· SANCTA SOPHIA ·
OR DIRECTIONS FOR THE PRAYER OF CONTEMPLATION &c.
Extracted out of more then XL. Treatises written by the late Ven. Father F. AVGVSTIN BAKER, A Monke of the English Congregation of the Holy Order of S. BENEDICT: And Methodically digested by the R. F. SERENVS CRESSY, Of the same Order and Congregation.
And printed at the Charges of his Conuent of S. GREGORIES IN DOWAY.
VOL. I.
AT DOWAY, By IOHN PATTE', and THOMAS FIEVET, ANNO D.M.DC.LVII.
TO OVR MOST R. FATHER LAVRENCE REYNER PRESIDENT GENERALL Of our H. Congregation of the Order of S. BENEDICT: And to all our VV. RR. FF. Superiours in the same.
Such being the distemper of this Age, that onely good Bookes, and such as are most proper to cure, in the very roote, its disorders, doe stand in need of Protection: You cannot in iustice, as it seemes to mee, refuse yours to this, the composing and publishing wherof at this time was an effect of your [Page 4] V. R. Paternities order and commands. Now those very Commands with so much Aduice and zeale vnanimously made, are a very strong Proofe that this Booke (for as much as concernes the substantiall Doctrine therein contained) is such an one, so perfectly good & Medicinall, as that I neede not doubt, and indeed should be sorry it should haue any other fa [...]e then the hatred of all those that loue darknes more then Light. As for whatsoeuer faults may haue hapned through my want of skill in the compiling, I doe not desire such Patrons to them. Yet truly there hath not bene vvanting all the diligence and care that I vvas capable of to prouide that so excellent Instructions should not be too much disparaged by the second copying and nevv fashion and dresse vpon them. The paines herein taken vvill appeare to be not very ordinary, to any one that shall consider h [...]w difficult a matter it is out of such a vvorld of Treatises, (vvritten vpon particular subiects for the speciall necessities and vse of certaine deuout Persons, vvithout any [...]ye or designe in the Authour of affording materialls for an entire Body of Spirituality) to frame such a Body not at all defectiue, and with p [...]r [...]s not vnproportionable. Novv I must confesse that though conscience alone, and duty to your VV. RR. Paternities vvould haue had sufficient influence on mee to preuent negligence: yet I had moreouer one Motiue besides to heighten my diligence, vvhich vvas Gratitude: For to the admiration and loue of these Excellent Instructions I ovve not only the hastning of my Reconciliation [...] the Catholick Church (as on this very day, being the Vi [...]ile of the Feast of S. M. Magdalen, in the Office of the H. [...]nquisition at Rome) but a [...]so the happines of being a Member [Page 5] (through vnworthy) of your Holy Congregation. It may notvvithstanding fall out, that vvith all my endeauours I may faile of giuing satisfaction in the point of Art: But that I haue not bene vvanting in the principall condition, of Faithfullnes, besides the testimony of mine ovvne co [...]science, I haue that also of persons learned and pious, to vvh [...]m the Writings of the Venerable Authour haue bene perfectly knovvn and familiar.
I [...] vvill doubtlesse seeme strange to others, but not to your Paternity (V. R. F. President) that so pe [...]f [...]ct Instructions for Contemplation should proceede from one that had spen [...] [...] his vvhole Life in the laborious Employment of the Apostolick Mission. But your V. R. Paternity by experience knovve, that those vvho sincerely giue themselues to see [...]e Almighty God by pure, Spirituall Prayer, vvhat euer their Employments be, vvill vvithout any preiudice to them, neuer vvant opportunities to meete and conuerse vvith Him in Solitude. Now from such Conuersations it is, that there doe proceede from the Father of Lights such Illustrations as not only giue a Splendour to the Persons themselues, but by reflexion also serue to guide others.
The Solitude that our Venerable Authour enioyed, vvas by his ovvne election, among freinds, Penitents and Disciples. But Gods holy Spirit lead your V. R. Paternity into a Desart far more suit of horrour indeed, but vvithall far more instructiue: a Solitude of Prisons and Dungeons; among Enemies to Religion and Humanity: Where yet by the Light and force not only of your Learning, but also your Deuotion &c, you could found Churches of Conuerts.
A more sufficient and proper Patron therfore and Iudge [Page 6] could not be found, then your V. R. Paternity, of Instructions of this Nature. So that from you it is that all others your Religious Subiects receiuing them, vvill through Gods grace dayly vvith their encreasing feruour by their good practise and example recommend them to others abroad also.
NOS Fr. LAVRENTIVS REYNER Congregations Anglicanae Ordinis S. Benedicti Praeses Generalis, Visis testimonijs & Approbationibus RR. PP. Congregationis nostrae, BENEDICTI STAPLETONI S. Theologiae Doctoris & Definitoris dictae Congregationis &c. & LEANDRI à S. Augustino S. Theologiae Professoris &c. quibus cura examinandi Librum quendam Spiritualem Anglicè Scriptum, cui Titulus, SANCTA SOPHIA, or Directions &c. à nobis demandata fuerat: Ad Dei honorem & gloriam, Ecclesiae Sanctae Catholicae bonum, [Page 7] animarumque, vti speramus, in Sancto Dei amore profectum notabilem, vt dictus liber praeli beneficio mundo publicetur per praesētes licentiā damus. In cujus rei testimonium his subscripsimus, & Sigillum nostrum apposuimus. Parisijs in Monasterio Nostro S. Edmundi Regis & Martyris in Suburbijs D. Iacobi, Maij. 4. An. D. 1657.
De Mandato R. Adm. P. Praesidis
Locus Sigilli.
LEgi diligenter Librum cui titulus SANCTA SOPHIA, Or Directions &c: Anglicè scriptū: in eoque nihil reperi quod orthodoxae Fidei aut bonis moribus aduersetur: Testor etiam nihil in hoc libro contineri praeter regulas & praecepta ad vitae Contemplatiuae Perfectionem ducentia: Ea verò tantâ doctrinae soliditate, perspicuitate, tamque insigni methodo tractari, vt nō solū pijssimi Authoris Sāctitas, & in cōductu animarum ad Perfectionis apicē peritia, nec non ipsius Collectoris diligentia & stili nitor abundè comprobentur; verùm etiam summo cum perfectioris vitae studiosorum [Page 8] fructu in lucem emittendum nullo modo dubitem. In super Authoris mentem videtur adeo assecutus praefatus Collector, vt qui in Authoris doctrinâ sunt versati genuinum illius foecum necessariò agnoscere debeant. Datum in Monasterio nostro S. Gregorij Duaci. 21. Ap. 1657.
PErlegi librum, cui titulus SANCTA SOPHIA &c. Anglicè scriptum: testorque in eo nihil reperiri, quod orthodoxae Fideiaut bonis moribus aduersetur; aut quod ad Statum, regimen, vel negotia cuiusvis Reipublicae quouis modo pertineat. Sed vnaquaeque pagina solam pietatem Theoricam spirat, quam sublimi quidem, modestissimâ tamen, actutusimâ viâ accuratè docet; & a SS. Patrum vestigijs nunquam recedir. Ita [...]estor (in Couentu nostro S. Greg. Duaci 20. Ap. 1657.)
CVm Liber hic cui titulus SANCTA SOPHIA, &c. Anglicè scriptus diligenter perfectus fuerit ab eximio & R. Patre Benedicto Stapleton. S. Theologiae Doctore, & R.P. Leandro à S. Augustino, S. Theologiae in Collegio Vedastino Duaci Professore; Ijdemque idiomatis Anglicani optime periti fidem faciant nihil in eodem hoc libro reperiri, quod orthodoxae fidei, aut bonis moribus aduersetur, vel quod ad Statū, regimen, aut negotia cuiusuis regni aut reipublicae quouis modo pertineat; sed solummodo contineri Sanctissimas regulas, & solidissima praecepta ad vitae Contemplatiuae perfectionem conducentia; ideo eundem hunc Librum praelo dignum esse, & publici boni causâ in lucem omitti posse censui; Duaci 28. Aprilis. 1657.
[...]dem censeo.
MAny graue Authours haue vvritten of this Subiect but in my opinion none more clearely, (and vvith such breuity,) then the R. Father Augustin Baker of the Holy Order of S. Benedict, sometimes Spirituall Directour to the English Benedictine Dames at Cambray. Who in his seuerall Treatises abridged in this Booke entitled SANCTA SOPHIA, probably out of his ovvne experience, hath methodically, solidely, clearely and piously set forth such efficacious Instructions for the attaining of true Perfection; that all deuout soules aspiring thereto, especially Religious persons (vvhole dayly practise of Meditation and continuall Exercises tending to that end, vvill if vvell applyed much aduance them) by their practise vvith great facility, may attaine great Perfection. Let them therefore reade diligently the Preface and first Treatise and practise exactly vvhat is contained in the second, and I dare promise them by Gods Grace a happy progresse in the third.
Wherfore I iudge the Worke vvorthy to be published, as containing nothing opposite to the Doctrine of the Church: but on the contrary very proffitable [Page 11] Rules and rare Instructions of Piety and true Deuotion.
I haue read three Treatise of that V. F. A. Baker of an Internall Life, Mortification, & Praier: & doe approue & esteeme of it, as of a vvorke that may much promote the perfection of a Religious state; & leade others to a competent reasonable participation of it, though liuing in the vvorld. And (Reader) if thou art seriously resolued to attempt this principall & maine vvorke of thy Saluation; thou vvilt find nothing vvill displease thee, but very many Aduices & Instructions to aduance thee in the vvay to perfection. But if Spirituall conuersation internally vvith Allmighty God be either vnsipide or vnsauory to thy ill-affected pallate; thou vvilt easily find little stravves, motes or haires to pick quarell vvith, and cost avvay such foode as this: & I vvish thee to take heed, thou doest not cast more avvay.
TO the foregoing Approbations I esteemed it much for my aduantage to adioyne the following Testimony of my sincerity and faithfullnes in deliuering the Doctrine of our V. Authour. The excellent person from whom the Letter came will, I hope, pardon this publishing, without a Commission from herselfe, what she priuately directed to mee: since it is done for the better recommendation of the Doctrine so worthily esteemed by her.
TO THE R. F. SERENVS CRESSY.
I must acknowledge the particular obligation that our Conuent hath to your R. P. for the great diligence you haue vsed, and the very much labour you haue bestowed in compi [...]ing the Abridgment of our Venerable and deare Father Bakers workes so exactly conformably to the sense and meaning of the Authour: and as wee well know the paines you haue taken in perusing seriously all his Bookes seuerall times, and in collecting the substance of each, digesting and reducing them into a most conuenient Order and method, and that, you refused not to vndergoe the labour to goe through all this a second time, to giue the more full satisfaction in tendring your Abridgment most entirely conformable to his Writings in the very Expression, as much as might be; so wee may very well beleiue that it hath pleased God to [Page 13] assist very much your vnwearied industry; since not any that hath read your Booke, and is versd in the Authours Workes; haue found any Obiections to make, either of any thing wanting or differing from him: but all acknowledge that you haue most fai [...]hfully, clearely and substantially deliuered his Doctrine. Wee cannot therefore but hope God will be the reward of your fidelity, care and paines in a worke so acceptable vnto him: as wee shall not faile to pray; and none shall esteeme themselues more obliged to testify their gratitude, then
A PREFACE TO THE READER.
THE SVMME OF THE PREFACE.
§. 1. 2. &c. Obiections before & since the Authours Death, made aginst the Publishing of this Doctrine.
§. 9. 10. The first obiection: Because the knowledge & practise of it belongs to few: answered.
§. 11. 12. 13. &c. A second Obiection, viz. Because suspicion may be giuen to Catholicks of pretending to new Illuminations, preiudiciall to the Doctrines of Faith and Rules of life established in the Church: Answered largely: & the contrary demonstrated.
§. 16. 17. What Illuminations are here meant: And how Diuine Loue aboue all other things doth most enlighten the Soule.
§. 21. 22. A third obiection, viz. That Sectaries will hence take aduantage to iustifie their frenzies & disorders.
§. 23. 24. 25. &c. Foure preparatory grounds layd for the clearer answering this Obiection.
§. 31. 32. The said Obiection answered. Where is contrarily [Page II] proued the necessity of publishing such Doctrines, as the only meane to discouer & disproue the false Illuminations of Sectaries.
§. 33. 34. 35. &c. An Exhortation to Sectaries to obserue the strange difference betweene their Spirits & that of Catholicks.
§. 39. 40. &c. An explanation of certaine Passages in the following Treatises.
§. 47. A iust Request to the Reader.
§. 48. A submission of all to the Sea Apostolick &c.
Before thou proceedest to partake of vvhat is promised thee in the Frontispice of this Booke, thou art entreated to permit thy selfe to be detained avvhile in the Entry: For perhaps a short delay here vvill make thy progresse aftervvard both more speedy and proffitable.
2. This is to acquaint thee that the immaculate Doctrine contained in this Booke, though it neuer met vvith any that opposed, or so much as questioned the Verities thereof, speculatiuely considered: yet there haue not vvanted some that haue iudged them not fit to be thus freely exposed to thy vievv, much doubting thou vvouldst proue such an one as vvould make an ill vse and peruerse aduantage from them.
3. Now the principall, yea onely Point that giues some this Iealousy, is that vvhich thou vvilt find in the [Page III] Second Section of the First Treatise, vvhere is treated touching Diuine Illuminations, Inspirations, Impulses and other Secret Operations of Gods Holy Spirit in the Hearts of Internall Liuers. Concerning vvhich the constant Teaching of our Venerable Authour (in breife) is this, viz. That the Diuine Spirit by vertue of the sayd Operations is to be acknovvledged our onely secure Guide and Maister in these Secret Pathes of Diuine Loue (discouered in some measure in the following Treatises.) And consequently that the most essentiall, Vniuersall Duty to be aspired vnto by euery one that pretends a desire or intention to walke in the same Pathes is, to giue vp his Soule and all its Faculties to Gods Internall Guidance and Direction only, relinquishing and renouncing all other Instructours and Instructions as far as they are not subordinately cooperating vvith this our Diuine Maister: For the receiuing of vvhose Celestiall Influences, the humble and devout Scholler is obliged to prepare and dispose himselfe by Prayer, Abstraction of Life &c, in Solitude hearkning to his Voyce & Call, and learning how to distinguish it clearely from the Voyce & Sollicitatiōs of Humane Reason or Corrupt Nature: till that by long familiarity & conuersation with God, Diuine Loue alone will so cleare his spirituall sight that he shall see at last no other Light, nor receiue Motion from any other, but God only, & this in all Actions, Omissions and suffrings, though in themselues of the smallest importance.
4. This is our Venerable Authours Doctrine every vvhere in all his Treatises (vvhat euer the Subiect be) inculcated, and euen to the vvearying of the Readers, continually repeated and asserted. Indeed a Doctrine [Page IV] it is so fundamentall to all his other Instructions concerning Prayer and Mortification &c, that the least vveakning of its authority renders all the rest vnproffitable.
5. But little reason there is to feare that a Doctrine, vvhich is the very Soule of Christianity, can be shaken by humane opposition, or disparaged by jealousy. True it is notvvithstanding, that though this Fundamentall Verity receiues testimony abundantly both from Scriptures and Vniuersall Tradition, though it be constantly asserted in the Schooles, and sprinckled euery vvhere in almost all Mystick Writers, yet scarce hath any one since the Ancient Fathers times (especially S. Augustin) so purposely, largely and earnestly recommended it to Practise. And therfore no great vvonder it is, if such a vvay of deliuering it haue seemed a Nouelty euen to those that speculatiuely and in Theft acknovvledge it to be the established Doctrine of the Church: and vvhilst they vvillingly and vvith applause heare it asserted daily in the Schooles; yet meeting vvith it thus popularly spread, they are offended vvith it, I meane, vvith the communicating it to the vse and practise of the Vnlearned.
6. Now vvhat is vvas that troubled them, vvill appeare from the only Obiection in the Authours lifetime made against it, vvhich vvas indeed a mere Iealousy, least this doctrine so deliuered should preiudice the Authority of Superiours. The vvhich Obiection He ansvvered to the full satisfaction of all that vvere interessed in the matter. The Summe of vvhich Answer followes [Page V] in the Ninth Chapter of the second Section of the first Treatise, and needs not be here repeated.
7. But since his Death, and especially after that by a generall vnanimous agreement of all Superiours among vs it had bene ordained, that the summe of the Authours spirituall Doctrine should for the good of Soules aspiring to Contemplation, be published: both the same Obiection hath bene renevved, and others moreouer added therto: and all of them haue risen from the like ground of Iealousy, not so much acknovvledged to be rationall by the Obiectours themselues (vvho readily subscribe to the Doctrine as Catholickly true and Holy:) as feared from others: to vvit, partly from ordinary not learned Catholicks, vvho, it is suspected, vvill be suspicious of a Doctrine that vvill seeme nevv, and hovveuer vnproper to them: but principally from strangers & Enemies to the Church, especially the frantick Enthusiasts of this age vvho, as is feared, vvill conceiue their frenzies and disorders iustified here.
8. These things considered, both zeale to Truth, Duty to Superiours, and Charity to thee (beloued Reader) obliged me before all other things to beseech thee to abstaine from reading the Booke, vnlesse it can be demonstrated before-hand, that it vvas fitt to come into thy hands; that the suspected inconueniences and suspicions are euidently groundlesse: that it vvould be a greater frenzy in the Enthusiasts of these day, or in any seduced or seducing Spirits to claime any right in this Doctrine, then that vvhich all ready possesses them: and in a vvord, that no obiections either against [Page VI] the Doctrine or publishing of it, either haue or, as wee suppose, can rationally be deuised to make vs repent the Printing, or thee the reading of the follovving Booke.
9. Among the sayd Obiections this one is scarce vvorthy to find place, vvhich yet by some hath bene vrged in generall against the publishing to all Christians view Instructions about Prayer and Mysticall Practises proper to a few Contemplatiue Persons (for vvhom alone the Authour intended them, vvithout the least thought of hauing them communicated & exposed so generally:) Especially considering that this Treatise discourses of Sublime Mystick Matters aboue the reach of vulgar capacities; and also, that vvheras to such tender vvell-minded Soules (as those vvere for vvhom the sayd Treatises vvere meant) iust liberty & condescendence vvas allovved in many cases, not to be permitted to others that either in the vvorld, or else in a Religious life doe vvalke in other vvaies; these notvvithstanding vvill be apt to their ovvne preiudice to make vse of such liberty.
10. But surely as it vvould be most vnreasonable to forbid a Physition to publish a Booke of Remedies against some speciall Diseases, for feare that some that are vntouched of those Diseases, or perhaps sick of the Contrary, should hurt themselues vvith making vse of Medecines improper for them: Or Molina the Carthusian to publish his Excellent Instructions for Preists, least Lay-persons should assume the Priuiledges belonging to that Sublime Calling: Or Aluarez de Paz to print his Volumes [Page VII] about the Duties & Exercises of Religious persons, because they are improper for Seculars: So neither vpon such grounds ought these Instructions be hindred from being publick: Neither ought any to feare least Ordinary Christians vvill foolishly apply to themselues the Relaxations about Confessions &c. necessarily allovved to vvell-minded Scrupulous Soules that pursue Contemplations waies in an Abstracted life & solitude: Or that Soules that liue distracted, sollicitous actiue liues, as long as they liue so, will iudge themselues interessed in the vvaies & exercises of internall, Contē platiue Liuers: Or in a vvord, that those vvho are yet but Beginners, or haue made but small proficiency in internall waies of the Spirit, vvill be so foolishly presumptuous as to aspire to Exercises more sublime then belong to them, the vvhich they cannot doe vvithout receiuing infinite preiudice by their indiscreete Ambition. Adde hereto, that in seuerall occasions there haue bene vsed & inculcated in this Booke the best preuentions, Cautions and prouisions that possibly could be deuised, against all misunderstanding and misapplication of any doctrines contained in it. To conclude it may seeme a sufficient Safeguard for mee to haue herein, the example of the V. R. F. A. Cr. a person much esteemed for learning and Piety, vvho hath not only published (in an Additionall Treatise to the Conflict of the Soule) Instructions for Contemplation, but a great part of his maximes (though breefe) are very conformable to vvhat is here expressed more largely.
11. The speciall feared inconueniences that may arise [Page VIII] from the publishing of this Doctrine touching Diuine Inspirations, doe regard partly some that liue in the Communion of the Church: But principally such as are strangers and Enemies therto. As for the former; it is suspected, That by vrging so seriously the Duty of attending to and follovving Diuine Inspirations, some euen of the more sober Catholicks vvill be apt to be Iealous, that the Teachers and Practisers of such a Doctrine vvill seeme thereby to exempt themselues in many things from the ordinary iurisdiction of Prelates and Magistrates: pretending to Extraordinary illuminations and Commissions, and to walking in mirabilibus super se [...] &c. by vvhich a Preiudice, & contempt also may be cast vpon the Common Orders and Rules concerning Faith and good manner, established in the Church.
12. Novv not to forestall vvhat is copiously deliuered in the Second Treatise (to vvit, that due Obedience to all kind of Superiours is so far from being preiudiced by this Doctrine, that it is only by this Doctrine that it is perfectly established, and all possible suspicions, all imaginable cases to the contrary solued:) Hereto it is ansvvered that, Wheras it is sayd that by a pretending to Diuine Illuminations &c. a contempt may be cast vpon the common Doctrines & Rules of Faith and a good life: There is not the least ground for such an apprehension. For neuer did any spirituall M [...]stick Writer pretend to receiue any New, or formerly vnknovvn Lights or Reuelations in matters of Faith beyond vvhat haue bene knovvn and vniuersally [Page IX] receiued in the Church. The Lights that such persons by Gods gracious visits receiue, being only a Clearer sight of Ordinary Mysteries: the vvhich produces in them a firmer assent vnto them, a greater loue to them, an abhorring of all Nouelties of Doctrines, and a most feruent zeale to the Vnity and peace of the Church, and to the reducing of all Vnbeleiuers Misbeleiuers and Schismaticks into its bosome and Communion.
13. The like is to be sayd for the Rules of Practise, and a Holy, Christian conuersation. They knovv no other but such as are common to all other Christians, vvhich are reuealed in the Glospell, and proposed by the Pastours of Gods Church in Councells and in the vvritings of the Holy Fathers. The only aduantage that in this regard is pretended to, and acquired by attending to Diuine Inspirations, is a more perfect vse and a more faithfull application of the Ordinary Precepts of Holines, or of Counsells of Perfection, to those vvho professe the embracing of such Counsells: an Extending of them further and to more particulars, then it is possible to be taught by Bookes, or attained by Study.
14. All Christians knovv that to Blaspheme, to lye, to defraude, to be rebellious, vnchast, reuengefull &c. are sins Odious to God; and that the contrary vertues are to be practised: Yea moreouer they knovv that vvee are obliged to Loue God with all our Heart, with all our Soule, and with all our strength: That vvee ought in all things to intend his loue and Honour &c. Moreouer all knovv that besides the essentially necessary Christian [Page X] Duties there are other Counsells of Perfection, vvhich belong to those vpon vvhom God hath bestovved an Extraordinary Vocation and Grace, enabling them to cast from them all Secular anxieties and other Impediments to Perfect Charity, and to put themselues in a Condition of Solitude, Obedience &c. the vvhich affords thē the best Expedients & helps for the encreasing of Diuine Loue, & conformity to his Will, euen in the smallest matters. All this in grosse is knovven to all Christiās of any reasonable capacity & good Educatiō.
15. But yet the wisest; the most Subtile & learned Christians vvill neuer be able by any humane Endeauours of Study or Meditation to put in practise euen those Essentiall Precepts after a Perfect manner, that is, vvith an Intention not only Right, but also Pure & Deiforme. And much lesse vvill they by such vveake helpes be enabled to discerne in a thousand particular Cases and circumstances what is most Perfect, most acceptable to God & conformable to his Diuine will. As for example, 1. How vvhen two good; or indifferent things are proposed, to make choice and preference of that vvhich in the present disposition of the soule vvill proue most aduantageous to Perfection. 2. How to Spiritualize euen the Ordinary indifferent occurrences of our life dayly and hourely. 3. How to perceiue vvhat manner & Degree of Praier is most proper & proffitable to the soule in her present State. 4. Or what Mortifications are in the present Circumstances most aduantageous. 5. Or how to discerne the State, Inclinations & Spirituall Necessities of other Soules committed [Page XI] to our Charge. 6. Or lastly to discouer a thousand Secret Subtilties, close interests & Reseruations of our Corrupt Nature, vvhich mingle themselues, more or lesse, almost in all our best Actions &c. In these and a thousand like cases not all the Reading or Study in the vvorld vvill enable Soules to carry themselues perfectly in the Execution of those Precepts or Counsells, vvhich in grosse all knovv to be necessary, at least to the attaining to Perfection. But a distinct Actuall Supernaturall Light and Grace is necessary: and this not to teach vs New Precepts, or furnish vs vvith New Counsells, but Circumstantially to apply those vvhich are Common and vniuersally knovven. For vvant of vvhich Light it is, that the true vvay to Perfection is almost vnknovvn, euen to those vvho professe the seeking of Perfection, and fill the vvorld vvith Bookes and Instructions about it.
16. By vvhat other meanes then is such Light to be had? Surely by no other but by the Exercise of Diuine Loue: vvhich is most perfectly performed in Internall Prayer, in Attention to, and Vnion with God in Spirit. What an Expert, persvvading & Subtile Maister Loue is, beyond Study or Consideration, vvee see euen in Naturall and Secular businesses. One that is immersed in Sensuall Loue to any person, has no neede of Instructions or Bookes to teach him the Art of Louing: wee see hovv skillfull on the sudden such an one becomes in the vvayes hovv to please the person beloued: Hee looses not, neither out of ignorance nor negligence, the least opportunity to ingratiate himselfe: [Page XII] He vnderstands the mind and intention of the other by the least signes: The Motion of a hand, the cast of an eye is sufficient to informe him, and set him on vvorke to attempt any thing, or procure any thing that may content the party. The like subtilty and perspicacy vvee may see in those Earthy soules vvhich cleaue vvith an earnest affection vnto Riches. What subtile vvaies doe they find out to encrease their wealth? Such trifling inconsiderable things they make vse of for that purpose, as another vvould not take notice of, or could not see hovv to make proffit by them. They haue almost a Propheticall Spirit to foresee dangers vvhere none are, and aduantages probable or possible to happen many yeares after.
17. Now how comes it to passe that the Eyes of Loue are so quicke-sighted? Surely by this: That vvhere Loue to any particular Obiect is predominant, it subdues all other Affections to all other Obiects, vvhich vvould distract the thoughts, and seduce the vvill, from contemplating and adhering to the thing so beloued.
18. Vpon such grounds therefore as these it is, that S. Augustin calls Diuine Loue, (Luminosissimam Charitatem) most full of Light, and most enlightning. For a soule that truly loues God vvith a Loue worthy of him, hauing the Mind cleared from all strange Images, and the Will purified from all strange Affections, is therby enabled purely to Contemplate God vvithout any distraction at all. And being desirous in all things to please him, knovves hovv to make aduantage of [Page XIII] all occurrences. Light and Darknes, Consolations, and Desolations, Paines and Pleasures, all these contribute to the aduancing of this Loue. Yea there is nothing so indifferent, or in its ovvne nature so inconsiderable, but that such a soule can perceiue hovv vse may be made of it to please God thereby.
19. Novv since Pure Loue is exercised immediatly to God only in Pure Praier, by vvhich alone the Spirit is vnited to him; Hence it is that Praier is the only efficacious Instrument to obtaine Supernaturall Light, according the saying of Dauid (Accedite ad Deum & illuminamini:) Approach vnto God (by Praier) and (yee shall) be enlightned. And hence also it is that the same Holy Prophet so earnestly and frequently (aboue tvventy times in one Psalme 118.) praies for such light to vnderstand and discouer the vvonderfull things of Gods Law. And vvhat vvere those wonderfull things? Surely not to be informed that Murder or Adultery vvere Sins: or generally that God vvas to be loued vvith the vvhole soule: For much more knovvledge he had then this, before he praied. But being desirous to giue himselfe vvholly to God, and to performe his vvill alone in all things, he so oft makes vse of Praier for the obtaining an extraordinary Light (to be had no other vvaies but by Praier) that he might thereby be enabled to discouer and find out the Diuine Will in all manner of cases and doubtfull circumstances.
20. Novv only such Inspirations and such Illuminations as these doe Spirituall Persons pretend to by the [Page XIV] meane of Praier and attending to God. And if they doe exercise Praier vvith a due feruour and constancy, these they shall most certainly enioy, and that in such a measure, that vvheras the greatest part of ordinary good Christians are so dimme-sighted as to see the Diuine Will only in circumstances vvhere there is a necessary obligation (so that they spend the far greatest part of their liues in Actions that doe no vvay aduance them in Diuine Loue, being vvrought cheifly in Vertue of the Principle of selfe-Loue and interests of nature:) Those that are perfectly internall liuers, being clovvded by no vaine Images, and distracted by no inferiour Affections, doe see the Diuine Will clearely in the minutest affaires, vvhich they accordingly make aduantage by to improue themselues in the Loue of God. And according to the degrees of Loue, so proportionably are the degrees of Light. And thus I suppose the pretended Inconueniences suspected to flovv from the publishing of this doctrine, vvill appeare to be only pretended, and causelesly feared.
21. But the other Obiection at the first sight seemes more considerable, as implying a far greater and more certaine Inconuenience and danger that may ensue vpon the publishing of this Doctrine concerning Diuine Inspirations, Illuminations and Calls. For thus they argue: It is to be feared that the fanatick Sectaries which now swarme in England more then euer, will be ready to take aduantage from hence to iustify all their frenzies and disorders: all which they impute with all confidence to Diuine [Page XV] Inspirations, Illuminations and Impulses. For can wee forbid them to practise what wee our selues teach to be a Christian Duty? And yet it is apparent what fearfull and execrable effects the practise of this pretended Duty doth produce among them. It was by Inspiration, say they, that their Progenitours did breake out of the Church: and by Inspiration they doe still introduce endlessely new Fancies and practises. It is by Inspiration that they endanger the ruine of Christianity it selfe by infinite Schismes and pestilent Reformations. It is by Inspiration that they employ the Gospell to destroy the Gospell: from thence preaching Heresies in Churches and Chambers; Sedition in States; Rebellion against Princes and Prelates: So destroying all Order, Vnity and Peace euery where. These things considered, what can be more reasonable then that wee should take heed how wee furnish them thus with armes to maintaine themselues, and to fight against God & his Church?
22. This is the Obiection. Which though it haue a fearfull shevv, yet being vvell examined it vvill proue no lesse vveakely grounded then the former. For the demonstrating therfore of the inconsequence of it, I vvill by vvay of Preparation lay dovvne these follovving vndenyable Principles, breifly mentioned before, viz.
23. First: That Diuine Inspirations are so absolutely necessary in Precepts, for the auoiding of sin; and in Counsells, for the gaining of Perfection, that vvithout them no Action of ours can be good or meritorious: Yea the Dutyes of Obligation vvhich vvee performe, or Counsells of Perfection freely obeyed by vs, are only [Page XVI] so far acceptable to God as they proceede from his Inspirations and motions of his Holy Spirit. This is not only an vndoubted verity, but one of the most fundamentall Verities of Christian Religion, vvhich attributes all good in vs to the Diuine Grace: And what is Grace, but the Diuine inspiration of 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 [Page XVII] 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.
[Page XVIII]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, [Page XIX] 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 [Page XX] 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 [Page XXI] 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 [Page XXII] 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, fundament [...]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 [Page XXIII] 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, Ho [...]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 [Page XXIV] 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 Cōpany. 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 [Page XXV] 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 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 [Page XXVI] vsurpes the name, yet it doth not so much as counterfeit the opera [...]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 Ma [...]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 [Page XXVII] 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 ow [...]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 necessi [...]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 [Page XXVIII] 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 [Page XXIX] 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, [Page XXX] that there may oft be found in the vvorld many good deuout soules 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 [Page XXXI] 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 [Page XXXII] 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 [Page XXXVI] 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 [Page XXXVIII] 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 vvhich I haue not found any yet to ioyne vvith him. But hovveuer, he shevves in his Book [...] (stiled, La Vie interieure) that he had a true Notion of the Prayer of Mystick Vnion: And that being so, he may freely enioy the contentment of the former supposition.
46. Besides these there may possibly be other passages that thou also (Deuout Reader) if thou hadst had the perusall before the Impression, vvouldst perhaps haue giuen vs occasion to explaine or interpret more at large. If it prooue so, all vvee can doe is to referre them to thine ovvne candour and Charity, promising vpon a re-impression all satisfaction possible: and [Page XXXIX] in the meane time requesting that our ovvne good meaning and the iudgment of our Superiours and Approuers may be our Safe-guard. Only one Suite vvee make vnto thee (most reasonable and iust) vvhich is, That thou wouldst not proceede to the censure of any passage, till thou hast read the whole Booke. The same Points and matters doe occasionally come in in seuerall places, and it vvould haue bene too great a tiring of thee to repeate in euery place all the circumstances and phrases necessary for explanation or preuention of suspicions and Obiections. If it be for thine owne good principally that thou art a Reader, vvee shall stand in little neede of preparing thee vvith Apologies. And if it be for our hurt that thou art a Reader, vvee thanke God vvee are not guilty of the least ill designe to make vs feare, except only in thy behalfe. All that vvee haue to say is, God almighty make thee (vvhoseuer thou art) a practiser of the good that thou vvilt certainly find in the follovving Treatises; and then vvee shall haue no cause to apprehend either for thee or our selues.
47. Thus, truly for ought appeares to mee, (Deuout Reader) thou mayst freely, and vvithout the least apprehension of any danger peruse and make thy best benefit of these follovving Instructions: The vvhich moreouer, as thou seest, haue passed the Censure, and deserued the Approbations of seuerall pious and learned Persons. What euer opinion thou shalt, after reading, haue of them: at least I vvill oblige thee to acknovledge that here (in the Treatises that follovv) is no [Page XL] manner of couert; indirect meaning or designe (according to the fashion nevv a dayes) to broach any bold, newfangled Inuentions: and much lesse of maintaining vnduly vvhat shall be du [...]y found fault vvith; since they are exposed to the common vievv by one that (as he hitherto hath, so) here he doth (and by Gods Grace euer vvill) submit himselfe and his Writings to the Authority and iudgment of the Sea Apostolick in the first place, and next to all other his Superiours. This I professe, as is the Duty of an humble, Obedient Son of the Church: And this if I did not moreouer expressely signify vvith reference to the Doctrines contained in the follovving Treatises, I could not auoyde some degree of guilt and imputation of not deliuering candidely and faithfully our Venerable Authours sence, vvho in many places protesteth the like submission of all his Writings to all lavvfull Authority vvhatsoeuer. Farevvell, Deare Reader: Oremus inuicens vt saluemur. AMEN.
THE FIRST TREATISE OF AN INTERNALL LIFE IN GENERALL.
THE FIRST TREATISE AND FIRST SECTION. Of a Contemplatiue life in Generall; the nature and end therof; and generall disposition required therto.
CAP. I.
1. Cap. §. 1. 2. 3. Continuall vnion in spirit with God the end of mans creation, & practised by Adam in Innocencie.
§. 4. 5. Mans fall & miserie through sin.
§. 4. 5. Which is tran [...]fused into vs & all his posteritie.
§. 8. 9. The reparation of mankind by Christ.
§. 10. 11. That all Christians are obliged to aspire to perfection in diuine loue by the waies of prayer &c. as Adam did.
1. IT was only infinite Goodnes that moued Allmighty God to create the world of nothing, & particularly in this inferiour visible world to create man after his owne Image [Page 4] & similitude, consisting of a fraile earthlie bodie, which is the prison of an immortall, intellectuall spirit, to the end that by his vnderstanding which is capable of an vnlimited knowledge, & by his will which cannot be replenished which any obiect of Goodnes lesse then infinite, he might so gouerne & order himselfe & all other visible creatures, as thereby to arriue vnto the end for which he was made, to wit, eternall beatitude both in soule & bodie in heauen, the which consists in a returning to the diuine principle from whom he flowed, & an inconceaueibly happy vnion with him, both in mind contemplating eternally his infinite Perfections, & in will & affections eternally louing, admiring & enioying the said perfections.
2. Now to the end that man might not (except by his owne free & willfull choyce of miserie) faile from atteining to the only vniuersall end of his creation, God was pleased to the naturall vast capacity of mans vnderstanding & w [...]ll, to adde a supernaturall light illustrating his mind to beleiue & know him, & diuine charitie in the will, which was as it were a weight to incline & draw the soule, with out any defect or interruption to loue God, & him only. So that by a continuall presence of this light, & an vninterrupted exercise of this loue, the soule of man would in time haue atteined to such a measure of perfection of vnion with God in this world, as vvith out dying, to merit a translation from hence to heauen, there eternally to enioy a far more incomprehensibly perfect and beatifying vnion vvith God.
