c to incline the vvill to conforme it selfe to the diuine vvill To vvhich conformity vvhen a soule shall once perfectly be brought there remaines to her no Hell nor Purgatory no more then to God himselfe for vvhere there is no propriety of vvill there is nothing but the diuine vvill vvhich is God himselfe And according to the measure of this conformity such vvill be the measure of our happines 25. As for other Internall Paines anguishes arising from other grounds as scrupulosities about Confessions c. The Instructions formerly deliuered in the second Treatise are to be made vse of especially those of submitting absolutely to the Aduice of a spirituall Directour of transcending all imaginations all risings in Inferiour nature And surely novv aboue all other times the soule is to be carefull not to yeild to the suggestions of feare vvhich is the only tentation left by vvhich the deuill can disquiet tender soules to vvhom novv pleasures ambition c haue lost all tast so dravv them from God resignation to him from confidence in his mercies c. for vvhich vertues this
of all other is the most proper season 26. And as concerning Tentations to Infidelity despaire c besides vvhat has beene already said I vvill only adde these two Aduices 1. That the soule be sure to auoyde all inuenting of Reasons or disputes to oppose the tentations 2. To turne the mind neglectingly from the said tentations to fixe it vvith Resignation confidence on God These indeed are the only proper Remedies for soules especially those that vvalke in Internall vvayes For these require no study nor subtilty of vvit to encounter the Enemy vvho is able to entangle euen the most learned that in confidence of their abilities dare contest vvith him And yet these Remedies are sufficient to quench euen his most fiery darts And moreouer this one Expedient of turning the mind from all Obiects but God and adhering to him is an vniuersall Remedy alvvaies ready at hand being the vsuall Exercise of those soules for whom these Instructions vvere principally vvritten 27. To this purpose Cardinall Bellarmine in his Booke De arte bene moriendi from Barocius Biâ—hop of Padua relates a sad Story of tvvo Doctours in that Vniuersity famous for Scholasticke Controuersy The one vvherof after his death did according to a mutuall agreement formerly made appeare to his freind after a most affrighting manner all burning in flames giuing this account of the causes that brought him to that vvofull condition A little before my expiring said he the deuill suggested to mee Doubts Arguments against the Diuinity of our Lord the which I out of a confidence in my owne abilities vndertaking to resolue found my selfe so pressed with new replies that in the end being quite ouercome I renounced the Catholicke Doctrine of the Church assented to the Arian heresy And in that state a iust Iudgment for my Pride I expired so receiuing this reward of Heresy The liuing Companion astonished vvith this relation reuealed the case to some Pious freinds from vvhom he receiued Aduices directly conformable to these here before deliuered And therevpon spending the remainder of his time more in Prayer Pennance then Study not long after approaching to his end the same Tentation assaulted him for the deuill requiring of him an account of his faith could get no other ansvver from him but this I beleiue what the Church teacheth And being therevpon asked What the Church taught He ansvvered The Church teacheth that which I beleiue The vvhich words he often repeated in the hearing of those that assisted him By vvhich meanes he eluded the subtilty of the enemyâ— and as aftervvards appearing to some of those his good Counsellers in a glorious manner he manifested he passed to heauen 28. In the next place as touching Mortification to be practised about Externall things it is a duty so necessary in all states that it belongs as well to the Infirmary as the Refectory For in all manner of things occurrents in this life there lies a snare to be auoyded an enemy to be combatted so that vvhosoeuer out of slothfullnes shall forbeare to continue the practise of Mortification vvill the next day be more auerted from it nature getting strength against the spirit 29. In as much therfore as Sicknes is a tentation a snare it is by consequence vvell vsed an occasion of victory against impatience selfe-loue of aduancement in spirituall Perfection 30. More particularly the Exercises of Mortification proper in the time of sicknes are 1. not to be drawne by the paines incoÌ„modities of it to impatience 2. not to yeild to an immoderate satisfaction of nature vvhen it suggests a desire either of seeking improper or vnlavvfull remedies or vvhen pleasing nourishment refreshments c. are offred to vs. 3. To take heed of spirituall sloth neglect of our deuotion to God of vvhich wee vvill speake vvhen vve etreate of the duty of Prayer 31. As concerning the Mortification of impatience by restraining the Tongue from breaking out into Complaints or murmurings the mind from yeilding to melancholy discontent enough hath bene said in the second Treatise the vvhich may easily be applyed to the present subiect of Sicknes I vvill therfore only adde these two Aduices 1. That the infirme person would consider that impatience in sicknes is not only harmfull to the soule but likewise to the body too As on the contrary Patience peacefullnes of mind and a mortifying temperance vvhich are heauenly ornaments of the soule are vvithall very efficacious meanes to restore health in as much as thereby neither vvill the patient out of immortification refuse bitter things vvhich are aduantageous to health nor greedily seeke pleasing things vvhich are harmfull 2. That patience ought to be preserued at least in the Superiour soule although violence of paine should force the patient to grone or it may be to cry out The vvhich if they afford ease are not wholly to be condemned 32. Next touching the Mortification and moderation of the sensuall appetite to be practised in Sicknes In the first place it cannot be denied but that it is lavvfull fitting for a sicke Person to desire seeke remedies proper in that case Yet this is to be done vvithout too much sollicitude disquietnes of mind And in case such Remedies cannot be had a contented submission of mind in the vvant or refusall of them is of admirable vertue to aduance the soule since necessity declares such a vvant to be the vvill of God and this for the soules greater good A most perfect Example hereof wee haue in our Lord vvho among the other insupportable torments of the crosse vvas most greiuously afflicted vvith Thirst in vvhich case he demanded refreshment But all assvvagement being denied him yea Gall being presented to him to inflame his Thirst he complained not at all 33. In the second place it is to be considered that though the same maner of exercising temperance by repressing sensuality in the interiour Disposition of the soule be alike to be practised in health sicknes yet there is a difference as in regard of the matters about vvhich such temperance is to be exercised for those meates and Solaces vvhich vvould misbecome a spirituall person in health may be very allowable and expedient in Sicknes Only care ought to be had that the yeilding to some reasonable pleasure and recreation of the senses may be by the direction of the Spirit according to spirituall discretion for the good of the spirit so as not to hinder internall Exercises of the soule and because such is Gods vvill and not that an vndue liberty should be allovved vpon the pretence of sicknes to giue the reines to sensuall appetite so as to make the state of sicknes more easy and pleasurable perhaps then that of health It is nothing considerable as in it selfe vvhether the body haue ease or no All the matter is hovv it fares vvith the spirit If bodily ease may indeed be an helpe to the spirit it
is to be admitted for that purpose for as S. Bernard sayes As man was not made for the woman but the woman for man so spirituall Exercises were not made for corporaâ—l but Corporall for spirituall 34. Notvvithstanding there is beyond this a perfection to be recommended to the Imitation of such internall liuers vvhose grace feruour haue rendred them in a capacity of aspiring to it the vvhich the same S. Bernard hath both by his Instructions admirable Example deliuered Hippocrates saith he doth teach to saue liues in this world but Christ his Apostles doe teach to loose liues he that will saue his life shall loose it Now which of these two Maisters doâ— yee chuse to follow Truly that religious man plainly shewes whom he chuses for his Maister who saith This meate is ill for the eyes that for the head the other for the stomacke c Novv such nicenes as this the holy Father so earnestly protests against as allmost to deny the vse of Physicke to be lavvfull The only proper medicinall remedy for Religious Persons being Abstinence Yea it is obserued that he purposely made choyce of vnvvholesome places to build his Monasteries in as being desirous that his Religious should rather be infirme then robustious 35. Hovveuer in the choyce vse of diet or Phisick euery one must follovv that Diuine light of discretion vvhich God giues them allvvaies auoyding superfluities sometimes contenting themselues vvith the vvant euen of necessaries They must account themselues obliged to continue the practise of the same Internall duties though after another manner increasing the mortification of the vvill vvhich is a mortification far more pure perfect though they be forced to allovv a little more to the body their minds are to be set vpon the benefits vvhich sicknes brings vvith it to vse all endeauours to possesse themselues of them Considering 1. That they haue a continuall occasion of exercising Patience resignation the greatest blessings that a soule is capable of 2. That they haue opportunity for more free pure lesse distracted Recollections so that their Prayer mortifications doe inseparably attend one another 3. In a vvord they are now in such a state by vvhich the greatest Saints haue more surely more speedily aduanced themselues to perfection then by many yeares voluntary externall corporall labours austerities 36. Thaulerus hath a saying That the condition of the dearest most perfect seruants of God is to haue their soules full of the Diuine loue their bodies full of paines And that when they feele no paines nor other afflictions they greatly apprehend least God haue forgotten them but their comfort returnes when God visits ihem with any corporall or worldly affliction Then they euen feele that it stands well with them for then they are in a state that of all other doth best dispose for the Diuine vnion 37. The suffrings of our Lord are neuer is perfectly vnderstood by reading or meditating as vvhen deuout soules themselues tast of the like then they see and comfortably tast his loue to them If their paines be supportable they doe inuite them to vnite themselues to God by expresse Acts of Resignation But if they be so excessiue that they become incapable of making expresse formall Prayers then the very suffring of those paines vvith patience peace of mind is a most sublime and efficacious Prayer Then is the proper season for those Gemitus inenarrabiles those grones which cannot be vttered vvhich as S. Paul saith the holy Spirit suggests to suffring humble deuout soules 38. And here by the vvay I vvould recommend to those Charitable persons that doe attend on the sicke a care to behaue themselues as becomes them in those mortifications that attend such an Office that they vvould beare vvith the passionate humours of their Patients not iudge them for small excesses That they would freely charitably administer vvhat shall be requisite to their present state being assured that God vvill neuer be vvaÌ„ting to those that haue left all for him novv depend only vpon him he vvill rather enrich them more for their charity then suffer them to be endammaged by it It may be it is for the sicke Patients sake that the healthfull enioy a comfortable subsistence Let them herein imitate the tendernes of our