3. Hence it appeares, that the meanes to happines, [Page 5] & the end it selfe, are essentially the same thing, to wit, vnion of the spirit with God, and differ only in degrees. And the vnion which Adam during his state of Innocency did & would allwaies haue practised, was in a sort perpetuall, neuer being interrupted (except perhaps in sleepe:) For louing God only & purely for himselfe, he had no strange affection to distract him, and the Images of creatures, which either by his consideration of them, or operations about them, did adhere to his internall senses, did not at all diuert his mind from God, because he contemplated them only in order to God; or rather he contemplated God alone in them, louing & seruing him only in all his reflexions on them, or workings about them. So that creatures and all offices towards them serued as stepps to raise Adam to a more sublime & more intime vnion with God; the which was both his duty & his present happines, besides that it was a disposition to his future, eternall beatitude.
4. But our first parents by a willfull contempt & transgression of that one most easy command, which God for a tryall of their obedience had imposed on them, not only broke the foresaid vnion, & depriued themselues of the hope of enioying God eternally in the future life: But moreouer were vtterly deuested of all supernaturall graces, & extremely weakened & disordered in all their naturall Gifts. So that hauing lost that diuine light, by which their vnderstandings had bene illustrated, & that Diuine loue by which their wills & affections adhered continually to God, they were rendred incapable either of contemplating God (except onlie as a seuere [Page 6] Iudge & auenger) or consequently of affording him any degree of loue. On the contrary both their minds and affections were only emploied on themselues, or on creatures, for their owne naturall, carnall interests or pleasure; & this with such a violent obstinacy & firmenes, that it was impossible for them by any force left in corrupt nature to raise their loue tovvards God, being once so impetuously precipitated from him tovvards themselues.
5. All these miserable deprauations hauing bene caused in all the povvers and faculties of their soules by the forbidden fruit, the which vtterly & irreparably disordered that most healthfull, exact temper of their bodily constitutions; insomuch as the spirits & humours &c. which before did nothing at all hinder their exercisings & operations tovvards God, but did much promote them, now did wholly dispose them to loue & seeke themselues only with an vtter auersion from God, & the accomplishing of his diuine will; & all circumstant creatures instead of being stepps to raise them tovvards God, on the contrary more and more seduced their affections from him, & raised all other inordinate passions displeasing to him. Hereby in lieu of that peaceable and happie condition which they before enioyed in this world by a continuall vnion vvith God (the vvhich vvas to be perfected eternally in the vvorld to come) they became disquieted, distracted and euen torne asunder vvith a multitude of passions and designes, oft contrarie to one another, but all of them much more opposite to God: so that by falling from vnity to a miserable multiplicity, and from peace to an endles warre, they were therein captiued [Page 7] by the deuill, readily yeilding to all his suggestions, hatefull to & hating God, & so contracted not only an vnauoydable necessity of a corporall death, but also the guilt & right to an eternall separation from God after death in that lake of fire & brimstone burning for euer, & prepared for the deuill & his Angells.
6. Now the vvhole stocke of humane nature being thus totally & vniuersally depraued in our first Parents, it could not by any possible naturall meanes be auoyded, but that all their Posterity should be equally infected & poysoned with all these disorders, all which were increased & dayly heightned by ill education & actuall Transgressions. And consequently the same guilt both of temporall & erernall death was with all transfused vpon them.
7. But Allmighty God the father of mercies pittying his owne creatures thus ingulfed in vtter misery by the fault of Adam, seduced by his & our common Enemy, did in his most vnspeakeable mercy freely & vnasked, prouide & ordeine his owne coeternall Son to be a Sauiour vnto mankind: who by his most bitter suffrings & death redeemed vs from the guilt of eternall death; & by his glorious life & resurrection hauing obteined a power of sending the holie ghost (communicated to vs in his word & sacraments &c:) he hath rectified all these disorders, shedding forth a new heauenly light to cure the blindnes of our vnderstandings & diuine Charity in our hearts, the which abateth that mordinate selfe-loue formerly reigning in vs, & herby he reinstates vs (cooperating with his diuine [Page 8] grace, & perseuering therein) to a new right vnto eternall happines, (perhaps) more sublime then man in innocency was destind to.
8. Notwhichstanding it was not the good will & pleasure of God by this Reparation to restore vs to the same state of perfect holines wherein Adam liued in Paradice. And this we ought to ascribe to his infinite wisedome, & also to his vnspeakable goodnes towards vs: for certainly if we had bene once more left, as Adam was, in the free power of our owne wills, that is, in so casuall an estate as Adam was, & assisted & fortified with no stronger an Ayde then the primitiue grace, we should againe haue irreparably forfeyted all our happines & plunged our selues far more deepely in endles misery.
9. Therefore Allmightie God thought fit for our humiliation, & to keepe vs in continuall vigilance & feare, as also thereby dayly to refresh the memory of our primitiue guilt, & our thank fullnes for his inestimable goodnes, to leaue vs in a necessitie of incurring temporall death, which we are not now to looke on as a punishment of sin, so much as a freedome from sin & a Gate & entrance to Eternall Glory. Moreouer though by his grace he hath abolished the guilt of originall sin, yet he hath suffred still to remaine in vs many bitter Effects of it, the which shall neuer in this life be so wholly extinguished by grace, or our holy endeauours, but that some degrees of ignorance & inclinations to that pernicious loue of our selues will remaine in vs. By which meanes we are preserued from our greatest enemie, [Page 9] Pride; & also forced to a continuall watchfullnes & combat against our selues, & our spirituall enemies; allwaies distrusting our selues & relying vpon the medicinall omnipotent regenerating grace of Christ far more helpfull to vs then the grace of innocency was, in that it not only more powerfully inclines our wills & conquers the actuall resistance of them, by making them freely cooperate with it whensoever they doe cooperate, (for it takes not away our liberty to resist) but like wise after it hath bene weakened by veniall sins, & extinguished by mortall, it is againe & againe renewed by the meanes of the sacraments & prayer &c:
10. Our duty therefore in our present state, & the employment of our whole liues must be, constantly & feruently to cooperate with diuine grace, thereby indeauouring not only to get victory ouer Selfe-loue, Pride, sensuality &c: by humility, diuine loue & all other vertues: but also not to content our selues with any limited degrees of Piety & holines, but dayly to aspire, according to our abilities assisted vvith grace by the same vvaies to the same Perfection for vvhich vve vvere first created, & vvhich vvas practised by Adam in Innocence; to vvit; an vtter extinguishing of Selfe-loue & all affection to creatures, except in order to God, & as they may be instrumentall to beget & increase diuine loue in vs; & a continuall vninterrupted vnion in spirit vvith God, by Faith contemplating him, & by Loue euer adhering to him.
11. This, I say, is the duty & indispensable obligation of all Christians, of vvhat condition soeuer, not only [Page 10] seriously to aspire to the diuine loue, but also to the perfectiō thereof suitably to their seuerall states & vocations. for it is morally impossible for a soule to loue God, as he ought to be loued, (that is, as the only obiect of her loue, & as the only vniuersal End of her being & life, for the procuring of an inseparable vnion vvith whom & for no other reason the use & comfort of creatures was permitted & giuen to her) I say, it is morally impossible for such a soule so louing God, deliberately & habitually to yeild to the loue of any thinge but God only, & in order to him; or to stop in any inferiour degree of loue to him. The frailtie of nature & many vnauoydable distractions & tentations may & generally doe hinder most soules from atteining or euen approaching to such perfection, to such vninterrupted attention & vnion vvith God, as vvas practised by Adam in Innocency, & by a fevv Perfect soules in all ages: But nothing but the vvant of true sincere loue vvil hinder the aspiring therto, according to the measure & strength of grace that each soule in her order enioyes. And both reason & experiēce vvitnesse this truth in all manner of loues, lavvfull or vnlawfull. For vve see that vvhersoeuer the loue to riches, honour, Empire or pleasure is the tyrannising Affection, so as to cause the person to place his supposed happines in any of these; such persons neither vvill nor can, being so disposed, vvillfully surcease a continuall progresse in pursuinge their designes endlesly; neither can they admit an habituall & deliberate adherence vvith affection to any other obiect, though (not ruinous, but) in an inferiour degree preiudiciall to vvhat they principally affect.
CAP. II.
§. 1. Commonly those only are said to aspire to perfection that consecrate themselues to God.
§. 2. A naturall deuotion & propension to seeke God: of wich the degrees are infinitly various.
§. 3. 4. 5. Yet all ranged vnder two states, Actiue & Contemplatiue.
§. 6. 7. Generally most soules are of a mix'd temper betweene both: hence comes the difficulty of the guiding of soules.
§. 8. At the first Entrance into Internall waies, all soules seeme to be of an Actiue temper.
1. NOtvvithstanding although all Christians are obliged to aspire to perfection, & to leade spirituall liues, sanctifying all their actions & employments by prayer; yet the effectuall practise of this obligation is so very rare, that in ordinary speech those only are said to Aspire vnto perfection, vvho haue bene so highly fauoured by God as to haue bene called by him frō all sollicitous engagement in vvorldhy affaires, so as to make the only buisines & employment of their liues to be the seruing, adoring, louing, meditating, & praying vnto God, the attending to & follovving his diuine inspirations &c. in a state of competent abstraction & solitude: & this most ordinarily & perfectly in a religious profession, or if in the world, yet in a course of life diuided & separated from the vvorld.
2. There seemes indeed to remaine euen naturally [Page 12] in all soules a certaine propension to seeke God (though not at all for himselfe, but meerelie for the satisfaction of nature, & selfe-ends) vvhich is a kind of Naturall Deuotion, & is to be found euen in hereticks, yea Iewes & heathens; & this more or lesse according to their seuerall dispositions & corporall complexions; the varietie of vvhich is vvonderfull & almost incredible. Novv vvhen diuine grace adioyns it selfe to such good propensions, it promotes & increases them, rectifying vvhat is amisse in them, especially by purifying the intention & making them to seeke God only for God himselfe, & no vnvvorthy in feriour Ends of nature; but it doth not at all alter the complexion it selfe, but conducts soules in spirituall vvaies suitably to their seuerall dispositions by an almost infinite varietie of paths & fashions, yet all tending to the same generall end, vvith is the vnion of our spirits vvith God by perfect loue.
3. Notwithstanding, all these varieties of dispositions & waies (of which vve shall treate more fully vvhen vve come to speake of Internall prayer,) may commodiously enough be reduced in grosse to tvvo rankes, to vvit, Actiue & Contemplatiue spirits: Both vvhich aspire to a perfection of vnion in spirit vvith God by perfect loue: & for that purpose in grosse practise & make vse of the same meanes necessary to that end, to vvit, Mortification & Prayer. But yet the manner both of their vnion & prayer, & consequently of their mortification also is very different. And the roote of such difference is the forementioned variety of propensions & naturall dispositions to internall vvayes.
[Page 13]4. For first, the Propension vvhich is in some soules to Deuotion is of such a nature, that it inclines them much to buisy their imagination & to frame in their minds motiues to the diuine loue by Internall Discourse, so as that vvith out such reasoning & vse of images they can seldome vvith any efficacy raise or fixe their affections on God. Such dispositions are not patient of much solitude or recollection more then shall be necessary to enable them to produce & maintaine a right Intention in outvvard doings & vvorkes of charitie, to the vvhich they are povverfully inclined: And the Mortifications most vvillingly practised by them are vsually e [...]ternall, & oftentimes voluntarily assumed, the vvhich make a great shevv & procure very great esteeme from others. And proportionably hereto the diuine loue & vnion produced by such meanes is verie vigorous, but lesse Pure & spirituall, apt to expresse it selfe by much sensible deuotion & tendernes. The state therefore & perfectiō of these soules is called the state & Perfectiō of an Active life.
3. Againe others are naturally of a propension to seeke God in the obscurity of faith, vvith a more profound Introuersion of spirit, & vvith lesse Actiuity & motion in sensitiue nature, & vvith out the vse of grosser Images, yet vvith far greater simplicity, Purity & efficacy. And consequently such soules are not of themselues much inclined to externall vvorkes (except vvhen God calls them thereto by secret Inspirations, or ingages them therin by command of Superiours) but they seeke rather to purifie themselues & inflame their hearts in the loue of God by Internall, quiet & pure Actuations [Page 14] in Spirit, by a totall Abstraction from Creatures, by Solitude, both Externall and especially Internall, so disposing them selues to receiue the Influxes & Inspirations of God, vvhose guidance cheifly they endeauour to follovv in all things. And the Mortifications practised by them though lesse remarkable, yet are faire more Efficacious, being profound and penetrating euen to the most secret deordinations of the Spirit. By a Constant pursuance of such Exercises their Spirits becoming naked & empty of all strange Affections, Images & Distractions, the Diuine spirit only liues & operates in them, affording them Light to perceiue & strength to subdue selfe-loue in its most secret, and to all others imperceptible insinuations. And by Consequence they attaine vnto an Vnion vvith God farre more strickt & immediate then the former, by a loue much more Masculine, pure & Diuine. And the state and Perfection of these happy soules is called the state and Perfection of à Co [...]templatiue Life.
6. Now though all Internall Dispositions of soules (by wich Mankind is more diuersified then by outward features) may conueniently enough be ranged vnder these two states: yet wee are not to conceiue that each soule is by its temper entirely & absolutely either Contemplatiue or Actiue: For on the contrary the most part are of a Disposition mixd betweene both, and partaking somewhat, more or lesse, of each: But they receiue the Denomination from that whereto the Propension is more strong.
7. And from hence comes that great Difficulty that [Page 15] there is in the Conducting and Managing of soules in these Internall waies: For each seuerall Disposition must be put in a way suitable to the spirit of the party, otherwise small progresse can be expected. Now that wherin the diuersity of Spirits is principally discern'd, is their Praier. If therefore an Actiue Spirit should be obliged to that Internall solitude, to that quiet Affectiue Praier of the Heart alone which is proper to Contemplatiue Soules: Or if a Contemplatiue spirit should be too long deteined or fettred with the Rules & busy Methods of Discoursiue Meditation (which is a Prayer cheifly of the Head or Imagination:) Or lastly if a spirit of a Mixt Disposition should be strictly confined to either of these sortes of Praier & not allowed to practise them interchangeably according as she finds profitable to her present temper of minde &c. They would entangle themselues with insuperable Difficulties, scrupulosities and vnsatisfaction, and be so farre from any considerable aduancement, that they would be in danger of giuing ouer all thought of seeking God internally.
8. Notwithstanding although the Propensions of some soules to Internall Operations of the Spirit, and consequently to Contemplation, vvere neuer so strong: Yet at their first entrance into a Sprituall course, they vvill ordinarily speaking, seeme to be of an Actiue, extrouerted temper, and consequently vvill not be capable of a long continued rigorous solitude, nor of Operations purely Spirituall. They vvill therefore be forced to begin vvith Exercises of the Imagination [Page 16] and Discoursiue Praier. And the reason is, because by their former Secular, negligent & Extrouerted life, their mind is so filled & painted all ouer vvith the Images of Creatures, & their Hearts so disordred & diuided vvith inordinate Affections & Passions, that the vvill alone vvith its, Actuations, purposes and resolutions has not povver to expell the said Images & to assvvage the said Passions. So that there is a necessitie by Meditation & Consideration of introducing good Images to expell the vaine & bad ones, and of inuenting Motiues to quiet Passions, by diuerting them vpon God. But this being once done by the Exercises proper to an Actiue life (vvhich to such soules vvill not neede to last long:) they thence forvvards are to betake them selues, and alvvaies to continue in such Internall Exercises as are suitable to their naturall Propensions, to vvitt,, the quiet, Solitary, Spirituall Exercises of a CONTEMPLATIVE LIFE.
CAP. III.
§. 1. The Contemplatiue state more perfest.
§. 2. And also more easy & secure.
§. 3. Of Which yet the most simple & ignorant are capable.
§. 4. 5. 6. 7. 8. 9. 10. The End of a Contemplatiue life supereminently excellent aboue that of the Actiue, and the Vnion with God more Diuine.
§. 11. Of Passiue Vnions therein, yet more Supernaturall.
1. OF these tvvo states, the Contemplatiue is by all acknovvledged to be the more Sublime [Page 17] and Perfect, in as much as the Operations & Exercises of it are more Spirituall, more abstracted from the Body, and i [...]s Sensuall Faculties: and consequently more Angelicall & Diuine. It is represented to vs by our Lord in the Person of Mary, vvho is therfore said to haue chosen the best Part, Which shall neuer be taken from her, being the. Beginning and imperfect Practise of that vvhich shall be our Eternall employment and Beatitude in Heau [...]n. As on the other side the Actiue life is typified by the other Sister Martha, vvho turmoyled her selfe vvith many Exteriour buisinesses & sollicitudes, vvhich though they vvere in thē selues good & laudable, yet Maries Vacancy and invvard attention to our Lord is much preferred.
2. And as the Contemplatiue State is of the tvvo the more Perfect, so also is it far more easy, more Simple, & more secure from all Errours & Illusions vvhich may be occasioned by an indiscreete vse of Praier. And the reason or ground of such Security is euident: Because a Contemplatiue Soule tending to God and vvorking almost only vvith the Heart & blind Affections of the vvill povvring them selues vpon God apprehended only in the Obscure Notion of Faith, not enquiring vvhat he is, but beleeuing him to be that incomprehensible Being vvhich he is, and vvhich can only be comprehended by himselfe, reiecting & striuing to forget all Images & representations of him, or any thing else; Yea transcending all Operations of the Imagination, and all subtilty & curiosity of Reasoning, and lastly seeking an Vnion vvith God only by the most [Page 18] pure & most intime affections of the [...] Spirit: vvhat possibility of Illusion or errour can there be to such a soule? For if the deuill should suggest an Image (vvhich is his only meane & vvay to seduce a soule to errour & a sinfull curiosity of hnovvledge;) she is taught and exercised to reiect all manner of Images, and to hold the Internall senses almost vvholly vacant during her Spirituall actuations. Or if by stirring vp vncleane or other vnlavvfull Affections in sensitiue nature, he seeke to assault her: vvhat more secure remedy is there then vvith the vvhole bent & affections of the soule to adhere & be vnited to God? neglecting and scarse marking vvht soeuer disorders may vnvvillingly happen in inferiour nature, aboue vvhich she is exalted into a region of light and peace?
3. Novv for a further proofe of the excellency & security of Contemplatiue praier beyond actiue, experience demonstrates that all the most sublime exercises of contemplation may as purely & perfectly be performed by persons the most ignorant and vnlearned, (so they be sufficiently instructed in the fundamentall Doctrines, of Catholique faith) as by the learnedst Doctours in as much as not any abilities in the braine are requisite therto, but only a strong couragious affection of the heart. Hence it is, theat vve see that simple vnlearned vvoemen are more frequently graced by almighty God vvith the gist of high contemplation, then men, and especially such men as are much giuen to sublime speculations. A reason vvhereof may be (besides the God reueiles himselfe more vvillinglie to [Page 19] humble and simple minds) because by meanes of that tendernes & compassionatnes vvhich abounds naturally in vvoemen, they are disposed to a greater feruour in Charity, and their affections being once fixed on their only proper obiect, vvhich is God, they doe more vigorously & firmly adhere thereunto: and by consequence arriue both more easily and quickly to the Perfection of Contemplation, vvhich consists (as shall herafter be shevved) in the feruour & constancy of the vvill vnited to God; and scarce at all in the operations of the vnderstanding.
4. Novv this present treatise being intended only for encouraging & instructing of persons that aspire to perfection in a Contemplatine life, and more 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 [Page 20] creation, and vvhich ought to be aspired vnto by all christians, and much more those vvhose more Speciall professiō 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 & di [...]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 consequen [...]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 [Page 21] 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 Religiō) [...]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 on [...]y all deliberate affections to creatures being excluded, but in a manner all Images [Page 22] 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 [Page 23] 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 m [...]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 [Page 24] 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 [Page 26] &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 [Page 27] 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 [Page 28] 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: 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 & [Page 29] 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 [...]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.
[Page 30]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.
[Page 31]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 [Page 32] 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 of mortification. So that no vvonder is it if so very few, euen of those vvhose Profession it is to aspire therunto, doe find or atteine vnto this End; Par [...]ly out of ignorance and errour; vvhilst they place Perfection in an exact performance [Page 33] of outvvard Obseruances and Austerities the vvhich (though being vvell vsed they may be certainly very proper helps to Perfection, and are accordingly to be duly esteemed: yet) if they be vndertaken for any end of Nature, and not for the purifying of the interiour and disposing it for more perfect Praier, are of no valevv at all, but rather proceede from and nourish Selfe-Loue; Pride &c. And partly out of vvant of courage and diligence to pursue constantly the vvay that they knovv leades thereto.
12. Vpon these grounds Mystick Authours doe teach; that though it be a very great aduantage to a soule to treade in these Internall vvaies from her Youth, before she be darkned and made sicke vvith vicious Habits, the combatting against vvhich vvill cause great difficulty, paine and tediousnes to her: Yet she vvill hardly arriue vnto the foresaid Actiue vnion and experimentall Perception of Gods Presence in her till almost a declining Age: by reason that though her Naturall ill inclinations may be mortified in a reasonable Perfection before that time: Yet till such Age there vvill remaine too much vigour in Corporall Nature, and an vnstablenes in the invvard senses, vvhich vvill hinder that Quietnes and composednes of mind necessary to such an Vnion. Whereas some persons of a vvell disposed temper & vertuous education haue in a fevv yeares arriued rhereunto; though they did not begin an Internall course till their ripe Age, but yet supplying that delay by an Heroicall Resolution and vigorous pursuit of the practises proper therunto. But as for those that haue bene viciously [Page 34] bred, there will be necessary a wonderfull measure of Grace and very extraordinary mortifications before such soules can be fitted therunto.
13. Now what hath bene said concerning the length of the vvay, and the multiplicity of conditions requisite to the atteining to the End of it, is to be vnderstood with relation to the ordinary course of Gods Prouidence. But God vvho is the free Maister and disposer of his ovvne Graces, may bestovv them vpon vvhom & vvhen he pleases, either Miraculously encreasing his Grace in some Soules, or conferring his supernaturall Fauours before the time that they are ripe for them: As he did to S. Catharina of Siena (and some others) vvho in their younger yeares haue bene fauoured vvith a Passiue vnion. Mystick Authours likevvise except from the ordinary course the case vvhere God vpon the death of vvell vvilled and vvell disposed soules hapning bofore Perfection atteind, supplieth after some extraordinary manner vvhat vvas vvanting, and effects that in a moment, vhvich vvould othervvise haue required a long space of time. And this say they, God frequently doth in regard of the serious & feruent vvills that he seeth in such Soules, vvhich vvere resolued to prosecute the vvay of his Loue for all their Liues, though they should haue lasted neuer so long.
14. But be the vvay to Perfection neuer so long, the designe it selfe is so Noble and the end so Diuine, that a soule can not begin to aspire vnto it too soone, nor take too much paines to procure it. Yea the very desire and serious pursuance of so heauenly a designe brings so [Page 35] great Blessings to the Soule, and puts her in so secure a way of Saluation, though she should neuer perfectly atteine vnto it in this life, that there is none so old, nor so ouer growen with ill Habits, but ought to attēpt, & with perseuerance pursue it, being assured that at least after Death he shall for his good desire and endeauours be revvarded vvith the crovvne due to Contemplatiues. For it is enough for a soule to be in the vvay, and to correspond to such enablements as she hath receiued: And then in vvhat degree of spirit soeuer she dyes, she dyes according to the vvill & ordination of God, to vvhom she must be resigned, and consequently she vvill be very happy. Whereas if out of despaire of atteining to perfection she should rest, and doe as it vvere nothing, contenting herselfe vvith outvvard Ceremonious Obseruances, she vvill be accounted before God as hauing bene vvanting to performe that vvherto her Profession obliged her. Though the truth is, the soule being a pure Spirit consisting of mere Actiuity, cannot cease doing and desiring some thing: so that if her desires & operations be not directed to the right End, they vvill goe a vvrong vvay; and if a Soule doe not continually striue to get out of Nature, she vvill plunge her selfe deeper & deeper into it.
15. The second Motiue to induce a soule to arme herselfe vvith a great courage and strong Resolution in her tendance to Perfection is, because as the Wise man says, He that sets himselfe to serue our Lord (especially in so high and diuine an employment as Contemplation) must prepare his soule for Tentations, greater and more [Page 36] vnusuall then formerly he had experience of. The vvhich Tentations vvill come from all coasts, both from vvithout and vvith in.
16. For an Internall life being not only a life hidden from the vvorld, but likevvise directly contrary to the vvaies of carnall rerson, yea euen different from the common notion of vertue and Piety vvhich ordinary Christians, yea too many euen in Religion haue also, vvho approue only of Actions and vvaies vvhich outvvardly make a faire shevv, as solemne performance of Diuine Offices, externall formall Regularities, mortifications &c. Hence it is that very sharpe persecutions haue almost alvvaies attended those vvhom God hath called to reuiue the true spirit of Religion (too much generally decayed, and in many Religious Communities vterly vnknovven) by teaching soules not to neglect, but on the contrary to be very carefull in an exact performance and iust esteeme of such Duties; but yet to place Perfection in exercises of the Spirit, and to esteeme all other obseruances no further then as they serue to aduance and increase Perfection in Spirit: since most certaine it is, that if in and for themselues alone and vvith out any interiour direction for the purifying of the soule they be esteemed (& performed) as Parts of reall Perfection, and not cheefly as Helpes of Internall Deuotion and Purity, they vvill rather become Hindrances to Contemplation, nourishing Pride, Contempt of others &c. and be the ruine of true Charity. Examples of such Persecutions are obuious in stories, vvitnes the suffrings of Thaulerus, Suso, S. Teresa, B. Iohn. de Cruce &c.
[Page 37]17. Againe in the vvorld, the liues of those that God hath called to the Exercises of an Internall life, being so different from and vnlike to others, though ordinary, vvell meaning Christians: by reason that they abstract themselues from secular businesses (except such as necessarily belong to their vocation) likevvife? from vvorldly conuersations, correspondence, and vainely complying freindships: Hence it is that 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 [Page 38] 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 mē. 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, vvhi [...]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 [Page 39] 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 Resolutiō 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 [Page 40] (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 incidēt 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?
[Page 41]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: cōsidering that a setled vvillfull affectiō 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 of enormous sins, yet they may be no lesse dangerous, because lesse corrigible, such as are those spirituall sins of Pride, Murmuring, [Page 42] Factiousnes, Enuy, Ambition &c: Besids vvhich hovv is it possible for them to giue an account of sins of Omission, of the vvant of perfecting their soules by prayer of the auoyding of vvhich they neuer tooke any care, although their Profession and Vovves obliged them therto?
6. Againe if Tepidity (though not in so high a degree) be found in soules that are acquainted speculatiuely vvith the Internall vvaies of the spirit, and their obligation to pursue them in order to Perfection: but either for vvant of courage dare not apply themselues seriously to them, or doe it very faintly, coldly or vvith frequent interruptions, and only are not resolued to relinquish and abiure such vvaies: such as though they haue not a vvillfull affection to veniall sins, yet are for the most part vvillfully negligent in resisting them: Such soules ought to consider that their case in all respects approaches neare to the miserable condition of the former: And they vvill haue guilt enough to take avvay all comfort almost in a Religious state, and to giue them iust apprehensions for the future life, of vvhich they haue no security.
7. For vvhen such soules approach neare vnto Death; they vvill then too late consider that for vvant of diligēt Praier there may be, yea assuredly are in them a vvorld of inordinations, impurities and defects vndiscouered by them, and therfore can neither be acknovvledged nor bevvayled: so that they can not haue any assurance of the state and inclinations of their soules: Besids they know themselues to haue bene guilty of a life spent in [Page 43] an vninterrupted ingratitude to God vvho gaue them light to see the vvaies to Perfection, and vvhich their Profession obliged them to vvalke in, and yet vvillfully they neglected to make vse of such light, or to make progresse in those vvaies &c. (and this is an aggrauation of guilt beyond the former:) They are conscious likevvise of an vnexcusable and long continued vnfaithfullnes, neuer almost complying vvith the Diuine inspirations vvhich daily vrged them to put themselues resolutely into that only secure vvay of an Internall life; nor euer vigorously resisting the sins and imperfections vvhich they did discouer in themselues &c. Such sad thoughts as these pressing (as vsually they doe) one vpon another neare the approaches of Death, vvhat greiuous apprehensions, vvhat terrible vncerteinties must they needs cause in Tepide soules, then most sensible of dangers and feares? so that their liues vvill be full of anguish and continuall remorse, and their Deathes very vncomfortable.
8. Lastly to all these miseries of a Tepide life, this also may be added as an encrease of the guilt, and consequently an aggrauation of the dangerous state of soules infected vvith that poyson: vvhich is, that they doe not only themselues most vngratefully vvithdravv their ovvne affections from God and Diuine things, but by their ill example, by mispending the time in vaine Extrouerted conuersations, by discountenancing those that are f [...]ruourous in Internall vvaies &c. they infect their companions, and so treacherously defraud Almighty God of the affections of others also. So that a Tepide [Page 44] Religious person though giuen to no enormous excesses, is oft more harm-full in a Community, then an open scandalous liuer: because none that hath any care of himselfe but vvill bevvare of such an one as this latter is. Whereas a Tepide soule vnperceiueably instills into others the poysonous infection vvhervvith herselfe is tainted.
9. From the grounds and considerations here mencioned, it doth appeare hovv necessary it is for a deuout soule both in the beginning and pursuance of a Contemplatiue life, to excite and fortify her couragious resolution not to be daunted by discouragements either from vvithin or vvithout, but at vvhat price soeuer, and vvith vvhat labours and suffrings soeuer, vvith feruour to perseuere in the exercises and Duties belonging therto: accounting Tepidity and spirituall sloath as the very bane of he [...] vvhole Designe: the vvhich if it be yeilded vnto though but a little, it vvill gather more force, and at last grovv irresistible.
10. But vvithall she is to be aduised, that such her courage and feruour must be exercised, not impetuously out of passion, or such impulses as a fitt of sensible Deuotion vvill some-times produce in her: but this feruour and resolution must cheifly be seated in the Superiour vvill, and regulated by spirituall Discretion, according to her present forces both naturall and supernaturall, and the measure of Grace bestovved on her, and no further. For there may be as much harme by out running Grace, as by n [...]glecting to correspond vnto it. Hence it oft comes to passe, that many vvellminded [Page 45] soules, being either pushed fovvard by an indiscrete passionate Zeale, or aduised by vnexperienced Directours to vndertake vnnecessarily and voluntarily, either rigorous mortifications or excessiue taskes of Deuotions, and vvanting strength to continue them, haue become able to doe nothing at all: so that affecting too hastily to atteine vnto perfection sooner then God did enable them therto, they so ouer burden themselues that they are forced to giue ouer quite all tendance to it. Therefore vvee must be contented to proceede in such a pace as may be lasting; and that vvill suffise.
CAP. VI.
§. 2. &c. A confirmation of what hath bene sayd; particularly of the necessity of a strong Resolution and courage to perseuere, shwed by the Parable of a Pilgrime trauelling to Ierusalem, out of SCALA PERFECTIONIS.
1. NOW for a further confirmation and more effectuall recommendation of vvhat hath hitherto bene deliuered touching the Nature of a Contemplatiue life in generall, the supereminent Noblenes of its end, the great difficulties to be expected in it, and the absolute necessity of a firme courage to perseuere and continually to make progresse in it, vvhatsoeuer it costs vs, (vvith out vvhich Resolution it is in vaine to sett one step forvvard in these vvaies:) I vvill here annexe a passage extracted out of that excellent Treatise called Scala perfectionis, vvritten by that eminent Contemplatiue [Page 46] D. Walter Hilton, a Carthusian Monke, In vvhich vnder the Parable of a deuout Pilgrime desirous to trauell to Ierusalem (vvhich he interprets the Vision of Peace, or Contemplation) he deliuers Instructions very proper and efficacious touching the behauiour requisite in a deuout soule for such a iourney: the true sense of vvhich Aduises I vvill take liberty so to deliuer breifly, as notvvithstanding not to omit any important matter there more largely, and according to the old fashion expressed.
Scala Perfect par. 2. cap. 21.22.23. 2. There was a man, sayth he, that had a great desire to goe to Ierusalem: And because he knew not the right way, he addressed himselfe for aduice to one that he hoped was not vnskillfull in it: and asked him whether there was any way passable thither. The other answered, that the way thither was both long and full of very great difficulties: yea that there were many waies that seemed and promised to leade thither, but the dangers of them were too great. Neuerthelesse one way he knew, which if he would diligently pursue according to the Directions & markes that he would giue him, though, said he, I cannot promise thee a security from many frights, beatings & other ill vsage & tentations of all kinds: but if thou canst haue courage & patience enough to suffer them without quarrelling or resisting or troubling thy selfe, & so passe on, hauing this only in thy mund, & sometimes on thy tongue, I HAVE NOVGHT, I AM NOVGHT, I DESIRE NOVGHT BVT TO BE AT IERVSALEM: my life for thine, thou wilt scape safe with thy life & in a competent time arriue thither.
[Page 47] 3. The Pilgrime ouerioyed with these newes, answered, so I may haue my life safe, & may at last come to the place that I aboue all things only desire, I care not what miseries I suffer in the way. Therfore let me know only what course I am to take, & God willing, I will not faile to obserue carefully your directions. The guide replied, Since thou hast so good a will, though I my selfe neuer was so happy to be in Ierusalem, notwithstanding be confident that by the instructions that I shall giue thee, if thou wilt follow them, thou shalt come safe to thy iourneyes end.
4. Now the Aduice that I am to giue thee in breife is this; Before thou set the first step into the high way that leades thither, thou must be firmely grounded in the true Catholicke faith; moreouer whatsoeuer sins thou findest in thy conscience, thou must seeke to purge them away by hearty pennance & absolution according to the lavves of the church. This being done, begin thy iourney in Gods name, but be sure to goe furnish6d vvith two necessary instruments, Humility & Charity: both vvhich are conteined in the forementioned speech, vvhich must alvvaies be ready in thy mind; I AM NOVGHT. I HAVE NOVGHT, I DESIRE BVT ONLY ONE THING, AND THAT IS OVR LORD IESVS, AND TO BE WITH HIM IN PEACE AT IERVSALEM. The meaning & vertue of these vvords therfore thou must haue continually, at least in thy thoughts, either expressely or vertually; Humility sayes, I AM NOVGHT, I HAVE NOVGHT, loue sayes, I DESIRE NOVGHT BVT IESVS. These tvvo companions thou must neuer part from; neither vvill they vvillingly be separated from one another, for they accord very louingly together. And the deeper thou groundest [Page 48] thy selfe in Humility, the higher thou raisest thy selfe in Charity; for the more thou seest & feelest thy selfe to be nothing, vvith the more feruent loue vvilt thou desire Iesus, that by him, vvho is all, thou maist become something.
5. Novv this same Humility is to be exercised not so much in considering thine ovvne selfe, thy sinfullnes & misery (though to doe thus at the first be very good & proffitable:) but rather in a quiet, louing sight of the infinite, endlesse being & goodnesse of Iesus: The vvhich beholding of Iesus must be either through grace in a sauourous feeling knowledge of him, or at least in a full & firme faith in him. And such a beholding vvhen thou shalt atteine to it, vvill vvorke in thy mind a far more pure, spirituall, solide & perfect humility, then the former vvay of beholding thy selfe, the vvhich produces an humility more grosse, boystrous & vnquiet. By that thou vvilt see & feele thy selfe not only to be the most vvretched filthy creature in the vvorld, but also in the very substance of thy soule (setting aside the foulenes of sin) to be a mere nothing. for truely in & of thy selfe & in regard of Iesus (vvho really & in truth is all) thou art a mere nothing; and till thou hast the loue of Iesus, yea & feelest that thou hast his loue, although thou hast done to thy seeming neuer so many good deeds both outvvard & invvard, yet in truth thou hast nothing at all, for nothing vvill abide in thy soule & fill it, but the loue of Iesus. Therfore cast all other things behind thee & forget them, that thou maist haue that vvhich is best of all. And thus doing, thou vvilt become a true Pilgrime that leaues behind him houses & vvife & children & freinds & goods, & makes himselfe poore & bare of all things that he may goe on his iourney [Page 49] lightly & merrily vvithout hindrance.
6. VVell novv thou art in thy vvay trauelling tovvards Ierusalem. The vvhich trauelling consists in vvorking invvardly, & (vvhen neede is) outvvardly too, such vvorkes as are suitable to thy condition and state, and such as vvill helpe & increase in thee this gracious desire that thou hast to loue Iesus only. Let thy vvorkes be vvhat they vvill, thinking, or reading, or preaching, or labouring &c: if thou findest that they dravv thy mind from vvorldly vanity, & confirme thy heart & vvill more to the loue of Iesus, it is good & proffitable for thee to vse them. And if thou findest that findest that through coustome such vvorkes doe in time loose their sauour & vertue to increase this loue, & that it seemes to thee that thou feelest more grace & spirituall proffit in some other, take these other & leaue those, for though the inclination & desire of thy heart to Iesus must euer be vnchangeable, nevertheles thy spirituall vvorkes that thou shalt vse in thy manner of praying, Reading &c. to the end to feed & strengthen this desire, may well be changed according as thou feelest thy selfe by grace disposed in the applying of thy heart. Bind not thy selfe therfore vnchangeably to voluntary customes, for that will hinder the freedome of thy heart to loue Iesus, if grace would visit thee specially.
7. Before thou hast made many stepps in the way, thou must expect a world of enemies of seuerall kinds that will besett the round about, & all of them will endeauour busily to hinder thee from going forward; yea & if they can by any meanes they will either by perswasions, flatteries or violence force thee to returne home againe to those vanities that thou hast forsaken. For there is nothing greeues them so much as [Page 50] to see a resolute desire in thy heart to loue Iesus & to trauaile to find him. Therfore they will all conspire to put out of thy heart that good desire & loue, in which all vertues are comprised.
8. Thy first enemies that will assault thee will be fleshly desires & vaine feares of thy corrupt heart. And with these there will ioyne vncleane spirits that with s [...]eights & tentations will seeke to allure thy heart to them, & to withdraw it from Iesus. But whatsoeuer they say, bebeiue them not; but betake thy selfe to thy old only secure remedy, answering euer thus, I AM NOVGHT, I HAVE NAVGHT, AND I DESIRE NOVGHT BVT ONLY THE LOVE OF IESVS: & so hold forth on thy way desiring Iesus only.
9, If they indeauour to put dreads & scruples into thy mind, & would make thee beleiue that thou hast not yet done Pennance enough, as thou oughtest for thy sins, but that some old sins remaine in thy heart not yet confessed, or not suficiently confessed & absolued; & that therefore thou must needs returne home & doe pennance better, before thou haue the boldnes to goe to Iesus: Doe not beleiue a word of all that they say: for thou art sufficiently acquitted of thy sins, & there is no need at all that thou shouldst stay to ransack thy conscience: for this will now but doe thee harme, & either put thee qui [...]e out of thy way, or at least vnproffitably delay thy trauailing in it.
10. If they shall tell thee, that thou art not worthy to haue the loue of Iesus, or to see Iesus: And therfore that thou oughtest not be so presumptuous to desire and seeke after it; Beleiue them not, but goe on & say, It is not because I am worthy, but because I am vnworthy that I therfore desire [Page 51] to haue the loue of Iesus, for if once I had it, it would make mee worthy. I will therfore neuer cease desiring it, till I haue obteined it. For, for it only was I created, therfore say & doe what you will, I will desire it continually, I will neuer cease to pray for it, & so doing I hope to obteine it.
11. If thou meetest with any that seeme freinds vnto thee, & that in kindnes would stop thy progresse by enterteining thee & seeking to draw thee to sensuall mirth by vaine Discourses & carnall solaces, wherby thou wilt be in danger to forget thy Pilgrimage: giue a deafe eare to them, answer them not, thinke only on this; THAT THOV WOVLDEST FAINE BE AT IERVSALEM. And if they proffer thee gifts & preferments, heed them not, but thinke euer on Ierusalem.
12. And if men despise thee, or lay any false calumnies to thy charge, giuing the ill names: if they goe about to defraud thee or robbe thee; yea if they beate thee & vse thee despightfully & cruelly; for thy life contend not vvith them: striue not against them, nor be angry with them: But content thy selfe with the harme receiued, & goe on quietly as nought were done, that thou take no further harme: thinke only on this; That to be at Ierusalem deserues to be purchased with all this ill vsage or more, & that there thou shalt be sufficiently repaired for all thy losses, & recompenced for all hard vsages by the way.
13, If thine enemies see that thou growest courageous & bold, & that thou wilt neither be seduced by flatteries, nor disheartned with the paines & troubles of thy iourney, but rather well contented with them, then they will begin [Page 52] to be affraid of thee; yet for all that they will neuer cease pursuing thee; They will follow thee all alōg the way watching all aduantages against thee; And euer & anon they will set vpon thee, seekeing either with flatteries or frights to stop thee & driue thee backe if they can: but feare them not; hold on thy way, & haue nothing in thy mind but Ierusalem & Iesus whom thou wilt find there.
14. If thy desire of Iesus still continues & growes more strong, so that it makes thee goe on thy waies couragiously; they will then tell thee, That it may very well happen that thou wilt fall into Corporall sicknes: & perhaps such a sicknes as will bring strange fancies into thy mind, & melancholicke apprehensions. Or perhaps thou wilt fall into great want, & no man vvill offer to helpe thee: By occasion of vvhich misfortunes thou vvilt be greiuously tempted by thy ghostly enemies, the vvhich vvill thē insult ouer thee, & tell thee that thy folly & provvd presumption haue brought thee to this miserable passe, that thou canst neither helpe thy selfe; nor vvill any man helpe thee, but rather hinder these that vvould: And all this they vvill doe to the end to increase thy melancholie & vnquiet apprehensions, or to prouoke thee to Anger or malice against thy Christian Brethren, or to murmure against Iesus, vvho perhaps for thy triall seemes to hide his face from thee. But still neglect all these suggestions, as though thou heardst them not. Be angry vvith no body but thy selfe. And as for all thy diseases, poverty & vvhatsoeuer other suffrings (for vvho can reckon all that may befall thee?) take Iesus in thy mind, thinke on the lesson that thou art taught, & say, I AM NOVGHT, I HAVE NOVGHT, I CARE FOR NOVGHT IN THIS WORLD, AND I DESIRE [Page 53] NOVGHT BVT THE LOVE OF IESVS, THAT I MAY SEE HIM IN PEACE AT IERVSALEM.
15. But if it shall happen sometimes, as likely it will, that through some of these tentations & thine owne frailty thou stumble & perhaps fall downe & get some harme therby; or that thou for some time be turned a little out of the right way; As soone as possibly may be, come againe to thy selfe, get vp againe & returne into the right way, vsing such remedies for thy hurt as the Church ordeines; And doe not trouble thy selfe ouer much, or ouer long with thinking vnquietly on thy past misfortune & paine; Abide not in such thoughts, for that will doe thee more harme, & giue aduantage to thine enemies. Therfore make hast to goe on in thy trauaile & working againe, as if nothing had happened; Keepe but IESVS in thy mind, & a desire to gaine his LOVE, & nothing shall be able to hurt thee.
16. At last when thine enemies perceiue that thy will to Iesus is so strong, that thou wilt not spare neither for pouerty nor mischeife, for sicknes nor fancies, for doubts nor feares, for life nor death, no nor for sins neither, but euer forth thou wilt goe on with that one thing of seeking the loue of Iesus, & with nothing else; & that thou despisest & scarse markest any thing that they say to the contrary, but holdest on in thy praying & other spirituall workes (yet allwaies with discretion & submission) then they grow euen enraged & will spare no manner of most cruell vsage. They will come closer to thee then euer before, & betake themselues to their last & most dangerous assault; & that is, to bring into the sight of thy mind all thy good deeds & vertues, shewing thee that all men praise thee, & loue thee & beare thee great veneratiō [Page 54] for thy sanctity &c. And all this they doe to the end to raise vaine Ioy & pride in thy heart. But if thou tendrest thy life, thou vvilt hold all this flattery & falshood to be a deadly poyson to thy soule mingled vvith honey, therfore away with it, cast it from thee, saying, Thou vvilt haue none of it, but thou vvouldest be at Ierusalem.
17. And to the end to put selfe out of the danger & reach of all such tentations, suffer not thy thoughts willingly to run about the world, but draw them all inwards, fixing them vpon one only thing which is IESVS: set thy selfe to thinke only on him, to know him, to loue him; And after thou hast for a good time brought thy selfe to doe thus, then 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 & [Page 55] 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.
[Page 57]§. 12. 13. They ordinarily teach rather cessation & notdoing 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 [Page 58] 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.
[Page 59]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 though in themselues veniall, yet doe much obscure the Diuine light, & vveaken its efficacy. Yea euen in those things vvherein such imperfect soules doe for the substance of the Action & its essentialls follovv the direction of Gods Spirit, yet by mixing of sensuall Interests & ends, suggested by the false teacher, they doe diminish its luster, beauty & valevv. And so subtile is the spirit of nature, that it oft makes its false suggestions passe for Diuine Inspirations, & seldome misses the insinuating its poyson in some degree either into the beginning or continuation of our best actions.
5. From these vnquestionable grounds thus truly layd it follovves euidently, That in all good Actions & especially in the Internall wayes of the spirit which conduct to Contemplation & Perfection, God alone is our only maister & directour; & creatures, vven he is pleased to vse them, are only his Instruments. So that all other teachers vvhatsoeuer vvhether the light of reason or externall Directours, or [Page 60] Rules prescribed in bookes &c: are no further nor othervvise to be follovved or hearkened to, then as they are subordinate & conformable to the Internall Directions & Inspirations of Gods Holy spirit; or as God inuites, Instructs & moues vs to haue recourse vnto them, by them to be informed in his vvill, & by him enabled to performe it. And that if they be made vse of any other vvayes, they vvill certainly misleade vs.
5. This is by all Mysticall vvriters acknovvledged so fundamentall a truth, that vvithout acknovvledging it & vvorking according to it, it is in vaine to enter into the exercises of an Internall Contemplatiue life. So that to say (as too commonlie it is said by Authours vvho pretend to be spirituall, but haue no tast of these mystike matters) Take all your Instructions from vvithout, from Externall teachers or bookes, is all one as to say, haue nothing at all to doe vvith the vvayes of Contemplation; vvhich can be taught by no other but God, or by those vvhom God specially instructs & appoynts determinately for the Disciples present exigence. So that it is God only that internally teaches both the Teacher & Disciple, & his inspirations are the only lesson for both. All our light therfore is from Diuine Illumination & all our strength as to these things, is from the Diuine operation of the Holy Ghost on our vvills & affections.
7. Novv to the end that this so important a verity may more distinctly be declared & more firmely imprinted in the minds of all those that desire to be Gods schollers in the internall vvaies of his Diuine loue: they are to take notice that the Inspirations vvhich are here acknovvledged to be the only safe rule of all our actions, [Page 61] though of the same nature, yet doe extend further & to more & other particular obiects, then the Diuine light or Grace by vvhich good Christians, liuing common liues in the vvorld are lead, extends to, yea then it does euen in those that seeke perfectiō by the exercises of an Actiue life.
8. The light & vertue of Common Grace affords generally to all good Christians that seriously indeauour to saue their soules, such Internall Illuminations & motions as are sufficient to direct them for the resisting of any sinfull tentation, or to performe any necessary act of vertue, in circumstances vvherin they are obliged, though this Direction be oft obeyd vvith many circumstantiall defects; And their Actions are so far & no further meritorious & pleasing to God, then as they proceed from such Internall Grace or inspiration. But as for other Actions, vvhich in their ovvne nature are not absolutly of necessary obligation, the vvhich notvvithstanding might be made Instrumentall to the aduancing & perfecting of holines in their soules (such as are the ordinary & vsually esteemed Indifferent Actions of their liues) to a due improouement of such Actions, they haue neither the light nor the strength, or very seldome by reason that they liue distracted liues, not vsing such solitude & recollection as are necessary for the disposing of soules to the receiuing such an extraordinary light & vertue. And as for those that tend to Perfection by Actiue exercises, euen the more perfect, although they atteine therby a far greater measure of light & grace, by vvhich they performe their necessary duties of holines more perfectly [Page 62] & vvith a more pure Intention & likeevvise make far greater benefit for their aduancement by Actions & occurrences more indifferent; yet they also for vvant of habituall Introuersion & recollectednes of mind, doe passe ouer vvithout benefit the greatest part of their ordinary actions.
9. But as for Contemplatiue liuers, those I meane that haue made a sufficient progres tovvards Perfection, besides the cōmon grace light or Inspirations necessary for a due performance of essentiall Duties, the vvhich they enioy in a far more sublime manner & degree, so as to purify their actions from a vvorld of secret impurities & subtle mixture of the Interests & ends of corrupt nature, inuisible to all other soules: Besides this light, I say, (vvhich is presupposed & prerequired) they vvalke in a continuall supernaturall light & are guided by assiduous Inspirations in regard of their most ordinary & in themselues indifferent Actions & occurrences, in all vvhich they clearly see hovv they are to be haue themselues so as to doe vvill of God, & by them also to improoue themselues in the Diuine loue; the vvhich extraordinary light is communicated vnto them only by vertue of their almost continuall Recollectednes, Introuersion & attention to God in their spirits.
11. More particularly by this Internall diuine light an Internall liuer is or may be directed. 1. In the manner & circumstances, vvhen, vvhere & hovv any vertue may most proffitably & perfectly be exercised: For as for the substantiall Act of such a vertue, & the necessary obliging circumstances in vvhich it cannot vvith out mortall [Page 63] sin be omitted, the light of common sanctifying Grace vvill suffise to direct) 2. In the manner, frequency, length, change & other circumstances of Internall prayer. 3. In Actions or omissions vvhich absolutely considered may seeme in themselues Indifferent, & at the present there may be, as to ordinary light, an vncertainty vvhether the doing or omission is the more perfect; This is discouered to the soule by these Supernaturall Inspirations & light; such Actions or Omissions are for example, Reading, study of such or such matters, vvalking, conuersing, staying in, or quitting solitude in ones Cell, taking a iourney, vndertaking or refusing an employment, accepting or refusing Inuitations &c: In all vvhich things, well-minded soules by solitude & introuersion disposing themselues, will not faile to haue a supernaturall light & impulse communicated to them, which will enable them to make choyce of that side of the doubt, vvhich if they correspond therto, vvill most aduance them in spirit, & suite vvith the Diuine vvill. Whereas vvithout such light, generally soules are directed by an obscure light & impulse of nature & carnall ends or Interests, vvithout the least benefit of their spirit, yea to their greater distraction & dissipation.
12. Generally & ordinarily speaking, vvhen there is proposed the doing or not doing of any externall vvorke, & that both of them are in themselues lavvfull, the Diuine Inspiration in Contemplatiue soules moues to the Not-doing. Because the absteining from much externall vvorking & the increasing in Internall solitude of spirit is more suitable to their present state, & to that abstraction [Page 64] of life vvhich they professe: Except vvhen the doing may proue a more beneficiall mortificatiō to selfeloue, or other inordinate Affection of corrupt nature.
13. The speciall poynts & matters of Omissions vvhich (among others) are vsually the Obiects of such diuine Calls & Inspirations, may be such as these. viz. 1. To eschevv vnnecessary, though permitted conuersations, & correspondences vvith others, either by speaking or vvriting. 2. To be very vvary & sparing in the vse of the tongue. 3. not sollicitously to auoyd occasions of mortifications or afflictions. 4. to auoyd the encombring our selves vvith busines not perteining to vs. 5. to fly honours, Offices, care ouer others, & the like. 6. not to craue this or that vnnecessary thing or commodity, but to be content vvith out them. 7. not to question or expostulate vvhy such a thing vvas said or done, but to hold patience, & to let things be as they are. 8. not to complaine of or accuse any. 9. In cases of supportable & not harmfull oppressions to absteine frō Appeals to higher Superiours. 10. To auoyd the voluntary causing or procuring a change in our present cōdition, employmēt, place &c. 11. To quiet & compose all manner of passions rising in the heart, & all troubles in mind; & to preserue the soule in peace, tranquillity & cheerfullnes in Gods seruice. 1 [...]. to auoyd such things or doings as vvill distract our minds vvith dissipating Images. 13. to forbeare & breake of all particular, partiall freindships & compliances. 14. To preserue conuenient Liberty of spirit, & to absteine from enconbring or insnaring our selues by any voluntarily assumed taskes, obligations &c: [Page 65] though in matters in themselues good, but vvhich may, becoming obligatory, proue hindrances to better things. 15. In a vvord the Diuine Inspirations, of vvhich vve here treate, doe euer tend to a simplicity in Thoughts, vvords & deeds; & to all things vvhich may aduance the more perfect exercise of Obedience, Humility, Resignation, purity of Prayer, purity of intention &c: so that vvhatsoeuer is contrary to any of these, is to be reiected as a diabolicall suggestion.
14. As for extraordinary Supernaturall Inspirations, Illuminations, apparitions, voyces, conuersations with spirits, messages from heauen &c: a spirituall Internall liuer is forbidden to pretend to, or so much as desire them; yea rather to pray against them, least he should abuse them to vanity & pride: And hovveuer neuer to admit or esteeme them for such, & much lesse to put in execution any thing that seemes to be such a vvay commanded, till they haue bene first examined, iudged & approued by Superiours &c: But of this particular vve shall speake more herafter.
15. The Diuine Inspirations, lights, Impulses or Calls of vvhich vve here speake are. 1. Either such as are immediatly communicated to the soule alone. 2. or also mediately vvith the concurrence of some other person or thing, to vvit, by the meane of an Externall Directour, or else by the vse & reading or hearing read Spirituall or other pious Bookes. We vvill in the first place treate of this latter vvay of vnderstanding the Diuine vvill, because it is both more easy to be discerned, & also it is the vvay by vvhich commonly imperfect soules are first instructed.
CAP. II.
§. 1. 2. Why an Externall Guide is necessary in the beginning.
§. 3. 4. 5. 6. The conditions of such a Guide; of which the principall is Experience in the same waies, beyond learning &c.
§. 7. 8. Actiue spirits cannot be fit guides for Contemplatiue.
§. 9. 10. Actuall Illumination oft necessary to externall Directours.
§. 11. 12. 13. The office of a directour may not be voluntarily assumed or sought.
§. 14. 15. Lay-persons may be spirituall Guides to Religious. Yea woemen.
§. 16. That is no preiudice to the spirit of an Order.
§. 17. Conditions necessary in Directours.
§. 18. 19. Directours must teach their disciples to seeke light from God.
§. 20. Sincerity & obedience necessary in the disciple.
§. 21. The Gift of discerning spirits necessary in a directour.
§. 22. His instructions must be generall.
§. 23. 24. Frequent consultations harmfull.
§. 25. Two generall remedies against difficulties viz. 1. Riddance. 2. Patience.
§. 26. 27. The directour must not with vnnecessary questions raise Doubts.
§. 28. Great danger from vnnecessary conuersation of Directours with woemen.
[Page 67]§. 29. More particular aduises referred to other following places.
1. A soule that comes out of the world to a religious Contemplatiue life; or that liuing yet in the vvorld, is abstracted from the vvorld, & aspires to a state of Perfection, at the first ordinarily vvill stand in need of an Externall Instructour & guide for most matters that concerne her in that vvay. The reason is, because that such soules, although being supposed to be in the state Grace, they haue sufficient Internall light to direct them in the ordinary Duties of a Christian life, for the auoyding of sin, & performing the necessary Acts of vertues requisite: yet as to the proper practises of Internall vvaies, & to the ordering of common Actions to the aduancing of themselues tovvards Contemplation they are indeed penitùs animales, gouerned by sense & the obscure deceitfull light of naturall reason, scarse knovving vvhat an Internall Inspiration, (vvith regard to such matters,) is: & hovveuer very much disabled are they to discerne or correspond to such an Inspiration. And for this reason their naturall light & generall knovvledge that they haue of their ovvne insufficiency to be their ovvne directours in a nevv vnknovvn state, vvill tell them, that they must haue recourse to other guides skilled in those things, of vvhich themselues haue no experience. Yet euen this seeking & submitting themselues vnto Externall directours is not to be esteemed merely an Act of nature, or guided only by a naturall light; but of such Inspirations & supernaturall light vvhich atte [...]d [Page 68] the Actions of all good Christians, by vvhich they are taught & moued to distrust themselues: & not knowing as yet how to dispose themselues for the receiuing supernaturall lights from God (much lesse to merit them) Grace directs them to vse the mediation of others, & to heare & ob [...]y God, speaking & ordeining by them.
2. But the necessity of an Externall Instructour is generally only at the beginning of a Contemplatiue course: For after that soules by the meanes of generall Directions giuen, & a competent pursuit of Internall Exercises, haue bene once put & conueniently setled in a rightway how to seeke for more light from God alone; they must not afterwards out of leuity, curiosity or 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 [Page 69] 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; & [Page 70] 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 [Page 71] 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 [Page 72] 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 Cōtemplatiue 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 [Page 73] 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 cōplaines of the hurt that such resolute & in sufficiēt teachers did to her, & vvill doe to others. And Thaulerus (vvorthily stiled an illuminate Doctour) professeth of himselfe in a certaine Sermō 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 [Page 74] 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 [Page 75] 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 Consc [...]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 Th [...]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 [Page 76] 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 [Page 77] 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 professiō 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.
[Page 78]18. He that takes vpon him the office of a spirituall Directour, saith Thau [...]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 Inspiratiōs ought for the future to [...]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 [Page 79] & 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 [Page 80] 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 & attendāce 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 [Page 81] 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 [Page 82] 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 [Page 83] 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 [Page 84] 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 [Page 86] 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 (aliàs Ganfield) a Capucin likevvise; The vvorks of S. Teresa, of B. Iohn de Cruce: likevvise Harphius, Thaulerus, Suso, Rusbrochius, [Page 87] 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 vnderstāds 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, [Page 88] 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.
[Page 89]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, de [...]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.
[Page 90]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 vpō 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 [Page 91] 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 [Page 92] 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 [Page 93] 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 wi [...]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 [...]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 [Page 94] 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 necessi [...]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 [Page 95] 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 mul [...]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 [Page 96] 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 d [...]uine Inspiration & Grace. And againe concerning Abstinence, [Page 97] 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 [Page 98] 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.
[Page 99]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: [Page 100] 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 [Page 101] 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 [Page 103] 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, [Page 104] 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 [Page 105] 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 [Page 106] 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 [Page 107] 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 [Page 108] 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 [Page 109] 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 [Page 110] 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 [Page 112] 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.
[Page 113]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 [Page 114] 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 [Page 115] & 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 [Page 116] 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 ob [...]ved by them; Then the vvill is so farre from clovv [...]g, or casting mists before the eyes of the vndestanding, [Page 117] 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 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 trāsitory: 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 [Page 118] 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 [Page 119] 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 degre [...] 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 du [...] moderation in all things vvhich makes them laudable and meritorious.
12. Novv vvheras I haue called this a Permanent and [Page 120] 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, [Page 121] they doe more easily discerne and rectify: lastly being exercised for the most part in internall operatiōs, 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 the helpe of their naturall reason, or at best by the generall habituall light of grace only, by vertue of vvhich they auoyd grosser sinfull defects, but yet their Actions are steined vvith great impurity of intention, and a mixture of naturall and sensuall interests. The reason is, because Imagination, and Passion being yet very predominant in them, doe push them hastily to performe their actions, vvithout sufficient Reflection and consulting their Internall Teacher: And if they doe endeauour to adioyne a good intention, it comes late, [Page 122] after the action is either begun, or resolued vpon for other motiues: so that the diuine Loue is but an accessary and attendant; and not the prime mouer or Principle of the Action.
16. The best meanes therfore that imperfect soules haue to cleanse their ordinary actions from the impurity of naturall interests, is in a generall manner to forethinke dayly of their imployments of obligation, and to foreordaine the future employments of the day, (I meane such as are left to their ovvne voluntary choyce and iudgment, and that are likely to take up any considerable part of their time and Thoughts, as certaine determinate Studies &c.) and therupon at their morning Recollections begging the assistance of the Diuine spirit, let them make good purposes to performe them out of the motiue of Diuine loue, and for Gods glory: and let them take heed not to change the order resolued indiscreetly: Yet vvithall on the other side, let them auoyd the intangling themselues vvith any such resolutions, so as that the transgressing of them should cause disturbance or remorse in them. Thus doing, and sometimes during the day quietly reflecting vpon the promise made in the morning Recollection, the Diuine light vvill grovv more and more familiar to them, extinguishing by degrees the false light by vvhich they vvere formerly for the most part mislead.
CAP. VII.
§. 1. 2. 3. 4. 5. 6. 7. How a soule is to behaue herselfe to abreine light in doubtfull cases of moment.
§. 8, She must not pretend to extraordinary matters.
§. 9. God signifies his will two wayes. First by clearing the vnderstanding.
§. 10. 11. Why and how Prayer disposes therto.
§. 12. 13. The 2. way is by a blind reasonles mouing of the will.
§. 14, 15. The same confirmed out of S. Thomas and Aristotle.
§. 16. A confidence that these operations are of God.
§. 17. In what faculties the sayd operations are wrought.
§. 18. 19. What a soule not perceiuing either of these operations in her, is to doe.
§. 20. 21. 22. Constancy in a resolution onc [...] made, requisite. But yet in some cases, it may be altered.
§. 23. 24. Purposes not to be made in the very time of Prayer; except of resignation.
§. 25. A soule must not be troubled if the issue be not as she expects.
§. 26. Euident certainty not to expected.
§. 27. In known cases the declaration of Gods will is not to be expected.
1. BVT novv because, as I sayd, those that are imperfect haue but a dimme light, insufficient to direct them in many occurrent actions: And those that haue atteined to an Habituall supernaturall light of discretion [Page 124] doe find that there are many cases to vvhich their light doth not extend: yea in the most perfect it vvill fayle them in some: therfore in such a case of vncertainty, vvherin a vvell-minded soule has a considerable Doubt about some matter of moment, either in the course of her Prayer, or in any other thing that concernes an internall life; and that she cānot find an experienced person to vvhom she can confidently propose her difficulty, or perhaps has not an interiour inuitation to seeke for Resolution from any one: I vvill endeauour by the best light that God has giuen me, to instruct such a soule hovv she is to behaue herselfe in such circumstances, that she may obteine from God an Actuall Illumination or Direction: And then I vvill declare in what manner such light is ordinarily conferred vpon internall liuers.
2. The matter of the doubt is supposed to be of some vveight: for as for ordinary inconsiderable difficulties, she may in the name of God dispatch them the best she can vvith her naturall iudgement, doing vvith a good intention that vvhich it shall dictate to be the best, troubling herselfe no further about them: Because it vvould be more preiudice to a soule to loose time, and disquiet herselfe vvith a curious and sollicitous examination of euery small difficulty, then if by determining quickly she should chance to chuse that vvhich in it selfe vvere the lesse perfect (it being supposed that sin lyes on neither side of the doubt.)
3. Againe some cases there are of such a nature that they are to be resolued only by an externall Directour [Page 125] or Superiour, so that a soule ought not, and vvill in vaine expect a Resolution from God, vvho sends her to his Substitutes. Such are the cases vvhich concerne externall Obseruances, as Fasting, saying the Diuine Office, Interpreting the Rule, Lawes or Constitutions &c. The office of the Internall Master is cheifly about internall matters, or the not-doing of externall, vvhich are not of obligation.
4. In such doubtfull cases of moment, especially if they concerne something to be done, or omitted, or suffred in the future, a deuout soule is to auoyd all sudden and vnaduised resolutions: And this especially vvhilst she is in any kind of Passion, vvhether it be Feare, Anger, Greife, or else of Tendernes, Compassion, and kindnes &c. And cheifly vvhen herselfe has an interest of nature, or vvhen persons are concerned to vvhom she beares a sensible affection, or from vvhom she has an auersion. In such cases it is good to deferre the Resolution as long as vvell may be, to the end that she may haue the more space to consider of it vvith her naturall reason, and to free herselfe from Passion; and so vvith Resignation to consult God in her recollections, therby to obteine light from him to discerne his holy vvill. And another reason and Motiue to deferre the matter may be, because it may happen that before a determinate Resolution be needfull, some nevv circumstances may spring & interuene that vvill perhaps alter the state of the difficulty.
5. In case the soule in her nature be inclind more to the one side of the doubt then the other, she must enforce herselfe, especially in prayer, to an indifferency and [Page 126] Resignation in the matter: rather forethinking (and accordingly preparing herselfe) that God vvill declare his vvill for the contrary to that to vvhich her nature is more inclined.
6. In seeking to knovv the Diuine vvill by prayer, let not the person make the subiect and busines of his Recollection to be the framing a direct Prayer about the matter. Neither let him in his Prayer enterteine any discoursing, debating thoughts in his imagination or vnderstanding about it; as if he had an intention to account that to be Gods vvill vvhich by such discourse seemed most probable. 1. Because by such proceedings our Prayers, vvhich 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 [Page 127] 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 [Page 128] 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.
[Page 129]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 [Page 130] 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 [Page 131] 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 [Page 132] 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 [Page 133] 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 [Page 134] 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 [Page 135] 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 [Page 136] 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 [Page 137] 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 [Page 138] 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 [Page 139] 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 [Page 140] 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 [Page 141] 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 & [Page 142] 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 [Page 143] 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 suddennes of resolution, or motion of Naturall Passions, or selfe loue, is the most secure & most assured vvay to come to that knovvledge.
CHAP. IX.
§. 1. Obiections preuented.
§. 2. 3. Difference betweene the terme of Inspirations, (being only Internall) & Calls which are also externall.
§. 4. 5. How Inspirations direct vs about Externall. Calls & obligations.
§. 6. Externall Calls are to ouer-rule Internall.
§. 7. 8. Authority of Superiours ought to ouerrule Inspirations, euen in things not of Obligation.
§. 9. Impertinent commands of Superiours in such things to be obeyd: though Superiours will be seuerely accountable to God.
§. 10. Decay of true spirituality arises from the ignorance or neglect of this Doctrine touching attending to Diuine Inspirations.
1. LASTLY to preuent all misunderstanding of this most holy & most necessary Doctrine touching our obligation to attend vnto (& to practise accordingly) the Diuine Inspirations directing vs to Acts of Perfection: as likevvise to preuent all misapplication therof by soules that ought & are vvilling to follovv it: I vvill here take avvay the pretended grounds vpon vvhich some, vvho either out of ignorance, Passion or interest haue declared themselues to be enemies therto, doe declame against it: supposing that they haue a great aduantage against it, vvhilst they pretend that by the teaching & practising of it great preiudice vvill come to the due [Page 145] Authority of Superiours, from vvhich their subiects follovving these Instructions vvill endeauour to exempt themselues, vpon a pretext of Diuine Inspirations to the contrary.
2. For the clearing therfore & dissoluing of this supposed difficulty & inconuenience, wee are to cōsider that though in this discourse vvee haue promiscuously vsed the termes of inspirations, lights, impulses, diuine calls &c. yet the former are only such operations of God as are Internall: vvheras the terme of Diuine Calls imports both an externall ordination of God, & also his internall operation in our soules suitable to the externall call. And both these are properly termed Calls, because by both of them God doth signify his vvill to soules: For by the externall ordination & commission giuen by God to all in lavvfull authority vnder him, God by them doth reueyle his vvill vnto vs, vvhich vvee obey vvhilst vvee submit vnto & execute the commands & vvills of his Substitutes. And by his internall operation he directs vs to performe such obedience, in a spirituall manner, for the good & aduancement of our soules in his DIVINE LOVE.
3 All Lawes therfore, all Constitutions, Precepts & Cō mands of Superiours, & all externall or internall Dutyes of obligation by vertue of our state of life as Christians, or moreouer as Religious or Ecclesiasticall Persons &c. are indeed, & so to be esteemed by vs, true Diuine Calls, necessarily to be attended to, knovvn & performed by vs.
4. And as for Internall Inspirations vvhich haue regard vnto those externall Calls, the end for vvhich they are giuen vs is, not only simply to direct & incline vs to [Page 146] performe all our Christian, Regular or other dutyes vvith readines & chearfullnes, but to doe them vvith perfection & purity of intention, in & for God only, as if he had immediatly & visibly imposed them vpon vs. And for as much as concernes the Not-doing (to the vvhich. I sayd that in a Contemplatiue life the Diuine Inspirations doe inuite vs) that is meant only in matters either indifferent, or at least to the vvhich vvee haue no obligation by vertue of any externall lavv. Yea on the contrary, vve may say, that our Holy Rule (the end vvherof is to dispose & leade vs to a perfect vnion vvith God by Contemplation) doth in generall oblige vs to such abstraction & Not-doing, vvhersoeuer it doth not require the doing of any thing of vs.
5. Therfore vvhatsoeuer internall suggestions, motions or impulses vvee may find that shall be contrary or preiudiciall to such externall Calls to Obedience & Regularity, vvee are to be so far from hearkning to them, or esteeming them for Diuine, that vvee ought to despise & reiect them, iudging them to be no better then diabolicall illusions. Yea this is to hold, although the sayd externall lavves, Commands or obseruances be such, as vvee in our priuate iudgments cannot thinke to be very proper or conuenient for vs in particular.
6. Novv the reason vvhy no internall suggestion ought to take place of externall obligations is euident & conuincing: Because such externall Calls to obedience being of themselues both manifest, & certainly vnquestionable tokens & expressions of the Diuine vvill, they ought not to giue place to any supposed internall significations [Page 147] of the same vvill vvhatsoeuer, vvhich are not, nor can be so manifest: but rather to prescribe Rules vnto them, & ouerrule them. Wee knovv the former to be Gods vvill, & to proceed from him: & therfore vve cannot rationally beleiue that those things that are opposite therto, can be acceptable to him. Besides Gods vvill reueiled to a subiect by the mouth of his Superiour, or by established lavves, has a kinde of publick authority, being deriued by a publick person & meane: & therfore must needs take place & be preferred before an Inspiration or signification of the Diuine vvill to a priuate person alone.
7. Yea moreouer, so indispensably carefull, & euen scrupulous ought vvee to be that exteriour order & due subordination appoynted by God, should not vpon any pretence be preiudiced: that vve are to regard the Authority of Superiours euen in doing or omitting those things vvhich are not vvithin the compasse of any speciall lavves or commands, but are left to our ovvne liberty & Iudgment. So that vvee ought not to put in execution any thing to vvhich vvee are by an Internall Inspiration inuited or directed, vvithout the approbation & leaue (eyther expresse, or interpretatiue) of our Superiour: & if the matter be of considerable moment, his expresse permission is requisite.
8. Yea I vvill adde further, that if a Religious subiect shall haue an Inspiration, vvhich he confidently beleiues to be Diuine, by vvhich he is inuited to the doing of any thing: yet if his Superiour shall declare such an Inspiration not to be Diuine, & forbid the executing of [Page 148] vvhat it directs, the subiect ought not only to obey his Superiour by forbearing to doe according to such an Inspiration, but he is also obliged to submit his iudgment, & to beleiue his Superiour. And this he may sincerely & securely doe. Because though it vvere so that in truth the Inspiration came from God, & did direct to the doing of a thing more perfect, or to a more perfect omission: yet all this is to be vnderstood only conditionally, that is, vpon supposition that a lavvfull Superiour did not iudge & command othervvise. For in such a case, it vvould be an Act of greater Perfection in the subiect to obey him forbidding the doing or forbearing of any thing, though in it selfe (& such prohibition not considered) more Perfect. Yea & a Diuine light & nevv inspiration vvill informe & direct the subiect 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, [Page 149] 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 [Page 150] 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 [Page 151] 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 [Page 152] 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 [Page 153] teach it to others, since therby many soul [...]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 [Page 155] 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 [Page 156] 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 [Page 157] 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 [Page 158] 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, frō 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 thē simple Religious: For their most sublime, and by all Ancient Saints deemed so formidable an Office (by vvhich they are empovverd and obliged vvith immaculate Sacrifices and feruent Prayers to be dayly Intercessours vvith God for the vvhole Church) presupposeth them to haue already atteined to a good Recollectednes in Prayer. And if moreouer they haue a charge of Soules, they will neede a far greater stability therin: that their various Employments may be performed [Page 159] purely for and in God, and not breake their vnion with him. Moreouer by their Profession their Obligations come nere to the vovves of Religious: Persons for 1. They ovve an Obedience to Superiours, though not in euery Ordinary Action. 2. They Professe the same Chastity. 3. They ought to haue litle more propriety in their Goods: For vvhatsoeuer is beyond their Moderate necessity & Obligation of Hospitable Charity, they can litle more dispose of vvithout vvrong to the Poore &c. then Religious. 4. Though their Employments require from them more Conuersation vvith others, then the state of Religious does, yet they are as vvell obliged to disengage their Affections from all loue or Sollicitude about Riches &c. as the others are: And in like manner to free themselues from all Distractiue Employments not belonging necessarily to their Calling.
10. And vpon these grounds it vvas, that in the Ancient and best times of the Church, scarce any durst presume to vndertake so high and Perfect a Calling, as the Charge of Soules is, till after many yeares first spent in a kind of Religious Abstraction of life, Solitude, Silence, great Mortifications and assiduous Praier &c. Witnes S. Basile, S. Gregory Nazianzene, S. Gregory Nyssen, S. Chrysostome, S. Augustin. S. Iohn Damascene &c. And yet after they had done all this, it is a Wonder vvith vvhat vnvvillingnes & feare they suffred thēselues to be forced to accept of such a Charge: what Excuses, Praiers, flights into the Desarts to auoide it? And vvhen they vvere compelled by God or Men therto, they vvere far from thinking themselues disobliged from a Continuation [Page 160] of their Contemplatiue Exercises of Abstraction, Mortification & Praier &c. But on the contrary they stole time euen from their necessary Refectiōs & Sleepe to employ in their Recollections, as knovving that nothing they could doe vvould be acceptable to God, further then it proceeded in vertue of Grace obteined by Praier.