holy Father to the sicke his care likevvise to admonish their Attendants of their duty in the 36. chapter of his Rule 39. But aboue all things a deuout soule ought to iudge that God hath sent her the most proffitable triall of sicknes not to the end to discharge her of her dayly Recollections but rather that she may pursue them after a more efficacious manner Probably she vvill not be able to obserue exactly her former appoynted times of Prayer as also through disturbance of humours spirits she vvill find great Distractions yet if lifting vp her spirit as vvell as she can she offer both her paines distractions to God vvithall if in times out of Prayer she be vvatchfull ouer herselfe not to giue vvay either to the inordinate Appetites or impatiences of nature but to be in a continuall state of Resignation she vvill haue little reason to complaine of the imperfections of her Prayer 40. A soule can haue no excuse for neglecting this most necessary duty of Prayer the times of vvhich may more securely be obserued in sicknes then in health For vvho vvould trouble or interrupt such an one against his vvill or vvho vvould not permit him to be alone or to rest vvhensoeuer he has no mind to continue Conuersation Hovveuer if the deuout soule should stand in need she may ought to vse all lavvfull foresight industry excuses sleights that may be to preuent the being hindred or interrupted 41. Novv because Pâ—ysicke inwardly taken does much encomber the stomacke indispose for Prayer Therfore I vvould aduise the sicke Person 1. Not to be forward to seeke or accept of all Receipts that freinds visitants are apt to prescribe 2. When he is to take Physicke vvhether in the morning or euening so to order his times as not to take it till he haue performed his appoynted Recollection 3. Not to receiue Physick no nor repasts ofter or more then shall be necessary not too much neglecting the body but yet being carefull rather to attend to the necessities of the spirit Let our Patient therfore stoutly resist the inuitations tendernesses of freinds that are apt to vrge him to eate more or oftner then shall be needfull And vvhatsoeuer he shall receiue let him take it in the name of God for his sake neither vvith auidity if it be pleasing to nature nor vvith murmuring if displeasing 42 It vvill be exceeding difficult during paine or any great Infirmity to vse Discoursiue Meditation The exercise of Acts of the will much more of Aspirations is a far more proper Prayer in such a case Therfore
Mortifications then others that consume their strength spirits vvith intolerable fastings chaines disciplines c For as Cassian saies in the Preface to his Institutions Si rationabilis possibilium mensura seruetur eadem obseruantiae perfectio est etiam in impari facultate That is If a reasonable discreete measure of Austerities that ordinarily are not aboue our power be obserued there will be the same Perfection of obseruance where the externall abilities are vnequall 13. In the next place there is great vse of Discretion in sensible Deuotion by which saith Harphius some soules are so far carried away so besotted with selfe-loue selfe-will in the vse of it that no aduice from the most experienced will auayle to moderate them till it be too late to amend till they find themselues vnable to support any serious application to Exercises of the spirit Neuerthelesse saith he hauing thus by their indiscretion brought on themselues this inconuenience they may for all that merit much if with humility Patience resignation they will accept of such their infirmity 14. Wee ought therfore much rather to mortify such sensible Feruour then vse force to increase it applying hereto that Saying of the Wiseman Prouerb 25. Hast thou found honey eate of it what may be sufficient for thee least thou be filled vomit it vp 15. All the Merit that is in sensible Deuotion consists in the concurrence of the superiour vvill to those Acts vvithout vvhich it vvill not helpe to raise the soule out of her naturall state Yea the more she is visited euen bathed in such sensible consolations except she vse mortification about them be vvary not to rest in them but turne them to the producing of more efficacious Acts in the superiour vvill the more strong vvill she grovv in selfe-loue more defiled vvith a kind of spirituall lust Vnlesse soules therfore doe grovv more humble thereby it is a signe of danger to be peruerted by it and quite to loose the end for vvhich God gaue it 16. Yet soules during their imperfect state are not violently to straine themselues to worke purely in spirit but moderately to vse sensible deuotion vvhen God sends it as a meanes to aduance them in spirit Neither ought they on the other side to be so carried avvay vvith a liking gluttonous affection to it vvhich indeed affords delicacies more agreable to nature then any sensible satisfactions as for it to omitt other duties belonging to their state vvhich God vvould haue them to doe 17. Thirdâ—y as touching the Exercise of Meditation hovv far Discretion is to be vsed in it hath hene sufficiently declared vvhen vvee treated of it Indeed soules during that Exercise are to be directed rather by the Discretion of others then their ovvne this both in iudging vvhether they be fit for it hovv long they are to continue in it the Rule vvhereof must not be custome but experience of proffit vvhat proportion of time they are to allovv vnto the vnderstanding vvill to operate in it for that Exercise doth not afford supernaturall light enough to enable a soule to be her ovvne Guide 18. Fourthly for as much as concernes the Exercise of immediate Acts of the will a soule that out of ripenesse gott by sufficient practise of Meditation is arriued thereto vvill haue light Discretion sufficient to iudge vvhat Acts are most proper for her vvhat time is to be spent in each recollections vvhen vvhat pauses shall be necessary vvhen she is to change it for a higher 19. A principall Point of Discretion in this Exercise is not to be caried avvay vvith the examples of some Saints in former times vvho could remaine almost continually in some Mentall actuation to God vvithout giuing vvay to an extrauagant thought by vvhich meanes they vvere almost continually in Internall combattings An indiscreete imitation of such examples as likevvise a too violent producing of Acts vpon one another vvould so oppresse ordinary spirits that it vvould put them into an incapacity of euer being able to pray for the future 20. They vvho doe not vse sett Recollections may ought frequently to force themselues to Interiour Acts tovvards God Yea as oft as they please Not much regarding the season of the day as vvhether it be after Refection or before sleepe And when they haue done all their progresse vvill be but small for vvant of more prolonged and continued Exercises 21. Lastly Discretion and Mortification likevvise is to be vsed also euen in those Exercises to vvhich vvee are inuited and enabled by God himselfe such are the Exercises of Aspirations and Eleuations of the spirit The vsuall times therefore of sett Recollections are to be expected for they doe so vveaken and consume corporall nature that if soules should giue vvay vnto them as oft as they thinke themselues enabled vvhich is indeed almost continually so perfectly are they disposed to God they vvould vtterly disable themselues to doe any seruice to God for the future 22. To this purpose Harphius relates an account that one brother Rogerius a deuout Franciscan gaue of himselfe saying That a hundred times in a Mattins he vvas in spirit dravvne vpvvard to a more high knovvledge of diuine Secrets All vvhich tracts he forcibly resisted being assured that if he had giuen his soule free scope to fixe the eye of the vnderstanding vpon those Obiects so represented to him he should haue bene so plunged in the Abysse of the Diuine incomprehensibility and so vvholly driuen out of himselfe that he should neuer haue bene able to haue retired himselfe aliue from such a Contemplation But there is little perill of Indiscretion in soules so highly eleuated and so wholly in Gods hands vvho may doe vvith soules and bodies vvhat he pleaseth 23. The same Harphius describes the state of some other soules not so sublimely eleuated vvho yet are so languishing in their loue to God and in such an impatient ardour thirst after him that it makes the body to faint and quite vvither avvay And therfore he calls them Martyrs of Loue. Novv by this lâ—nguishing Loue I conceiue is vnderstood a Loue much in sensuality though the obiect thereof be God and it is exercised about the heart much after the same manner that a violent but chast loue is oft exercised betvveene absent persons of different sexes so that I take it to be the highest degree of sensible Deuotion Novv though Harphius sayes that such Martyrs of Loue dying corporally through the extremity of Passion doe immediately passe into heauen hauing bene already purified in the Purgatory fire of Loue Notvvitstanding although no doubt such soules dye in a most secure estate yet it may be they vvill not scape some degree of Purgatory for their indiscreete yeilding to the impulses of nature in the exercising of this loue vvhich though truely diuine is yet far lesse perfect then that pure loue vvhich in perfect Contemplation is exercised in
incapable of errour And the vvill seekes nothing desires nothing but emoyes all 14. Novv as touching the forementioned Preparations soules ought not to thinke themselues obliged to make vse allvvaies of these but to vse their ovvne liberty That vvas an excellent preparation vvhich the good simple Deuout old-woman is said to vse vvho when she set herselfe to her Deuotions in the Church said only O my God let that come to thee which I wish let that befall mee which thou desirest And hauing said this presently vvith a beleife of Gods presence she abandoned herselfe into Gods hands remaining in this silent busy idlenes negatiue knowledge more full of feruour light then all the speculations of the Schooles or studious meditations of Cloysters 15. Novv vvhereas the Authour commends this exercise both to the Perfect Imperfect confidently affirming that any one may securely begin vvith it euen at the first entrance into a spirituall course as many haue done vvith great speedy proffit I conceiue that in such a case there vvill be need of more then ordinary courage in beginners to prosecute it For their vnderstandings invvard senses not yet being stored vvith good images to chase avvay vaine distractions nor their vvills sufficiently inflamed vvith holy desires it is not possible but they must often be assaulted terribly vvith most tedious aridities passions c They vvill be oft suspicious that they spend most of their recollections in a meere fruitles idlenes so vvill be apt to fall into doubts to betake themselues to vnquiet consultations vvith others But if they can auoyd this resolutely goe on notvvithstanding these discouragements no doubt they vvill reape inestimable Benefits by it But considering these great tentations dangers I should iudge that the most secure way is not to aduenture vpon this exercise at the beginning till one be arriued to the practise of immediate Acts. And also in the prosecution of it it vvill be necessary to vse great abstraction of life to practise likevvise out of time of Prayer the same Internall silence calming both the busy vvorking of the Imagination stilling the motions of euen good desires both in study vvorking saying the Office c. 16. Though the exercise be the same in substance at all times yet by long practise it grovves more more pure abstracted the silence introuersion grovves more profound the operations more imperceptible And it vvill in time securely bring a soule to that vvhich S. Teresa calls the Prayer of Quietnes vvhich is indeed perfect Contemplation to vvhich this is but an imperfect degree of vvhich this is but a sleight imitation 17. Some spirituall Writers doe expresse the state behauiour of a soule in such a kind of Prayer as this by his Phrase That the soule is then AVX ESCOVTTES that is she is watching attending what God