11. But the best proofe & example of the Obligations of an Ecclesiasticall Person is our Blessed Sauiour Himselfe: vvho though by vertue of the Hypostaticall Vnion he vvas replenished vvith all manner of Graces vvithout measure, and therfore had no neede at all, as for himselfe, to pray for more, yet to shevv an example most necessary to vs, He tooke not on him the Employment of Conuerting others, till he had spent the former thirty yeares of his life in Solitude, Silence and all the most holy Internall Exercises at home, vvhere he liued vnobserued & vnknovvn vnto the vvorld. And during all the time of his most laborious Execution of his Propheticall Office, besides: much Praier exercised openly before others, the Gospell expressely saies, that his custome vvas at Night to retire himselfe vvith his Disciples to Praier: Yea & vvhensoeuer any great vvorke vvas to be done, as before the Mission of the Disciples and Apostles, that he spent vvhole Nights alone in Praier. Adde hereunto that he vtterly refused to meddle in Secular affaires or Controuersies, he frequented the Desarts &c.
12. So that an Ecclesiasticall Person both for his ovvne sake, and out of a tender loue to his flock, ought to [Page 161] thinke himselfe more obliged then before, to the practise of all Internall Contemplatiue Exercises: and aboue all others, of Pure Spirituall Praier, which alone will sanctify & make successefull both to himselfe & others all other Actions belonging to his Profession. And hence it is, that S. Florentius an Ancient Holy Bishop, first of Vtrecht and aftervvards of Munster, vvhen he vvas reprehended by some for spending so much time in Praier, as if thereby he vvas hindred from a more perfect discharge of his Episcopall function, returned them an ansvvere very becoming a Perfect, Illuminated Bishop, saying, Quid? Vobis insanire videor, si cum multas oues habeam, multum orem? that is, What, doe you account me mad, because hauing so many Sheepe vnder my Charge, I best we so much time in Praier? Implying, that it vvas only by Praier that he could hope for enablement to performe his Episcopall Duty, and for a Blessing after the performance of it.
13. Such is the Duty, and such the Obligations of Ecclesiasticall Persons. But if there be any Conscious to themselues of neglect in this matter, and desirous to repaire past omissions by future Diligence, they may, if they thinke good, make vse of these simple Instructions, the vvhich generally in the substance are proper enough for them, if they will only separate certaine circumstances & respects in them, vvhich are peculiar to Religious.
CHAP. II.
§. 1. 2. How a Secular Person may make vse of these Instructions: Some of which doe equally belong to such an one, as well as to Religious.
§. 3. What benefit such an one may also reape from Instructions here peculiarly belonging to Religious.
§. 4. 5. 6. 7. 8. 9. Such a Soule needs not to apprehend want, if consecrating her selfe to God, she shall relinquish worldly Sollicitudes.
1. IN the next place as concerning a Secular Person not in Holy Orders, that liues a Common life in the world, of what sexe or Condition soeuer (for with God there is no difference or acceptation of Persons) to whom the Diuine Spirit shall haue giuen an Effectuall Call to seeke God in these Internall vvaies of Contemplation; yet so as that they doe not find themselues obliged to forsake a Secular Profession and to embrace a Religious life: (Of vvhich State the Person perhaps being Married, or othervvise hindred, is not Capable, or hovveuer finds no inclination therto:) Such a Soule may make benefit also of these Instructions, though purposely vvritten for Religious: in as much as many of them doe generally belong to all Persons tending to Perfection: And those that seeme more peculiar to Religious, yet vvith some qualifications and applications (such as ordinary Discretion vvill teach) those Instructions also may afford vnto them some good [Page 163] helpe and vsefull benefit. And for that purpose they may doe vvell to take into their consideration, and apply vnto their ovvne aduantage in Practise these follovving Aduices.
2. A deuout Soule therfore being inspired by God to such a course, and liuing in the vvorld, ought to conceiue herselfe obliged as truly and as properly (though not altogether equally) as any of a Religious Profession to the practise of these Substantiall & Essentiall Duties and Instructions follovving, viz. 1. A Strong Resolution, notvvithstanding any Contradictions and difficulties, to pursue by the Diuine assistance the vvaies tending to Contemplation. 2. An Equall care to Obserue, and faithfully to execute all Diuine Inspirations, and to dispose herselfe likevvise (as is here taught) for the better receiuing & discerning of them. 3. The practise both of Externall & Internall Mortifications. (I meane those vvhich through the Diuine Prouidence are sent her, or doe belong to her present State and Condition of Life. And as for voluntary Mortifications, she is likevvise to behaue herselfe according to the follovving Directions.) 4. The Exercise of Internall Praier, according to the seuerall Degrees of it. In these generall Duties there is litle or no differēce betvvene the obligation of Religious from that of Secular Persons.
3. But vvheras in the next place there are in this Booke many Instructions that seeme peculiar to Soules of a Religious Profession: Such I meane, as are grounded vpon, and referr'd vnto a life abstracted from the vvorld, confined vnto Solitude, and there limited [Page 164] with a strict enclosure of speciall Lawes, Constitutions, Obseruances &c. Euen in these also a Secular Deuout Person tending to Contemplation may thinke himselfe in some proportion & degree concerned & interested: And from them he may reape much benefit, applying to his ovvne vse so much of the Spirit of Religion, as Discretion vvill shevv to be fruitfull to him. Novv for a better application of this Aduice, I vvill exemplify in certaine peculiar Duties of a Religious life, and therin shevv in vvhat sort a Secular person may doe vvell, yea & in some proportion is obliged to imitate them.
4. First therfore, such a soule though she be not obliged really & personally to vvithdravv herselfe from vvorldly conuersation, & to retire herselfe into a solitude as strict as that of Religion; Yet so much solitude & silence she must needs allovv herselfe dayly, as may be necessary for a due practise of Internall Prayer. Neither must she engage herselfe in any businesses of sollicitude, & distraction, that doe not necessarily belong to her Vocation: And euen those also must she performe vvith as much internall quietnes & Recollectednes as may be, carefully auoyding all anxiety of mind, care of multiplying Riches &c. And as for vaine conuersations, compliment all visits, Feastings &c. she must not thinke to permit vnto herselfe such a free scope, as others doe, & as formerly herselfe did. But she must set a greater value vpon her precious time; as much vvherof as she can borrovv from the necessary employments of her Calling, ought to be spent vpon the aduancing of her spirit in the vvay of Contemplation. And she indeed vvill find the [Page 165] great inconueniences that doe attend vaine cōuersations, as dissipation of thoughts, engagements in nevv vnnecssary affaires, sensuall friendships &c. all vvhich she ought carefully to preuent & auoyd.
5. Secondly, such a soule, is by vertue of her nevv Diuine Vocation, obliged studiously to imitate especially the Internall solitude belonging to a Religious Person: abstracting her spirit, as much as may be, both from all affection to outvvard things, as Riches, Pleasures &c: and like vvise from the Images of Creatures & worldly obiects. For vvhich purpose she is to performe all the Duties of her externall vocation in order to God, & in subordination to her principall designe, vvhich is the Perfectionating of her spirit in the Diuine Loue. She is therfore not to account herselfe as absolute Mistrisse of the Riches that God hath giuen her, but only as his stevvard to manage them so as may be most to his Glory. So that in the midst of them, she ought to exercise true Pouerty of spirit; renouncing all propriety ioyned vvith affection to them, so as not to be disquieted if God should take them from her: & making no more vse of them for her ovvne sensuall contentment, or for shevv in the vvorld, then shall in true Discretion be necessary. This Internall solitude, Introuersion & nakednesse of spirit she must encrease, as much as may be, both in her affection to it, & practise of it, so that it may become habituall to her. Because vvithout it she vvill neuer be in a fit disposition to attend vnto the Diuine Inspirations, or to exercise the Internall duties of Prayer &c. belonging to a state tending to Contemplation.
[Page 166]6. Thirdly in conformity to Religious Obedience, she is to behaue herselfe to all those in the vvorld vvhom God hath set ouer her, vvith a most profound submission of spirit, obeying them, or rather God in them, vvith all purity of intention. And moreouer she is, at the first especially, to put herselfe vnder the gouernment of a spirituall Directour, if such an one be to be had: Who is to teach her hovv she may discerne the exercises of Prayer & Mortification proper for her. And in the choice of such an one, she is to vse the vtmost of her Prudence, recommending vvithall an affaire of such importance in her Prayers to God, that he vvould prouide her one of sufficient abilities & vertue, & especially one that is experienced in those Internall vvayes much exalted aboue the ordinary exercises of Prayer commonly taught & practised. And vvhen God has found out such an one for her, she is vvith all sincerity & humility to obey him; Yet vvithout preiudice to the duty vvhich shee principally ovves to her Diuine Internall Master, as hath bene taught in the foregoeing Section; The Doctrine and Practice vvherof doth as vvell belong to her, as to any Religious Person.
7. Fourthly, although such a soule be not by any vovv or othervvise obliged to any Rule, or restreined by any Constitutions or Regular obseruances: Notvvthstanding she is to reduce the vvhole course of her Actions & behauiour to a certaine order, Regularity and vniformity: Obseruing in her Retirements, Reading, Praying, as also her Refections, sleepe &c. an orderly Practise both for times & manner, according as Prudence [Page 167] & her Spirituall Guide shall ordaine. This order & Vniformity obserued discreetly (yet vvithout any nice scrupulosity) is very requisite in an Internall course. For othervvise a soule being left at large, vvill be vnstable & vncertaine in her most necessary Duties.
8. It vvill not be necessary to exemplify in any more particulars: for the same reflections & the like applications may a soule make from any other Instructions & duties peculiarly designed for Religious Persons. Besides, if she pursue diligently & constantly her Internall Prayer, God vvill not be vvanting to afford her sufficient Internall light, & likevvise strong impulses & Spirituall force to follovv such light: To the vvhich if she faithfully correspond, she vvill find that since God has not giuen her a Vocation to Religion, yet he has not depriued her of the means of enioying in the vvorld in a sufficient manner the principall aduantages of a Religious State (except the solemne Vovves themselues:) Yea in this case she may, not altogether vnprobably, thinke that it vvas for her ovvne particular good that God did not giue her an opportunity to enter into Religion.
9. And vvheras it vvas required of such soules that they should quit all sollicitudes about temporall riches: let them not feare any great inconueniences by complying vvith this duty. For as the Authour of THE CLOVVDE OF VNKNOVVING, obserues, & confidently professeth, those vvhom God effectually calls from secular sollicitudes to an Internall, abstracted life, may more then any others be confidently secure of his Diuine Prouidence & speciall care ouer them, & all that belong vnto [Page 168] them, for as much as concernes a sufficient & contentfull subsistence in this life. For though he should haue called them into a vvildernes, vvhere no meanes of procuring corporall sustenance did appeare: Or if in the midst of a City he should call any one to leade an abstracted solitary life there, they are obliged to follovv such a Call, & may most securely doe it, referring all care of their subsistence vvholly to his Diuine Prouidence, vvho infallibly some vvay or other, either by ordinary or extraordinary means, vvill not be vvanting to prouide conuenient maintenance for them: the vvhich if it should happen to be vvith some scarcity, he vvill abundantly recompence that vvith feasting their Spirits vvith far more desireable Internall & Celestiall Delicacies. And examples of Gods vvonderfull care ouer such peculiar seruants of his, are plentifully afforded vs in Ecclesiasticall Histories, both ancient & moderne. So that to the end of the vvorld that vvill appeare to be a most approued truth, vvhich the Psalmist so long since deliuered, Diuites eguerunt, & esurierunt: inquirentes autem Dominum non minuentur omni bono, that is, The rich in the world haue bene brought to want & hunger: but such as truly seeke our Lord shall not be vnprouided of any kind of good things.
CAP. III.
§. 1. Of a Religious state.
§. 2. 3. 4. 5. How we are to vnderstand & interpret the great Commendations & Priuiledges giuen to a Religious state by S. Bernard &c:
§. 6. 7. A Religious state is secure & happy: But yet to those only that are carefull to reforme & purify their Interiour.
1. HEREAFTER the Instructions following are most especially to be directed to soul [...]s liuing in a Religious Profession (I intend especially such an one as is according to the Rule of S. Benedict, S. Bruno &c. the most proper schoole of Contemplation. A state of life certainly the most happy, quiet, & secure (if rightly vndertaken & accordingly pursued) of any in Gods Church. Concerning vvhich my purpose is in this place to treate, not in its vvhole latitude, (for a great volume vvould scarse suffise for such a discourse) but only vvith relation to the end designed in it, to vvit, Contemplation: intending seriously to presse the obligation that Religious Persons haue to aspire therto: & the great aduantages afforded therin for that purpose.
2. But as S. Augustine worthily finds fault vvith those that doe too indiscreetly & excessiuely commend to secular persons liuing in the vvorld, either a Monasticall or a Clericall Profession; yea & to Heretiks or Infidels, euen the Church it selfe: taking notice only of the Perfections [Page 170] of those vvho in each of these are the most perfect, & forgetting, or purposely omitting to forevvarne men that they are not to be scandalized, if they meete vvith some also vvho haue no part in those Commendations & felicities. By vvhich it comes to passe, that finding vvhat they did not expect, they fall back not only to a disesteeme, but also to a hatred of that vvhich was so excessiuely & vnvvarily commended to them. Vpon the same grounds I thinke my selfe obliged to forewarne my Readers, that they doe not too inconsideratly reade & attende to all that they find vvritten in commendations of a Religious state: least being too much taken vvith vvhat they reade, imagining the outvvard Habit and interiour vertues inseparable companions: & therupon hauing vndertaken such a profession, & there missing in some vvhat they in all expected, they be in danger either of liuing discontented liues, or perhaps euen of finding themselues in a vvorse estate for their soules, (because i [...]proper for them & vnproportionable to their forces) then if they had continued in the vvorld.
3. Moreouer deuout soules vvhen they reade moderne spirituall Authours treating of a Religious state, dilating much vpon the great blessings attending it, and vvith choice Passages out of the Ancient Holy Fathers, pleasing Histories and elegant Characters describing. 1. The Noblenes and excellency of that life, vvherin Honours, Pleasure▪ Empire and vvhatsoeuer the vvorld can tempt mankind vvithall, are trampled vnder foote. 2. The great security that it affords vnto soules, vvhich therby are exempted from the Deuills snares, liuing continually in the [Page 171] presence, fauour and familiarity vvith God. 3. The inexpressible sweetnes and consolations enioyed by his conuersation &c. In reading such passages, Isay, iust and reasonable it is that vvell-meaning soules should therby be encouraged to aspire to such eminent Blessings truly attributed to the same state, if God by his Diuine Prouidence shall giue them a free vvay therto. But yet they are vvithall to knovv, that such Priuiledges doe not belong to the exteriour Profession of the sayd state: the vvhich the more Noble and Excellent it is vvhen the obligations therof are duly corresponded vvith, the more doe they abase themselues that liue negligently and vnvvorthily in it. And though it be a great step to a happy security to be secluded from the vvorlds Tentations, yet vnles se in Religion vvee fly from our selues also, vvee vvill find, but danger enough. And lastly true it is that the Consolations that attend an assiduous conuersation vvith God in Prayer, are most desireable and abmirable: But they are vvithall purely spirituall, and not to be expected till soules haue lost the tast of sensuall pleasures and eases.
4. Herupon it is obseruable, hovv prudently and vvithall hovv ingenuously our H. Patriarke S. Benedict deales with soules newly coming to a Religious Conuersion: He commands that his Rule be seuerall times read to them, that so they may be sufficiently informed vvhat God and Superiours expect from them through the vvhole follovving course of their liues. In the vvhich Rule, though the Prologue does vvith vvinning Promises invite the Readers to a participation of the inestimable [Page 172] Blessings of a Religious life: yet (in the 58. in Chapter, vvhere is set dovvne the Discipline and Order to be obserued in the Admission and Profession of New-comers) he ord [...]ines, that such shall not vvithout great difficulty be admitted, yea that they shall be treated rudely, vvith contempt and opprobrious vsage: All manner of vnpleasant, harsh and rough things must be inculcated to them &c. And all this is done to the end to try vvhether they bring vvith them that courageous Resolution and Patience by vvhich alone the incomparable Blessings of a Religious State are to be purchased.
5. In the same sence, & vvith the same conditions vvee are to vnderstand the Nine Priuiledges that S. Bernard affirmes are to be found in a Religious State. For surely it vvas far from his meaning to apply the said Priuiledges to any but industrious soules, vvhose principall care is to purify themselues 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 [Page 173] 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, [Page 175] 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 [Page 176] 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 [Page 177] 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 [Page 178] 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 [Page 179] 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 [Page 180] 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 obie [...]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 [Page 181] 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 of tvvo) most sublime Cōtemplatiues. Thus therfore speakes one of them (in the Conference, cap. 7.) Finis Monachi & totius Perfectionis Culmen in Orationis consummatione consistit, that is, The End of a Monasticall Profession, and the Supreme Degree of all Perfection consists in the Perfection of Praier. And (in the tenth Confer. cap. 7.) Another saieth, Hic finis totius Perfectionis est, vt eo vsque extenuata Mens ab omni situ Carnali ad Spiritualia quotidie sublimetur, donec omnis eius Conuersatio, omnisque volutatio cordis, vna & iugis efficiatur Oratio. That is, This is the End of all Perfection, that the mind become so purified from all carnall defilement, that it may be raised vp daily to Spirituall things, till its whole employments and euery motion of the Heart may become one vn-interrupted Praier.
[Page 182]11. Novv vvhat a kind of Praier this vvas that they aspired to, hovv sublime in Spirit (though oftimes ioyned vvith their vocall Praiers) may appeare from that Description giuen of it by a Holy Hermite in these vvords (in the 10. Confer. cap. 20.) Ita ad illam Orationis purissimam perueniet qualitatem, quae non solum nullam Deitatis effigiem in sua supplicatione miscebit, sed nec vllam quidem in se memoriam dicti cuiusdam, vel facti speciem seu formam Characteris admittet. That is, Thus by much practise the soule will arriue to that most Sublime Purity of Praler, wherin no Image at all of the Diuinity is mingled, and which will not admit the least memory, nor a Character or representation of anything either spoken or done. The strange subtilty & spirituality of vvhich Praier considered, there is applied vnto it that Saying of S. Antony, (in the 9. Conf. chap. 31.) Non est perfecta oratio, in qua se Monachus, vel hoc ipsum quod orat, intelligit, That is, That praier is not a perfect one, vnlesse the Religious Persō that exercises it, be not able to giue an accoūt of his owne thoughts that passed in it (or, does not perceiue that he prayes.)
12. What great aduantages the Ancient Hermites & other Religious Persons enioyed for the more certaine and more speedy attaining to this Internall Purity of Praier & vvonderfull Cleannes of Spirit (the End of their Profession:) Hovv much more able their bodily complexions vvere to support that most rigorous Solitude, those long continued Attentions of mind &c: And how much more efficacious herto were their Manuall labours beyond our Employments in Study: And lastly how by such like meanes they vvith the only Exercise [Page 183] of vocall Praier attained to Perfect Contemplation, shall be shewed more fully, vvhen vvee come to the last Treatise concerning Internall Praier.
13. In this place I vvill content my selfe vvith shevving that by the Rule of our Holy Father S. Benedict, all his Disciples are obliged to propose to themselues no other End of their Religious Profession, but only such Purity both of soule, and the Operations of it in Spirituall Praier: So that hovv exact soeuer they be in outvvard Obseruances, vnlesse they be referd vnto, and efficacious also for the producing of this Internall Purity in some reasonable measure, they shall not be esteemed by God to haue complied vvith their vocation and Profession.
14. To this purpose vvee may obserue, that it is from those Ancient Holy Hermites & Religious that our Holy Father borrovved the greatest part of his Rule and Ordinances, vvhich in the Conclusion he professes to be meant only by him as a disposition vvherby vvee may be enabled to imitate them in their most perfect Internall practises. It is from them that he borrovves the Phrase of (Oratio pura) Pure Praier (in the 20. Chap.) The Exercise vvherof, besides the reciting of the Office, he appointed daily, as appeares both by the same Chapter of the Rule, and also by the Story related by S. Gregory of one of his Monks, vvhom the Deuill in the shape of a Blackmore tempted out of the Community in the time of such Recollections. By vvhich may be perceiued the great fruit and efficacy of such Praier: For the Deuill could be contented he should be present at the Office, [Page 184] because during that Exercise he could more easily distract his mind: But knovving the force of Internall Prayer, hovv recollectiue it is, and vvhat light it affords to discouer the invvard Defects of the soule, and to obtaine Grace to correct them: His principall aime vvas to vvithdravv him from so proffitable an Exercise. And therfore to countermine the Deuills Malice, Our Holy Father thought it vvorth a iourney expressely to cure the Infirmity and preuent the danger of one of his Seduced Monkes.
15. For this End it is, that our Holy Father in the 58. C. ordeines Superiours in the Examination of the Spirits & dispositions of Nevv-comers, that they should most especially haue an eye to this most necessary condition, (Si Deum vere quaerit:) If he be such an one as truly seekes God. And more particulary, (Si sollicitùs est ad opus Dei:) If he haue a sollicitous care duely to performe the worke of God, vvhich he interprets to be Praier: and this so principall a vvorke, that he ordeines, that (Nihil operi Dei praeponatur,) nothing must be preferred before it.
16. For the aduancing of this Praier, that it may become such as is suitable to a Contemplatiue State, all other Exteriour Obseruances are appointed. 1. By the 12. Degrees of Humility, by frequent Prostrations, acknowledging of Secret Imperfections &c. Pride, selfeloue & all other our corrupt Affections hindring our vnion in Spirit vvith God are subdued & expelled, and (as our Holy Father says at the end of the last Degree) that Perfect Charity vvhich most immediatly vnites the [Page 185] soules to God, is produced in the soule, 2. By perfect Obedience, selfe iudgment & selfe will are abated. 3. By Fastings, watchings & other Austerities, sensuality is mortified. 4. By Religious Pouerty all distracting cares about temporall things are expelled. 5. And for the gaining of an Habituall state of Recollectednes and introuersion, so great silence and Solitude vvere so rigorously enioyned and practised; all obiects of sensuall Affections remoued, all conuersation with the world, all relating or hearkning to newes seuerely prohibited. All this surely for no other end but that soules might be brought to a fit disposition to imitate those solitary and deuout Saints (proposed by our holy Father for our examples) in their continuall conuersation vvith God, attending to his Diuine inspirations, and vn-interrupted vnion of Spirit vvith him by pure Spirituall Contemplation.
17. Therfore though our Holy law-giuer doth not in his Rule giue his Disciples any speciall Instructions for ordering their Interiour spirituall Prayer (touching such matters referring them to the Inspiration of the Diuine Spirit, as himselfe sayth; as likevvise to the Aduices of the Ancient fathers and Hermites professing Contemplation:) Yet it is euident that his principall designe vvas to dispose his Disciples by his Ordinances to aspire and attaine to such Internall Perfection; vvithout vvhich the Externall Obseruances vvould be of no value, but rather (being finally rested in, vvithout farther application to the Spirit) empty Hypocriticall Formalities. And more particularly as touching the Conferences of the [Page 186] Fathers (written by Cassian, and expressely recommended to vs by our Holy Father) wee reasonably may and ought to iudge that his intention vvas, wee should in a speciall manner make vse of the Instructions and Examples there deliuered by prudent, holy and experienced Contemplatiues, as a Rule and Patterne, to vvhich vvee should conforme our selues, principally in our Internall Exercises: as being much more vsefull and proper for vs, then any Instructions about such matters to be found in the writings of others far more learned Holy Fathers of the Church, vvho generally direct their speeches to such as leade common liues in the vvorld.
18. This obligation being so manifest and vnquestionable: hovv can those new Interpreters of our holy Rule be excused that; extend the Profession of a Religious Person no further then to the performance of exteriour Obediences and obseruances litterally expressed in the Rule, or signified by the expresse commands of Superiours? Surely they forget that it is to God only that vvee make our Vowes, and not to man, but only as his substitute, and as appointed by him to take care of the purifying our soules. For the destroying therfore of so vnreasonable an Interpretation (yet too likely to be embraced by the tepide Spirits of this Age,) it vvill suffise only to looke vpon the forme of a Religious Profession instituted by our holy Father in the 58. chapter in these words, Suscipiendus autem, in Oratorio &c. that is, Let him that is to be receiued to a Religious Profession; promise in the presence of the whole Community assembled in the Church, before God and his Saints; [Page 187] 1. A constant Stability in that state. 2. A conuersion of his Manners, 3. and Obedience. Now of the three things so, solemnely and vvith such affrighting circumstances, vovved, Conuersion of Manners can signify no other thing but Internall Purity of the soule; Obedience indeed seemes to regard the outvvard obseruances of the Rule: yet surely vvith an eye to the principall end of all externall duties of all Christians, and much more of those that aspire to the Perfection of Diuine Loue. And as for Stability, it regards both these, adding to them a perseuerance and a cōtinuall progresse in both to the end.
19. These things considered, if God so earnestly protested to the Iewes, saying, My soule hates your New Moones, your solemne Feasts and Sacrifices (vvhich yet vvere obseruances ordeined by himselfe) and this, because those that practised them vvith all exactnes rested in the outvvard actions, and neglected invvard purity of the heart, typified by them: much more vvill God despise and hate an exact performance of Regular Obseruances commanded by man, vvhen the practisers of them doe not referre them to the only true end regarded by the Institutour, vvhich vvas, by them to dispose and fit soules to Internall solitude, aptnes to receiue Diuine light & Grace, and lastly to the practise of pure Contemplatiue Prayer, vvithout vvhich a Religious state vvould be no better then a mere outvvard Occupation on Trade: And if only so considered, it is perhaps lesse perfect then one exercised in the vvorld, by vvhich much good commodity may be deriued to others also.
[Page 188]20. Againe vvhen such condescending Interpreters doe further say, that all our obligation by vertue of a Religious Profession, is to be vnderstood only (Secundum Regulam,) according to the Rule: We must knovv that this Phrase (Secundum Regulam) is to be annexed to the Vow of Obedience only, importing that a Religious Superiour hath not a vast vnlimited authority, but confined to the Rule: vvheras there are no limits prescribed to Conuersion of manners, to Christian Holines and Perfection: in vvhich vve are obliged daily to make a further progresse. To the vvhich Duty, as by becoming Religious vvee haue a greater obligation so likevvise haue vvee a greater necessity. For though by entring into Religion vvee doe auoyde many occasions and tentations to outvvard enormous sins: yet vvee can neuer be freed from our thoughts, vvhich vvill pursue vs vvhere euer vvee are: and more impetuously and dangerously in solitude, then in company, being indeed the greatest pleasure of man, vvhether they be good or bad. For in Solitude the soule hath her vvhole free scope vvithout interruption to pursue her thoughts. So that a Religious person that can thinke himselfe not obliged, and that actually doth not restreine and order his thoughts, by diuerting and fixing them on Heauenly and Diuine obiects, Such an one if for vvant of opportunity he guard himselfe from outvvard, Scandalous crimes: yet he vvill more & more deeply plunge himselfe in corrupt nature, contracting a greater obscurity & incapacity of Diuine Grace daily: And such invvard Deordinations vvill become more dangerous [Page 189] and incurable, then if he had liued in the vvorld, vvhere there are so frequent diuersions. Novv a poore and most ineffectuall Remedy against these vvill he find in an exact conformity to any externall obseruances vvhatsoeuer: yea perhaps they vvill serue to increase such ill habits of soule, by breeding Pride and security in it.
21. A much better and more proffitable Interpreter of our holy Rule therfore is Deuout S. Bernard, in many passages in his vvorks, and particularly in those vvords of his in an Epistle to William an Abbot of the same Order, Attendite in Regulam Dei &c. that is, Be attentiue to the Rule of God. The kingdome of God is within you: that is, it consists not outwardly in the fashion of our cloathes or manner of our corporall Dyet, but in the vertues of our inner man. But you will say: What? doest thou so inforce vpon vs spirituall Dutyes, as that thou condemnest a care of the externall Obseruāces enioyned by the Rule of S. Benedict? No, by no meanes: But my meaning is, That the former Spirituall Duties must necessarily and indispensably be done: and yet these laster must not be omitted. But otherwise, when it shall happen that one of these two must be omitted: in such case these are much rather to be omitted, then those former. For by how much the Spirit is more excellent and noble then the body, by so much are spirituall exercises more proffitable then corporall.
22. Neither vvill it auaile the forementioned Interpreters to say, that their meaning is not to preiudice the obligation of Religious Persons to internall Duties: but only to shevv that such obligation is grounded on the [Page 190] Diuine Lavv imposed on them as Christians; and not on an Externall Lavv made by man and voluntarily vndergone. For in opposition to this Excuse, besides vvhat hath bene sayd cōcerning the making of our Vovves to God, and the expresse obligation therin to an Internall Cōuersion of Māners: vvee are to knovv that by vertue of our Religious Vowes vvee are obliged to a far greater Perfection of Internall Purity, then vvee vvere formerly as Christians, ansvvereable to the greater helpes and aduantages therto afforded in Religion: And particularly vvee haue an obligation to aspire to the Perfection of internall Contemplatiue Praier, the practise vvhereof is (at least) of extreme difficulty in an ordinary distracted, sollicitous secular state.
23. And from vvhat hath bene sayd may be collected this most true and proffitable Obseruation, to witt, That vvhosoeuer vvould attempt the restoring of the true Spirit of Religion (which is Contemplation) miserably decayed in these dayes, vvill labour in vaine if he thinke to compasse his holy Designe by multiplying of Ceremonies, inlargeing of Offices, increasing of Externall Austeritys, rigorous regulating of Dyet and Abstinences &c. All vvhich things vvill haue little or no effect, vnlesse the minds of Religious Persons be truly instructed in the doctrine of Contemplatiue Prayer, & obligation to attend and follovv the Internall Guidance of Gods Spirit, vvhich is rather hindred then aduanced by the excessiue multiplication of outvvard Obseruances. And for this reason S. Benedict (vvho surely had a most perfect light & an equall zeale, at least, to aduance the [Page 191] Spirit of Contemplation) vvas very moderate in these thinges; and on the contrary very seuere in requiring the obseruation of Silence, Solitude, and Abstraction of Life, the vvhich doe most directly and efficaciously begett an habituall Introuersion and Recollectednesse of Spirit. The ineffectualnesse therfore of these new wayes of Reformation vvee see dayly proofe of, by the short continuance of them. For minds that are not inlightned, nor enabled by the Spirit of Contemplatiue Prayer suitable to their state, to make a due vse of such great Austeritys for the increasing of the sayd Spirit, become in a short time, after that the first zeale (much caused by the nouelty and reputation gained in the vvorld) is cooled, to grovv vveary, not finding that invvard satisfaction & proffit vvhich they expected: And so they returne to their former Tepidity & Relaxation.
CHAP. V.
§. 1. 2. 3. A Religious Person is not Perfect by his Profession.
§. 4. 5. 6. 7. Whether, and how far Ignorance of the true End of Religion will excuse.
§. 8. 9. The danger of those that knowing, will not pursue Internall wayes of Recollection, which are the true End of a Religious state. And much more of those that discountenance it.
§. 10. 11. 12. Vaine pretences of those that discountenance Internall Prayer &c.
§. 13. A description of an Externall and an Internall Monke, out of Hesychius.
1. OVR obligation therfore to tend to Perfect Internall Purity & Simplicity being so great & so vndispensable: vvhat account, thinke vvee, vvill some Religious Persons be able to giue to Almighty God for their miserable deficienty in this so essentiall a condition?
2. Religion is by all acknowledged for a state of Perfection: not that by the mere taking a Religious Profession or Habit a Person is therby more Perfect then he vvas before: but because by renouncing those distractiue Impediments vvhich are in the vvorld, he puts himselfe into a condition, in vvhich he not only may far more easily aspire to the Perfection of Diuine Loue: but moreouer by assuming such a state he obliges himselfe [Page 193] to employ all those aduantages vvhich he finds in Religion, as meanes to approach nearer to this Perfection dayly, more then if he had continued in the vvorld he either could or vvas obliged. The vvhich if he doe not, he vvill be so far from enioying any Priuiledge in Gods sight by the Perfection of his State, as that he will be accountable to God so much the more for his ingratitude, and negligence in making vse of such aduantages and Talents giuen him.
3. S. Paulinus excellently illustrates this Truth by this similitude. He compares the world to a dry scorched and barren vvildernes: and Celestiall Happines to a most delicious Paradice, diuided from this desart by a deepe and tempestuous riuer, vvhich must necessarily be past by swimming: The securest way to passe ouer this riuer is by quitting ones cloathes: But fevv there are that haue the courage to expose themselues to the iniuries of the weather for a while, and therfore aduenture ouer cloathes and all: And of them, God knovvs, a vvorld miscarry by the vvay. Some fevv others (such are Religious Persons) seeing this danger take a good Resolution to deuest themselues of their Cloathes, and to make themselues lighter and nimbler by casting avvay all impediments, hovv deare soeuer to flesh and blood. But yet this being done, it remaines that they should labour, naked as they are, vvith svvimming to passe the Riuer: But this they neglect to doe, or take so little paines, and striue so negligently against the vvaues and streame, that all they doe comes to nothing, they are in as much danger and as far from Paradice as they vvere before. And [Page 194] vvhereas they glorify themselues because they are Naked: that vvill rather aggrauate their folly and make their negligence far more culpable, in that having so great an advantage, they vvould not take a little paines to doe that for vvhich they cast of their Cloathes.
4. Novv the Impediments either much delaying, or quite hindring many soules that liue in Religion, and are naturally apt enough for the Exercises of a Contemplatiue Life, from complying vvith this most necessary obligation, are partly in the vnderstanding, and partly in the will. Concerning this latter, vvhich is Selfe-Loue, a setled Affection to Creatures, negligence &c. much hath already bene sayd, and more vvill hereafter be added. But concerning the other impediment seated in the Vnderstanding, which is Ignorance of the true way leading to that perfection vvhich is the proper End of a Religious Contemplatiue Life, I vvill here take into Consideration, Whether, and how far such Ignorance may excuse a Religious Person that does not aspire to that Perfection to which his State obliges him.
5. For the clearing of this Doubt, vvee may obserue that there may in this case be a twofold Ignorance. 1. An Ignorance in grosse that there is any such Obligation. 2. On supposition that a soule is informed that she hath such an obligation, an Ignorance of the meanes and vvayes proper and necessary for the acquiring of this Perfection: the vvhich in the present case are Mortification and (principally) Internall Prayer.
6. First therfore for the former sort of Ignorance, it is so grosse and euen vvillfull, that there can scarce be [Page 195] imagined any Excuse or qualification for it. For vvhat other thought can a Soule haue quitting the vvorld, and all the pleasures and commodities therin to embrace Pouerty, Obedience, solitude &c, but therby to consecrate herselfe entirely to God, shevved by the Solemne circumstances of her Admission and Profession, the Questions proposed to her, and her Answers, her Habit, Tonsure, Representation of a Death and Buriall, Solemne Benedictions of her Habit, and Prayers of the Community &c? All that are vvitnesses and Spectatours of such an Action doe no othervvise vnderstand it: And indeed except it vvere so, vvhat difference is there betvveene a Secular and Religious state?
7. But in the next place touching the second sort of Ignorance, to vvit, of the vvayes most proper and efficacious to bring a Religious Soule to Perfection: It is to be feared that such an Ignorance vvill be but a small Excuse, and that but to very fevv. For since both Faith and Experience teach vs vvith vvhat great defects, vvhat inordinate Affections &c. vvee enter into Religion, vvith an intention there to abate and mortify them: And since euen naturall Reason & dayly experience likevvise shevv vs, that Perfection of the Soule cannot consist in Externall obseruances, vvhich doe not penetrate into the Interiour: Yea vvithout Prayer and Purity of intention (to be had only by Prayer) they doe rather nourish Selfeloue and Selfe esteeme: since thirdly the same experience conuinces vs that such vocall Prayers as vvee vse and ioyne to our other Obseruances doe not produce in vs a sufficient Purification [Page 196] of Soule: no nor that any other painefull methods of Meditation (vnknovvne to the Ancient Contemplatiues) doe afford vs sufficient Light and Grace for such a purpose, because they peirce not deepe enough into the Spirit: vvhat reasonable soule but vvill hence conclude, that there must needs be some other efficacious meanes for the acquiring of the end vvhich vvee propose to our selues. And since God vvill infallibly giue Light and Grace to all those that haue recourse vnto him in Spirit and Truth: It must necessarily follovv, that the only culpable ground of such Ignorance must needs be a neglect of such Prayer: And the roote of such neglect, a sensuall tepide disposition of the will, hating to raise it selfe to God. And let any one iudge vvhether an Ignorance so grounded can excuse vs: Especially considering, that our Holy Father, requires the practise of such Prayer in all our smallest vndertakings, and teaches vs that his Rule is only a preparation to Perfection, he referres vs further to the examples of the Ancient Hermites, vvhose manner of Prayer if vvee vvould imitate, vvee should make some approaches at least to that Perfection, to the almost inconceiuable Sublimity and purity vvherof they attained.
8. Novv if Ignorance vvill not be a sufficient excuse to any Religious Person for either not endeuouring after Interiour Purity of soule by Prayer in spirit, or endeuouring after a vvrong improper manner & vvay: Hovv much lesse excusable, nay hovv deeply culpable before God vvill those be, vvho are sufficiently instructed in the only true internall vvayes leading to Contemplation, [Page 197] & vvithall are furnished vvith all helpes, leasure & aduantages for that purpose: & yet out of a setled slothfullnes, & fixed loue to sensuall obiects haue not the courage or vvill to vvalke in them: yea perhaps hauing once comfortably vvalked in them, doe most ingratefully & perfidiously forsake & turne out of them? Reaping no other benefit by their knovvledge, but perhaps an ability to talke of them, to the helpe of others, it may be, but to the encreasing of their ovvne Pride, & selfe-loue: so that their knovvledge of their obligation & end of their Profession helpes to leade them further from it.
9. But aboue all most miserable vvill their condition be, vvho liuing in Contemplatiue Orders, & not hauing either sufficient knovvledge or Grace to practise themselues the exercises of true Internall Prayer & Abstraction of life, shall deterre others therefrom, & discountenance, or perhaps persecute those vvhom God hath inspired to renevv the only proper exercises of Contemplation: The decay of vvhich has bene the decay of the true Spirit of Monasticall Religion.
10. True it is that to iustify such vndue proceedings & to gaine an esteeme to their ovvne inferiour Exercises, partiality has suggested to them certaine seeming reasons & pretences against the practise of Contemplatiue Prayer, & if it were dangerous, & did expose the exercisers of it to illusions: or as if it were preiudiciall to Regular obseruances & obedience: or that perhaps it may diminish the credit vvhich some Religious Orders haue gained in the vvorld by their long solemne Offices, [Page 198] laboriously celebrated. But (as I shall in due place in the last Treatise demonstrate) all these accusations made against Contemplatiue Prayer, are most vniust and groundlesse. On the contrary those that practise such Prayer as they ought, are most carefull of conformity to Religious Duties, & especially the Diuine office appointed by the Church: And this out of conscience & vvith great purity of intention.
11. Indeed true Internall liuers are not very sollicitous for gaining credit & esteeme vvith the vvorld; & much lesse vvould they make that an end of their Religious obseruances. On the contrary their cordiall desire is to liue vnknovvn & excluded from the vvorld, approuing their soules to God only. Neither are they forvvard to vsurpe offices abroad not belonging to them, as of Preaching, Hearing Confessions of seculars &c: by vvhich the most necessary solitude & Recollectednes, vvhich by their Profession ought to be prised aboue all things, are interrupted, & oft vtterly destroyed. And the more confidently doe they expresse a zeale for these essentiall things, as being assured that God vvill not be vvanting to supply them sufficiently vvith all things necessary to their corporall sustenance, as long as they preferre the care of Purifying their soules, & complying vvith the obligations of their Profession before such inferiour things. S. Anthony vvas so carefull of preseruing this spirit of solitude & disingagement from all treating vvith the vvorld, that he forbids his Monkes to enter into Churches frequented by multitudes: And much lesse vvould he suffer them to inuite & call Seculars into their ovvne [Page 199] Churches. And S. Stephen of Grammont vpon experience of vvhat extreme preiudice the spirit of Religion had receiued by neglecting a solitary abstracted life, forbids his Disciples in his Rule to haue publick Churches, or to admitt into their Oratories the presence of seculars, or so much as to let them take Holy-water home with them: Or to quit their Desart to preach to others. He cōmands them to auoyd Confraternities: &c: And to preuent complaints & feares least by so rigorous a sequestration from the vvorld they should be in danger of Penury: He most assuredly protests vnto them, that it is impossible that God should neglect to prouide for them, that for his sake quitt all pretentions to the vvorld.
12. But the true cause of bitternes shevved by some against Internall Prayer (restored by seuerall most illuminated & Glorious Saints in these latter times) may be feared to proceed partly from some kind of Pride & an vnwillingnesse to acknovvledge any Religious Exercises to be more perfect then those, practised so long by themselues: or to see that povver vvhich they had gained in the managing of the Consciences of Religious Persons &c: to be in danger of ceasing.
13. To conclude this Point: Those that place perfection of a Religious Profession in any thing but in the Purity & simplicity of spirit, such may call themselues Monkes & Cōtemplatiues, being yet able to shevv no signes of such a Profession but the habit, & a certaine outvvard, formall, solemne & seuere comportment, vnder vvhich may be hidden a secret most profound selfe loue & Pride. And they may doe vvell to meditate seriously [Page 200] on that memorable saying of Hesychius, a holy illuminated Monke, He that hath renounced the world (saith he) that is, mariage, possessions & the like: such an one indeed hath made the Exteriour man a Monke: but not, as yet the Interiour. But he that hath renounced his owne thoughts & affections: such an one hath made truly the Interiour man ā Monke also. And verily any one that hath neuer so small desire therunto, may easily make the outward man a Monke: But it is a taske of no small labour to make the Interiour man so too. Now a Signe of an Interiour Monke (sayth he) is the hauing attained to the Dignity of Pure spirituall Prayer.
CHAP. VI.
§. 1. That Internall Prayer was the Practise of Ancient Hermits: what kind of Prayer that was.
§. 2. 3. 4. 5. 6. How it to came to passe that vocall Prayer became to them Internall, & brought many soules anciently to Perfection: And why it will not now doe so ordinarily.
§. 7. 8. 9. 10. The great helpe that the Ancients found by externall labours, to bring them to Recollection.
§. 11. 12. 13. How manuall labours came to giue place to Studies: that which are defended.
§. 14. The late Practise of Internall Prayer recompences other Defects.
1. THAT Internall Spirituall Prayer vvas seriously & almost continually practised by the Ancients is apparēt both out of the Liues & Conferences of the Ancient [Page 201] fathers. But indeed there are but fevv proofes extant that appointed times vvere set for the exercising it Conuentually, except in the fore-mencioned story of the Monke tempted by the Deuill to retire himselfe from his Brethren vvhen they vvere in such Prayer. I suppose therfore that Superiours & Directours of soules tending to Contemplation vvere in these latter dayes obliged to enioyne dayly Recollections, by reason that the dayly priuate & continuall employments of Religious Persons are not so helpfull & aduantagious to the procuring of that most necessary simplicity & purity of soule, as anciently they vvere: And therfore they vvere forced to make some supply for this defect, by such Conuentuall Recollections: The vvhich they instituted to be performed in publick, because they perceiued or feared that Religious soules, if they vvere left to themselues, vvould out of Tepidity neglect a duty so necessary, & so efficacious.
2. Now to the end that by comparing the manner of liuing obserued anciently by Religious Persons vvith the Moderne in these dayes, it may appeare vvhat great aduantages they enioyed tovvards the attaining of Perfection of Prayer beyond vs; Wee may consider. 1. Their set Deuotions vvhat they vvere: And 2. Their dayly Employments during the remainder of the day.
3. As concerning the first, their appointed Deuotions, eyther in publick or Priuate, vvas only reciting [...]he Psalter, to vvhich they sometimes adioined a litle Reading of other parts of Scripture. For as for the foremencion [...]d conuentuall mentall exercise of Prayer it vvas very short, [Page 202] being only such short Aspirations as Gods spirit did suggest vnto them in particular, as it vvere the flower of their Publick Vocall Prayers. Yea & in priuate, vvhen they did purposely apply themselues to Prayer, they seldome varied from the manner of their publick Deuotions, for then they also vsed the Psalter.
4. Novv how it came to passe that vocall Prayers alone vvere in ancient times auaileable to bring soules to perfect Contemplation, vvhich in these dayes it neither does, nor ordinarily speaking, candoe: I shall declare more fully vvhen I come herafter to treat of Prayer: And in this place I vvill content my selfe to poynt only at the Reasons & grounds of difference: viz: 1. One Reason vvas their incomparably more abstraction of life, more rigorous solitude & almost perpetuall silence, of the practise of vvhich in these dayes (it is beleiued) vvee are not capable. 2. A second vvas their fasts, Abstinences & other austerities beyond the strength of our infirme corporall complexions. 3. A third vvas their Externall employments out of the set times of Prayer, the vvhich did far better dispose soules to Recollection, to Attendance on the Diuine Inspirations &c: then those ordinarily practised in these dayes.
5. No wonder then if vocall Prayer exercised by such Pure, resigned, humble, Mortified, & vndistracted soules had the efficacy to produce in them an habituall state of Recollected Introuersion: vvhich doubtles in many of them vvas more profound, not only vvhilst they vvere busied in their vocall Exercises, but also during their Externall busines, then it is ordinarily vvith [Page 203] vs in the height of our best Recollections.
6. But a more large handling of this matter I referre to the last Treatise, vvhere vvee speake purposely of Prayer: And for the present I vvill only take into consideration the third forenamed aduantage of corporall labours, vvhich to the Ancients proued a helpe to Contemplation far more efficacious, then the generall employments of Religious in these dayes.
7. For the demonstrating vvherof it is to be obserued, that anciently soules embracing a Religious life vvere moued therto merely out of the spirit of Pēnance: vvithout any regard at all to make vse of their solitude for the getting of learning, or for the disposing themselues to Holy Orders. Being likevvise poore, vnprouided of Annuall Rents or foundations (the vvhich they vvere so farre from seeking, or desiring, that, in our holy Fathers expression (cap. 48.) they did then only account themselues to be (verè Monachi, si de labore manuum suarum viuerent) true Monks, whilst they liued by the labour of their hands:) they vvere both by necessity & choice obliged to corporall labour.
8. But their principall care aboue all other things being to attend vnto God, & to aspire vnto perfect Vnion in spirit vvith him, they ordinarily made choyce of such labours as vvere not distractiue, & such as might be performed in solitude & silence: so that during the said labours they kept their minds continually fixed on God: Such labours vvere the making of Baskets, or some other vvorkes of the like nature, that required no sollicitude, & very small exactnesse or attention. And as [Page 204] Ecclesiasticall Histories informe vs, such vvas the Charity of Bishops & other good persons their neighbours, that to ease them of all care about the disposing or selling of their vvorke, as likevvise to hinder them from hauing recourse to markets for the sale therof, order vvas taken that such vvorkes should be taken out of their hands, & a competent price allovved them for them.
9. By this meanes it came to passe that their Externall labours being exercised in order to the aduancement of their spirits, proued a vvonderfull helpe therto, disposing them to Praier & almost cōtinuall cōuersation vvith God. And indeed it vvas God himselfe vvho by the ministry of an Angell taught S. Anthony this art & most secure method of aspiring to Contemplation, vvhen being vnable to keepe his mind continually bent in actuall Prayer, he grevv vveary of solitude, & in a nere disposition to quitt it: At vvhich time an Angel [...] appearing to him busily employed in making Baskets of the rindes of Palmes, signified to him, that it vvas Gods vvill that he should after the same manner intermit his deuotions, so spending the time that he could not employ in Prayer.
10. Such vvere the Externall daily employments of the ancient Contemplatiues: & so great vertue did they find in them for the aduancement of their spirit. By vvhich meanes so many of them attained to so sublime a degree of Contemplation: yea & generally most of them arriued to very great simplicity of spirit & almost continuall recollectednes.
11. But vvhen aftervvards by the most plentifully-flowing [Page 205] Charity of deuout Christians there vvas not only taken from Religious all necessity of sustaining themselues by Corporall labours, but they vvere moreouer richly furnished and enabled to supply the vvants of many others: Wee may vvell iudge that it vvould become a hard matter to persvvade a continuance of much Manuall labour, purely and only for the greater good of the Spirit, vvhen othervvise it vvas both needles and afflicting to the Body. Hence it came to passe, that since necessarily some Employment besides Prayer must be found out for the entertaining of those Solitary liuers, Learning as the most noble of all other, vvas made choice of: yet so that for many Ages corporall labours vvere not vvholly excluded.
12. Yet [...]his vvas not the sole, nor I suppose the principall Groūds of so great, and almost vniuersall a Change as aftervvard follovved in the manners and fashion of a Coenobiticall life. But vvee may reasonably impute the said Exchange of labours for Studies in a principall manner to the good Prouidence of God ouer his Church, that stood in such extreme neede of another sort of labourers in Gods vineyard; and consequently to the Charity of Religious men themselues, vvho during that most horrible ignorance and deprauation reigning ouer all the vvorld almost besides, thought themselues obliged to repay the vvonderfull Charity of good Christians, by extending a greater Charity, in communicating to them Spirituall and Heauenly things for their temporall. Hence came a necessity of engaging themselues in the Cure of soules and Gouernment of the Church: the [Page 206] vvhich indeede for seuerall Ages vvas in a sort vvholly sustained by them: yea moreouer by their zeale, labours and wisedome the light of Diuine Truth vvas spread abroad among Heathens also, and many Prouinces and Kingdomes adioyned to the Church. These things considered, no vvonder is there if the introducing of Reading and studies in the place of Manuall labours vvas vnauoydably necessary.
13. But perhaps some there may be not so vvell affected or pleased vvith the present reputation or commodidities enioyed by Religious Persons, that assenting to vvhat hath bene here sayd, vvill notvvithstanding inferre, That, since Learning is novv become so much dilated in the vvorld by the zeale and Charity of Ancient Monasticall Religious, there is no longer any the like necessity of their interessing themselues in Ecclesiasticall affaires: and therfore that they ought to returne to their old Corporall Employments and labours.
14. Herto it may be replied, that euen still there is much neede of thē, considering the far greater frequentation of Sacraments in these dayes aboue the Ancient times. But moreouer, if in these times, vvherin learning and knovvledge is so exposed to all sorts of men, Religious persons should quitt studies, returning to their ancient employment of Manuall labours (from vvhich as hath bene sayd, God himselfe did doubtles vvithdravv them:) Besides that their Ignorance vvould render them the vniuersall obiects of contempt through the vvhole Church, it vvould likevvise expose them, as for their states, as a Prey to all that either enuyed or coueted [Page 207] the scarse subsistēce left them: and as to their soules they vvould be obnoxious to be turned hither and thither by the variety of Directours that vvould vndertake to guide them: And by these meanes all men vvould be deterred from adioyning themselues vnto them for continuing a Succession.
15. Novv though as hath bene sayd, such a change hath bene after this manner made in the externall Employments of Religious persons: Yet still the same essentiall indispensable obligation of aspiring to Contemplation remaines: For the attaining to vvhich although studies ioyned vvith Prayer seeme in some regards to be lesse aduantageous then anciently such labours as the Aegyptian Monkes &c. vndertooke, were: Yet it hath pleased God in goodnes to his seruāts in a good measure to recompence that disaduantage, by raising vp seuerall Holy persons to teach more accurately then formerly, the knovvledge and practise of pure, Internall, Contemplatiue Prayer. For since it cannot be denyed, that to persons far more distracted by studies then anciently they vvere by labours (vvhich did not hinder a moderate quiet attention to God) Vocall Prayer though neuer so much prolonged has not (ordinarily speaking) sufficient force to recollect the mind habitually, or to suppresse and cure the many inordinate Affections of corrupt nature: Hence it is that the vse of appointed daily Recollections hath seemed to be of absolute necessity; vvithout vvhich the Spirit of Contemplation vvould be quite lost. So that to such Prayer vvee may most principally impute the great lights and helpes for [Page 208] Contemplation afforded by some later Saints in Religious Orders, and in the vvorld also, to the great benefit of Gods Church: That sole Exercise in a good measure making amends for all other Defects in vvhich vvee seeme to come short of the Ancients.
CHAP. VII.
§. 1. Of speciall Duties of Religious Persons.
§. 2. A Religious Person ought to desire to be alwaies vnder Obedience.
§. 3. 4. Qualities necessary in a Religious Superiour.
§. 5. 6. 7. 8. 9. That Actiue Spirits are very improper to gouerne such as are Contemplatiue. The grounds of the difference.
§. 10. A fearfull Example in Bernardinus Othinus: Shewing how dangerous the neglect of Internall Prayer is in a Religious Superiour.
1. HAVING thus largely set dovvne the proper and only End of a Religious Profession, to vvit, Purity and Simplicity of soule, to be obtained by Recollected Contemplatiue Praier alone: I vvill further adde some more speciall Duties belonging to Religious Persons according to their seuerall Relations and qualities, as Superiours, or other subordinate Officers, Subiects &c. For as for the proper vertues of a Religious state, as Obedience, Poverty, Humility &c. the handling of them is reserued to the follovving Treatise.
2. Novv vvith vvhat mind a Deuout soule ought [Page 209] to embrace a Religious Profession, is signified to vs in that notable Passage in our Holy Fathers Rule, vvhere he sayth, In Coenobio degens desiderat sibi Abbatem praeesse, that is, Whosoeuer liues in a Religious Community is desirous that 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, [Page 210] 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 [Page 211] 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 & [Page 212] 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 [Page 213] 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 to many Externall Obseruances, yet a vievv of the Patience, quietnes and Resignation shevved by them, is more edifying to soules vnder their Care, then all the most exact externall Regularities and Seuerity of Actiue Spirits. 6. Yea euen in regard of Temporall Benefit to Communities, Contemplatiue Spirits are more aduantageous then Actiue. Because they not putting any confidence in their ovvne Industry, Prudence and Actiuity, but only in the Diuine Prouidence (vvhich is neuer vvanting to those that for temporall regards vvill not doe any thing vnseemely or misbecoming their Abstracted state) doe enioy the effects and blessings of God far more plentifully, [Page 214] vvhilst they preferre his loue and seruice before any humane, distracting sollicitudes for outward things. Memorable Examples of great Blessings attending such a Confidence in God vvee find abundantly in the Life of our holy Father and of the Ancient Monkes, and more lately in the life of Suso, Ioannes de Cruce &c. Novv the vvant of such Confidence in Actiue Spirits proceedes merely from Defect in Diuine Loue, and that from the vvant of Internall Praier. And hence proceede hurtfull & vnseemely compliances vvith the vvorld, a regard rather to vvealth then good vvills to serue God in the soules that enter into Religion &c.
10. A fearfull Example of the mischeife follovving the neglect of Internall Praier in a Superiour, vvee find in Bernardinus Ochinus a Superiour in a most strict Order, vvho vvas a famous Zealous Preacher, and as might be iudged by outvvard appearance, of more then ordinary Sanctity; yet vvithall to comply vvith those outvvard Employments, a great neglecter of Internall Conuentuall Recollections. And vvhen he vvas sometimes charitably admonished of such his Tepidity, his ordinary ansvver vvas, Doe you not know, that he who is alwaies in a good Action, is alwaies in Praier. Which Saying of his had bene true, if such good actions had bene performed in vertue of Praier, and by Grace obtained therby: For then they had bene vertually Praiers: Wheras Actions though in themselues neuer so good, if they vvant that Purity of Intention, vvhich is only to be had by Pure Praier, are in Gods esteeme of litle or no valevv: The principall motiues of them being no other then such as [Page 215] corrupt nature is likely to suggest. Ochinus therfore continuing in the same neglect, vvas by one of his Brethren prophetically vvarned, that he must expect some terrible issue therof, in these vvordes: Caue ne te Ordo eu [...]mat: that is, Take heede that our Order be not herafter constreiued to vomit thee out of it. The vvhich vnhappily fell out: For notvvithstanding all his other specious qualities and endovvments, he first forsaking God, vvas aftervvard forsaken by him, and became a vvretched Antitrinitarian Apostate. And it is very probable that the greatest part of the Apostates of these times (such I meane as haue formerly liued in Religious Orders) doe ovve their Apostacy and Perdition to no other cause so much, as to such neglect and Apostacy first from Praier: The which holy Exercise if they had continued, they vvould neuer haue bene weary of their habit first, and aftervvard of their Faith.
CHAP. VIII.
§. 1. Superiours ought carefully to examine the dispositions of those that they admitt to Religion.
§. 2. 3. Great danger to Communities from Loose Spirits.
§. 4. 5. Other ill Qualities to be auoyded.
§. 6. 7. 8. 9. Of a good Nature. What is, and how to be prised.
§. 10. 11. Inconueniences by admitting Actiue Spirits into Contemplatiue Religions.
§. 12. 13. 14. 15. Sufficient time for Recollection is to be allowed to all Religious.
§. 16. Superiours will be accountable for disorders in their flock.
1. NOw one of the principall Points of a Superiours Care for the vvellfare of his Community consists in prouiding or admitting into it only such Spirits and dispositions, as are likely to promote the good of it, by liuing according to the Spirit of it. And in this all such Officers and Counsellours are concerned, to vvhom the lavves haue referred the Examination and tryall of such as offer themselues to a Regular life, and are aftervvard, vpon their Approbation, to be Professed: And a greater consideration of this Point is more necessary in these daies, then anciētly it was: For it is not now as in our holy Fathers time, vvhē incorrigible Persons might be expelled the Congregation.
[Page 217]2. It is not, I suppose, needfull to aduise such as are in those Offices to take care hovv they admitt loose Spirits into Religion among them, vvho vvill not so much as intend God or his seruice: All vvhose Actions haue no other Motiue but either feare of Pennance or hope of gaining Reputation, Preferments &c: Whose bodies are Prisoners in Religion, but their Minds and Desires vvandring in the vvorld: Who must enioy all Priuiledges and corporall helpes equally vvith the best, yea and generally vse them most vvastfully vvithout consideration of others: Who finding no tast or contentment in Spirituall matters, are euen forced to seeke satisfaction in sensuall pleasures, and for the passing of the time to frame Designes, to raise and maintaine factions, and this especially against those that they see doe most intend God, on vvhom they vvill cast from of themselues all the Burdens of a Regular life: Who vvill thinke themselues excused from all Duties for the least corporall Incommodity: Who vvill desire and endeauour to make others like themselues, that their party and povver may be greater: Lastly vvho reape so litle good to their ovvne soules, and are likely to doe so much preiudice to others, that probably it had bene much better for them to haue continued in the vvorld; the state of Religion only seruing to encrease their guilt and misery.
3. Such loose Spirits are vvorse in a Community vvhere the knovvledge of true Spirituality is common, then in other places: Because there they are vvillfully naught, and doe resist amendment. If by the seuerity of lavves and Constitutions they may come to be kept in [Page 218] some tolerable order, yet this reaches only to the Exteriour, & lasts no longer then the Superiours eyes are vpon them. And indeed the Superiours themselues vvill in all probability feele the greatest smart from such vndue Admissions, being likely to find dayly great bitternes from their obstinacy. Such loose Spirits are the cause of such a burdensome multiplicity of Lawes, all vvhich notvvithstanding are litle auayleable for their amendment, and yet doe abridge the due Liberty of Spirit necessary to deuout vvellminded Soules, nourishing Scrupulosity &c. in them.
4. Let the best care that is possible be vsed, notvvithstanding some vnfit persons vvill through easines, partiall affection or other respects in the Examiners, slip in. If therfore those vvho are apparently bad be receiued, vvhat a Community vvill there be prouided? Many that seeme good, vvill proue bad: but seldome or neuer vvill those that appeare bad, become good. God indeed can change the vvorst: But yet an vncertaine hope in extraordinary Grace is not to be relyed vpon, especially vvhere publick good is concerned.
5. Generally there is great feruour in Soules at their first entrance into Religion. Therfore if any one shevv vnrulines, Obstinacy and Indeuotion during their Nouiceship, small good is to be expected from them.
6. A litle Deuoutnes vvill not serue to counteruaile ill inclinations to lying, dissembling, factiousnes, an humour of calummating &c: For a great, and scarse to be hoped for measure of Grace vvill be requisite to subdue such pernicious Qualities. On the contrary a good [Page 219] 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 & [Page 220] 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; [Page 221] 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.
[Page 222]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: [Page 223] 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 [Page 224] 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 [Page 226] 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 [Page 227] 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 a Religious Person is to raise a stock for his vvhole future life: So that if a Nouice-ship be negligently & vnprouidently spent, he vvill scarce euer haue the like opportunity to promote his spirituall Good. For after his Profession he vvill, besides Liberty, haue many more distractions, more freedome of Conuersation, and more entercourse vvith the Nevves & affaires abroad. Besides he vvill not vtterly be out of danger of some Offices & employments, for the discharge of vvhich some perhaps vvill suppose him already fit & prepared in Spirit.
6. At the going out of the Nouice-ship, the person is [Page 228] to be very carefull vvith vvhom he conuerses, so as to become an invvard acquaintance: least being so tender as he is yet, he happen quickly to be corrupted vvith the Society of negligent, Tepide Companions. For want of this care too oft it happens, that all the good gotten in a Nouice-ship is cleane lost in a short time: since vsually things are no other vvay preserued but by the same meanes that they vvere first gotten. Therfore since it vvas by Praier & Abstraction of Life that a Nouice procured all the litle proportion of Diuine Loue that he is possessed of, he must expect that it will no other vvay be preserued. For this Reason, it is very requisite that the Superiour should appoint such an one his Companions.
7. A Soule must consider that it is not a litle diligence, nor yet the space of a yeare or tvvo, that vvill, ordinarily speaking, suffise to get an Habit and Stability in Mortification and Prayer. And therfore a young Beginner ought to imprint deeply in his heart this most important Truth and Aduice, That his Duty is neuer to abate or slacken, but rather continually to encrease in firmenesse of minde and Resolution to proceede courageously during the vvhole course of his follovving Life in the Internall Exercises of Spirit. For he is to consider, that his Nouice-ship being once ended, he must neuer expect such aduantages therto aftervvard, such Stillnes, such vvant of interruptions and Tentations, such cleare Light and such calmnes of Passions, as he enioyed before. Therfore least by a change of his State from a rigorous solitude and silence to ordinary conuersings, [Page 229] and perhaps Employments, or (hovveuer) studies, he should come to endanger a decay in Spirit, and so be miserably reduced to his first naturall State, or vvorse: (for indeed, vvorse it vvill be, if such a decay happen:) let him be very vigilant and industrious to auoid all things that may hinder him from prosecuting Internall Prayer, and let him be carefull to continue according to the vtmost of his ability to vse all Abstraction possible, as if he vvere still in his Nouice-ship.
8. Indeed Superiours ought to be very carefull not to put their young Religious into Distractiue Employments or studies, either sooner, or more then can vvell stand vvith their spirit, or before they be reasonably vvell grounded in Prayer. For hovv is it possible for an imperfect Beginner, hauing such hindrances, to make progresse in Spirit? Wheras if a good foundation of Spirituall Prayer vvere once laid, such a soule by being applyed to his studies or Externall Offices, vvill suffer no decay; yea moreouer he vvill probably proffit in Studies aboue the proportion of his naturall abilities: by reason that Passions, vvhich much distract and darken euen the naturall Vnderstanding, vvill be much abated by Prayer: And moreouer he vvill vndertake his studies as a Duty and matter of Conscience, vvhich vvill encrease his attention and diligence. Yet perhaps by reason of his Abstinence and Exercises in Spirit, his bodily strength vvill not be vigorous enough to enable him to support very much study: And if it should proue so, the losse is not great, since the Diuine Loue vvill sufficiently recompence all other vvants. So it fared vvith our holy [Page 230] Father vvho, as S. Gregory saies, vvas sapienter indoctus, his vvisedome consisted in despising all learning vvhich vvas not helpfull or not necessary to his aduancement in the Diuine Loue, vvhich alone is the true Wisedome and learning.
9. Truly so great harme comes to young Religious after a Nouice-ship vvell spent, by being put immediatly to Schooles, & for that purpose dispensed vvith, in a great measure, about their Monasticall Duties of Prayer, Abstraction, Silence &c: That it vvere very good and fit, vvhen Persons of tender Age come to demand the Habit, to put them of: and in the first place to informe them vvell about Prayer: and to endeauour to persvvade them, that before they vndertake a Religious State, they should dispatch their course of Philosophy and Diuinity, and during such a course to vse as much Abstraction and Recollection as vvell they can, for vvhich they vvill then find more time then if they had bene Religious, because they shall not be interrupted by the Quire & other Regular Obseruances: So that if Studies be then a hindrance to Prayer, hovv much more vvould they be so, in case they had bene Religious? Hauing done all this, then in Gods name let them demand the Habit. By this meanes good Soules vvould not be interrupted in their Religious Course, nor put in danger neuer againe to recouer the Spirit of Prayer. And if follovving such Directions they should come to dye before the time of taking the Habit, they may assure themselues that in Gods account they shall be esteemed as Religious Soules, vvholly consecrated vnto him.
CHAP. X.
§. 1. 2. Of the Obligation of English Benedictius to the Mission. The sublime Perfection of that Employment.
§. 3. 4. The care of it belongs only to Religious Superiours: and not at all to particular Religious.
§. 5. 6. 7. 8. 9. 10. 11. Great danger of seeking that Employment. And false pretences to obteine it &c.
§. 12. How the sayd Charge is to be performed.
1. IT will not be amisse to adioyne to this Section concerning a Religious State, certaine Considerations & Aduices touching a subiect, vvhich though it pertaine not to Religious persons in generall, yet is annexed to our Profession in the English Congregation of S. Benedicts Order: and that is the Apostolicall Mission into England, the vvhich all that professe doe by a particular Vow oblige themselues to vndertake, whensoeuer they shall be commanded by Superiours.
2. An Employment this is of high importance, and most sublime Perfection if duly vndertaken and administred. But the care therof only belongs to Superiours: And indeed it is vvorthy both of their Prudence and zeale: by a right managing vvherof they may procure great Glory to God, and good to Soules miserably mislead by infinite & most pernicious Errours.
3. But as for particular Religious, they are merely to be passiue in the busines: they are to submit themselues to the vndergoing of all the paines, incommodities, and dangers of it, whensoeuer it shall be imposed [Page 232] on them. But this being only an accessary obligation and Capacity, they are not to suppose that vvhen God giues them a Vocation to a Religious Life, that this doth make 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 [Page 233] 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 [Page 234] 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 su [...]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?
[Page 235]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 hear [...]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 Ho [...]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 Past [...]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 [Page 236] 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 sufficient for the Person to propose the matter humbly and modestly to his Superiours: yet vvithall vvith an entire Resignation, and almost a desire to be refused. If it be Gods vvill actually to make vse of such a Religious Person in an Employment of that nature, he vvill no doubt facilitate the busines, and in his ovvne time incline the vvill of the Superiour (vvithout the subiects sollicitation) to permit him to goe.
[Page 237]11. But vvhat euer pretences are made by others for going into England, vvhether it be conuerting of Soules (and particularly of some speciall freinds or Kindred:) or of Recouery of Bodily Health, gaining of temporall Commodity to the Cōmunity &c: The true Motiue [...] indeed ordinarily proceed from Tepidity: The vvhich Tepidity ought to be corrected by Prayer and Perseuerance in Religious Duties, and not further encreased, and perhaps changed into open Libertinage and Profanenesse by such an Exemption from all Regularity and Order: by vvhich a poore, vnprouided, sensuall Soule will become deeply engaged in the vvorld, exposed to innumerable Tentations without Spirituall Armour, and as it vvere cast headlong into a Pitt of Darknes, and of a forgetfullnes of all things that concerne a Holy Religious Life.
12. As for their obligations in the discharge of that so terrible an Employment (vvhen they are once engaged in it) it vvill suffise to put them in mind, that the sayd Charge doth not dispense vvith the essentiall Obligations that lye vpon them as Religious. If in their Conuents they ought to be Humble, abstinent, deuout &c: much more ought they, being still Religious, but now exposed to innumerable Tentations, to encrease a vigilance ouer themselues, to auoyd all vnnecessary vaine Conuersations, all sollicitudes about externall things &c: and to practise all possible Abstraction of life, Solitude, both Externall and Internall: But especially not to neglect the principall Duty of all, vvhich is Pure Spirituall [Page 238] Prayer, vvhich alone can procure Security to their ovvne Soules, and Blessings vpon others. For surely if Prayer be necessary in a Conuent: much more is it necessary to such Persons liuing in the vvorld.
THE SECOND TREATISE Of the First Instrument of Perfection, viz. Mortification,
THE FIRST SECTION Of Mortification in Generall: And of Necessar & Voluntary Mortifications.
CHAP. I.
§. 1. 2. 3. 4. 5. All the duties of a Contemplatiue life reduced to two heads, viz. 1. Mortification. 2. Prayer. And the grounds of that diuision.
§. 6. The necessity of each of these.
§ 7. How they doe aduance each the other.
§. 8. &c. Of the two, Prayer is the more noble.
1. HAVING so largely treated of the nature & end of a Contemplatiue Life in generall, as likewise of the only Diuine Master from whom it is to be learned; & [Page 242] the Schoole of Solitude in vvhich he giues his directions; Order requires that vvee novv treate of the speciall Instructions touching the meanes or instruments conducing to the obtaining of the supernaturall end aspired to by vs. Concerning vvhich our discourse vvill not need to be so diffused, considering the large scope that vvee haue allovved to ourselues in the first generall Treatise, in vvhich mention also vvas made of much of that vvhich is to follovv.
2. Seuerall Mysticall Authours, each one abounding in his ovvne sence, and raising a Frame of Spirituality as suited best to his ovvne Imagination and designe, haue made seuerall Partitions of the Duties of a spirituall Life: And it is not a matter much considerable vvhich of them should be preferred. But to the end the best ease and Helpe may be afforded to the Deuout Readers Memory, the Diuision of them shall be the Shortest that may be,, yet sufficiently and clearly enough comprehending all necessary Duties, namely vnder these tvvo Heads of 1. Mortification. 2. Prayer.
3. Now to the end that the grounds of the fitnes of this Diuision may be better vnderstood: vvee are to remember, that the glorious End of a Contemplatiue Life (to vvit, Vnion in Spirit vvith God by Loue) is entirely supernaturall and Diuine, so that it is impossible for Man by any naturall ability and strength, although he vvere free from sins, to attaine vnto it: And much more is this impossible to him in his present state, since he is naturally most auerse from it, being vvholly possessed and filled vvith nothing but [Page 243] Selfe-Loue, Propriety and Pride, absolutly inconsistent vvith such an Vnion. Therfore the foundation of all our spirituall Duties must be a true knowledge, 1. Of ourselues, our ovvne Nothing, our vnproffitablenes, vilenes and misery, vvhich is to be the Obiect of our Auersion and Hatred: And 2. Of the allsufficiency, vniuersall Being, infinite Perfections, and incomprehensible Beauty and Goodnes of God, vvho is to be the only Obiect of our Contemplation and Loue: And consequently vpon this Knovvledge all our endeauours towards this End (being directed by a Diuine Light and assisted by Diuine Grace) must be employed, first in remouing those impediments, and next consequently in approching directly to God, an immediate vnion with vvhom is aspired to, as the only End of our creation, & perfection of our Intellectiue Nature. Wee must renounce & fly frō ourselues, that vvee may dravv neare vnto God: Wee must destroy Selfe-loue in our soules, that so the Diuine Loue may be raised & increased in them. Now it is by Mortification that selfe loue & all other our naturall deordinations, vvhich hinder a Diuine vnion, are remoued; And it is by Prayer that vvee directly tend to a Diuine vnion. By the former vvee exercise all duties & practise all vertues vvhich regard ourselues: (for vertues, are so far only to be esteemed vvorthy of that name, in as much, & as far as they are mortificatory to our inordinate passions and affections, as Humility of Pride, Patience of Anger, Temperance of sensuall desires &c.) And Prayer (in the notion in vvhich it is here vnderstood) includes all our [Page 244] duties directly pertaining to God, as comprehending all manner of internall Actuations & operations of the soule tovvards God, by the vnderstanding contemplating & admiring him: by the vvill & Affections, adoring, obeying, louing & adhering to him; & in a vvord the vvhole soule resigning & submitting it selfe & the body also, vvith all things belonging to eath of them, to be disposed according to his diuine vvill, both for time & eternity.
4. This Diuision deserues the rather to be approued, because Hesychius an Ancient, Illuminated Monke in his Treatise de Puritate Cordis, hath conformably reduced all spirituall duties to. 1. Temperance. 2. And Prayer. By temperance vnderstanding the very same that is here meant by Mortification; for as he expresses his meaning; This temperance is a generall abstaining from all things that vvould any vvay disorder the affections, or obscure the light of the soule; He calls it likevvise (Custodiam Cordis;) A guard or watch set ouer the heart, forcing it to repell all vaine & vnproffitable thoughts, the vvhich if they be too 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 [Page 245] 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 [Page 246] 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 [Page 247] 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 [Page 249] 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 thē selues they be sinfull, yet are not acknovvledged by all to be so, but are called only imperfections; being such sins as considering the frailty of our nature, can hardly be auoyded, & neuer totally rooted out, being conuersant about obiects vvhich vvee may lavvfully & must necessarily vse, but the fault is that vvee doe vvith some deordination either adhere to, or are auerted from such obiects. In a vvord, such sins they are that except vvhen they are more grosse, it vvould be an endlesse & vnproffitable labour to make thē the matters of Confession, although the correcting & abating of them ought to be the obiect of our dayly care.