will speake to her or worke in her The vvhich phrase is to some very suspicious offensiue as if it implied that the practisers of such Prayer did pretend to extraordinary visitations fauours from which notwithstanding they are vvholly auerse And they meane no more by the phrase but only to signify that the most perfect disposition that the soule can put herselfe in to receiue Diuine lights to be enabled to tend purely spiritually to God is by silencing all noyse of creatures their images by quieting all motions of Passions by admitting no other operation of the vnderstanding but simple Intelligence of obiects apprehended by Faith lastly by a reall embracing vvith the vvill no other obiect but God himselfe vvithout reflecting or professing that the vvill adheres to him It is surely a far more perfect expression of resignation to the Diuine vvill in any difficulty affliction really quietly to embrace it vvith perfect silence then to busy ones selfe vvith profession that one does embrace it as also actually indeed to loue then to say one loues c. 18. Novv though no distinct reflecting or othervvise expresse Acts either of the vnderstanding or vvill are admitted into this Exercise yet the soule is far from that mere cessation or non-Actuation professed by the frantick Illuminates for here the soule is in a case like to a tender mother vvith vnspeakeable satisfaction regarding her most amiable Child she all the vvhile sayes nothing neither thinkes any expresse distinct thought of vvhich she can giue any account Yet both her mind vvill also are busy Yea the mind in one simple regard has the vertue of many long discourses the will in one quiet continued application has the quintessence of a thousand distinct Affections In like manner a soule does actually regard God being in his presence she does really vvith Adoration humility resignation loue behaue herselfe tovvards him And vvhat need is there that she should tell him that she does acknovvledge his presence or that she does adore loue resigne herselfe to him She rather chuses the Psalmists vvay of praysing seruing God vvho instead of the Latin interpretation Te decet hymnus Deus in Sion Psalm 64. in the Hebrew expression follovved by the Septuagint saith Domine tibi silentium laus est Silence is praise to thee O Lord indeed the most effectuall becoming Praise of all other it is proceeding out of a deepe sense of his Incomprehensible Perfections Maiesty vvhom the Seraphins contemplate by couering their faces glorify most perfectly in that profound and avvfull halfe-houres silence mentioned in the Apocalipse 19. Thus vvee conclude our Instructions concerning the two Inferiour degrees of Internall affectiue Prayer The remainder of this Booke vvill be employed about the blessed fruit of all our labours to vvit Perfect Contemplation The Aduices about vvhich are not meant for the informing of those that are arriued therto for they haue a Diuine light shining brightly in their hearts beyond all humane Instructions but for the encouragement of those that tend tovvards so Diuine a state that vvill abundantly recompense all the labours paines bitternesses contradictions that occurre in the vvay Yea though the vvell-minded soule should neuer in this life attaine thereto yet faithfully tending tovvard it to her last houre she vvill not vvant euen here a sufficient recompense of Diuine light Graces vvith an inestimable comfort of mind at her death and aftervvards she vvill not faile of the peculiar crowne due to those that here doe aspire to Contemplation 20. Let no excuses therfore be admitted no encombrances hinder soules those especially vvhose Profession and state is Contemplation to pursue the vvayes of Prayer proper thereto vvith all courage perseuerance for as S. Teresa saith It is of great importance to haue a resolute determination and fixed purpose of mind neuer to desist from diligent endeauour vntill at length wee come to drinke of this water of life I meane supernaturall Prayer Labour therfore for it come what will come
frō your labour succeede what may succeede though it cost neuer so great a price neuer so much trauell let who will murmure at it whether wee attaine to it or die in the way although the heart faint and breake asunder with the excessiue paines vndergone for it yea though all the world be in an vprore against it and would fright vs with telling of the dangers that are in the way THE FOVRTH SECTION OF THE THIRD TREATISE OF CONTEMPLATION CHAP. I. § 1. 2. Of Contemplation in generall what it is § 3. 4. Contemplation is twofold viz First Philosophicall Of which there are seuerall sorts § 5. 6. c Secondly Mysticall what it is § 9. Mystick Contemplation or Vnion is 1. Actiue 2. Passiue § 10. 11. c. Of Actiue Mystick Vnion the nature and manner of it whether the Internall senses be vsed in it c. § 16. A Mistake of some concerning this Contemplation § 17. 18. The Diuine Excellency of it § 19. 20. Whether there be seuerall states of it HITHERTO the Exercises of a deuout soule haue bene exceedingly laborious in which she hath bene obliged to vse force and constraint more or lesse vpon herselfe to eleuate the vvill aboue all created things and to apply it vnto God She hath struggled through terrible oppositions of the deuill and corrupt nature the instability of the Imagination tumultuosnes of Passions c. all vvhich vvould hinder her perseuerance in her Recollections But notvvithstanding all this pursuing them still sometimes in light and sometimes in darknesse sometimes allured by svveetnes and againe sometimes afflicted but not discouraged vvith Desolations in the end God crovvnes her courage and Patience by exalting her to a nevv more perfect and Diuine Exercise of the Prayer of Vnion or Contemplation 2. Contemplation in the accepted generall notion of the Word signifies a cleare ready mentall seeing quiet regarding of an obiect being the Result and effect of a precedent diligent and laborious enquiry search after the nature qualities dependances and other circumstanciall conditions of it 3. Novv according to the nature of the obiect contemplated and the disposition or end of the person contemplating there are seuerall sorts of Contemplations at least so called For in the first place Anciently there vvas a certaine kinde of false Contemplation vvhich vvee may call Philosophicall practised by some learned Heathens of old and imitated by some in these dayes vvhich hath for its last and best end only the Perfection of knovvledge a delightfull complacency in it Others there vvere it is to be feared are still that contented themselues vvith an airy vayne renowne vvhich they hoped to gaine by their knovvledge So that vvhatsoeuer vvas the obiect of their Contemplation vvhether things naturall Morall yea or euen Diuine as far as by vvit and subtilty or tradition they could be knovvn selfe-loue Pride vvas the vtmost end of all these Contemplatours Yea to this Ranke of Philosophicall Contemplatours may be referred those Scholastick vvits vvhich spend much time in the study and subtile examination of the Mysteries of Faith and haue not for their end the encreasing of Diuine Loue in their Hearts Nay these are indeed more imperfect and culpable saith Albertus magnus lib. de Adhaer Deo in as much as they offend against a greater and supernaturall light 4. Yea those among them that do truly intend as their last and principall end the glory of God and seeking his Diuine Loue vvhich is the best sort of scholastick Contemplatiues yet since their cheife employment consists in much internall Discourse and Reasoning vvhich cannot be practised vvithout various distinct sensible Images by vvhich to represent God c. the knovvledge vvith they attaine to is not properly Contemplatiue the highest Degree of Prayer that they arriue vnto is only a Perfect kind of Meditation 5. In the second place there is a Mysticke Contemplation vvhich is indeed truly and properly such by vvhich a soule vvithout discoursings curious speculations vvithout any perceptible vse of the Internall sences or sensible Images by a pure simple reposefull operation of the mind in the obscurity of Faith simply regards God as Infinite Incomprehensible Verity vvith the vvhole bent of the vvill rests in him as her Infinite Vniuersall Incomprehensible good This is true Contemplation indeed And as Rest is the end of motion so is this the end of all other both Internall Externall Exercises For therfore by long discourse much practise of affection the soule enquires tends to a vvorthy Obiect that she may quietly Contemplate it if it deserue affection repose vvhich contentment in it 6. So it is in Prayer The soule aspiring to a perfect Vnion with God as yet absent begins vvith Enquiry by Meditation For as S. Augustin saith Intellectus cogitabundus principium omnis boni That is All Good proceeds from the vnderstanding as its first principle By Meditation the soule labours to represent this Diuine Obiect vvith all the sensible aduantages motiues of admiration and of loue that it can inuent to the end the Will by pure loue may rest in him But this being done the Will being not yet at free liberty to dispose of it selfe is forced vvith some violence to vntwine vvithdravv its adhesion frō creatures that it may eleuate it selfe be firmely fixed to this her only Good And at last by long custome the force by little little diminishing the Obiect begins to appeare in its ovvne perfect light and the affections flovv freely but yet vvith a vvonderfull stillnes to it And then such soules are sayd to be arriued to Perfect Mysticall Vnion or Contemplation 7. This is properly the Exercise of Angells for their knovvledge is not by discourse but by one simple intuition all Obiects are represented to their vievv at once vvith all their natures qualities relations dependences effects But Man that receiues all his knovvledge first from his senses can only by effects outvvard appearances vvith the labour of Reasoning collect the nature of Obiects this but imperfectly But his reasoning being ended then he can at once Contemplate all that is knovvn vnto him in the Obiect 8. Novv in Holy scripture our cheifest Happines Perfection is sayd to consist in this that wee shall be like vnto Angells both in our knovvledge loue for vvee shall as they haue a perfect vievv Contemplatton of God as he is not by any created formes representations And so beatificall shall that Contemplation be that it vvill for euer ingulfe all our affections But in this life our Perfection vvill consist in approching as neere as may be to such an Angelicall Contemplation of God vvithout sensible formes as he is indeed proposed by Faith that is not properly represented but obscure notions imprinted in our minds concerning him by vvhich vvee doe perceiue that he is not any thing that vvee can perceiue or