3. I vvill endeauour to explaine my meaning more fully in this matter; because it is the ground of the vvhole follovving discourse. Wee must knovv then that the duty of a Christian, (much more of a soule that aspires to Perfection) is to loue nothing at all but God, or in order to him; that is, as a meane & instrument to beget & increase his Diuine loue in our soules. All adhesion to creatures by affection, vvhether such affection be great or small, is accordingly sinfull, more or lesse: so that if [Page 250] 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 [Page 251] 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 [Page 252] 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 [Page 253] 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 [Page 254] 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; [Page 255] 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, & [Page 256] 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 [Page 257] 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 [Page 258] 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 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 [Page 259] 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-loue 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 [Page 260] 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,
[Page 261]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 [Page 262] 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 [Page 263] of Contemplation had need haue a great courage; since her designe must be to combat her ovvne selfe in all manner of things to vvhich she naturally beares an affection. For the maintaining of this courage therefore it vvill behooue her both to vse much prayer, & oft to thinke seriously on the blessings accompanying & follovving the due practise of it. Remembring vvithall, that custome vvill make that tolerable & euen pleasant, vvhich at first seemed in supportable.
11. More particularly, for as much as cōcernes 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 [Page 264] 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 [Page 265] 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 [Page 267] 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 pass [...]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 obs [...]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 as follovves in vertue of a precedent Actuall Intention made in Prayer &c.) in so doing she shall performe after the best & securest vvay the Exercise of the Continuall Presence of God (so much commended by spirituall Authours) & particularly by our holy Father in the first degree of Humility. By the vvhich [Page 268] Exercise surely it cannot be intended that a soule should be obliged to haue continually an Actuall remembrance of God; for this being the same vvith actuall Internall Prayer, vvould so much endammage the heads, of imperfect soules especially, that they would quickly be disabled from making any progresse in Spirit.
3. The same Practise likevvise doth after the securest manner supply that other Exercise (oft recommended) of a Continuall thinking on our owne Nothing; For by conformity to the foresaid Directions, Propriety & Selfe-will (by the vvhich alone vvee vvould faine seeme to be something more then vvee are or ought to be) are not only in thought, imagination or desire of mind, but really & effectually abandonned, & the inordinate affections of the soule mortified & annihilated. And it is only for this end that the said Exercise is so much magnified. In a vvord, by such practises ioyned vvith an Intention to the glory of God & his diuine loue, a soule vvill be very vvell disposed to the most perfect Prayer of Contemplation.
4. Such a vvorld there is of conditions and circum [...]ances required to the Perfection of euery Action, both touching the substance, manner, motiue, principle & end thereof: & corrupt nature is so subtle to insinuate her ovvne Interests, seeking them in euery thing vvee doe, & persvvading vs that vvee renounce Propriety euen vvhen vvee most earnestly intend it: that vvithout an Extraordinary light from God (to be obtained only by spirituall Prayer) vvee cannot discouer the Inclinations [Page 269] of our ovvne hearts; And the reason vvhy this light can be had only by Prayer, is because then alone euery the least defect & most secret suggestion hinders our view & contemplation of God, and our tendance to him; & by consequence is easily discernable, as being set betwene our eyes & the Sun. Wheras in our ordinary Vocall Prayers, & externall good Actions, only greater tentations are able perceptibly to distract vs.
5. Those therfore that doe not pursue Internall Prayer can only so far mortify their passions, that they breake not forth into outvvard expressions or Actions. But the euill Roote remaines still aliue, causing inward disorders very displeasing to God.
6. As for Crosses and aduersities vvhich a soule vndergoes out of the strength of Reason, and not in vertue of Diuine Grace and Prayer: the cheefe effect of them is only to vexe and trouble Nature, or at most they serue to mortify the superabundant actiuity and vigour of the internall sences and naturall Affections; by vvhich meanes the persons may become more Iudicious, Prudent and Temperate; but they peirce not to the Spirit it selfe, to cause any purity therein, or really to diminish selfe-loue. Moreouer the like Crosses vndergone by vertue of such a common Grace, as ordinary good extrouerted Christians doe enioy, though they may be helpfull to preuent the mortally poysonnous effects of selfe-loue vvhich is in vs, yet are far from expelling that secret selfe-loue vvhich lurkes in the inmost center of our soules; So that they may remaine greiuously full of staines and infirmities, [Page 270] and the Diuine loue feeble and easy to be extinguished, notvvithstanding the effects of such Crosses.
7. Wheras difficulties vndergone in vertue of Grace obtained by Internall Prayer doe, as it vvere, scovvre & purity the spirit it selfe from the Rust of inordinate affections: & so doe spiritualize all the faculties of the soule, causing it to become a pure spirit, exalted and separated from sensible obiects & all adhesion to them, from vvhich all vicious impurity proceedes. This is that Diuision of the Soule & Spirit, mentioned by S. Paul, by vvhich the Pure Spirit vvorkes as a Spirit, not obscured, nor infected vvith sensuall Ends and Interests.
8. The vvay of Mortification therfore practised by Internall Contemplatiue liuers is different from that of Actiues, though liuing in a Religious state, & vvell aduanced in Actiue exercises; for these endeauour to mortify their inordinate Affections by combatting them purposely & directly, to vvit, by meditating discoursiuely on the motiues afforded by Christian doctrine to oppose them, as a consideration of their deformity, danger &c. and also by exercising an Act of vertue contrary therto, so repressing the inordinate Passion. Wheras Contemplatiue soules doe indirectly, yet far more efficaciously, mortify their passions by transcending them, that is, by eleuating & vniting their spirit to God vvith the helpe of pure intellectuall actuations: by this meanes forgetting & drovvning both their sensuall desires, yea all created things, & cheifely themselues in God: So that in a Tentation they doe not turne themselues tovvards the obiect, to the end to resist & [Page 271] contradict it; but by a vigorous Act of Resignation & loue they conuert their spirits vnto God, scorning euen to cast a regard or glance vpon creatures, that vvould allure their affections from God, & vvhich cannot be considered, except in God, vvithout leauing some tincture & imperfection in the soule.
9. It is not therfore the externall practise of vertues, nor much lesse customary frequent Confessions, Communions, Obediences, Austerities &c: but pure spirituall prayer, & the sublime degrees of it (to vvit, Aspirations, Pure Eleuations of the will & other such Diuine Operations) that must be the principall Instrument to bring a soule to a state of perfect freedome from exteriour & Interiour Immortification. For by such operations only she is enabled to transcend Inferiour nature, & to liue in the quiet, secure & Illuminated region of the spirit.
10. But in the meane time till a deuout soule doe attaine to such Perfection of prayer, she must be content to vvorke according to her present light & enablement, so endeauouring to correct her defects by lesse perfect Exercises, & such as partake of the Actiue way; And she must vvith patience & quietnes of spirit beare vvith her ovvne imperfections, as she vvould vvith others, expecting Gods good time, & endeauouring to hasten the approach of that time by assiduous Prayer; by meanes of vvhich alone she may come to expell those defects, vvhich doe novv so much exercise & trouble her, & also to discouer & correct many others, vvhich as yet her eyes are too infirme & dimme to see.
11. Indeed the prouident care that God generally [Page 272] hath ouer his children, both perfect & imperfect, is vvonderfull, being carefully suited to their present state. For he does not vsually send to imperfect soules any mortifications but such as are ordinary & proportionable to their infirmity, namely such as doe gall & afflict their sensitiue nature, but doe not peirce into the quick & center of the spirit, that remaines free to support the other. But as for soules arriued to the state of Perfection, or neare it, God doth vsually prouide for them strange, 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 [Page 273] 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 [Page 274] & 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 [Page 275] to her. 5. [...]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 [Page 276] 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 on the other side Voluntary Mortifications are such as on our ovvne heads, & vvithout the Aduice [Page 277] & 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.
[Page 278]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 [Page 279] 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 [Page 280] 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; [Page 281] 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 [Page 282] 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 [Page 283] 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, [Page 284] 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 [Page 286] 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 att [...]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 [Page 287] 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 Abstractiō 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 thē in ignorance & vncertainty about the successe of their aduices & correspō 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, & [Page 288] 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 [Page 289] 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, [Page 290] 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 those that are to goe abroad, & the like vvhen they returne home: Whither vvhen they come, they are strictly forbidden to tell any nevves of their iourney. All this, as if by only stepping out of their inclosure they vvere exposed to immediate perill; & that it vvere not possible to haue bene in the vvorld vvithout contracting such staines, as that for the vvashing them avvay, Publicke prayers of the Community [Page 291] vvere needfull. Such vvas the care expressed by our Holy Patriarke: vvho by ovvne experience had learned the vvonderfull benefit, & extreme necessity of Solitude for the attaining to Contemplation, according to that of the Prophet, by vvhose mouth God sayes, ( Ose. cap. 4.) Ducam eam in solitudinem, & loquar ad cor illius. That is, I will leade the deuour soule into a solitary place, and there I will speake words of kindnes & intimacy to her spirit. And to the same purpose another Prophet saith (Lament cap. 3.) (Sedebit solitarius & tacebit quia leuauit se super se.) The solitary person will sit still, & hold his peace, because he hath raised vp his spirit aboue himselfe (& all creatures.)
12. Indeed vvhatsoeuer spirituall Employment a soule hath, & vvhensoeuer she desires to haue any conuersation vvith God, Solitude is the state most proper for it, vvhether it be to bevvaile her sins; to exercise Pennance; to meditate on the holy scriptures; to prepare herselfe for any employment: but especially to exercise spirituall prayer freely. Thither most of the Ancient Saints, yea many holy Bishops oft retired themselues, because they knevv that in solitude Gods dvvelling vvas especially fixed; & after a free, immediate & vnexpressible communion vvith him there, they returned more enabled & enlightned to discharge the sollicitous Duties of their callings.
13. But absolute Solitude (such as vvas that of Ancient Hermites) vvas neuer permitted to soules till after a sufficient time spent in the exercises of a Coenobiticall life (except to a very fevv miraculously called thereto out [Page 292] of the vvorld, as S. Anthony, S. Hilarion, our holy Father S. Benedict &c:) Because a vvonderfull firmenes of mind, confidence in God, purity of soule &c: are requisite to him that vvithout the comfort & assistance of any shall oppose himselfe single to the Deuills assaults, vvhich in such a solitude are more furious; And likevvise an vnusuall measure of spirituall light is needfull to such a soule to enable her to be her ovvne Directour & disposer in all things.
CHAP. VII.
§. 1. 2. &c. The third kind of generall Mortification is Silence; the which is strictly enioyned in S. Benedicts Rule. But in these dayes cannot so rigorously be obserued; & why? the conditions of it.
§. 12. 13. 14. 15. Of Recreations now permitted.
§. 16. 17. 18. Conditions to be obserued in Conferences.
§. 19. Of melancholick dispositions: & how they are to be treated.
1. THE third generall kind of mortification is silence: The vvhich is one of the most proffitable mortifications in a spirituall Life, preuenting a vvorld of inconceiueably pernicious dammages vvhich the spirit of Deuotion and Recollection receiues by the superfluity and intemperance of the Tongue: The ordinary subiect of vnnecessary conuersations being murmurings, Detraction, at least vaine and distractiue disputes, Professions of Friendships, Newes &c. Vpon the guard of the Tongue (saith [Page 293] the Wiseman) depends Life ond Death: and vvh [...]soeuer accounts himselfe Religious and refraines not his Tongue, that mans Religion is vaine, sayth S. Iames: Of such infinite importance is the vvell ordering of so small a member: And this euen in the world: much more therfore in Religion.
2. Hervpon our Holy Father deales vvith his Disciples, as God did vvith a certaine devout and Holy Monke, to whom he left no povver at all to vse his tongue but only for prayer in the Community, being absolutly dumbe in all other occasions and times. For in our Holy Rule there seemes no Permission allovved to particular Religious for any voluntary or recreatiue Discourses at any times; no not to Superiours themselues. And for spirituall discourses by vvay of teaching, those vvere only allovved to the Abbot, or to certaine Seniours and Officers by the Abbots expresse appointment or leaue. And vvhen there hapned a necessity that an ansvver should be giuen by any of the private Religious, they vvere to deliuer it as breifely as vvas possible: If yea or nay vvould serue the turne, they must adde no more. And it seemes Answering only vvas permitted; not asking of Questions, except vvhen necessary busines required.
3. But in these latter daies Superiours have conceived themselves obliged to remit much of this rigorous Silence, not only permitting, but euen appointing sett times for Recreative Conversations and entertainmēts: Therin complying vvith the indispositions and generall infirmity either of our Complexions or minds.
[Page 294]4. Now whether it were true, reall necessity, or no, that hath caused such dispensations, I vvill not inquire. But this is certaine; that no ancienter then S. Bernards dayes the rigorous Silence of the Rule vvas most exactly observed: Yea euen in these our days, and that in Communities of vvomen, there is little vvanting of the like rigour. And if Religious Persons had truly good vvills to seeke God, they vvould find many things not very difficult, vvhich in their present dispositions seeme impossible, both in the point of Silence and also of Dyet &c.
5. Hovv euer this is certaine, that much and willing speaking is the effect of Tepidity, selfe-loue, and Pride. For commonly it flovves from an opinion that vvee can speake vvell: and consequently out of a desire of gaining estimation from others by shevving our vvits and abilities. But such Intentions and Designes as these the Disciple of true Humility and Spirituality vvill abhorre.
6. It is very requisite for an Internall Liuer therfore at least to observe that moderate and qualified Silence required in his Community not transgressing either in the appointed places, or at the determinate times in which speaking is forbidden.
7. A young Religious Person must not vvithout necessity be the first mouer or proposer of a Discourse: nor ordinarily speake till he be asked, vnlesse it be to propose a question or doubt in a matter of concernement. Yea this Aduice may likevvise concerne the more Ancient, vnlesse vvee doe conceiue that they are disobliged [Page 295] from Humility and necessary Abstraction. Indeed Perfecter Soules can, when an occasion of necessary Discourse is administred, speake more with incurring fewer and lesse Defects, then the imperfect.
8. When Prudence and Charity require of vs to speake, vvee must be very carefull not to make the Imperfections of others any part of the matter of our Discourse: and especially not the imperfections of those from vvhom in our natures vvee seeme to haue an aversion. And principally vvee must take heed of speaking or doing any thing to breede a dislike betvveene any. Therfore all secret Informings and accusations are most carefully to be auoyded, as the ruine of Christian Charity in Communities.
9. And this concernes Superiours as vvell as others: vvho ought to be very far from fauouring this perniciously officious and vncharitable humour of accusing or informing in any of their Religious. Much lesse ought they to esteeme that their Authori [...]y can extend to the preiudice of Brotherly Charity, so far as to ex [...]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.
[Page 296]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 [Page 297] 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 [Page 298] 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 di [...]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.
[Page 299]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 [...]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 [Page 300] peruerse Solitude is employed in troublesome disquieting Imaginations and Resueries, far more distracting then any Conuersations. Therfore they, or rather their Superiours ought to take a speciall care that such a dangerous humour be not nourished by discontented Retirements, at the times vvhen others are conuersing together: and that at all other times they should be busied in such kind of employments as should not be apt to nourish sollicitude. Such dispositions if Prudently managed, may proue proper for contemplation, because their thoughts being not easily dissipated, they are disposed for Recollection. Wheras on the contrary, the same Dispositions being neglected, and sufferd to follovv the bent of their Natures, they vvill be in danger to fall into terrible Extrauagancies.
20. S. Teresa in her Foundations hath a particular Discourse containing excellent Aduices hovv Melancholick Spirits are to be managed: Saying, that they ought not to be dispenced from Mortifications or employments from which they are auerse, notwithstanding this frowardnes of their humour: Yet withall that the Superiour in his Cariage towards them ought to make it appeare, that all that he imposes so on them, proceeds from pure charity, and not any crossenes or auersion &c.
CHAP. VIII.
§. 1. 2. 3. Of the Fourth kind of Generall Mortifications, viz. Tranquillity of mind.
§. 4. 5. It may be in the Superiour Soule during the time that there is disquiet in the Sensitiue.
§. 6. 7. 8. How Peace and Tranquillity of soule may be procured.
§. 9. 10. Of a State of Perfect Peace: which is the End of a Contemplatiue Life.
1. THe Fourth Generall Mortification is a Constant Peacefullnes and Tranquillity of mind maintaining it selfe against all disquieting Passions of Greife, Feare, Despaire &c: Of vvhich I shall in this place speake breifly, and only in a generall manner, being shortly in the follovving Section to treate largely of the cheife Enemy therof, vvhich is Feare and Scrupulosity: vvhere I shall take notice of the Speciall Motiues or Instruments of procuring such Peace of mind, and of restoring it vvhen it is lost.
2. Without a reasonable proportion of such Tranquillity obtained, a soule vvill be quite disabled from Internall Prayer. Therfore she is to vse all care to preserue it: and vvhen it is disturbed or lost, she must endeauour as soone, and after the best manner she can to regaine it, till she be able to say, None shall take my Peace from me. And to vse the vvords of the Psalmist (Anima mea in manibus meis semper) My soule is alwayes in my hands [Page 302] and disposition, and not captiuated by the corrupt Passions of Nature.
3. The subiect of this Peace is the Soule according to all its Faculties, both knovving and affecting: and both in the superiour and Spirituall, as also in the inferiour and [...]ensitiue portion: For not only the Affections of the vvill, and Passions of sensuality, but also the Reason and Imagination may be disturbed: And therfore a Composednes and calmenes is to be procured through all. But yet the vvayes and meanes herto necessary, are not the same: neither does it follovv that vvhen the Inferiour Faculties are in disorder, that the same disorder should be communicated to the Superiour also. It does not alvvayes lye in our power vvholly to suppresse the instability and obstinacy of the Imagination, nor the vnrulines of sensuality, vvhich oft times doe resist our Superiour Reas [...]n. But vvee are alvvayes enabled by the ordinary Grace of God to keepe in repose our Superiour soule that is, to hinder it from attending to the suggestions of the Imagination (vvhich vvee may reiect) or to deny consent or approba [...]ion to the motions of sensuality, and this a [...] least it must be our great Care to doe.
4. Neither ought a vvell-minded soule to be discouraged or deiected at the contradiction that she finds in sensuality; But resisting it the best she can, she must be resigned and Patient vvith herselfe, as she vvould be at the refractory humours of another, till that by Gods blessing a longer exercise of Prayer and Mortification doe produce a greater subiection of sensuall Nature to [Page 303] Reason and Grace. In the meane time she may comfort herselfe vvith this assurance, That all merit and Demerit lyes in the Superiour will, and not at all in sensuality considered in it selfe, and as diuided from the Will.
5. During the Conflict betvveene Reason and sence, or Appetite, there may be a reall Tranquillity in the Superiour Region of the soule, although the Person be not able to discerne that there is any such Quietnes: yea on the contrary to fearfull Natures it vvill seeme that vvhensoeuer the sensitiue part is disturbed, the spirituall Portion doth also partake of its disorders: And this vncertainty, mistake and feare that a fault has bene committed is the ground of much scrupulosity, and by meanes therof, of great vnquietnes indeeed, euen in the superiour soule, to Persons that are not vvell instructed in the Nature and subordination of the Faculties and Operations of the soule.
6. Hovveuer a vvell-minded soule may conclude, that there is a calmnes in the Reason, and in the vvill a refusall to consent to the suggestions of sensuality, euen in the midst of the greatest disorders thereof, vvhilst that the combat does not cease, and as long as the outward members directed by Reason, and moued by the Superiour vvill, doe behaue themselues othervvise then the vnruly appetite vvould moue them. For example, vvhen a person being moued to Anger, though he find an vnquiet representation in the Imrgination, and a violent heate and motions about the Heart, as likewise an auersion in sensitiue nature against the person that [Page 304] hath giuen the prouocation: yet if notvvithstanding he refraines himselfe from breaking forth into vvords of Impatience to vvhich his Passion vvould vrge him, & vvithall contradicts designes of Reuenge suggested by Passion, such an one practising Internall Prayer and Mortification is to esteeme himselfe not to haue consented to the motions of corrupt nature, although besides the invvard motion of the Appetite, he could not hinder markes of his Passion from appearing in his Eyes and the colour of his countenance.
7. When vvee seeke to retaaine such Quietnes in the midst of vnquietnes, vvee doe it by exercising an Act of Mortification proper to the occasion. Euery Act vvherof doth in some degree abate impetuous Nature, disposing us for better and more quiet Recollections, vvhich vvill procure us a clearer light and more efficacious Grace to resist sensuality aftervvards. As on the contrary, each Act of immortification doth increase in us Selfe-loue (the cause and Roote of all vnquietnes) and causes a greater obscurity in the soule, indisposing it likevvise to Prayer.
8. To the end to procure an Habituall Peacefullnes of mind, vvee must be carefull not to doe any of our Actions (I meane euen our Actions of Duty) vvith impetuousnes and an invvard hastines, but vvith a composed calmenes. For all acts of impetuosity and violence are so far but effects of Selfe-loue, and proceed not from the Diuine Spirit, vvhich is altogether stillnes, serenity and tranquillity. And let us not suspect that such a calme performance of our Duty argues a Tepidity [Page 305] and vvant of Feruour. On the contrary such Actions so done are of more vertue and efficacious solidity. For the Feruour that is indeed to be desired, is not a hasty motion and heate in the inferiour Nature, but a firme and strong Resolution in the vvill, courageously (yet vvithout violence that is outvvardly sensible) breaking through all difficulties and contradictions.
9. All the Duties of Mortification (and consequently the exercise of all vertues) may be reduced to Custodia cordis. Which is a vvary guard of our heart, and it consists in not povvring forth our affections inordinatly vpon creatures, nor admitting into our soules any inordinate loue; it is a Charinesse ouer our interiour, to keepe it in as much quietnesse as vvee can. In cases of sufferance it is patience; in occasions of feare and disquiet it is the practise of Resignation. It is in effect Abstraction, for it requireth that vvee restraine ourselues from medling vvith vvhat doth not appertaine vnto vs: and in vvhat doth belong to vs to doe, it requireth a reseruednesse of our loues and affections for God, to vvhom they are only due: Also that in speaking, hearing, & seeing &c. vvee be vvary they cary no inordinate affections into our soule. It is in effect Solitude, for though vvee be in company, yet hauing such a guard and care ouer our Passions and affections, vvee are as it vvere alone. It is a passing ouer all Creatures vvith a farther tendance to God. It is the practice of loue, obedience, humility and resignation to God; for these vertues vvee exercise vertually, vvhen vvee reserue our selues and our affections [Page 306] for God. It is a principall meane to ouercome all temptations of vvhat kind so euer, for it permits not the temptation to make any entry into the soule, vvhich is kept as the dvvelling place of God and his loue. It requireth that vvee looke not after superfluities of meate, drinke, cloathing &c: and that vvee desire not superfluous knovvledges of vvhat belongs not to vs, nor is necessary for vs. It forbids all childish immortifyed complaints or expostulations; or any thing vvherein vvee merely satisfy the inclinations of our corrupt nature. It forbiddeth vs to doe any thing impetuously or vvith invvard anxiety. It is termed an interiour silence, or an interiour peace or concord: and for the better knovvledge and practise of it, regard the teaching of the little Treatise of the Quiet of the soule, vvritten by Bonilla of the Order of S. Francis.
10. True Peace of mind, vvhen it is in Perfection, is the Supreme state in an Internall Life: being a stability in one and the selfe same tenour: an immutadbility, indifference, and insensibility as to our selues and to all Creatures and Euents; by vvhich the soule transcends all, liuing in God only, and not being concerned in any other thing besides. And the Roote of it is the Perfection of Diuine Charity, and destruction of selfe Loue. For as long as selfe-loue is actiue in vs, it caries vs to multiplicity, urging vs to seeke contentment in any thing pleasing to nature, and all her Appetites: the vvhich being crossed or not fully satisfyed, are restlesse and vnquiet. Whereas Diuine Loue alone raigning, vnites and concentrates all our thoughts and Affections in one [Page 307] only Obiect, vvhich is God: Carying all other Affections in that one streame: So that there being no diuersity of Designes, there must necessarily follovv Perfect vnity and Peace. This is a State to vvhich the soule aspires in a Contemplatiue Life. The gaining of vvhich vvill deserue and abundantly recompence all the suffrings and tediousnes that nature is likely to find in the vvay.
11. Yet euen this state in the most Perfect, is not absolutely and entirely exempted from all trouble in inferiour Nature: But such trouble is small and scarce considerable; for notvvithstanding it the Superiour soule partakes nothing of it, but raignes in that vpper Region of Light and Peace, and from thence lookes dovvne vpon sensuality, either as a thing diuided from it selfe, in whose imperfections and disorders she is nothing concerned, being as it vvere safe locked vp from them in a strong Tower: or else she suppresses all such motions in their first breaking out, in vertue of that Dominion vvhich by long practise she hath gained ouer them. In such a state of perfect Peace (yet vvithout the least contradiction of sensuall Nature) Adam liued during his Innocency: And hovv far any other mere man hath, or may attaine therto in this Life, is not for mee to determine.
THE SECOND SECTION OF THE SECOND TREATISE: TOVCHING Certaine speciall Mortifications of the Passions &c.
CHAP. I.
§. 1. Mortification properly is not of the senses or cognoscitiue Faculties, but of the affections.
§. 2. 3. 4. The speciall Mortifications treated of are 1. Of the Principall Cardinall Passions. 2. Of the Affections of the Superiour will.
§. 5. The first Passion is Loue.
1. INTENDING novv consequently to treate of the Speciall kinds of Mortification, those especially vvhich are most proper for a Religious Contemplatiue Life: I take this as a [Page 309] Ground, that though Mortification doe regard the whole soule vvith all the faculties of it (and consequently the vvhole person) vniuersally depraued: Yet precisely and exactly speaking, it is only the Affectiue Part of the Soule that is immediatly Mortified, and only in consequence therto the knowing faculties or Organs. For though Ignorance be a defect in the Soule, yet vvee doe not say that Knowledge, or Faith, is properly a Mortification, though it be a cure of that defect. But an inordinate loue to knowledge vnnecessary, vvhich is Curiosity, deserues, and is a Deordination proper and fit to be mortified. The like vvee may say of the outvvard Senses: for it is not Seeing or Tasting &c. that are to be mortified; but the inordinate Affection to those Obiects vvhich delight the Eyes or Tast &c. Therfore my Intention is to distinguish the seuerall sorts of Mortification according to the seuerall Passions or Affections of the Soule, both as to the Sensitiue and Rationall Portion of it, and to referre therto the respectiue Mortifications of the seuerall Senses (vvithout speaking distinctly and separatly of them, vvhich vvould force me to repeate ouer againe the same Aduices, vvhen I came to treate of the Mortification of Affections.)
2. This therfore shall be the Order according to vvhich I vvill treate of the Mortification of Affections, viz. In the First place, I vvill begin vvith the Sensitiue Portion of the soule: In vvhich there are fower Principall Passions, comprehending all the rest, vvhich are to be mortified, viz. 1. Loue, to vvhich Desire and Ioy haue relation, being only a progresse of Loue: Novv the Obiect of Loue [Page 310] being either Persons or things, and those either materiall or spirituall, there are many vertues required to the mortifying (that is, the rectifying) of it: as against the loue of Riches, Pouerty; Against impure Delectations, Chastity: Against the pleasures of Tast, Temperance: Against excessiue (though not vncleane) Loue to persons, freinds &c. the Loue of God and spirituall things &c. But my purpose here is only to treate of that vniuersall Vertue, vvhich is the Cure of all inordinate Loues, to vvit, the Loue of God, and in him, and for his sake only, of our Brethren: and of Purity of Intention (vvhich in substance are the same:) And because the Tentations about Tast are such as adhere to the most spirituall Persons, dayly and vnauoidably assalting them, I vvill adde some Instructions about our behauiour in Refection. 2. The next Passion is Anger. (Some instead herof doe put in Hope; But hovvsoeuer for our present purpose the Passion of Anger deserues more to be considered by vs; for Hope may be referd to Desire, or Loue.) Novv the Remedy or Mortification proper against Anger is the vertue of Patience. 3. The third Passion in sensitiue Nature is Feare. 4. And the fourth is Sorrow: And because it is not needfull (as to our present purpose) to diuide these two, since among Internall Liuers it is Feare that is the most tormenting Passion, and that vvhich causes Excesse of Sorrow: Therfore the same Remedies vvill serue to cure both: for vvhich purpose I vvill discourse largely concerning Scrupulosity, the Causes & Remedies of it &c.
3. In the next place as to the Superiour Portion of the Rationall Soule (besides the same Affections of Loue, Anger, [Page 311] Feare and Sorrow, vvhich in the Inferiour Soule are called Passions, and hauing the same Obiects &c. are to be comprised in them) there are more particularly two distempers in the Will, to vvit, Pride or Selfe-esteeme; the Remedy wherof is Humility: And next, Obstinacy and a violent retaining of Liberty; to vvhich the proper Remedy opposed is Obedience. As for a loue of superfluous Knovvledge, or Curiosity enough hath bene said touching the mortifying of it, vvhere vvee treated of the regulating of the Studies of Religious Persons.
4. In this Order therfore I vvill novv treate of the Passions or Affections to be mortified, and the manner hovv to doe it by the Vertues opposed: Beginning with the Sensitiue Passions, and so proceeding to the speciall inordinate Affections in the Will. First therfore of Inordinate Loue either to Persons or things: and the Remedy of it vvhich is Diuine Charity.
CHAP. II.
§. 1. Loue is the Roote of all other Passions.
§. 2. The wonderfull deprauednes of our Naturall Loue.
§. 3. The only vniuersall Remedy is Charity, or Diuine Loue.
§. 4. 5. Of the distinction of Loue into. 1. A loue of Desire or Concupiscence. 2. a loue of Freindship. The which are neuer separated.
1. THE Principle of all our Actions both Externall and Internall, and that vvhich both begets [Page 312] and sets on vvorke all other Passions is only Loue, that is, an Internall Complacence and Inclination to an obiect from the Goodnes or Beauty that is beleiued to be in it. The vvhich Obiect, if it be absent, the first effect of Loue is Desire or tendance to it. But if it be present, then the Effect of Loue is Ioy, Rest, & Fruition of it. Not only Greife and Anger &c. but euen Hatred it selfe is set on vvorke by Loue: For therfore a Person is angry, discontented or displeased, because something comes in the vvay, hindring him from vvhat he Loues: Therfore he labours and vvorkes all that he does vvorke. So that accordingly as Loue is regulated and placed vpon a vvorthy or vnvvorthy Obiect, so is the vvhole Person disposed, according to that saying of S. Augustin, Non faciunt bonos vel malos mores, nisi boni vel mali amores: that is, It is only a good or ill Loue that makes our Actions and Conditions to be good or ill.
2. Hence vvill appeare hovv inexpressibly depraued both our Nature and all our Actions, outvvard and invvard must be, since vvheras wee were created only to loue and enioy God, yet vvee loue and seeke nothing but our selues. Our sensitiue Affections are caried to nothing but vvhat is pleasing to sensuality. And our Spirituall Affections to nothing but Propriety, Liberty, Independence, Selfe-esteeme, Selfe-iudgment, & Selfe-will, & to those things only that doe nourish such depraued Affections. By this meanes vvee are quite diuerted from our last End and Felicity: Euery thought that naturally vvee thinke, euery vvord vvee speake, euery Action vvee doe caries vs further from God, our only last End and [Page 313] Perfection: And consequently nothing can vvee reape from them, but encrease in Misery.
3. Novv the only possible Remedy for this horrible and vniuersall deordination in vs, proceeding from the only Roote of Selfe loue, is to haue a new contrary Diuine Principle imprinted in our Hearts, by vvhich vvee should be auerted from the falsely seeming Happines that Selfe loue promises vs in Creatures, and conuerted to our first and only End, which is God; And this can be no other, but Diuine Loue or Charity shed abroad in our Hearts by the Holy Ghost. This Charity is an vniuersall Cure of all our disorders, producing the like Effects in us vvith respect to our true End, that Selfe-loue did to a false End. It raises and emploies, vvhen need is, all other Passions: Anger against our ovvne negligence, ingratitude &c. Hatred against the Deuill and sin that hinder our Conuersion to God &c. And it is the roote of all our good Actions: for giuing vs an Inclination, desire & tendance to Vnion vvith God, from thence it is that vvee regulate & direct all our Actions to him. Herupon S. Paul ascribes to Charity the Acts of all other vertues, Charity (saith he) is patient, it is kinde, long suffering, it doeth nothing vnseemely, it reioyceth in the Truth, &c.
4. Novv to the End vvee may haue a distinct and cleare Notion of the Nature of true Charity, vvhich is one and the Noblest Species of Loue: Wee may take notice that in generall Loue regards 1. Either a thing that wee desire to be possessed of, or to procure for our selues, or some other that wee loue, as Pleasure, Proffit, [Page 314] Honour, Knovvledge &c. 2. Or else a Person, either our selues or any other to whom vvee beare an Affection, and to whom wee vvish any good thing. The former of these tvvo Loues is called a Loue of desire: The latter a Loue of freind [...]hip. The difference betvveene these tvvo is this, That vvhen vvee loue any thing distinct from our selues, or the Person of our freind, our loue does not rest in the thing, but in the Person, for it is not the thing is loued, but only for the Persons sake, in vvhom Loue is finally terminated, and to vvhom that thing is loued and sought. So that vvhē vvee seeke pleasure and riches &c. to our selues; the loue that vvee beare vnto them is indeed, selfe-loue, because it is only for out ovvne sakes that vvee loue them, to giue Satisfaction to our Naturall desires. Yea vvhen vvee loue a Person only for Sensuall Pleasures sake, and not for vertue, it is our Selues only that vvee loue in such a Person, vvhom vvee then loue not properly as a Persō, but as a thing pleasurable to vs. But by a Loue of Freindship vvee doe, at least vvee professe to loue the Person for the Persons sake, and to seeke therin not our ovvne good, but only the Persons, for vvhose greater good vvee are vvilling to neglect our ovvne: yea sometimes for the Persons contentment, safety &c. to sacrifice our ovvne contentment, or, may be, our life also. Thus far Freindship hath bene described in Ancient and latter times: And Charity is by all acknovvledged to be a Loue of Freindship to God, and, for his sake only, to men or our selues.
5. Indeede if vvee narrovvly examine the matter, vvee [Page 315] shall find, that there neither is, nor can be a [...]y other true freindship but Charity, or the Loue vvhich vvee beare to God or for God: And that all other pretended Freindships either among Heathens or Christians, are mere sensuall Selfe-loue. For though in some Freind [...]hips (as they are called) some haue professed so absolute a purity and freedome from selfe-interests, as for their freinds sake to neglect not only all temporall respects of Riches, Honour, Pleasure &c, but also vvillingly exposed their Liues: Yet indeed the true Motiue of all vvas a Sensuall loue vnto thēselues: For therfore for their freinds sake they made choice of Death, rather then to liue depriued of them, because the vvant of so great a Sensuall contentment vvas far more bitter & insupportable to them then the paine of suffring death: which vvould quickly be finished, vvheras the languour and torture of the other vvould neuer haue ceased till death.
6. But Charity is only, and in the most strict sense a Freindship, because therin all our Loue is terminated in God only: vvee loue nothing but him, or for him: Yea vvee direct the loue not only of all other Creatures, but also of our selues only to him.
7. Novv in vvhat sence it is vsually sayd, that our loue to God must be a free vnconcerned loue, renouncing all interest or expectation of revvard as a Motiue therto, and hovv this purely free loue may (nothwitstanding) consist with, yea be grounded vpon, a hope of retribution in Heauen, consisting in the vision and fruition of God: see the following Appendix at the End of the last Treatise.
CHAP. III.
§. 1. 2. The proper Seate of Charity is the Superiour will: not the sensitiue Affections: Though oft in Beginners it operates much there.
§. 3. 4. Seuerall Acts or Fruits of Charity.
§. 5. 6. The securest Practise of Diuine Loue is by selfe Abnegation.
§. 7. Propriety makes and fills Hell: And Resignation Heauen.
1. THE most precious Vertue of Charity resides not in Sensuality: Neither is it a painfull longing of the soule, vvhich causes motions in the Heart: Yea though it become such a loue as Mysticks call a languishing Loue, yet it is not such as sensuall Loues vse to be, a troublesome vnquiet Passion. But it is seated in the Superiour soule, being a quiet, but most resolute determination of the Superiour Will to seeke God, and a perfect vnion vvith him: the vvhich Resolution she vvill not giue ouer for any distractions or occurring difficulties vvhatsoeuer. Yea then it is oft most excellent and perfect, vvhen the heart or inferiour Nature receiues the least contentment by it, yea on the contrary feeles the greatest disgusts and desolations. And such a Resolution is grounded on an high esteeme vvee haue by Faith of the Infinite Perfections of God, and the innumerable obligations layd by him on vs. This makes an inflamed soule to despise all things vvhatsoeuer for [Page 317] God, and to tend to him vvith a resolution of enioying him, though vvith the losse of Pleasure, Riches, Honour, yea and the Life it selfe.
2. Yet so generous a Loue as this is not gotten suddenly: At the first it is very imperfect, & much allayed by selfe-interest, and seeking contentment to Nature, euen in the Actions done for God: so that vvere it not that ordinarily during such a State of Imperfection God cherishes the soule with sensible Comforts & gusts vvhich she feeles in the Exercise of her loue to him, she vvould scarce haue courage enough to proceede.
3. The Acts, Effects, and Fruits proper to pure Charity or Diuine Freindship are. 1. To be vnited in affection to God as our Cheife & only Good, vvith vvhom in some sort vvee are one. 2 Out of Loue to him to take ioy in his Perfections, congratulating vvith him therfore: & exulting that he is adored & glorified by Angells & Saints. 3. To will and consent to the immutability of those Perfections. 4. To desire and, occasions being giuen, to endeauour that all creatures may loue and adore him: That infidells and sinners may be conuerted to him, that so he may raigne by Loue in all. 5. To be sorry for all offences, both our ovvne and others, committed against him. 6. In pure Loue to him, to determine faithfully and vnchangeably to serue him. 7. To take i [...]y in all things that please him. 8. With indifferency to accept of all things from his hands, as vvell things displeasing to our natures, as pleasing. 9. To be sorry for all things that are contrary to his Holy vvill. 10. To Loue all things that belong to him, meerly for that reason. 11. [Page 318] For his sake to loue all men: Yea euen our Enemies & Persecutours: Nay moreouer to endeauour to expresse some effects of loue more to them, then others, as being speciall Instruments of procuring greater good to vs then our freinds are. 12. To doe all the Honour vvee can to him: and all the seruice vvee can to others for his sake. 13. In nothing to seeke temporall commodity: but only to please him. 14. To imitate him in all his Perfections that are imitable: and particularly for his sake to loue others vvith the like freedome of loue vvherwith he hath loued vs, not seeking any commodity to himselfe therby. 15. To endeauour to serue him the best vvee can: and yet vvithall to reioice that he is serued more perfectly by others. 16. To serue and loue him only, in the seruice & Loue that vvee shevv to Superiours, Equalls or Inferiours. 17. To resolue neuer to accept of any Contentment but in him: nor other happines but only Him: And therfore not to rest vvith affection in any of his gifts, but only in himselfe. 18. Neuer to set bounds to the measure of our Loue: but still to endeauour to loue him more and better. 19. To desire to suffer for him here: being for the present contented vvith hope only of enioying for the future. 20. To hate our selues, our corrupt natures, our insensiblenes of his goodnes &c. vvith a most perfect hatred: Neuer being vveary in persecuting and mortifying our selues. 21. To loue him equally in his commands, as in his revvards. 22. To congratulate & take contentment in any Act of temporall seuerity exercised by him on vs. 23. Neuer to cease praying that God vvould shevv vs the defectuousnes [Page 319] of our loue, and that he would daily giue vs grace more & more to increase it both in the degrees of Feruour and Purity. 24. To transcend in louing him all thoughts of our selues and of our ovvne happines &c. These are markes, signes and Fruits of pure Charity: But alas, vvhere shall vvee find a soule that can shevv them all? Howeuer vvee are to aspire to as many of these Perfections as may be: and to be resigned in our Imperfections, since such is Gods permission.
4. Among all the Expressions of our Loue to God, those vvhich are generally the most proffitable for vs are. 1. To depend vvith an entire confidence on him, both as to our temporall subsistence, and spirituall progresse: Not relying on our ovvne cares or endeauours, but casting our care on him: Liuing a Life of Faith. 2. To haue hearts not only obedient to his commands, but invvardly affected to them, so that though they be neuer so contrary to our corrupt natures, yet to account the obeying him to be both our necessary & most delicious meate and drinke. 3. To practise a perfect Resignation to his vvill in all occurrents that befall vs to suffer. These are secure Testimonies of our loue: because they doe exclude the interests of nature: Wheras oftimes Affectiue Loue is mingled vvith naturall gusts and complacency.
5. Novv though this most secure practise of Loue by Abnegation and Annihilation of all Propriety & selfe vvill be at the beginning full of difficulty: because all the comfort of Nature lies in Selfe vvill: yet by custome it vvill be lesse vneasy, and in the end delightfull. For most [Page 320] certaine it is that Christs Yoake by constant bearing becomes easy.
6. The smallest Act of Loue & Seruice to God performed vvith a perfect Selfe-abnegation is more acceptable & precious in his Eyes, then the vvorking of a thousand Miracles, or the Conuersion of Nations, if in these there are mixed interests of Nature.
7. In a vvord, the Difference betvveene Heauen & Hell is, that Hell is full of nothing but Se [...]fe-loue and Propriety: vvheras there is not the least degree of either in Heauen, nor any thing but the Fullfilling of Gods vvill, and seeking of his Glory: This is the Beatitude of all Saints & Angells: And no other vvay doe they, or can they loue them selues, but by louing God only.
CHAP. IV.
§. 1. 2. 3. 4. Of Charity, as it is the same with Purity of Intention. How God is the only End of all our Actions. Of a Pure and a Right Intention.
§. 5. 6. 7. 8. 9. Instructions how to get Purity of Intention: Especially by the meanes of Praier.
§. 10. The dangerous State of those that doe not practise Praier.
§. 11. 12. Of the Exercise of Offring our Daily Actions & suffrings: and how far such an Exercise may conduce to Purity of Intention.
§. 13. Rules prescribed by a late Contemplatiue Authour, not much approued.
§. 14. 15. Other Aduices.
§. 16. 17. &c. Difference of Purity of Intention in Contempl [...] tiue & Actiue liuers, &c.
VVEE vvill novv consider Charity vnder another Notion, as it is the Directour of all our Actions, and so it is called Purity of Intention: By vvhich vvee doe referre all that vvee doe or suffer to the Loue and Glory of God: vvhich is of all other the most necessary Condition. For God revvards no deeds but such as are done purely for his sake. So that vvhatsoeuer other End vvee propose, vvhich is not Subordinate to this, makes the Action so far vnacceptable to him.
2. I say, Subordinate: for doubtles there are & must needs be, besides this, other immediate Ends & Intentions [Page 322] of many of our Actions, as the Temporall or Spirituall good of our selues on others: But vvee are not to rest in those inferiour Ends, but to referre both the Actiōs & them also finally vnto God. So our Sauiour commanded S. Peter to giue Tribute money, least the Iewes should be offended.
3. Wheras therfore some Spirituall Authours doe aduise vs to exclude the thought of all other Ends but only Gods Glory, from all our doings: yea so far, as that they vvould not scarse permit one in Praying to mention himselfe (Saying, O that I could loue thee, O my God &c.) Wee are to suppose their meaning to be that, considering hovv forvvard & subtile Nature is to intrude it selfe & its interests in our best Actions, euen to the Exclusion of God (though vvee pretend othervvise:) therfore being so imperfect as vvee are, our best course vvere to study (as much as may be vvith discretion) to forget our selues quite, and all other creatures. But surely if vvee vvere Perfect, vvee might vvithout vvrong to God, yea vvith the increase of our Loue to him, cast an eye on all intermediate Ends.
4. Harphius makes a difference betvveene a Right Intention and a Pure Intention: The former he appropriates to good Actiue Liuers, who according to the Substance of their Actions, and generall purpose of their Hearts doe indeed in all things desire to seeke Gods Glory: But yet for vvant of the practise of Pure Spirituall Praier, they mixe many vndiscouered Designes of nature in their good Actions, the vvhich doe so far abase the valevv of them. But the Intention of Perfect [Page 323] Contemplatiue liuers he calls a Simple or Pure Intention, because it proceeds from a purified Interiour.
5. Novv for the obtaining of such a Pure and Simple Intention I vvill endeauour, according to my small experience & the best Light that God has giuen me, to yeild the best Information & helpe I can, in the follovving Instructions, the vvhich doe properly belong to soules in a Contemplatiue Course. And they are to be regarded, and vse in particular made of them, only so far as Deuout Soules shall find them to be proper & proffitable for them in particular, and as they are suitable to their Diuine Calls respectiuely, the vvhich are much more to be regarded then all humane Instructions.
6. First therfore let a vvellminded Soule that leades an internall life, by reading, conferring, considering & praying, get to vnderstand the best she can, vvhat the true and Perfect loue of God is, and vvherin it consists.
7. Secondly, this being done, let her (by the Grace of God assisting her) seriously purpose vvith her selfe (yet so as that she doe not fetter herselfe by any Vowes or Obligations) by all the best meanes she can to labour for the attaining to the said Loue of God: & also purely for Gods sake & to his Glory, & no naturall Interests of her ovvne, to intend the doing & suffring of all things that she shall aftervvards doe or suffer.
8. Thirdly Since this Loue is only to be obtained by the meanes of Prayer & Mortification, let her resolue to abide in the prosecution of these according to the Directions [Page 324] here giuen, to her liues End: Not voluntarily resting in any degree of loue already attained, but still proceeding further vvithout all limits. And this 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 [Page 325] 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. One [...]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 [Page 326] 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 [Page 327] & 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 [Page 328] 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 [Page 329] 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 Hea [...]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.
[Page 331]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 [Page 334] [...] [Page] [...] [Page 332] 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 b [...] 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 Cōmunities, both for our ovvne good & others. For besides that sensuall freindships grounded on externall or sensuall respects [Page 333] are most vnbeseeming Persons that haue consecrated themselues only to God, & infinitly preiudiciall to abstraction & recollectednes of mind: & much more if they be betweene Persons of different sexes: such particular intimatcies cannot chuse but cause particulities, factions, particular designes &c: to the great disturbance & harme of the Community.
7. The least defectuous amongst the grounds of a particular friendship may be the resentment & gratitude for benefits, especially spirituall ones, that haue ben receiued. But yet euen in this case also, vvee ought to preuent the settling of amity in the sensuall part of the soule, & content our selues vvith requiting such obligations by our Prayers, or by a returne of proportionable benefits.
8. Novv Charity is to be extended to all Intellectuall Creatures, that is, to all Angells, & all men vvhether aliue or dead: except only the reprobate Angells & damned soules, which are not obiects of our Charity, in as much as they are not capable of enioying God, vvhich is the ground of Charity. And the effects of our Charity to the glorified Saints & Angells must be a congratulation vvith them for their happines, & for the loue vvhich they beare to God, & vvhich God vvill eternally beare reciprocally to them. To all Christians dying in the faith of our Lord, & not yet purified, vvee must testify our Charity by Praying for them, & doing all other Christian Offices of sacrifices, Almes &c: for the asswaging & shortning of their suffrings in Purgatory. For all Christians aliue, yea all men, vvee must pray for graces suitable to their necessities: [Page 334] for conuersion to vnbeleiuers or misbeleiuers, & also all those that are of ill liues: for increase of grace to those that are in a good state: vvith vvhom likevvise vvee must reioyce for the mercies of God shevved to them; & begge Eternall happines to all; Neither must vvee rest in mere desiring such blessings to all men (our neighbours) but also vpon occasions offred, doe all vvee can to procure, of effect the things vvee pray for, by Exhortations, Reproofes &c. And if to others, much more must vvee expresse all these effects of Charity to our selues. And as for temporall Good things (as they are called) vvee are to desire (& procure) both for our selues & others, so much of them as God knovves shall be best for the aduancement of our soules in his loue.
9. Notvvithstanding though the same Charity ought to be extended to all, yet not in the same order nor degree, but to some more then others; & to some also c [...]rtaine effects of it, vvhich are not due to others. Novv how to determine this order & degrees, though the disputes of many about it are very intricate, yet if vvee stand firme to the ground before laid, viz. (That only God is to be loued by vs in & for himselfe, & our selues with all other creatures, only for & in God) it vvill not be difficult to cleare this point sufficiently.
10. It is euident that some effects & expressions of loue are due to Parents, Brethren &c: vvhich belong not to strangers; & some to Superiours, vvhich are not proper for Inferiours or equalls: & much more to husbands & Wiues, vvhich are not due to any other: yet Loue generally taken is due to all. Novv our loue to Creatures [Page] being, as I sayd, only the loue of God as reflected [...] reuerberated vpon those that belong to him, this variety of effects of loue is according to the various impressions of the Diuine Perfections in seuerall of his Creatures: For besides his Graces & beatitude, vvhich are common alike to all (at least, of vvhich all are capable) & consequently the obiects of our loue; God in the first place (as being his ovvne being & neerest to himselfe) has in a small degree imprinted being in vs, the conseruation & perfectionating of vvhich being ought to be the first obiect of our desires & endeauours. Againe, God as a Creatour & cause of being is imperfectly exemplified in our Parents, & for that reason our Parents next to our selues may challenge our affections; & besides our affections, reuerence, & gratitude in prouiding for their subsistence, as they formerly did for ours, (except vvhen publick good interposes:) Againe God as an vniuersall supreme Gouernour has imprinted the Character of, his power in Superiours, for vvhich besides loue, vvee ovve them Obedience & respect &c: In the paying of which Duties wee are not to rest with our minds & affections in any of these, but to passe through thē to God in vvhom resides that perfection in an infinite plenitude, for vvhich vvee expresse the sayd respectiue offices to seuerall of his creatures so that it is the vniuersall Creatour that vvee honour in our Parents: & the supreme King of Kings that vvee obey in Magistrates &c.
11. But moreouer vvee are to cōsider, that though no duty that wee performe has any merit, but as it proceeds from Charity, & is commanded & ordered by it, yet [Page 336] Loue as loue, & the proper effect of Loue as such, may be separated from these dutyes: the vvhich are to be payed, although vvee did not invvardly loue the persons to vvhom vvee pay them. Yea euen in regard of God himselfe vvee may distinguish these things.
12. Although God had no further relation to vs then that vvee haue our Being from him: nay though vvee knevv not so much, yet if vvee knew how infinite his Power, Wisdome, Dominion &c. vvere, vvee could not chuse but admire his Wisdome, tremble at his povver &c. but these vvould not produce Loue in vs tovvards him: the obiect of vvhich must be good, that is, such Perfections as are aimable & render a subiect beautifull or agreable; & vvithall there must be a possibility, at least in the imagination, that the person louing may in some sort participate of such Perfections. Now in God there being aknovvledged all the possible Perfections that can compose an inconceiuable Pulchritude, and moreouer he hauing signified his readines to communicate vnto vs by an affectiue Identification or Vnion all those Perfections, if vvee vvill approach vnto him by loue, so requiting the loue vvhich he first beares to vs: This is it that makes God properly the obiect of our loue. To vvhich purpose S. Iohn saith, that God loued vs first, not because vvee deserued it, but to the end to make vs deserue his loue, & because vvee vvere his Creatures capable of enioying his perfections & happines: & wee loue him, because he loued vs first, proposing himselfe & his happines to be enioyed by loue. But because vvee are not to looke vpon God as a freind standing [Page 337] vpon euen termes, but infinitly supereminent & exalted aboue vs, therfore vvith Loue vvee pay most submisse Obedience, Adoration, Humiliation of our selues, Admiration &c. vvith regard to his other Perfections & Relations: the vvhich duties are only meritorious because proceeding from loue: & they proceede from loue, because these other perfections are the perfections of a freind, & such as, in all our needs, shall be exercised & employed for our good.
13. Proportionally in Creatures, those are most to be loued in vvhom the qualities, producing loue doe most reside; or in regard of vvhich especially vvee loue God, & God vs, that is, Goodnes, Purity, Iustice, Charity & the like. Or vvhich is all one, vvee are by a pure affection of Charity (simply considered as Charity) to loue those most, that God loues most, & in vvhose soules God by his graces, deseruing loue, doth most perfectly dvvell, & vvhich most partake of his happines. The supreme obiect therfore of our Charity among Creatures is the most blessed Humanity of our Lord: & next therto his Heauenly Virgin Mother: & after them the Heauenly Angells & Blessed Saints: And on earth the most perfect of Gods Children.
14. Novv though this Assertion doth seeme to contradict the common opinion, that Charity is to beginne after God vvith our selues, & that after our selues it is to be next extended to those that haue the nearest relations of nature &c. to vs: yet indeed it does not. For although the affection of Charity simply considered in it selfe, is only to regard God, & for his sake those that [Page 338] haue neare relation to him, and are most like him in the Graces properly deseruing Loue: Yet seuerall effects of Charity & of other vertues or qualities in vs flovving from Charity are in the first place, after God, to be exhibited to our selues; & aftervvard to those that God hath placed neare to vs, respectiuely according to the degrees of nearnes.
15. For Charity being an affection rather of the Will, then the sensitiue faculties, seemes to be a certaine esteeme & valevv set vpon persons; & consequently an adhesion of the vvill, & tendance to an internall vnion of Spirit vvith them. Novv questionlesse this esteeme though due to all, (in as much as all either doe, or may participate of God graces & happines) yet in the highest degree of it, it is most due to those that most deserue it, or that are most like vnto God. So that to valevv our selues or any mortall freinds or kindred before the Glorified Saints, vvould be irrationall & vnseemely: Charity vvould then be disorderly, contrary to vvhat the Holy Ghost saith, (Ordinauit in me Charitatem) He hath fitly & duly ordred Charity in mee. True it is, that by reason of selfe-loue & selfe-interest (vvhich is neuer vvholly rooted out of vs in this life) as likevvise the great dominion that sensitiue nature oft takes in our actions, vvee can hardly preuent or hinder loue from shevving a greater regard to our selues & our nearest freinds; yet as far as it is an affection of the will, so it may, yea in perfect soules it is stronger tovvards those that are nearest to God.
16. But as for some speciall Offices & duties vvhich [Page 339] in vs doe, or ought to flovv from Charity, th [...]y are to be exhibited according as God hath placed persons in seuerall relations to vs. Novv it being euident, that God hath made vs nearest to our selues, & hath intrusted to euery particular person the care of his ovvne soule before all others; therfore euery one is obliged to bestovv his cheife sollicitude & endeauours vpon the adorning of his ovvne soule, & the directing of it to Happines. As for other men, certaine generall duties of this nature are vpon occasions only to be exhibited towards all: Hence vvee are generally commanded to Exhort, Edifie, Reproove &c. one an other: But these duties are to be the employment & particular charge only of those that God hath called to the care of soules: yet so as that no soules are so strictly intrusted to any one, as his ovvne, so that vpon no pretence can it be lavvfull for any one to neglect the care of his ovvne soule. And in the extēding of these offices of spirituall (or corporall) Charity, reason requires that (other circumstances being equall) vvee should preferre those that haue nearest relation to vs: except vvhen strangers doe stand in far greater necessity, for they are then to be accounted as nearest to vs, & as it vvere, committed to our Charge.
17. Therfore externall workes of Charity & other offices, though they ought all to be payd out of Charity (Honour, to whom honour is due; Feare, to whom Feare &c.) Yet they are not to follow the order of Charity, but of Proximity: so that in equall necessity, vvee are to preferre our Parents, kindred, neare neighbours, [Page 340] speciall freinds, in regard of giuing Almes &c: before those that may challenge the preference in the affection of Pure Charity, as being more Holy & more beloued of God. It may notvvithstanding happen that in some cases there may be a doubt hovv the order of Charity is to be obserued. But a soule that follovves internall Prayer vvill not want a light to direct her. To giue particular rules vvould be tedious & impertinent to the present designe: This therfore may suffise concerning the order of Charity in generall.
18. It may be demanded, Whether externall corporall endowments, as youth, beauty, gracefullnes &c: may be permitted to enter as a motiue into the loue that wee beare to others? I ansvver, that such corporall perfections being Gifts of God, may lavvfully, as such, be motiues of loue, namely, to those that are so perfect, as that they can vse them as steps to ascēd by them to a higher & purer loue of God in and for them, vvho is beauty it Selfe. But as for imperfect & sensuall Persons it vvould be vnlawfull & a tempting of God to giue a free & deliberate scope to their loue of others (specially of different sexes) for the regard of beauty: since vvee knovv it vvill powerfully vvithdraw their affections from God, & fixe them on creatures after the fovvlest manner. Therfore the necessary care of our selues requires, that vvee should not so much as looke stavedly & fixedly on the tentation of beauty; much lesse fauour the attraction of it.
19. Before vvee conclude this so necessary a point concerning Charity: some vvhat is to be sayd touching the most Christian duty of loue to our Enemies, True it is [Page 341] that the loue of Christ vvill not permit vs to exercise enmity towards any Person in the least degree, since Charity is to be vniuersally extended to all: But enemies I call those that are in their nature auerse from vs, or incensed by some prouocation; or that are indeed enemies to our Holy Profession, or that vvould dravv vs to sin &c.
20. As for these latter sort of enemies, they are indeed truly such; and their actions vvee must abhorre, & also vvith discretion auoyd their company: but vvee must not hate their persons, nor be vvanting in any office of Charity towards them, when occasion is offred.
21. But touching the former sort, of those that (as it is to be hoped) vvithout an vtter breach of Charity, doe in externall matters doe ill offices to vs, or are contrary to our designes: such vvee ought to esteeme as indeed our freinds: & perhaps if vvee regard the proffit of our soules, vvee could lesse spare them, then those vvee call our most officious freinds, vvho doe but flatter or nourish selfe-loue in vs. It is only as to the feeling of nature that vvee esteeme such to be enemies: But really vvee are to behaue our selues towards them as Gods Instruments for our great good: Yea & as far as prudence vvill permit, vvee are to iudge & beleiue that they loue vs, & intend our good in things that they doe crosse to our nature.
22. Now till vvee come to a perfect simplicity of thought (vvhich vvill not be till vvee approach to a state of Perfection:) vvee must be carefull neither by [Page 342] vvords nor deeds to procure them the least harme in any kind: no not so much as in thought to vvish it them. On the contrary, vvee must loue them still; & principally for this, because God loues them, and desires their saluation: vvhich (it is to be hoped) he vvill effectually procure.
23. But to doe an office so necessary, yet vvithall so contrary to the inclinations of corrupt nature, a great measure of grace is requisite: the vvhich is not to be had vvithout ansvverable efficacious Internall Praier seriously pursued: the vvhich ioyned vvith good cariage tovvards them forth of the times of Praier, vvill in time abstract the soule from inferiour passions, & that inordinate selfe-loue, vvhich is the roote of hatred to such enemies: And Diuine Loue encreasing, it vvill proportionally subdue all other affections to it selfe, & euen compell vs to loue our enemies for God, according to the most perfect example of our Sauiour. And he that thinks to get this necessary loue to Enemies (or indeed any other Christian vertue) in any considerable perfection vvithout spirituall Praier, vvill find that he vvill loose his labour.
24. The Degrees of our loue to (supposed) enemies are such as follovv: 1. The first and lowest degree is, not to reuenge our selues on them, nor to render euill for euill, by vvord or deede, in their presence or absence, priuily or publickly &c: (Indeede vvee ought to behaue our selues vvith-much vvarines tovvards those that in nature vvee find an auersenes from: so as that it vvee cannot as yet conquer the resentments of nature, vvee [Page 343] 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 [Page 344] 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 [Page 346] 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 [Page 347] 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 [Page 348] 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. [Page 349] 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 [Page 350] 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 [Page 351] 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. (s [...]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, [Page 352] 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 [Page 353] 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 [Page 354] 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 Mi [...]night Office vvas appointed, to the end to interrupt S [...]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 [...] [...]eing it should be interrupted. It is li [...]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 v [...]ry dangerous to continue in a State of mere negligence & Idlenes, because then not only vaine but ve [...]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 [Page 355] 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: [Page 357] 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 almost in all Languages he that is in any great impatience, is sayd to be out of himselfe.
2. Novv the Aduices vvhich I shall giue for the repressing of Impatience doe not regard those great excesses of Fury too common in the vvorld, though it is to be hoped, vnknovven in an Internall State: But only those lesser inordinate Passions of Impatience and irresignation, or those smaller Impetuosities of nature which may sometimes befall deuout Soules, by vvhich the necessary Peace of mind is disturbed, the habit of Propriety encreased, and the merit euen of our best vvorkes of Obligation diminished.
3. As vvee sayd that Loue (vvhich is the Roote of all other Passions & Affections) is due only to and for God; so consequently all Passions contrary to Loue, all Auersions, impatiences &c. are to be directed only against that vvhich is directly contrary to God: the vvhich no Persons are, nor no Actions or suffrings, vvhich are not sinfull. Therfore all such Passions against any Persons vvhatsoeuer, or any accidents be falling vs from any, are inordinate & sinfull, to the proportion and measure of the sayd Passions.
4. Euen the most Solitary liuer vvill not haue reason to complaine of vvant of occasions to exercise Patience: For besides the Crosses hapning by Gods [Page 358] Prouidence from vvithout (against vvhich all impatience is interpretatiuely impatience against God himselfe:) A soule aspiring to Perfection must obserue euen the smallest Motions passing in the heart, the vvhich vvill be apt to rise euen against the vilest Creatures, as vermine, flyes &c. yea inanimate things, as Penns, Inke &c. There are also certaine Propensions in the will vvithout any perceptible Motion about the heart, so secret & subtile that they can hardly be expressed, the vvhich perfect Soules by the Light proceeding from Prayer, doe discerne and contradict. None are vvholly free from these inordinations; euen the most quiet natures vvill find vnequall inclinations, vvhich they ought to mortify.
5. Such is the difference, saith Cassian, betweene a Perfect Internall liuer and one that is imperfect, as there is betwene a Cleare-sighted man and one that is purblind. A purblind man in a roome sees only the grosser things, as Chaires, Tables &c. but takes no notice of an infinite number of smaller matters, vvith their Colours, distances, Order &c. all vvhich are plainly distinguished by a Cleare-sighted Man, vvho vvill obserue many defects and inequalities inuisible to others. So it is in regard of our invvard defects. An imperfect soule only takes Notice of grosser imperfections, and striues to amend them only: And that being done, conceiues her selfe arriued to great Perfection: vvhen, alas, there yet remaines a vvorld of Imperfections, only visible to Eyes enlightned vvith Supernaturall Grace (to be obtained only by Pure Internall Prayer) the vvhich vvill discouer [Page 359] hovv strangely rooted & deeply fixed all Passions are in the Soule: And hovv soules deceiue themselues, vvho in prosperity doe so vvholly abandon themselues to Ioy, as if nothing could happen that could diminish it: and contrarily in sorrow: As vvee find Examples in Suso, and the Monke cured from a great invvard Affliction by S. Bernard: as likevvise in Dauid vvho sayth of himselfe: Ego dixi in excessu meo &c. that is, Being in an Excesse of mind through Diuine consolation I sayd, I shall neuer be moued: But he found presently hovv he vvas mistaken, for it follovves; (Auertisti faciem tuam &c.) Thou only didst turne thy face from mee, and presently I became troubled.
6. Therfore Spirituall Persons at all times must exercise Patience, euen in times of Ioy, by expecting a Change therof: vvhich perhaps is to be desired; because the vvay to Perfection is by a continuall succession of Mountings and descendings: to all vvhich they must be indifferent; or rather they must thinke their more secure aboade to be in Valleyes, then on Mountaines.
7. All Commotion of Anger or Auersion is according to the degree of Selfe loue remaining: The vvhich is neuer to be accounted subdued, till vvee be in a perfect Indifference to all Creatures, Actions or Suffrings, as considered in themselues: I say, as considered in themselues: For if such Actions, Suffrings &c, be of Obligation, vvee are not to be in such Indifference, but are to be more affected to the Obligation: for that is but to affect God, from vvhom all out Obligations doe proceede. [Page 360] Yet if a vvorke of Obligation be agreable to our Nature, vvee must take heede of tying our Affections to it vnder that Notion, the vvhich vvee expresse by doing such vvorkes vvith more then vsuall diligence, hast & impetuosity. In such case therfore Imperfect Soules ought to performe such a vvorke as pausingly & mortifiedly, as the vvorke vvill vvell permit: And if it require hast, let them endeauour to doe it vvith Internall Resignation & indifference, at least in the Superior vvill. On the contrary, if it be a vvorke from vvhich their Nature is auerted, then the more chearfully & speedily they performe it, the more perfectly doe they behaue themselues: So that such Speede doe not proceede from a desire of gaining fauour, or to haue it dispatched quickly out of the vvay.
8. The Profession of aspiring to Perfection in a Contemplatiue Life requires not only Patience & Indifference in such Crosses as vvee cannot auoide: But also that vvee be not Sollicitous in seeking to auoid them, although lavvfull meanes vvere offred: On the contrary to entertaine and make much of them, in case the Soule finds inward strength sufficient to entertaine them.
9. A Spirituall Person liuing in Perfect Abstraction may rather haue neede, and hath more leisure to exercise himselfe sometimes in supposed, imagined difficulties deuised by himselfe, then one that liues a distracted life. Such an one therfore may iudge of his impatience, either by remembring some iniury passed, [Page 361] or feigning one present, and therupon obseruing vvhether, or hovv far Anger is stirred in him.
10. Matters about vvhich Patience is exercised, if they come from men, as hurts, iniuries, Persecutions &c. are generally more bitter, then those that come from God, though in themselues greater, as Sicknes, Losses &c. Because other men are but equall to vs; vvee knovv not their secret Intentions, but are apt to suspect the vvorst: therfore vvee take such things vvorse at their hands, then vvee vvould at Gods, vvho besids that he is Omnipotent, and has the Supreme Dominion ouer vs, vvee knovv that his Goodnes is infinite; So that vvee can assure our selues that all his dealings tovvards vs are meant for our Good, though sometimes vvee doe not see hovv they can contribute to it. And as for matters of Affliction that through imprudence or any other defect wee bring vpon our selues, vvee are lesse moued to impatience by them, (though often to a secret shame:) Because that besides that vvee are too apt to excuse and fauour our selues, vvee are secure that vvee meane vvell to our selues.
11. Wee may conceiue these follovving Degrees to be in Patience: all vvhich must be ascended before vvee can attaine to the Perfection of this vertue.
12. The first Degree is, To haue a Serious desire of Patience, and hovveuer in the Superiour vvill to endeauour to hold Patience vpon any prouocation: And if this cannot be had at first, yet to procure it as soone as may be, at least before the Sun passe, or in the next Recollection: And hovveuer to restraine the Tongue [Page 362] and outvvard Members from expressing Impatience, though perhaps as yet Anger cannot be preuented from shevving it selfe in sovvre lookes. A Person therfore that ordinarily cannot abstaine from deliberate angry Speeches, or vvhich is vvorse, from passionate actions (in vvhich the deliberation is greater) has not as yet attained the lovvest Degree of Patience.
13. The second is to vse all endeauours to guard the Heart, not suffring the Contradiction or Crosse to enter into it, or moue Passions in it: But to esteeme the prouocations as not vvorth the considering, or rather as a matter from vvhich vve may reape much good.
14. The Third is, To vse the mildest wordes & freindliest lookes vvee can to the Person prouoking vs: And not only to desire, but endeauour also to procure his good: and to lay Obligations vpon him.
15. The Fourth is to imitate the Prophet Dauid vvho sayd (Improperium expectauit Cor Meum & miseriam) My Soule expected Scornfull vpbraiding and affliction. This Degree does not oblige vs to seeke voluntary Mortifications: but only not be sollicitous to auoide them. And God oft inspires into his Seruants a Desire that occasions of exercising their Patience may be afforded them: Yea and sometimes to seeke them: as S. Syncletica begged of S. Athanasius to assigne vnto her a Crosse-ill-Natured Person to be attended on by her: The vvhich being granted her, she came to attaine this vertue in great Perfection, suffring all her frovvard insupportable humours vvith facility & Ioy.
[Page 363]16. The Fifth Degree is shewed in bearing with Resignation and Peace Internall Crosses, Aridities &c. which are far more greiuous, then Externall ones: Especially that Great Desolation sent by God for the purifying of Perfect Soules, of vvhich vvee shall speake in the follovving Treatise.
17. Sixthly a great Addition is made to the greiuousnes of these Internall Crosses, and consequently to Patience in bearing them, vvhen they are accompanied with Externall Afflictions also. This vvas our Lords case on the Crosse, vvhen to the intolerable torments of his Body vvas added Internall Desolation.
26. The Seauenth and Supreme Degree of Patience is to suffer all these things not only vvith Quietnes, but Ioy: This is a Degree more then Humane, being a Supernaturall Gift of God, by vvhich not only the Superiour will, vvithout any repugnance doth receiue and embrace things most contrary to Nature: But the Sensuality makes no opposition neither, though they should come suddenly & vvithout preparation. Novv I know not whether euer any mere Creature (except our Blessed Lady) hath euer arriued to so high a Degree of Perfection in this life, as to become vvholly impassible.
19. S. Iohn Climacus mentions tvvo Examples of two Holy Persons that seeme some vvhat extrauagant. The first is of one that hauing receiued an iniury, and being not at all moued vvith it, yet desiring to conceale his Patience, made great Complaints to his Bethren, expressing a counterfeit great Commotion of [Page 364] Passion. The other was of a very humble Soule that abhorred Ambition, yet pretended an impatient desire and pursuit after Offices, and great irresignation vvhen they vvere refused. But (sayth our Authour) vvee must take heede least by imitating such practises, vvee come much rather to deceiue our ovvne soules, then the Deuill or others.
20. All other meanes vvhatsoeuer vsed for the procuring of Patience vvithout Pure Internall Praier, will produce litle better then a Philosophicall Mortification, mixed vvith secret, vndiscouered Interests of Nature. But by Praier ioyned vvith Exercise of Patience out of it, the very Soule vvill be rectified, and in time come to such an established Peacefullnes, that nothing vvill be able to disturbe it: no, scarce the Persons themselues, if they had a mind to it. The vvhich amendment vvill be imperceptible, as progresse in such Praier is: But after some conuenient space of time there vvill be a certaine generall Sence & feeling of it; and this ere vvee be avvare. And the vvay that Perfect Soules take for the perfecting them selues in this vertue, is not so much by a direct purposed Exercise & Combat against speciall Defects or Passions, as by an vniuersall transcending of all Created things, by meanes of an Eleuation of Spirit and drovvning it in God.
21. Herupon a Holy Hermite in Cassian seemes to account all our Actions vvhatsoeuer, except only the actuall exercise of Contemplation to be defectuous. His reason I suppose to be, because only during the time [Page 365] that a soule is in Actuall Contemplation she is in God, perfectly vnited in Spirit to him, and consequently entirely separated from Corrupt Nature and Sin. Wheras out of Contemplation she is, at least in some Measure, depressed in Nature, and painted vvith the Images of Creatures, the vvhich cannot but leaue some small staines in the Soule.
CHAP. VIII.
§. 1. 2. Of Mortification of Feare and Scrupulosity which is the most disquieting Passion of all other.
§. 3. 4. What Scrupulosity is.
§. 5. 6. Aduices here giuen, only belong to such as truly desire to lead Internall liues. And why?
§. 7. Scrupulosity though a pernicious Passion, yet is only incident to the tendrest Consciences.
§. 8. 9. Soules at the Beginning of a Spirituall Course are vsually very tender and Scrupulous. And why? Therfore it is necessary (and easy) to preuent Scrupulosity in the Beginning.
§. 10. The Order according to which the following Aduises are disposed.
1. THE next Passion to be mortified is Feare: to vvhich vvee vvill adde Greife, not as if they vvere not quite different Passions: but because ordinarily the Greife vvhich is in vvell-minded Soules that leade Internall Liues, proceedes from Feare and Scrupulosity, and not from such causes as procure Greife in [Page 366] Secular minds, as losse of Goods, Freinds &c. or the feeling of Paines &c.)
2. Novv Feare seemes to be of all other Passions the most disquieting: For though Greife regarding the same Obiect really, adds this excesse to Feare, that it supposes the Euill to be present, vvhich to Feare is onely future: And a present ill, as such, is more afflicting then an Euill only expected: Yet feare respecting the Euill in the Imagination, & as yet vnknovvne, apprehends it according as the Imagination vvill represent it: vvhich ordinarily is far greater then in reality it is; yea as in a sort infinite: And moreouer such an apprehension sets the vnderstanding on vvorke, either to contriue meanes to auoid it, or if that be difficult, to inuent new motiues of vnquietnes and anxiety; the vvhich is far greater in Euills of vvhich vvee are vncertaine hovv great they may be, and how soone they may be fall vs.
3. The speciall kind of Feare, 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. [Page 367] And penetrating to the very mind and Spirit, obscuring and troubling the Vnde stan [...]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 condescenden [...]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 [Page 368] 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 Exami [...]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 [Page 369] proper for thē, 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 Tēdernes 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 [Page 370] because [...]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 sus [...]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 Scrupulosi [...]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 [Page 371] 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: 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 S [...]y [...]ng the Office, Fasting &c. In both vvhi [...]h Cases there is a strong Suspicion of sin incurred, and an vncertainty of vvhat heynousnes that sin in: from vvhen [...]e follovv vnquiet Examinations, Scrupulous Confessions often repeated &c: First therfore vvee vvi [...]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 [Page 373] 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. [Page 374] 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 Scrupul [...]si [...]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, [Page 385] 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 cōtradictions 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 [Page 386] 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 [Page 387] 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 [Page 388] 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 W [...]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 [Page 389] 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.