imagine but an inexhaustible Ocean of vniuersall Being Good infinitly exceeding our comprehension The vvhich Being Good vvhatsoeuer it is in it selfe vvee loue vvith the vvhole possible extension of our vvills embracing God beyond the proportion of our knovving him But yet euen such a Contemplation loue in this life by reason of our bodily weakenes necessities cannot be vvithout many descents and interruptions 9. This Mysticke Contemplation or vnion is of two sorts 1. Actiue and ordinary being indeed an habituall state of perfect soules by vvhich they are enabled vvhensoeuer fit occasion shall be to vnite themselues actiuely and actually to God by efficacious feruent amorous and constant yet vvithall silent quiet Eleuations of the Spirit 2. Passiue extraordinary the vvhich is not a state but an actuall Grace fauour from God by vvhich he is pleased at certaine times according to his free Good pleasure to communicate a glimpse of his Maiesty to the spirits of his seruants after a secret wonderfull manner And it is called Passiue not but that therin the soule doth actiuely Contemplate God but she can neither vvhen she pleases dispose herselfe thereto nor yet refuse it when that God thinks good to operate after such a manner in the soule to represent himselfe vnto her by a Diuine particular Image not at all framed by the soule but supernaturally infused into her The vvhich Grace is seldome if euer afforded but to soules that haue attained to the former state of Perfect Actiue Vnion Concerning this Passiue Vnion and the seuerall kinds of it vvee shall speake more hereafter 10. As for the former sort vvhich is Actiue Contemplation of vvhich vvee haue already treated in grosse in this Chapter vvee reade in Mystick Authours Thaulerus Harphius c That he that vvould become spirituall ought to practise the dravving of his externall senses invvardly into his Internall there loosing as it vvere annihilating them Hauing done this he must then dravv his Internall senses into the Superiour povvers of the soule there annihilate them likevvise And those powers of the Intellectuall soule he must dravv into that vvhich is called their Vnity vvhich is the principle Fountaine from vvhence those Povvers doe flow in vvhich they are vnited And lastly that Vnity vvhich alone is capable of perfect vnion vvith God must be applied and firmely fixed on God And herein say they consists the perfect Diuine Contemplation vnion of an Intellectuall soule vvith God 11. Novv vvhether such Expressions as these vvill abide the strict examination of Philosophy or no I vvill not take on mee to determine Certaine it is that by a frequent constant Exercise of Internall Prayer of the vvill ioyned vvith Mortification the soule comes to operate more more abstracted from sense more eleuated aboue the corporall organs faculties so dravving nearer to the resemblance of the operations of an Angell or separated spirit 12. Yet this Abstraction Eleuation perhaps is not be vnderstood as if the soule in these pure operations had no vse at all of the Internall senses or sensible Images for the Schooles resolue that cannot consist vvith the state of a soule ioyned to a mortall body But surely her Operations in this pure Degree of Prayer are so subtile intime the Images that she makes vse of so exquisitly pure immateriall that she cannot perceiue at all that she vvorkes by Images So that spirituall Writers are not much to be condemned by persons vtterly vnexperienced in these Mystick affaires if deliuering things as they perceiued by their ovvne Experience they haue expressed them othervvise then vvill be admitted in the Schooles 13. Novv to this kind of purely Intellectuall operations doth a soule begin to arriue after a sufficient Exercise of Immediate Acts of the vvill And hauing attained thereto they doe grovv more more spirituall sublime by the Exercise of Aspirations blind Eleuations vvithout all limitt 14. I call them pure Intellectuall operations in opposition to actuations Imaginatiue produced by meane of grosse sensible Images not as if the said operations were in the intellect or vnderstanding for on the contrary they are exercised in a manner vvholly by the Will For in proper Aspirations the soule hath no other vse of the vnderstanding but only antecedently to propose an obiect vvhich is no other but only a generall obscure confused notion of God as Faith darkly teaches this rather vertually then directly expressely the maine busines being to Eleuate the vvill and vnite it to God so presented 15. In vvhich Vnion aboue all particular Images there is neither time nor place but all is Vacuity emptines as if nothing vvere existent but God the soule Yea so far is the soule from reflecting on her ovvne existence that it seemes to her that God she are not distinct but one only thing This is called by some Mystick Authours the State of Nothingnes by others the State of Totality because therin God is all in all the container of all things And the Prayer proper to this state is thus described by a holy Hermite in Cassian collat x. c. 11. Ita ad illam Orationis incorruptionem mens nostra perueniat c. that is So vvill the mind ascend to that pure simplicity of Prayer the which is freed from all intuition of Images vndistinguished with any prosecution of words or senses but vttered internally by an inflamed intention of the mind by an vnutterable excesse of affoction and inconceiuable quicknes and alacrity of spirit The which Prayer the spirit being abstracted from all senses sensible Obiects doth powre forth vnto God by sighes and grones that cannot be expressed 16. It is an errour therfore of vnexperienced persons vvho thinke and say that all the Exercises and thoughts of Contemplatiues are actually in Heauen in interiour Conuersation vvith Angells and Saints tasting of the Ioyes of Paradice or vvholly employed in sublime speculations about Diuine Mysteries of the Trinity Incarnation c True it is that in a passiue Vnion God may after a cleare and distinct but vvonderfull manner represent any or all these things by a supernaturall species imprinted in the soule But as for the proper Exercise of Actiue Contemplation it consists not at all in speculation but in blind Eleuations of the Will and ingulfing it more and more profoundly in God vvith no other sight or knovvledge of him but of an obscure Faith only 17. This happy state of Actiue Contemplation is for substance the most perfect that a soule is capable of in this life Being almost an entire reparation restitution of the soule to the State of Primitiue Innocence for as long as it lasts because then the soule is freed from all sinfully distracting Images and affections that vvould separate her from God Herevpon a Holy Hermite in Cassian sayes That except in the very actuall exercise of Contemplation a soule is not
only in an imperfect state bur also in an immediate disposition to a sinfull Defect by reason that where God doth not wholly possesse the soule the very Images of creatures cannot but more or lesse defile her Hovv comfortable therfore how only secure is a life of Prayer 18. Those that are vnexperienced may and often doe call this a state of Idlenes and vnproffitable cessation as Martha complained against her Sister Mary But those that haue attained to a tast of it know it to be the Busines of all Businesses as S. Bernard calls it True it is they doe not without a speciall and certaine Inspiration from God interesse themselues in externall businesses nor perhaps employ much of their time and Deuotions in expresse Prayers for common necessities yet those vnexpressible Deuotions vvhich they Exercise in vvhich they tacitely inuolue the needs of the vvhole Church are far more preualent vvith God then the busy endeauours Prayers of ten thousand others A fevv such secret vnknovvn seruants of God are the Chariots horsemen the strength and bulvvarkes of the Kingdomes Churches vvhere they liue 19. I knovv that some Mysticke Authours doe constitute seuerall distinct states follovving Actiue Contemplation As Barbanson makes mention of the state of the Diuine Presence in the soule after that of the manifestation of God to the Spirit c and in all these great variety of ascents descents c Likevvise F. Ben. Canfield in his last most perfect state of the Essentiall supereminent Will of God makes mention of seuerall distinct Exercises as Denudation an Actiue Passiue Annihilation c These Authours perhaps spoke according to the Experience of the Diuine Operations in their ovvne soules vvith regard to their particular manner of Prayer Therfore I conceiue that vvhat they deliuer needs not to be esteemed a common measure for all Neither vvill I deny but that there may be distinct States some of vvhich I vvill mention as the great Desolation c. But it vvill be to no purpose subtilly to search into them Those happy soules vvhom God shall so highly fauour as to bring them to the Mount of Vision and Contemplation vvill haue no need of light from any but God to conduct them in those hidden Diuine Pathes And the vnexperienced vvill reape but little proffit from such curious enquiries 20. I vvill therfore content my selfe vvith deliuering in a generall manner 1. The nature of the Praier proper to the state of Actiue Contemplation 2. And from thence I vvill proceede to treate modestly concerning Passiue Vnion the seuerall kinds of it 3. To which I will adde a breife discourse of that Great Desolation vvhich vsually followes the said Vnion 4. And then I will conclude the vvhole Booke vvith a very short Description of the state of Perfection CHAP. II § 1. 2. Of the Prayer proper to the state of Centemplation to wit Aspirations and wâ—y they are so called § 3. Examples of Aspirations § 4. â— c. Agreement difference betweene Aspirations and other internall Acts. § 11. 12. c. How a soule becomes ripe for Aspirations passes to them § 16. 17. Aspirations may be exercised in externall busines and why § 18. 19. Great variety of Aspirations to wit with or without words c. § 23. 24. c. The great Benefit and fruits of Aspirations 1. INTERNALL Prayer proper to the State of Actiue Contemplation consists of certaine most purely spirituall operations of the Will longing thirsting after God an Vnion with him in the supreme point of the spirit vvhere his most proper dvvelling is 2. These Perfect Operations are by Spirituall Authours seuerally named as Eleuations Inward stirrings of the spirit Aspirations c Wee vvill in the follovving Discourse make vse for the most part of this last terme of Aspirations as most proper in a generall notion to expresse the sayd Operations For 1. by them the soule in a Holy ambition doth aspire to rayse eleuate herselfe out of inferiour Nature to mount to the Apicem spiritus vvhich is Gods throne 2. By them the soule being inflamed vvith Diuine Loue doth breath forth her ardent affections to God as the Heart forces the lungs to send forth that aire vvhich they had formerly sucked in that they may dravv in fresher aire to refrigerate it so that in both there is a quick reciprocall motion of emptying filling of rising falling For after euery Aspiration there is a short descent then a mounting higher then before 3. Because as our outward breathing is an action as it vvere purely naturall performed vvithout any labour at all or so much as election So a soule rooted in Charity breathes forth these pure Aspirations vvithout any force vsed vpon herselfe they flovving from her freely both as to the matter and manner of them in a sort naturally 4. Because as the motions made in Breathing doe not hinder but rather aduance all other motions operations so may Aspirations be exercised during other ordinary Employments vvithout any preiudice to either or vvithout any considerable distraction Except they be such Businesses that doe require a speciall fixed attention of the mind vvith serious study Novv in such Employments if they be imposed by necessity or Obedience the soule ought to quit her Aspirations And so doing she vvill gaine as much by her Obedience as she vvould by Prayer 3. Novv these Aspirations are certaine short liuely affections of the soule by vvhich she expresses a thirsty longing after God such as these are My God when shall I loue thee alone When shall I be vnited to thee Whom haue I in heauen or earth but thee alone O that thou wouldst liue raigne alone in my soule O my God thou alone suffisest mee Doest not thou know O my God that I loue thee only Let mee be nothing be thou all O my God O loue O loue O infinite vniuersall Good When shall I come appeare before the face of thee O my God! Let mee loue thee only that is sufficient When shall I dye that my God alone may liue in mee c. 4. Novv the same Affections such as these that are vsed in the Prayer of Aspirations may also be vsed for as much as concernes the expression and sense of them in the exercise of immediate Acts and euen in Meditation it selfe But yet the manner by vvhich the soule produces the sayd Affections are in many respects different in Perfect Imperfect soules and the sayd Aspirations are of a quite different nature from other forced immediate Acts of the Will 5. For first such feruorous Affections tending directly immediately to God are the entire matter in the Exercise of Aspirations Wheras in immediate Acts they are only novv then interlaced But the ordinary matter of such Acts is the doing or forbearing any thing for God as in Acts of Resignation c. 6.
Worke Reade hearken to a lesson recited say or heare Masse Communicate c neither is there any negligence or irreuerence committed by so doing For by no operation so much as by Aspirations doth a soule enioy a sublime and perfect Vnion in Spirit vvith God vvhich is the end of all Exercises and duties And this is the meaning of that saying of Mysticks In God nothing is neglected Yea some of them doe affirme that there may be soules so Perfect that euen amidst the noyses and disorders of a Campe they may vvithout neglecting their present duty there most efficaciously exercise themselues in Aspirations to God 17. Novv the reason vvhy Aspirations are lesse hindred by externall businesses then are Meditation or Immediate Acts is because in Aspirations the vnderstanding is scarce at all employed therfore may vvell enough attend to other businesses And moreouer the Will abounding euen ouerflovving vvith Diuine Loue vvill not find herselfe interressed in Affection consequently not distracted by such employments 18. There is great variety in the manner of producing Aspirations For first some are purely mentall being certaine indeliberate quick Eleuations and springings vp of the spirit to God-vvard as sparkles of fire flying from a burning coale vvhich is the expression of the Authour of the Clowd of vnknowing And of these some are more grosse Imaginatiue especially in beginners therfore not difficult to be expressed Others in more perfect soules that are come to a higher degree of spirituall Abstraction grovv more subtile Intellectuall in so much as oftimes the person himselfe cannot expresse vvhat passed in his spirit vvhich vvas indeed nothing but a blind almost imperceptible Eleuation of the Will exercised in the summity of the Spirit as it happens oftimes in the Great Desolation Novv this grovvth of Immateriality in Aspirations is not easily perceptible though it be reall certaine as vvee knovv that Corne growes though vvee cannot perceiue its grovving And indeed it is no great matter vvhether vvee obserue such degrees or no Yea the Examination thereof vvere better neglected 19. Againe others Aspirations are moreouer externally expressed by the tongue And in such expressions sometimes there is a proper sense and meaning as Deus meus omnia vvhich was S. Francis his Aspiration or Nouerim te nouerim me vvhich vvas S. Augustins And in these sometimes a soule doth abide a good space iterating againe and againe the same Aspiration sometimes she doth vary Alwayes proceding according to her interiour impulse from Gods Holy Spirit Other Aspirations haue no sense at all as vvere those practised by Br. Massaeus a Disciple of S. Francis vvho vvhen he vvas full of interiour affection could vsually cry out nothing but V.V.V. Such vnusuall Aspirations as these doe shew a great Excesse of interiour feruour vvhich bursting out forces the soule not able to containe it selfe nor yet to find out vvords by vvhich to expresse her Affection to povvre forth it selfe after such an vnsignificant manner 20. Moreouer Aspirations forcible Eleuations of the Will there are vvhich are signified not by the tongue but by some extraordinary Action of the Body as Clapping of hands leaping c To this purpose vvee haue an Example of another Disciple of S. Francis called Br. Bernard vvho out of an invvard boyling feruour vvas forced to runne ouer mountaines rocky places being agitated vvith a kind of holy frenzy In such cases as these teares are very rare Gods holy spirit not vsually mouing thereto because they vvould then flovv vnmeasurably to the great preiudice of corporall health 21. Novv such actions motions though they may be yeilded to sometimes vvhen one is alone yet in company they are to be suppressed To vvhich purpose Blosius giues this good instruction out of Thaulerus That albeit these things be good as flovving from a Diuine principle yet they are not the things principally to be commended For these vnions of the spirit vvith God to which corporall nature concurres are not to be equalled to that most Perfect vnion vvhich some soules doe experience in pure spirit And therfore it is obseruable that such violent agitations doe chiefly befall such soules as haue had their Exercise much in sensible Deuotion as women deuout ignorant men And on the same grounds such are more disposed to Rapts Extasies c. 22. Lastly to these seuerall Expressions of Aspirations may be added that of saying the Diuine Office or other Vocall Prayers aspiratiuely vvhich is a far greater proofe of sublime Contemplation then any of these vnusuall motions c This vvas the Contemplation of many of the Ancient Hermits is no doubt of some in these dayes As a certaine spirituall Writer sayes of himselfe that being in the constant Exercise of Aspirations vsing dayly two Recollections consisting of them on a time he found himselfe inuited to produce them vocally And thereupon he tooke in hand the saying of our Ladies Office chusing that because he could say it perfectly vvithout-Booke He repeated it nine or ten times a day vvith a perfect attention of spirit The vvhich mentall attention or operation vvas in effect but Aspirations taking the vvord as here vvee doe in a large sense And so for a fevv dayes as long as that inuitation and Enablement lasted he vsed no other internall Exercise finding great benefit by this But that inuitation ceasing he found himselfe againe obliged to returne to mere Mentall Aspirations 23. I vvill conclude this Point vvith setting down some of the great and inestimable Benefits that accrew to soules by this sublime Exercise As first in regard of the interiour senses and sensitiue faculties the Dominion that the Superiour soule has ouer them is novv become very great For in as much as it is God that helpeth moueth and directeth soules in their operations during this Exercise of Aspirations the Heart also being estranged from the loue of creatures and replenished vvith Diuine Loue distractiue thoughts Images of creatures either doe not presse into the mind or if they doe yet they passe no farther then into the Imagination Or if the Vnderstanding doe sometimes busy it selfe vvith them yet they doe scarce or not at all touch or affect the Will the vvhich is not by such extrauagant Thoughts interrupted or diuerted in her pursuit of Aspirations and blind Eleuations Wheras in immediate forced Acts greater force is to be vsed against such distractions vvhich doe not only busy the Vnderstanding but likewise more or lesse vvithdravv the Will from God 24. Secondly in regard of sensible Deuotion though the deuill may haue great influence vpon it in Meditation or euen sometimes in immediate affections and Acts seeking therby to seduce soules to Extrauagances and a Spirituall gluttony It is othervvise in the Exercise of Aspirations vvhich are so much eleuated aboue the Imagination and sensitiue nature that here he has no aduantage giuen him for such Deceits And if during that sensible Deuotion
vvhich in some soules during this exercise flovves from the spirit into inferiour nature he should endeauour to iniect his baites an humble and perfectly mortified soule vvill easily turne his malice to her ovvne good and the Enemies confusion 25. Thirdly in regard of the Vnderstanding vvheras it vvas before all be painted vvith Images of Creatures yea vvhen it regarded God it savv him by an Image of its ovvne creating Novv the soule looses all remembrance of it selfe and of all created things And all that she retaines of God is a remembrance that he cannot be seene nor comprehended All Creatures therfore being remoued and no particular distinct Image of God admitted there remains in the soule and mind as it vvere a Nothing and mere emptines The which Nothing is more vvorth then all Creatures for it is all that vvee can knovv of God in this life This Nothing is the rich inheritance of Perfect soules vvho perceiue clearly that God is nothing of all that may be comprehended by our senses or Vnderstanding The state therfore of such soules for as much as concernes knovvledge is vvorthily called The Clowd of vnknowing and the Clowd of forgetting by the Authour of that Sublime Treatise so called And this is the perfectest and most Angelicall knowing that a soule is capable of in this life Novv this perception of this Nothing doth appeare more clearly and comfortably the longer that a soule remaines vnder this Clowd darknes vvhere Gods dvvelling is for as the Psalmist saith this Darknesse is immediatly vnder his feete This knowledge of Nothing is by F. Benet Canfield called an Actiue annihilation 26. Fourthly in regard of the Will it is in this exercise so vvholly possessed and enflamed vvith Diuine loue the vvhich doth so intimely prenetrate into the very center of it that it is become like fiery burning steele cleane through shining vvith this fire It is novv a Will Deiforme and in a manner Deified for it is so closely vnited and hidden in the Diuine Will that God may be sayd to Will and doe all things in and by her 27. Fifthly in regard of the whole person Till a soule be arriued vnto this Exercise she neuer attaines to a perfect possession of all Vertues vniuersally They are indeed all in an inferiour degree and vvith much mixture of naturall sensuall ends produced by the former Exercises And if some speciall vertues seeme to be in a high Degree it is either because nature disposes more to them or because the practise of them may be more suitable to some designes of nature But assoone as by the Exercise of Aspirations Diuine Loue is far more perfectly exercised the very Roote of all sin selfe loue is distroyed purity of Intention is practised to God for himselfe only and only by his Instruction and motion The Diuine Loue that the soule Exercised before vvas immediately vpon herselfe vvith relation to God and not directly and immediately to God himselfe Or if so sometimes yet it vvas vvith reflections vpon herselfe But in Aspirations she exercises Loue only to God himselfe vvithout Reflections vvhich cannot be exercised but by Soules perfectly mortified being the highest Mystick Contemplation possible to be exercised in this life For as Alphonsus Madriliensis saith A Soule is neuer able to to produce a proper Act of loue to God till she haue first gott a perfect hatred of herselfe which is the supreme Degree of Mortification The vvhich once attained she is ripe for a Passiue Vnion and perhaps at the very dore of it 28. The Authour of the Clowd and likevvise Barbanson doe vvith great reason teach that after a Soule is mounted to this Degree of exercising loue constantly by Aspirations she is not in any difficulty Aridity c to descend to any Inferiour Exercise Herein differing from F. Benet Canfield and some others who require some Exercise of the Passion in all Estates CHAP. III. § 1. 2. Of the second sort of Vnions to wit Passiue § 3. 4. c Of seuerall sorts of Passiue Vnions and first of such as are sensible Exteriourly or Interiourly § 6. 7. c Of Rapts and Extasies c. § 9. 10. c Rules of Discerning true Extasies Apparitions from false § 22. 23. c How a soule is to behaue herselfe with Humility disaffection in regard of these Extraordinary fauours § 26. 27. c In what Cases the Iudgment of a Prudent Directour is necessary § 36. 37. c In what Cases some soules may follow theâ—â— owne Light § 39. 40. In what sence Extasies are supernaturall 1. HITHERTO of the Exercise of Perfect Actiue Vnion or Contemplation I call it Perfect because though in euery Degree of Prayer there is a proportionable degree of Vnion of the soule vvith God â—et perfect Vnion is only in this of Aspirations but so as that it may encrease in degrees and grovv more and more immediate vvithout all limits But hovv much soeuer it encreases it vvill neuer exceede that obscure light vvhich Faith affords vvhich is the perfectest light that vvee can haue in this life For to see God as he is is reserued for the future life Novv though euen the most imperfect haue this light of Faith yet in their inferiour Contemplations they doe for the most part make vse of and follovv their naturall light regarding such Images and representations of God as they frame in their Imagination or by Discourse But in Perfect Contemplation this light of faith is the only light 2. But besides these Actiue Vnions there are other Vnions and Contemplations vvhich are Passiue and Extraordinary by vvhich God reueiles himselfe vnto the soule by a supernaturall species impressed in her In which he is the only Agent and she the Patient Not as if vvhen a soule does Contemplate God she vvere not in some sort Actiue But because by no dispositions or preparations that the soule can vse can she assuredly procure them But vvhen God is pleasâ—d graciously to communicate them the soule is taken out of her ovvne disposall and does and must see thinke only vvhat God vvill haue her and this no longer then his good pleasure is such 3. Novv such supernaturall Graces are either 1. Sensible or 2. Purely intellectuall The former are the most imperfect and least efficacious to cause a gracious good disposition in the soule that receiues them 4. Of sensible Vnions the most imperfect and least to be relied vpon are 1. Those which by God are communicated to the outward senses as Apparitions visible to the eyes Words framed in the aire by the operation of Angells Alterations made in the other senses as in the smell by a gratefull Odour presented therto in the Palate by a pleasent Tast caused therin c. Of vvhich kind of fauours diuers examples occurre in spirituall Authours To vvhich may be added the Gift of teares Warmth about the Heart c. And vvhich seemes to be the highest kind of sensible fauours a
care is to be had to chuse pious and discreet Directours because too many there are that vvill too readily and suddenly resolue such matters to come from none but God and vvill thereupon desire such persons to intercede for them and to begge some particular Fauours of the like nature c. Novv vpon such indiscreet behauiour in those that should be Directours such Persons vvill begin to thinke that God loues to treate vvith them and vvill interpret the things declared vnto them according to their ovvne Gust and Humours And if things shall fall out othervvise then they imagined they will fall into Melancholick suspicions and great danger of the Deuills snares 29. The best Course that a Confessarius in this case can take is if there be any rationall Grounds of probability that such Visions c. doe not come from God to exhort and enioyne the Persons to auoyd and despise them Yea and if after long and serious examination it should seeme almost euident to him that God is the Authour of them yet ought he so to behaue himselfe both in vvords and Actions as to deterre the soule from adhering to them vvith Affection rather inclining her to a suspicion and feare or hovveuer to an indifferency about them vvith an aspect of loue to God himselfe only vvho is aboue all his Gifts and ought to be the only Obiect of our loue And thus if the Confessarius behaue himselfe he may be sure that he vvill preuent all harme to ensue and he shall performe a Seruice very acceptable to God 30. Certainly the danger is far lesse to be too difficult in beleiuing and esteeming such things then to be neuer so little too credulous and inclind to admire them For it were better that good ones should be oftē suspected thē that an ill one should be once beleiued And therfore wee doe find that our Blessed Lord appearing to S. Teresa did neither take it ill from her nor from her Directour vvhen by his order she did spitt at him and defye him so appearing to her but he only informed her hovv she should giue conuincing proofes that it vvas no Illusion 31. B. Iohn de Cruce giues very good Aduices touching this point Exhorting soules as the surest vvay that in case they cannot meete vvith a prudent and experienced Confessarius they should not speake one vvord concerning such Graces but to passe them ouer and to make no account of them And hovveuer by no meanes of their ovvne heads to proceede to the executing of any thing signifyed after such an vnusuall manner 32. And though it should happen that the Soule being so disposed as to make no great estimation of such things vvhich vvill be a great security from danger by them shall therfore thinke it to no purpose to consult vvith a prudent Directour about such trifles Or if on the other side such Reuelations seeme vnto her so absolutely cleare and vnquestionable that there is no need at all to aske any ones iudgment about them Yet saith the same Authour it vvill be necessary that she discouer them to her Spirituall Maister 33. And the reasons are 1. Because ordinarily such is Gods order and disposition to the end that by such an humble submission of herselfe a nevv light and Grace may be communicated to her 2. To the end that vpon such an occasion she may be put in mind to restraine her Affections from such things and be established in true Nakednes and Pouerty of Spirit For vvhich End the Confessarius ought not to insist vpon the Excellency of such Fauours but passing ouer them sleightly to encourage the Soule rather to value and tend to a perfect Actiue Vnion by Charity and pure Prayer 3. That by such an occasion offred the soule may conquer that naturall vnwillingnes vvhich is in some to discouer vvhat things passe vvithin them And vvith such soules the Confessarius is to deale mildly not affrighting or scandalizing them nor disheartning them from dealing freely That by this meanes such Visions Extasies c. may produce in them that effect vvhich probably God intended namely by them to call Soules to a nearer and more perfect Actiue Vnion by Loue Wherof one perfect act framed by the Will is of more vvorth and more gratefull to God then all the Visions and Reuelations of all things that passe in Heauen and Earth can be And certaine it is that many soules vvhich are neuer visited vvith any such Fauours are yet far more aduanced in Spirit and more neare to God then are some others vvho frequently enioy such extraordinary Fauours 34. Whatsoeuer it be that is suggested in such a Reuelation vvhether it concerne Knovvledge or Practise though in it selfe it be of neuer so small moment yet vvithout Aduice a soule ought neither to assent to it nor execute it For vvhatsoeuer the thing it selfe be yet considering the cause meanes by vvhich it comes vvhich is supposed to be supernaturall it becomes of great importance Yea the meere conuersation familiarity vvith an intellectuall Spirit is a matter of great consequence And as being vvith a good Spirit it is likely to be occasion of much Good So being vvith a bad Spirit as it may vvell be supposed to be till the contrary be euident it vvill probably cause very much harme 35. A soule being to consult vvith others about such matters ought to take heed that she fall not into impertinences but as Aluarez de Paz aduiseth let her humbly breifly clearly manifest so much of these extraordinary matters to her Directour as may be sufficient to enable him to iudge And if he doe not much value them let her simply hold on her course and securely proceede in her ordinary exercises of Deuotion 36. If some eminently Perfect Soules haue followed their ovvne light in iudging of these things and practising accordingly vvithout consulting others This ought not to preiudice the foregoing Aduices vvhich are indeed for Soules lesse experienced and Perfect and such as in S. Pauls Phrase haue not their senses exercised in the discerning of Good and Euill in matters of this nature 37. In such cases likevvise all soules are not so absolutly obliged to resigne their iudgements and wills to others as utterly to neglect their ovvne proper Call receiued from God For to a vvell-minded soule that vvalkes and deales simply and plainly vvith God and labours diligently to keepe her Affections free from all created things aspiring to an indifference vvhether she haue or vvants them yea out of humility and a pious feare rather desires to vvant such extraordinary visitations Such a Soule doubtlesse vvill be so guided and illuminated by Gods holy Spirit as she vvill perfectly knovv vvhat to doe forbeare and vvhether vvhen and of vvhom to aske Counsell Let therfore such a soule carefully obserue her Internall Direction And this is the Aduice of B. Iohn de Cruce 38. From these precedent Aduices it may appeare hovv differently a soule ought
they easily inferre that there is some other thing within them from whence those splendours doe issue But they are so purely simply and nakedly resigned to God in Catholick beleife that whensoeuer they receiue any ioyfull consolation from him they are more apprehensiue then when they find themselues depriued of it For their only desire is simply to imitate the Example of our Lord Iesus in simple Faith They adhere so purely and simply to the Catholick Faith that they neither desire nor endeauour to know any thing else There is in them so profound an Humility that they esteeme themselues vnworthy of any of those secret and Comforting Graces of God and therfore dare not aske them They desire no other thing but this that God may be perfectly Glorified They are so absolutely resigned to the Diuine will that whatsoeuer befalls them and all other Creatures is most acceptable to them Therfore if God giue them any thing they are contented with it If he depriue them of it they are as well pleased Thus they Challenge nothing they appropriate nothing Yet if it were left to them they would chuse rather to auoyd pleasing then bitter things For the Crosse is their soueraigne delight They feare neither Life nor Death Purgatory nor Hell nor all the Deuills in it For all seruile feare is vtterly extinguished in them And the only Feare remaining is this that they doe not as yet imitate the Example of our Lord as they ought desire Thâ—y are so humble that they despise themselues and all the workes that euer they performed Yea they abase themselues below all Creatures not daring to compare themselues with any They loue all men alike in God and euery one that loues God they loue him likewise Thâ—y are totally dead to the world and it to them And all the intellectuall Exercises and operations which formerly they pursued with propriety are altogether dead in them Thâ—y doe neither by intention nor loue seeke themselues nor any proper Honour nor proffit in time or Eternity They haue vtterly lost themselues all creatures both for time eternity And they liue in a certaine learned Ignorance not desiring to know any thing They resent no Tentations nor Afflictions It is their Ioy to follow our Lord bearing his Crosse To the last gaspe they desire to walke in no other way but this And although they be vnknown vnto the world yet the world is well known vnto them These are truly Men indeed True Adorers of God that Adore him in Spirit and Truth Thus Suso 6. But as for the Internall Actuations in the soules of the Perfect they are so inexplicably subtile and pure that Experience it selfe doth not sufficiently enable them to giue an intelligible account of them What soule can imagine how diuinely Spirituall Angelicall must needs haue bene the Internall Exercises of Diuine Loue in S. Romualdus after almost a hundred yeares spent in solitude during all vvhich time they continually grew more and more pure and Diuine 7. In the Actiue Vnions vvhich soules during a lesse Perfect state haue with God God is in them as an Obiect distinct from them and so Contemplated by them But in the state of Perfection he is not only the Obiect and End but the only perceiueable Principle also of all their Operations Yea saith Barbanson cap. 12. He is the Fund the entire state the stable Foundation of the soule by vertue of which the Being Life and Respiration of the Spirit is become as much exalted as the operations Contemplations thereof For this vnion is not now only a Gift and operation of God that is of a short continuance Nor only simple Actuall Infusions by which the soule may at some times be actually informed and no more But the very Foundation State and Disposition of the Soule is Changed Reuersed and reformed by Diuine Grace The which being a participation of the Diuine Being and consequently making vs partakers of the Diuine Nature confers on vs a stable and permanent state in regard of our Interiour to liue according to the Diuine and supernaturall Life Conformable whereto are the consequents and effects of it to wit Light Knowledge Experience and Inclination to Diuine things Yea saith the same Authour in another place although the Diuine Actuall and Speciall touches be not aâ—ways really present so as by meanes of their preuention to produce actuall Operations the soule notwithstanding can maintaine it selfe yea and perceiue it selfe to persist in a state of Life according to the Spirit of God a Life of Peace serenity and Repose in which the Spirit is continually attentiue to what God will vouchsafe to speake in her 8. By reason of this Habitation and absolute Dominion of the Holy Spirit in the soules of the Perfect vvho haue vvholly neglected forgotten and lost themselues to the End that God alone may liue in them vvhom they Contemplate in the absolute Obscurity of Faith hence it is that some Mysticke writers doe call this Perfect Vnion THE VNION OF NOTHING WITH NOTHING That is the Vnion of the soule vvhich is no vvhere corporally that hath no Images nor Affections to Creatures in her yea that hath lost the free disposall of her ovvne faculties actuating by a portion of the Spirit aboue all the faculties and according to the Actuall Touches of the Diuine Spirit and apprehending God vvith an exclusion of all conceptions and apprehensions Thus it is that the soule being no vvhere corporally or sensibly is euery vvhere spiritually and immediatly vnited to God this Infinite Nothing 9. The soule novv is so eleuated in Spirit that she seemes to be all Spirit and as it vvere separated from the body Here she comes to a feeling indeed of her not-being by consequence of the not-being of Creatures The vvhich is indeed a reall Truth Not as if the soule or other Creatures either did cease according to their naturall Being or as if a naturall Being vvere indeed no reall Being as Father Benet Canfield doth seeme to determine but because all sinfull adhesion by affection to Creatures being annihilated then they remaine as to the soule only in that true Being which they haue in God by dependance on him and relation to him so that He is all in all Whereas vvhilst vvee sinfully adhere vnto them by staying in them with Loue vvee cary our selues tovvards them as if vvee thought them to haue a Being or subsistence of in themselues not of God only that they might be loued for themselues vvithout reference to God vvhich is the fundamentall Errour and roote of all sin 10. All sensible operations formerly exercised yea all expresse and deliberate Intellectuall Operations bring the soule some whither and to some determinate thing But in this Perfect state the soules desire is to be no-where and she seekes nothing that either sence or vnderstanding can fixe vpon Such soules can tast and comprehend vvhat S. Denys meant in his Instructions to Timothy
Doctrine fit and agreable to the vocation of our Rule 7. Sept. 1629. F. Leander de S. Martino Priour of S. Gregories and Ordinary of the Monastery of our Ladies of Comfort in Cambray Againe This Treatise of Doubts and Calls is a very good one 1630. B. Rosendo Barlow President of the English Congregation of the Order of S. Ben. To the Booke of Confession the Originall vvherof is lost but a Perfect transcript remaining is THIS APPROBATION I haue read this Booke and haue found nothing in it against Faith or Good manners For although the Authour dispute much against the urging of Confession of Veniall sins as vnnecessary to Spirituall proffit yet he doth not in any sort condemne the discreete vse of frequent Confession of Veniall sins but onely the needlesse renumeration of them and of dayly defects vvhich cannot be vsed vvithout great losse of time and anxiety of mind In testimony of this I subscribe my Name at Cambray 17. Sept. 1629. Br. Rudisind Barlow President of the English Congregation of the Order of S. Bennet Besides these many more Approbations might be added annexed by the same VV. RR. FF to other Bookes as to that of Discretion of Sicknes Directions for the Ideots Deuotions contained in 16. seuerall Bookes Remedies The Stay of the Soule in Tentations in two volumes A Booke called The fiue Treatises The Alphabet and Abstract c. But I made choice only of the forementioned because they treated of Subiects more likely to meete with contradiction Supposing therfore that these vvill suffise vvhich are taken from the Originalls extant at Cambray in the Approuers ovvne hand-vvriting I vvill here adioyne the forementioned Memoriall containing both an Approbation and Explication of the generall Doctrine of our V. Venerable Authour A Memoriall vvritten by the late V. R. F. Leander â— S. Marcino and placed in the Booke of Collections I haue read ouer carefully the Booke A. B. C. and the Alphabet Abstract as also the 3. Parts of Doubts Calls besides diuers other Treatises of the same Authour in all vvhich are to be seene my Approbation allovvance in the beginning of them They doe all containe very sound vvholesome doctrine for the Direction of deuout Soules fit agreable to our Calling Rule and especially for the vse of our Dames the Spirit of our holy Rule consisting principally in a spirituall Vnion of our soule vvith God in affectiue Praier exercise of the vvill immediatly vpon God rather then Intellectuall discoursiue Praier busying the vnderstanding as appeareth plainly by our Rule and the dayly vse of our Quire Office vvhich for the most part consisteth of Aspirations and affects and hath very few discourses Yet because the Authour referreth the Dames his Schollers to his larger explication by vvord of Mouth in many places and to his practise in vvhich he setled them both vvhich can not be knovvne but by those vvho knevv the Authour and this Mysticke vvay though most plaine most secure and most compendious to perfection containeth many hard delicate points vvhich vvill seeme strange to such as haue been only accustomed to intellectuall Meditation and litle to affectiue Praier by reason of the great abstraction vvhich it requires from all things that are not God Least the ensuing Confessours and Directours should mistake the meaning of the Authour and therevpon alter the course of Praier begunne and setled in the house as vvee hope to the Glory of God Spirituall proffit of Soules in Perfection proper to our Calling I haue thought conuenient to note these fevv points follovving First of all that the reader of these Bookes Collections haue allvvaies before his Eyes that they are vvritten precisely only for such Soules as by Gods holy Grace doe effectually constantly dedicate themselues to as pure an Abstraction from creatures as may vvith discretion be practised in the Community and consequently for such as abstaine from all manner of leuity losse of time notable and knovvn defects vaine talke needlesse familiarity in a vvord doe take as much care as they can to auoide all veniall sins occasions of them and all things vvhich they shâ—ll perceiue or be vvarned of to be impediments to the Diuine Vnion of their Soules vvith God Secondly let him consider that it is supposed as a ground in all those Collections Obseruations that the Office of Quire Actions of Obedience Conuentuall Acts and all other things prescribed by Rule Statute are most exactly to be kept obserued yea preferred before all other priuate Exercises vvhatsoeuer So that all these Instructions are to be vnderstood allvvaies vvith reseruation of the Conuentuall Discipline publick Obseruance prescribed by Obedience Particularly let the Reader obserue a Note vvhich is giuen in one of these bookes found but in fevv Spirituall vvriters yet necessary for those Religious that are addicted to the Quire viz That although the Authour commendeth so highly mentall Prayer yet that Prayer vvhich is perfectly mentall vocall too is far more excellent then that vvhich is mentall only as vvill be the exercise of the Saints in heauen after the day of Iudgment vvhen in body soule they â—hall praise contemplate Allmighty God Whereupon it follovveth that allthough in this Life our fraile vveake body hindreth our soule that our Prayer cannot be so perfectly mentall vocall as it shall be in heauen yet must our mentall Prayer be so practised that by the grace of God ioy all perseuerance in vnion vvith him our Vocall Prayer inquire may be conuerted into mentall that is that our vocall saying singing may be so liuely animated as it vvere informed vvith affect of the soule as if it vvere altogether spirituall Prayer And so shall vvee fullfill the vvords of our Rule Nihil praeponatur operi Dei Nothing preferred before the Office of the quire Whereas in diuers places the Authour saith that all bodily exercises euen frequenting the Sacraments vvithout mentall Prayer abstraction mortification doe not aduance a soule one â—ot in spirit although it be plaine enough to them that knovv the necessity of these 3. Instruments of spirituall perfection yet least any should mistake his meaning as if these former exercises did not proffit a soule at all vvithout these Instruments practised by fevv out of the former aduices the reader must vnderstand that by Aduancement in spirit is meant here not the bare auoyding of grosser sins some perfection too in Actiue Life vvhich is gotten by these bodily exercises but a cleare experimentall knovvledge of the vvill of God a spiritualizing of the soule by adhering to God transcending all creatures vvhatsoeuer for this doe the Mystick Doctours call aduancement in spirit this cannot be attained vnto but by the three aboue named instruments continually practised employed by Gods grace Which notvvithstanding the Authour denieth not but that a soule vvithout the foresaid exercises
may so proffit in spirit as Actiue soules doe that liue in vvordly manner that they may carefully auoyd sin keepe Gods commandements be truly vnited to God in follovving his vvill by the vse of bodily exercises frequency of Sacraments although they vse not much Mentall Prayer abstraction mortification For if they vse none at all as no good Christian but vseth them in some degree vndoubtedly they vvill not proffit at all in spirit neither actiuely nor contemplatiuely nor auoyde sin nor be in any sort vnited to God About the doctrine of Confession vvheras the Authour disputeth much against the vsing of Confession of veniall sins as necessary to Spirituall proffit it is to be vnderstood that he doth not in any vvise condemne the discreete vse of frequent Confession but only the needlesse numeration of veniall sins daily defects vvhich some soules doe make in their Confessions vvith great anxiety of mind some Confessours doe oblige their penitents vnto vvith great preiudice of that chearfull Liberty of Spirit vvhich a soule should haue to conuerse in Prayer vvith God is commonly a cause of scrupules one of the greatest baines of spirituall Perfection So that for soules that are by nature prone to feare scrupulosity the Directour of necessity must moderate them both in the frequency of Confession matter to be confessed Yea he may aduise them to confesse fewer times then other freer soules doe Othervvise for soules that are chearfull valiant couragious in the vvay of the Spirit the Authour obligeth them in his practise to keepe the ordinary time of Confession Much more those that are not altogether so carefull in auoyding occasions of ordinary defects I say he obligeth them in such sort as the Constitutions oblige vvhich is not vnder any sin as if they should sin as often as they omitt the ordinary time of Confession but as a laudable counsell proffitable obseruance vvhich vnder a penalty regular correction is to be kept not omitted but by aduice of the spirituall Father or leaue of the Superiour Note also that he doth vvorthily aduertise a defect of many vvho come to Confession making the principall intention of it only the Absolution from sin I say this is a defect because the principall part of the intention must be the encrease of Grace and loue of God by vvhich formally infused or povvred into our selues God Almighty doth blott out sins vvipe them avvay Now although Absolution from sin is neuer giuen vvithout infusion of grace yet ought the intention of the Penitent to be principally the obtaining of Grace for if he principally intend the absolution of sin it is a reflexion of the soule vpon its ovvne proffit by selfe-loue desiring to auoyde the vvrath of God punishment due to sin to be freed from the deformity of guiltines vvhich though it be a good desire yet it is but a property of Beginners in loue nothing comparable to the intention of Grace vvhich is the perfect loue of God is an eleuation of the soule to transcend it selfe all creatures to liue only in God About the doctrine of sett Examens of Conscience the Authour doth not condemne it especially for soules vvho are not greatly aduanced in perfection but for soules vvhich dayly proffit grovv in Grace he prefers the exercise of loue not vvithout cause for his meaning is That in our Recollection it is an easier speedier vvay to amend our selues by vvrapping all our defects in a generality so endeauouring to consume them as it vvere casting them into the fire of loue then by particularising them discussing them in singular because in so doing they distract the mind that may be better employed Yet this Doctrine hinders not but if any notable defect haue bene committed it should be by a particular reflexion amended yet rather by an amorous conuersion of the soule to God by Humility then by turning it selfe to looke vpon the defect in particular And doubtlesse a soule that according to the Authours Doctrine doth so carefully auoyd all defects that it presently vpon sight of any default exacteth an amendment of it selfe such a soule needeth no sett Examen but suplieth the vse thereof by a more noble exercise vvhich is as I tearmed it an humble consuming of all her defects in one bundle in the heauenly fire of Charity or loue of God Neuerthelesse a set Examen is proffitable for such as are not yet come to such a height of Vnitiue loue is counselled by our father Blosius in diuerse places by S. Bernard in his booke to the Carthusians in these vvords Nemo te plus diligit nemo te fidelius iudicab Mane praeteritae noctis fac a temetipso exactionem futurae diei tu tibi indicito cautionem Vespere diei praeteritae rationem exige superuenientis noctis fac indictionem â—â—c districte nequaquam tibi aliquando lasciuire vacabit That is None loues thee more none will iudge thee more faithfully then thine owne selfe In the morning then exact an account of the night passed appoynt thy selfe a caueat for the day ensuing At euening take account of the day passed order the course of the night following Thus districtly examining thy selfe thou wilt find no leasure to play the wanton And long before S. Bernard the holy Abbot S. Dorotheus commends the same exercise Serm 11. as vsuall among all Monkes Quo pacto per singulos dies nosipsos purgare propemodum expiare debeamus exactissime docuerunt Maiores Patres nostri Nempe vt vespere sedulo quisquam perquirat inuestiget quomodo pertransierit drem illum Rursus mane examinet quomodo exegerit noctem illam Et paenitentiam agat ac resipiscat coram Deo si quo pacto vt fieri potest peccatuÌ„ aliquod admiserit And long before him holy S. Ephrem that liued but 250. yeares after Christ our Lords Passion hath the commendation of a set Examen in these golden vvordes Diebus singulis vesperi mane diligenter considera quo pacto se habeant negotia tua mercimonij ratio Et vespere quidem ingressus in cubiculum cordis tui examina teipsum at dicito Putasne hodie in aliquo Deum exacerbaui nuquid verba otiosa protuli num per contemptum negligentiam ne peccaui num in re aliqua fratrem irritaui num alicuius famam detractionibus laceraui c Et facto iam dilucalo rursus eadem tecum meditare dicito quomodo putas ista mihi nox praeterijt lucratus sum in ea mercimonium meum numquid improbae ac sordidae cogitationes inuaserunt me atque illis libenter immoratus sum c Neither doth our Authour discommend this set Examen but the defectiue vse of it vvhich is 1. to make it in order to Confession vvhich doubtlesse in a soule vvell aduanced breedeth needlesse images since such a soule vvill
in vvhich they direct vs are in their Nature indifferent and are ordered only tovvards a more perfect louing of God and vvithdravving vs from Creatures Wheras all the miseries and almost all the disorders and enormous vices of the Nation are the effects of their misleading Lights 34. Thus stands the case betvveene Catholick Inspirations and the pretended Inspirations of Sectaries Such is that Spirit of Charity and Peace and so diuine are the effects of it directing the minds of good humble Obedient deuout Catholicks And such is the Spirit of Disorder Reuenge Wrath Rebellion c. and so dismall are the effects of that Spirit vvherevvith selfe-opinionated presumptuous frantick Sectaries are agitated What resemblance what agreement can there be betvveene these two This euill Spirit though it sacrilegiously vsurpes the name yet it doth not so much as counterfeit the operaâ—ions of the good one Or if vvith the Name it doe sometimes seeme to counterfeit some outvvard resemblances and to some persons shevv demure Lookes c yet the Aequiuocation and Hypocrisy is so grosse and palpable that they must put out their eyes that perceiue it not 35. Shall vvee then extinguish and in a sort Exorcise the Good Diuine Spirit for feare it should raise vp the Euill one vvith it Or rather shall vvee not confidently assure our selues that vpon the appearing of the Good one the Euill one vvill either vanish or the hideousnes of it vvill affright all from hearkning to it Shall vvee forbid the Sun to rise because in some vncleane rotten Maâ—ishes some foggs vvill arise vvith it Wee may as vvell annull the Sacraments forbid Prayer extinguish the Scriptures c for from all these the Deuill has maliciously taken aduantage to peruert and damne thousands of Soules 36. No doubt it is but that among those Seduced and seducing People great numbers there are that if they vvere charitably instructed in such vvayes of Discerning Spirits they vvould be susprised and start to see to vvhat kind of Directours and Guides they haue vnvvarily committed their Soules If such as these could perswaded and I beseech God they may euen vvhilst they are yet out of the Church for a vvhile to suspend the pursuance of their busy Designes and Reforming of others and retiring themselues into Solitude allovv themselues the leasure to turne their eyes inward into their ovvne Spirits and as vvell as they can to practise the humble selfe-renouncing resigned vvay of Spirituall Prayer taught in this Booke thereby to procure from God such Lights as then may be trusted to Nor they nor vvee should euer repent that the publishing of such Doctrines as these gaue them an happy occasion to doe so 37. And vvhat greater satisfaction can Catholicks haue in their vvaies And vvhat greater aduantage can they haue ouer all those that are out of the Church then this Proofe made good by vniuersall Experience viz. That whosoeuer sincerely and constantly giues himselfe to the practise of such Perfect Prayer as is here taught if he be already a Catholick he will most certainly euer remaine so and if he be not yet in the Church he will become affraid of remaining his owâ—e Pastour and Guide For neuer any Catholick that exercised Spirituall Prayer ceased to be a Catholick till he first ceased so to pray And the Spirit of such Prayer in any Perfection neuer rested vpon any soule that was out of the Catholick Church 38. And this I suppose may suffise not only to iustify the Truth and Innocency of this our Doctrine concerning Diuine Inspirations but also the lawfullnes yea conueniency yea euen the necessiâ—y of publishing it to the vvorld and this for those very Reasons vvherevvith others vvould deterre vs. For the Obiectours are afraid of the Publication of it least franctick Sectaries should thinke themselues iustified in their pretences And on the Contrary I conceiue the Publication necessary least they should thinke themselues iustified in their pretences vvhich till they see how vnlike to true Diuine Lights and Inspirations theirs are they may haue some shevv for I doe not intend vvhen I call it our Doctrine to appropriate it to any Person or Community for it is the very same that hath in all Ages bene taught by all Saints experienced in Internall wayes as vvill be demonstrated by infinite Testimonies Ancient and Moderne if God shall engage vs to such a labour by the opposition of any one True it is that the Pious and sublime Authour of the Treatises here abridged hath doubtles by the Guidance and assistance of a Supernaturall Light spent more thoughts about this subiect and taken more paines in encouragng vvell-minded soules to fitt themselues for the receiuing of such Light in distinguishing it from false Lights and in shevving the blessed Effects of it c. then perhaps any other Authour formerly did And that is all For the Doctrine in substance is all old as Christianity it selfe And cannot shevv strange or nevv but only to such to vvhom in these dayes Antiquity does seeme the greatest Nouelty 39. Hauing thus by declaring the insufficiency of these Obiections against the publishing of the follovving Instructions opened the Barriers to giue this Booke a free scape to range abroad at liberty And my only intention being for Gods Glory to benefit thy soule deare Reader For as for the meane or sinister ends of gaining credit or esteeme vvith others therby the ambition is so vnvvorthy my Profession and vvithall so poore and vnreasonable considering that I can appropriate nothing to my selfe but a little paines in transcribing digesting another mans Labours that I cannot thinke my selfe lyable to any suspicion vvith thee in that regard Therfore to the end I may according to my vtmost ability facilitate thy receiuing good to thy Spirit hereby though I haue no more Obiections to ansvver yet by conuersing vith certaine pious and learned Persons to vvhose perusall and Iudgment this Booke vvas presented hauing found that some fevv passages in it vvere not so very clearly expressed but that euen an vninteressed and vnpassionate Reader might perhaps stop a little at them I thought expedient to let thee Good Reader be acquainted vvhat Satisfaction I gaue to them 40. One Point that seemed to require an explication is that in the 1. Treat 2. Section 2. Chap. where is treated of what care a spirituall Disciple ought to take in the choice of a sit Directour For to leaue a matter of such importance to the Election of an vnexperienced perhaps young ignorant soule seemed to them neither conuenient nor prudent Besides that in Religious Communities such a permission vvould be an infringing of all due Order and Submission to Superiours But hereto vvas replied 1. That Religious Persons vvere expressely excepted in the Booke 2. And as for others this very same Aduice vvas long since giuen by the Bishop of Geneua Auila c. True it is notvvithstanding that there may oft be found in the vvorld many good deuout soules
especially for the discouering of the seuerall degrees of praier proper for that state reason requires that since in all Doctrines vvhich tend to practice the end is principally to be regarded as being that vvhich if it can be approued vvorthy the taking paines for vvill giue life and courage in the vse of the meanes conducing therto vvee should treate more precisely of the proper end of a Contemplatiue life The vvhich indeed is of so supreme an excellence and diuine profection aboue any thing that can be designd or sought after in any other Doctrine or Profession that those vvho haue eyes to see it and palates capable of a Spirituall tasting of it vvill thinke no difficulties no tediousnesses no bitternesses or labours too great a price to purchase it 4. It vvas said before that the generall end of mans creation and vvhich ought to be aspired vnto by all christians and much more those vvhose more Speciall professioÌ„ is to tend Perfection vvhether in an actiue or a Contemplatiue state is a perfect constant vnion in spirit to God by loue vvhich is vninterrupted perfect praier But the same end is differently sought attained by actiue and by Contemplatiue spirits For in an actiue life the vnion is not so immediate stable sublime intime of the supreme portion of the spirit vvith God as it is in a Contemplatiue state But as the exercises of the actiue liuers are much in the imaginatiue diâ—coursiue faculties of the soule so is likevvise their vnion The effects indeede of it are more perceptible and therefore more apt to cause admiration in others but vvith all being much in sence it is not so cleare nor so peacefull and by consequenâ—e not so stable nor immediate as is that of Contemplatiues The Charity of actiues is strong and vigorous and the outvvard effects of it dazeling the eyes of the beholders and thereby causing great edification they are vvith all frequently multiplied for strong loue is a Passion that takes pleasure in labours Wheras the deedes of Contemplatiue soules except vvhen God by an extraordinary inspiration calls them to exteriour employments are but fevv and in appearance but small litle regarded or esteemed by others Yet those meane actions of theirs in Gods esteeme may be preferred incomparably before the others as being in a far more perfect degree Supernaturall and Diuine as proceeding from an immediate and most certeine impulse of Gods holy Spirit vvhose conduct light vertue such soules doe far more clearly perceiue and more faithfully constantly follovv euen in their daily and ordinary practises then actiue liuers doe or can in their actions of highest importance Lastly the charity of Contemplatiues though it be lesse stirring buisy yet is far more profoundly rooted in the center of the spirit causing an vnion much more Spirituall Diuine 5. S. Bernard perfectly experienced in the Internall vvaies of a Contemplatiue life vvriting to certein Religious Fathers of the Carthusian Order Professing the same excellently expresses this vnion in these vvords Aliorum est Deo seruire vestrum adhaerere Aliorum est Deo credere scire amare reuereri vestrum est sapere intelligere cognoscere frui that is It is the duty of others that liue actiue liues either in the vvorld or ReligioÌ„ â—o serue God but it is yours to adhere inseparably vnto him It belongs to others to beleiue to knowe to loue to adore God but to you to tast to vnderstand to be familiarly acquainted with and to enioy him 6. Consonantly to this expression of S. Bernard Mystick vvriters doe teach that the proper end of a Contemplatiue life is the atteining vnto an Habituall almost vninterrupted perfect vnion vvith God in the Supreme Point of the spirit and such an vnion as giues the soule a fruitiue possession of him a reall experimentall perception of his Diuine Presence in the depth center of the spirit vvhich is fully possessed and filled vvith him alone not onâ—y all deliberate affections to creatures being excluded but in a manner all Images of them also at least so far as they may be distractiue to the soule 7. The effects of this blessed perceptible Presence of God in perfect soules are vnspeakable diuine For he is in them both as a Principle of all their actions Internall Externall being the life of their life and spirit of their spirits and also as the End of them directing both the actions persons to himselfe only He is all in all things vnto them A light to direct securely all their steps and to order all their vvorkings euen those also vvhich seeme the most indifferent the vvhich by the guidance of Gods holy spirit doe cause a farther aduancement of them to a yet more immediate vnion He is a sheild to protect them in all tentations and dangers an internall force and vigour vvithin them to make them doe suffer all things vvhatsoeuer his pleasure is they should doe or suffer They not only beleiue knovv but euen feele tast him to be the vniuersall Infinite Good By meanes of a continuall conuersation vvith him they are reduced to a blessed state of a perfect denudation of spirit to an absolute internall solitude a Transcendency forgetfullnes of all created things and especially of them selues to an heauenly-mindednes fixed Attention to God only and this euen in the midst of employments to others neuer so distractiue and finally to a gustfull knovvledge of all his infinite perfections and a strict application of their spirits by loue aboue knovvledge ioyn'd vvith a fruition repose in him vvith the vvhole extent of their vvills so that they become after an inexpressible manner Partakers of the Diuine nature yea one spirit one Will one loue vvith him being in a sort deified enioying as much of heauen hereas mortality is capable of 8. To this purpose saih the same S. Bern Amor Dei vel Amor Deus Spiritus Sanctus Amori Hominis se infundens afficit eum sibi amans semetipsum de Homine Deus secum vnum efficit spiritum eius Amorem eius that is the loue of God or loue vvhich is God to vvit the Holy Ghost povvring himselfe into the loue of man inclineth applieth mâ—n by loue vnto himselfe and thus God louing himselfe by man maketh both his spirit loue one vvith himselfe 9. A most blessed state this is certainly being the Portion chosen by Mary vvhich our Lord himselfe calls optimam partem the very best of all diuine graces vvhich God can bestovv in this life and vvhervvith he enriche two in a singular mnaner those his most highly fauoured most tenderly loued freinds S. Iohn the Euangelist and S. Mary Magdalen but in a yet more supereminent degree his ovvne most heauenly Virgin-mother 10. Happy therefore are those soules vpon vvhich God bestovves a desire ambition so glorious as seriously effectually to tend aspire and endeauour
the 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