[Page 390]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 ignorāt tender Soules (especially Women) as may come to see or reade these Instructiōs, should not be left in an ignorance or vncertainty hereabout: For vvhy should any additionall burdens of a Religious life lye more heauy on those that are least able to beare them, and such as vvill be far from being lesse carefull in obliging obseruances, lesse submisse to Authority, and lesse assiduous in the Seruice of God?
[Page 391]4. Therfore for as much as concernes the Publick Conuentuall reciting of the Offiice, they may take notice, That the Obligation therto does not at all lye vpon particular Religious vnder sin, except vvhen they haue bene pro tempore expressly commanded by Superiours to frequent the Quire at such or such a determinate time: At other times they may be pennanced for negligence, and ought to submit vvillingly therto. But the Obligation vnder sin to see that Duty discharged, lyes only vpon Superiours.
5. Againe vvhen they are in the Quire, in case that vvhen others are repeating the Office, they are employed about any thing that concernes the Church, as lighting of Candles, fetching or turning of Bookes, Musick &c. they are not obliged to repeat such Parts of the Office as haue passed during such their Employments. Neither is it necessary in case of any considerable feeblenesse, that they should streine their voices to the tone of the Conuent, vnlesse by reason of the paucity of the Religious the Office through their Silence cannot be solemnly discharged. Moreouer if any reasonable occasion concerning the Office require their going out of the Quire, they are not bound to repeate aftervvards vvhat shall haue bene said in the meane time, but at their returne they may content themselues to ioine vvith the Community &c.
6. But as touching the saying of the Office in priuate it is the generall Vote of learned man. 1. That a very ordinary indisposition vvill suffise to dispence. 2. That the mistake of one Office for another is not considerable, [Page 392] since it is only a dayes Office is enioyned, and not such a determinate Office 3. That if a fevv verses novv and then vvere omitted, that being but a very small part of the vvhole, is not valuable. 4. That none are obliged to repetition for vvant of Attention, or for not exact pronunciation &c. 5. That Scrupulous Soules being in an vncertainty vvhether they haue said such a particular Hovvre, or other considerable part of the Office, are not obliged to say it. 6. As for the times of saying each part, the liberty allovved is fully large enough. Other Indulgences there are generally permitted, of the vvhich they may doe vvell to informe themselues: These vvill suffise to shevv that the Burden is not so great as many good tender Soules doe apprehend.
7. But the roote of all these and all other Scrupulous difficulties in this matter is taken avvay by the Positiue Assertion of certaine learned Doctours, not censured or condemned by any, viz. That no Religious Persons, except they be in holy Orders, are bound to the reciting of the Diuine Office in priuate vnder mortall sin: (And if it vvere any sin at all to omit it, it vvould be a mortall sin, being euidently in materia graui.)
8. The principall Authours of this Assertion are Lessius a very learned Iesuit, and Marchantius a most prudent, learned and Conscientious Prouinciall of the holy Order of S. Francis, vvho being taught by long Experience in treating vvith tender Soules, professes that he thought himselfe obliged in Conscience, in Duty to God and Charity to timerous Soules to publish this Assertion. And the Reasons giuen for it seeme to be very pressing [Page 393] and concluding: Because the simple not-reciting of the Office being not in it selfe euill, for then all seculars not reciting it should sin (mortally:) there can be named no Title vnder vvhich it can be made Obligatory.
9. For. 1. all those that vvould maintaine the contrary opinion doe professe that there is no Lavv for it. For although our Holy Rule aduises that in case any cōsiderable number of Religious by meanes of any Employment should be hindred from the Quire, they should in the place of such their Employment recite the Office in common: Yet it giues no order at all to single Religious persons in that case. 2. The Foundations and sustentation of Religious Communities is not as that of Cures or Canonries to vvhich there is correspondent by a debt of Iustice and vertuall Contracts the reciting of the Canonicall Office, so that Restitution is due in case of Omission: But to Foundations of Monasteries and pious Oblations are correspondent only the performances and Obseruances of Religious Vowes, Fasts, Austerities, Conuentuall Prayer, aspiring to Contemplation &c: vvith respect to vvhich only, Oblations vvere made to Conuents, not vnder a Title of Iustice but Charity.
10. There remaines therefore no other pretence for an Obligation of particular Religious not in sacris to a priuate reciting of the Office, but only Custome that has the vertue of a Lavv. Novv Caietan doubts vvhether de facto there be any Custome of it at all: for certaine it is that it is not vniuersally receiued: neither is it by priuiledge that some doe not receiue it. Hovveuer [Page 394] if there be a Custome, yet that it has not the force of a Law may appeare. 1. Because if it had bene introduced by authority of Superiours, it vvould haue bene established by Constitutions: vvhich yet hath neuer bene done: Neither hath any Inquisitiō bene made at Visits of the breach of such a Custome, as a fault. 2. Because those Doctours that most vrge the Obligatiō therto, yet neuer pretend the omitting to be a Mortall sin: And surely if it be not a mortall sinne, it is none at all. 3. Because seuerall learned men haue publickly vvithout censure protested against any obligation flovving from such a Custome: vvhich vvould neuer haue bene permitted, if Prelates and Superiours had an intention that their subiects should esteeme such a Custome obligatory. 4. Because there are certaine Orders, as the Franciscans, the Nunnes of the Annunciata, &c, vvhich by their Rule and an expresse Vow are obliged to the reciting of the Office in particular, in case of absence from the Quire: vvhich vvould be ridiculous, if the generall Custome vvas presumed to be sufficiently obliging. 5. The same is proued by a parity; for vvheras a Custome had bene generally introduced among the Cis [...]ertians by the Ancients of the Order, of reciting the Office of our B. Lady and of the Dead: yet in Generall Chapter Anno Domini 1618. it vvas declared, that this Custome though introduced by the Ancients and Superiours, yet had not the force of a L [...]w.
11. All this notvvithstanding, according to the Opinion of the said Authours, vvee may conceiue this to be a Custome very laudably practised by deuout Soule [...] and [Page 395] has bene indeed receiued vnder Title of Piety, and a conuenient holy Exercise: vvhich if it should be causelessly neglected, contemned, or transgressed, a person so transgressing, if he did it out of indeuotion and vvant of feruour in matters of Piety, might iustly be condemned, or at least esteemed a person indeuout and negligent. The vvhich fault yet may be remedied some other more commodious vvay, then by laying a snare vpon tender soules, or misinforming them.
CHAP. XI.
§. 1. Of the most bitter kind of Scrup [...]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.
[Page 397]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 [Page 398] 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 [Page 399] or Knovvledge in the true Nature & Degrees of sins, but only by their ovwne Passion of Feare, vvhich corrupts their Iudgmēt &c: Such Confessours, I say, in these & the like circūstances 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 eni [...]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 [Page 400] 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 against conscience, or vvhat may be sayd to be Doubtfull, accounting euery thing that they feare (vvithout being able to giue any tolerable reason of their feare) to be against conscience, and to be Doubtfull: It is therfore the spirituall Directour or experienced Confessour only that is to be iudge of these things; vvho has no interest at all in the busines, but the good of his Penitents [Page 401] soule; vvho can iudge vvithout Passion; vvho is appointed by God to be iudge; and vvhose vnfaithfull dealing the Penitent hath no reason to suspect.
5. There is no possible vvay to be ridde from scruples (besides the hauing immediate recourse to God by humble resigned Prayer) but an entire indispensable obedience to prudent Confessours, proceeding according to these or the like grounds and instructions: According to vvhich if such tender soules take the courage to practise notvvithstanding any feares in sensitiue Nature, they vvill find their feares to decrease. Wheras if they neglect, or obstinatly refuse to put them in practise, their feares vvill not only grow far more dangerous, but they vvill become inexcusable before Almighty God, and contract the heynous sin of disobedience, ingratitude, and vvillfull obstinacy & resistance against the light vvhich God has giuen them.
6. But vvithall they must knovv, that they vvill neuer haue sufficient strength and Grace to obey against passion, except they seriously practise Internall Prayer: the vvhich alone vvill make their Obedience to become by custome far more easy, and also freed from that horrour vvhich at the first they will feele in sensitiue Nature.
7. Neither ought they to suspect that their Confessours set ouer them by God for their good, doe not vnderstand their case aright. True it is, they doe not feele the paines they suffer, no more then Corporall Physitions doe their Patients: But yet they [Page 402] knovv the causes of it far better then themselues, proceeding by a Supernaturall light, not clowded by Passion. And vvhy should they pretend to knovv the causes, being ignorant of them? What interest is likely to corrupt their iudgment? Would they for no reward or gaine incurre the displeasure of God?
8. Notwithstanding so subtile such soules are to their owne preiudice, that though they should yeild that their Confessour knevv their past state, yet they see some nevv Circumstance vvhich vvas either forgotten, or they doubt so, the vvhich may perhaps alter the vvhole Case. As likewise euery nevv sin or defect has somevvhat in it, to their seeming, different from the former, by vvhich they make a shift to scape from Obedience. Yet they must knovv that not all these shifts vvill excuse them before God.
9. Yea they ought to consider, that though indeed it vvere true that the Confessour should happen to be mistaken: Notvvithstanding the Penitent practising bona fide according to his Orders in a point of this Nature about Confession (vvhich is not a Morall Precept) should commit no sin, nor incurre the least danger by it: yea being an Act of Obedience for Gods sake and in opposition to Naturall Passion, it should be an occasion of merit to them. So that though the sins suspected by them vvere indeed Mortall, yet he iudging othervvise, they vvould not be obliged to confesse them.
10. But it is vvonderfull to see in soules very distrustfull of themselues in all other matters, such an obstinate selfe-iudgment in this, that they vvill neuer be perswaded [Page 403] that they are Scrupulous, though their vvitts be almost perished by Scrupulosity. For if this vvere once admitted, plaine reason vvould conuince them that they ought not to be their ovvne Iudges. As likevvise in soules othervvise very innocent, humble and most pliable to Obediēce, the pertinacious disobedience in this point of abstaining from confessing or renewing Confessions of things forbidden them to be confessed is very strange: So that against the command of their present Confessour, and the Aduice of all the most learned Doctours, they vvill persist in their reluctance: And if their Confessour vvill not admit them, they vvill forbeare no meanes to find out others, though vvholly vnacquainted vvith their state, to heare their Scrupulosities. And vvhat other ground can there be of such disorder, but only selfe-loue deeply rooted in corrupt Nature: and oftimes the suggestion of the Deuill, to vvhich such soules by reason of their disordered Imaginations and Passions, are miserably exposed? They had rather confesse their vertues for faults (as their hauing resisted their feares in compliance vvith Obedience) then their really greatest fault, vvhich is selfe Iudgment and Disobedience.
11. A Scrupulous fearfull Soule hauing bene commanded to forbeare Examination and confession of such particulars as doe cause vnquietnes in her; vvhen she comes to put this in practise, a double Feare vvill present it selfe to her: the one of disobeying her Confessour: and the other of going against her naturall Iudgment vvhich is contrary to her Confessours. But she [Page 404] ought to consider, that the former Feare has nothing of nature in it: yea that it contradicts Nature in its most sensible part, and therfore is far more vvorthy to take place. As for the Feare of going against her ovvne Iudgment, it proceeds vvholly and only from Nature, selfe-loue, and a desire to be ridd of her present paine that the memory of her faults causes in her, or the Suggestions of the Deuill vrging her to disobedience: Therfore if she cannot expell this Feare out of sensitiue Nature, she must accept it as a paine, but vvithall contradict it as a Tentation.
12. She ought to assure herselfe that more harme comes to her, and incomparably greater impediments in her Exercise of Prayer &c. by indiscreete Confessions, or Examinations made merely to satisfy Scrupulosity, then by all the Defects that she vvould Confesse: the which being generally incurred out of frailty, doe far lesse estrange her from God, then such Confessions doe; by vvhich she is habituated in selfe-vvill, selfe-iudgment and Seruile Feare: All vvhich are the more perillous, in as much as they haue a pretence of Duty, to God, and to the Orders of his Church, as also of humility, and a desire to receiue benefit by the Sacrament &c.
13. Common Reason vvill dictate, that it is most vnfitt that any one should be iudge of his ovvne state, iust at a time vvhen a Tentation or violent Feare is actually predominant, the vvhich doe put the soule in a strange confusion and darknes. What a folly therfore & presumption vvould it be for a vvoman ignonorant, [Page 405] passionate and fearefull to challenge the Office of a Iudge in this Case, and to thinke to regulate the Iudge, that sits in Gods seate?
14. Let therfore fearefull soules that are forbidden the vsuall waies of curious Examinations of Conscience & nice Confessions, Whensoeuer any scruple or suspicion concerning a Mortall Sin comes into their Minds that vvould vrge them to run for ease to Confession, or that vvould affright them from communicating, let them, I say, content themselues vvith asking their ovvne Consciences in one glance of their minds, Doe I certainly know the matter of this Feare to haue bene a mortall sin: and that it was really committed: and neuer confessed in any sort, defectiuely or exactly? And if their consciences doe not answere, that they are most certaine of this, they may not only securely iudge that they are not guilty, but they are obliged vnder sin to abstaine from Confession, in case they haue bene so commanded, and to proceede to communicating. For it is morally impossible that such tender soules should committ a Mortall sin, but vvithout any Examination it vvill appeare euidently to be Mortall.
15. This vvay of selfe-Examination I (being warranted by learned Authours) doe seriously recommend to those soules that find that a punctuall Examination doch destroy the quiet of their minds: so that if after one short selfe-questioning they doe not resolutly and positiuely determine that they haue d [...]liberatly consented to a Tentation, and committed a sin vnquestionably mortall: Let them resolue neuer after [Page 406] to trouble their Thoughts vvith it: but if they should presse them to a Re-examination, let them neglect them and consider them as pure Tentations.
16. Such Soules are not to esteeme, that a Feare or suspicion that any thing is a sin or Mortall, can be sufficient to make the case to be Doubtfull: For a Doubt is vvhen two opinions are represented to the mind, and the contrary Reasons for each are so euen and equall, that the Iudgment cannot determine it selfe to assent to either. Novv a firme Assent may be vvhere there is a violent Feare of the contrary at the same time. And a Scrupulous person cannot oftimes giue any other Reason or account of her Feare, but that for ought she knowes, the matter is according to her Feare.
17. Amongst other subiects of Scruples, one is a Doubt in such soules, whether they haue true Contrition for their faults, or no. Wheras if there be any thing that hinders their sorrow from being true Contrition, it is the Excesse of seruile Feare mixt vvith it, vvhich they vvillfully nourish vvith their Scrupulosities: But hovveuer, considering they are supposed to practise Internall Prayer in such manner as they are able, there is hardly any Doubt to be made, but that they haue the true loue of God, which makes sorrow for sin to be true Contrition. The vvhich may be performed either directly, by framing an efficacious Act of sorrovv and detestation of their Sins, as offensiue to God, and for his loue: Or only vertually (yet efficaciously,) by producing an Act of pure loue to God: for therby they doe really auert [Page 407] themselues from vvhatsoeuer doth offend him, or is contrary to such loue (as Sin is.)
18. And from hence may appeare the great Security that a soule has vvhich pursues Internall Prayer: Because euery Act of loue or Resignation performed purely for God, doth restore a soule to the State of Grace, in case that by any precedent sins she hath fallen from that State. And if she hath not, it doth aduance and establish her the more in Grace.
19. There is not therfore a more assured generall Remedy against Scrupulosity and all such inordinate feares then Constancy in Prayer. This alone vvill produce a courage to despise such Feares, vvhensoeuer they vvould hinder a Soule from performing Obedience to the Orders of her Spirituall Directour.
20. The Security and Necessity of vvhich Obedience, as likevvise the culpablenes and danger of proceeding according to the suggestions of Feare, a Deuout Soule may euidently collect from hence, viz. by obseruing that she neuer disobeyes in vertue of Light obtayned by Prayer, the vvhich alvvaies dictates Obedience and renouncing her ovvne Iudgment, and contradicting her Feares, to her: And on the contrary that she is tempted to transgresse the Orders of her Confessour only at the time vvhen Feare is so violent vpon her, and makes so deepe an impression of her supposed faults in her mind, that she cannot then pray vvith Resignation, and beleiues that then to obey her Confessour vvould be to goe against her ovvne knovvledge. Her security therefore must come from Prayer: to vvhich [Page 408] her humble Obedience vvill dispose her: And on the contrary Scrupulous Fears vvill render her vtterly vnfit. Therfore Soules vvhich vvillfully nourish their Feares and Scruples by frequent vnpermitted Confessions haue very much to ansvver for before Almighty God for their vvillfull plunging themselues into a State vvhich makes a Perfect vnion vvith God impossible, therby defeating the vvhole Designe of a Religious Internall life: as also for forsaking the vvaies of Obedience, vvhich almost in all possible cases are most full of security.
21. It is far from my purpose to deterre soules from frequent Confessions, euen of Veniall sins, vvhen they find such Confessions proffitable to them, and helpes to their amendment; But othervvise, if by the meanes of such Confessions they endanger themselues to run into Mortall sins of the highest Nature, as Desperation, or a vvillfull renouncing of all vvaies of Piety, through the horrour arising from their ignorance & incapacity to distinguish betvveene Mortall & veniall sins: Then surely it vvere better for them to make vse of other wayes appointed by God for the expiating & purging of Veniall sins (such as are, Saying our Lords Prayer, Acts of Humiliation or Contrition, Giuing of Almes, Deuout taking of Holy water &c.) And if they are desirous in some good measure to obserue the ordinary times of Confession, they may content themselues vvith expressing some such faults as they can vvith assurance, and vvithout disquietnes declare: and all other faults may be inuolued in some generall Phrase or Expression.
[Page 409]22. If it be obiected, that by practising according to these Instructions such soules vvill find nothing nevv to confesse, and so vvill be depriued of the blessing & comfort of Absolution. Herto I ansvver, That it were happy if Soules could find nothing expedient to be Confessed. And surely the most effectuall meanes to bring them to such Happines, is according to these Aduices to free thē from their deiecting Scrupulosities: the which as long as they remaine, litle effect of blessings can proceede from the best Exercises or vse of Sacraments. Wee knovv that in Ancient times innumerable Saints attained to Perfection vvith litle or no vse of Confession (considering their remotenes from places vvhere Preists inhabited) by Serious practise of Praier, Abstraction of life, Mortification &c: vvhich meanes vvill doubtles haue the same effect novv: and vvithout them Confessions and Communions though dayly practised, vvill haue but small effect therto: Novv there is not in the vvorld a Mortification more effectuall, more purifying and more proper for such Soules, then to Obey God in their Confessour, contrary to their ovvne violent feares, Scrupulosity and seeming Iudgment.
23. The proper season of the Tryall of Obedience and Submission of Scrupulous Soules is the time of Commu [...]icating: because they knovv that there is necessary [...]herto not only the condition of being free from Mortall [...]in: but likewise that a greater preparation is requisite: For in all States they may pray, Say their Office, Exercise Mortification &c. vvithout a precedent Con [...]ession (though it is vvith great deiection, heartlesnes [Page 410] & 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 a [...] doe cause disquietnes in her.
25. Such Soules may also doe vvell to practise very [Page 411] 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 frō 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 thēselues [Page 412] 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 [Page 413] 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 [Page 414] 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 saluatiō 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.
[Page 416]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 [Page 417] 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 [Page 418] 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 [Page 419] 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 aliue in them, should mixe its ovvne Interests euen in the most holy Actions? Or rather is this possible to be vvholly auoyded, vnlesse vvee vvere Perfect in an instant? If there vvere any vndue or vnlavvfull Externall Motiues that induced them in the beginning to betake themselues to such a state; Since it novv pleases God to shevv vnto them that such a state is so secure and so happy a Condition for their soules, surely they ought rather to employ their Tongues and thoughts to blesse him, vvho dealt vvith them mercifully and graciously beyond their deserts, rather then to trouble and disquiet themselues. Are they afflicted because God made them happy against [Page 420] their vvills? Or that by his speciall most mercifull Prouidence he discouraged them from abiding in the Tentations & Snares of the vvorld? Or that he tooke aduantage from their Imperfections to bring them into the vvay of Petfection? Or that he changed their neglect into a desire of seeking him, though vvith many defects?
9. They ought therfore to consider that in the present State they novv are, nothing can so much harme them as such vnreasonable and vnquiet apprehensions. If they vvere novv in a Capacity to begin to make a free Choice, they vvould vvith an vndoubted good and right Intention renounce the vvorld; hauing often times freely confirmed their first Profession. And surely this ought to satisfy them: For God lookes vpon all his seruants according as their present Condition is: so that if they novv seeke him in truth, vvhatsoeuer the Motiues vvere that brought them to their present state, they shall be no preiudice to them: If they vvere Impure, they are forgiuen, and shall neuer be considered: If good, they shall be considered for their good only. If they still haue imperfections; it is no vvonder: Who does not complaine, and iustly of Imperfections? When they are more perfect they vvill haue lesser defects, but they vvill see many more, and be more humbled, though lesse disquieted for them. Hovveuer, certaine it is that Scrupulosity & Feare is their far greatest and most harmfull imperfection; for this alone vvill make Perfection in the Diuine vnion impossible to be obtained, as long as the soule acts according [Page 421] to its inclination. And the vvay to cure it is not to dispute or contest vvith the cause of it: but to neglect, transcend & vvorke quite contrary to it; And doing so, though the paine continue in sensitiue nature, yet such paine vvill proue a very purifying Mortification.
CHAP. XIII.
§. 1. Of the mortification of the affections of the Will, to wit, Pride &c.
§. 2. Of Humility, what it is.
§. 3. 4. That God is the only obiect thereof, mediate or immediate.
§. 5. 9. 7. 8. Of Humility expressed towards creatures with respect to God: Which requires that wee preferre all others before our selues, according to the seauenth Degree in our holy Rule.
§. 9. 10. This doth not offend against truth.
§. 11. 12. 13. The which is proued by the grounds of true Christian Humility: And that the most sublime, perfect creatures are the most humble.
§. 14. The knowledge & perception or feeling of our owne Not-being & Gods Totality or absolute Being, is the principall ground of Humility.
§. 15. Of other meanes conducing therto.
§. 16. 17. 18. 19. 20. By what considerations a perfect soule may truly iudge herselfe inferiour to all others.
§. 21. 22. Of Humility exercised immediately to God, either with reflexion on our selues, or without it.
§. 23. 24. An imperfect soule may know, but not feele her owne Nothing; which is done only in perfect Prayer.
§. 25. 26. Deliberate imperfections in our selues are an hindrance to this feeling.
§. 27. 28. 29. Of the degrees of this feeling.
§. 30. 31. Exhortation to aspire therto.
[Page 423]1. HAVING thus largely treated of the Mortification of the principall Passions in Sensitiue nature: vvee are consequently to speake of the Mortifications of the Will, or Appetite of the Superiour soule; the generall inordination vvhereof is Pride, the roote of all other vices, & vvhich of all other is the last cured, as being fixed in the inmost center of the Spirit. Novv Pride doth generally expresse it selfe one of these three wayes. 1. In curiosity of knowledge; or seeking to enrich the vnderstanding vvith sciences not proffitable, & sought only out of an Ambition of excelling. This is mortified by a namelesse vertue vvhich S. Paul describes by this circumlocution, vvhen he exhorts vs that vvee vvould (sapere ad sobrietatem) be soberly wise: concerning vvhich Duty vvee haue treated sufficiently where vvee spoke of the regulating of our Reading & studies. 2. In a loue & desire of selfe esteeme; the vvhich is mortified by that most diuine fundamentall vertue of Humility. 3. In a loue of liberty or independency, & a desire of Prelature or Authority ouer others: The vvhich is mortified by the Religious Vertue of Obedience. It remaines therfore that vvee conclude this Treatise of Mortification vvith Instructions touching these tvvo eminent vertues of Humility & Obedience.
2. Humility may be defined, to be a vertue by vvhich vvee acknowledging the Infinite greatnes & Maiesty of God, his incomprehensible Perfections, & the absolute Power that he hath ouer vs & all creatures (vvhich are as nothing before him) doe vvholly subiect our selues, both soules & bodies, vvith all their povvers & [Page 424] faculties, & all things that pertaine to either, to his holy vvill in all things, & for his sake to all creatures according to his vvill.
3. Properly speaking, Humility is only exercised towards God, & not to creatures; Because all creatures are in themselues nothing as vvell as vvee, and so deserue as vvell to be despised. And on these grounds the Heathens vvere incapable of this vertue, because they did not, nor could intend God, vvho vvas vnknowne vnto them. Yea it vvas not vvithout ground, that they disgraced & condemned this vertue (by vvhich men compared themselues vvith others, preferring all before themselues) as a hindrance to other Perfections: Because the vnderualuing ones selfe compared vvith others, vvas (in their opinion) a meanes to deiect mens spirits; & hinder any Heroycall attempts of raising ones selfe aboue others: and also because if the person comparing had indeed an aduantage in Perfections, it vvould be both vnreasonable & vniust not to preferre himselfe. But vvhat an inconsequent vvay of arguing this is, I shall hereafter shevv.
4. In this vertue of Humility God towards vvhom it is exercised, may be considered. 1. as absolutely & abstractly in himselfe. 2. as compared with creatures. 3. as in his creatures, & in seuerall degrees participated by them.
5. In this latter regard, vvee for God shevv Humility towards men, preferring others before our selues; contenting our selues vvith the meanest things in dyet, cloaths, bookes &c: yea vvith the meanest parts & endovvments [Page 425] of nature; flying all honour, authority or esteeme &c.
6. If Humility vvere thus practised by Religious persons &c: all other duties also vvould be chearfully & readily practised: for if vvee did indeed esteeme our selues to deserue no honour, kind vsage &c, but the contrary; hovv could vvee be impatient for iniuries receiued, vnresigned in afflictions, infected vvith propriety &c? vvith vvhat svveetnes & peace vvould vvee liue tovvards all? vvith vvhat tendernes & Charity vvould vvee embrace all &c?
7. Novv the principall Act of this Humility is that vvhich is recommend by our holy Father in these vvords: The eleauenth degree of humility (saith he) is when a soule shall not only pronounce with her tongue, but likewise in the most inward affection of the heart beleiue herselfe to be inferiour & more vile then all others, humbling herselfe & saying with the Prophet, I am a worme & no man, the shame of men, & an abiect among the common people; I was exalted by thee, but I am humbled & confounded. And againe, It was good for mee that thou didst humble mee, that I may learne thy commandements.
8. Such true Humility is so rare to be found, that there are fevv that make Profession of this Act euen vvith the tongue: in so much that a man should be esteemed an hypocrite that should only pretend hereto; Wheras in truth the very essence of Humility, as regarding men, cōsists principally in the exercising this Act. For vvee are not to conceiue that any one is become truly humble by any one or more of the degrees of it, till [Page 426] he haue attained (at least in preparation of mind) to the highest degree, with which our holy Father begins. Certaine therefore it is, that true humility requires this acknovvledgment from vs, that wee beleiue our selues to be inferiour & more vile then all others.
9. Novv though to ordinary humane reason it m [...]y seeme an offence against prudence & truth for one (for example) that knovves himselfe to be skillfull in Arts, prudent, noble &c: to preferre before himselfe those that are ignorant, silly, ignoble &c: Or for a soule that by the grace of God perceiues herselfe to be free from mortall sins, & to liue vnblameably, yea vvith edification, & perhaps is fauoured by Almighty God vvith supernaturall graces, sublime Prayer &c: to esteeme herselfe inferiour to Persons that she sees abandonned to all vice & impiety: For doing so, she vvould seeme to lye against her ovvne conscience & God, & to be extremely vngratefull to him. Notvvithstanding Humility it not at all opposed to truth; for if it vvere so, it could not be a vertue. Yea it is pure Diuine Truth it selfe that forces such a confession from the perfectest soules. In so much as that he that does not knovv, yea & endeauours not experimentally to feele himselfe to be the most vile & vvretched of all creatures, does in vaine challenge the title of being humble or true.
10. And this vvill appeare by discouering the ground [...] vpon vvhich, & the meanes by vvhich true Christia [...] Humility is built & to be attained; the vvhich ar [...] these.
[Page 427] 11. In the first place, vvee are to knovv that God created all things for himselfe, that is, in order & subordination to himselfe, so that the perfection of their natures (respectiuely) consists in the preseruing of this subordination, or in taking a true measure of themselues considered in themselues, & also as compared vvith God; And so doing vvee shall in very truth, vvithout flattery or vanity, acknovvledge that vvee our selues & all creatures vvith vs are in & of our selues simply & in propriety of speech very nothing; vvee haue nothing, vvee deserue nothing, vvee can doe nothing; yea moreouer, that by all things that proceede from our selues, as from our selues, vvee tend to nothing, & can reape nothing but vvhat is due to defectuousnes: And on the contrary that God alone of himselfe is, & has being; & that illimited, replenished vvith all the perfections that Being can possibly haue.
12. This is the maine vniuersall, vnalterable ground of Humility, by vertue of vvhich all intellectuall creatures in all states & degrees are obliged to referre to God alone not only themselues & all manner of things (because vvithout him they haue no being at all, & only by him they continue to enioy that being) but also all endovvments that are in them, all operations that flovv from them, as far as they are not defectuous, & the successe likevvise of all their actions; so that to acknovvledge any good to come from any but God only; or to ascribe Excellency or praise to any other but God, is a high iniustice, a breach of that essentiall order in & for vvhich creatures vvere made & are preserued.
[Page 428]13. By vertue of this indispensable Subordination or comparing of God vvith his creatures, the most perfect, most holy & most sublime of all Gods creatures doe most profoundly humble themselues in his presence. The glorified Saints doe prostrate themselues before him, casting their crovvnes at his feete; the Seraphins couer their faces; & our blessed Lord as man, hauing a most perfect knovvledge, perception & feeling of the nothingnes of creatures & the absolute Totality of God, did more then all Saints & Angells most profoundly humble himselfe before the Diuine Maiesty of his Father, remaining continually plunged in the Abysse of his ovvne nothing. Moreouer in vertue herof he submitted himselfe to all creatures: yea for as much as concerned suffring, euen to the Deuill himselfe. As a creature, he savv nothing in himselfe but the nothing of a creature; & in all other creatures he savv nothing but God, to vvhom he humbled himselfe in all, accepting as from him whatsoeuer persecutions proceeded from others. True indeed it is, that vvithout offending truth he could not beleiue any other creature to be more holy and perfect then himselfe; & so could not in that regard humble himselfe to them: But he considered all his ovvne perfections as not his ovvne, but Gods; and therfore assumed nothing to himselfe for them; yea he did not at all consider them, but only to humble himselfe & renounce all pretentious to them; And the least perfection that vvas in others he considered as belonging to God, and so humbled himselfe to God in them.
[Page 429]14. But in the second place, although this consideration of the not-being of creatures out of God, & the All-being of God, be indeed the true & most proper ground of perfect Humility; yet because a great supernaturall light & grace is required to make a soule sensible of this (for by discourse vvee may come to knovv it in an imperfect manner, & to beleiue it; But to tast, perceiue & feele it, this vvee can neuer doe till vvee be entred far into God by our Prayer) Therfore vvee are in the beginning to make vse also of another more sensible, & to the vveakest eyes perceiueable ground of Humiliation; vvhich is the consciousnes of our many imperfections & sins, ioyning therewith that imperfect discoursiue knovvledge of our ovvne nothing & Gods totality: endeauouring by these two to humble & abase our selues; so by little & little diminishing that naturall Pride vvhich is in euery one of vs: by vvhich vvee are apt not only to thinke better of our selues then of any other, to excuse our ovvne faults, & to accuse euen the best actions of others &c. but also to raise vp our selues against & aboue God himselfe, considering our selues as if vvee vvere both the Principle & end of all Good, challenging to our selues the praise of all either reall or imaginary good in vs, & referring all things to our ovvne contentment.
15. By a serious & frequent consideration of these things, vvay vvill be made for the introducing of true solide Humility into our soules; But yet these alone vvill not suffise, except therto vvee ioyne. 1. Abstraction [Page 430] of life, by vvhich vvee vvill come to over-looke & forget the imperfections of others, & only looke vpon our ovvne; thence flying employments, charges & dealing vvith others; or vvhen necessity requires a treating vvith others, doing it vvith all modesty, Charity & a cordiall respectfullnes: being confounded at our ovvne prayses &c: 2. A care to practise according to vvhat Humility obliges vs, vvith quietnes of mind accepting humiliations, contempts &c from others, endeauouring to vvell-come them, & euen to take ioy in them &c: 3. But especially Internall Prayer, by vvhich vvee not only get a more perfect light to discouer a vvorld of formerly vnseene imperfections, but also vvee approach neerer to God, & get a more perfect sight of him, in vvhom all creatures, our selues & all, doe vanish & are annihilated.
16. Now when by these meanes Humility begins to get a little strength in vs, it is vvonderfull to see how inuentiue & ingenious it is in finding vvayes to encrease in Perfection. Then this degree of preferring all others vvhatsoeuer before our selues, vvill appeare not only possible, but easy to be practised, as being most conformable to reason & duty.
17. For then a deuout soule knovving hovv valuable & necessary a vertue Humility is, by vvhich alone that most deadly poyson of our soules (Pride) is destroyed. 1. She will become scarce able to see any thing in herselfe, but vvhat is truly her ovvne, that is, her defectuousnes & nothing: nor any thing in others, but vvhat is Gods; And thus doing she cannot [Page 431] chuse but humble herselfe vnder all others, preferring all others before herselfe; & this vvithout fiction, vvith all sincerity & simplicity. 2. She will neuer compare herselfe vvith others, but to the entent to abase herselfe. 3. If there be in her any naturall endovvments vvanting to others, she vvill consider them as not her ovvne, but Gods, committed to her trust to the end to trade vvith them for Gods glory only: Of vvhich trust a seuere account shall be required: And being conscious of her negligence & ingatitude, she vvill be so far from glorifying herselfe for such endovvments, that she vvill rather esteeme them happy that vvant them. 4. If she haue any supernaturall graces vvhich others vvant, yea or if others are guilty of many open sins, she vvill consider that she may according to her demerits be depriued of them, & others enriched vvith them, vvho in all likelyhood vvill make better vse of them; for she knovves by many vvofull experiments the peruersenes of her ovvne heart; but is vtterly ignorant of others: & therfore cannot vvithout breach of Charity suspect that they vvill be so ingratefull. 5. She will not take notice of lesser imperfections in others; yea not knovving their secret intentions, she vvill iudge that those things vvhich seeme to be imperfections, may perhaps be meritorious Actions. 6. In a word considering that God has made her a iudge of herselfe, only to the end to condemne herselfe; & of others, only to excuse them; & knovving that there can be no perill in iudging (if it be possible) too hardly of ones selfe: but much in [Page 432] iudging the vvorst of another, in the smallest thing; Though others be neuer so vvicked, yet at least she vvill iudge this, that if God had afforded them the light & helpes that she enioyed, they vvould haue bene Angells in Purity compared vvith her; & hovveuer that at least they are not guilty of such ingratitude as she is.
18. By such considerations as these a deuout soule vvill fixe in her vnderstanding a beleife of her ovvne vilenes & basenes. For to make Humility a vertue, it is the vvill that must euen compell the vnderstanding to say, I will beleiue my selfe to be inferiour to all, according as I find iust cause by these cōsiderations; And the same Will will vpon occasion force practises suitable to such a beleife. It vvill make the soule affraid to seeke things pleasing to her, yea content vvith all hard vsage, as knovving she deserues far vvorse, & ought to expect to be trodden vnderfoot by all creatures, so that in loue to Iustice, & equality she vvill euen desire & reioyce in all affronts, persecutions & contempts; Or if certaine circumstances, as Infirmity of Body &c. shall require, and that she be necessitated to chuse or desire any consolations, she will accept them in the spirit of humility & mortification; that is, purely in obedience to the Diuine Will, & not at all for the satisfaction of nature, being far from thinking herselfe vvorthy of any thing but vvant, paine & contempt.
19. Novvv a Superiour is not to be iudged to offend against this degree of humility, vvhen he discouers, obiects, reprehends or punishes the faults of his subiects; [Page 433] for in so doing he sustaines the person of God, to whom alone it belongs to exercise the office of a Iudge, yet vvithall the Superiour ought not therfore to esteeme himselfe better then the person reprehended: for though perh [...]ps in that one respect he cannot much condemne himselfe; yet for many other faults vvhich he sees in himselfe, & cannot see in others, he may & ought to remaine humbled: yea to be the more confounded, vvhensoeuer the duty of his place requires of him to be a reprehender of others, vvhilst himselfe doth far more deserue reprehension.
20. When by serious practise of humiliation ioyned vvith Prayer, a soule is come to a high degree of Purity in spirituall exercises, then is attained that more admirable kind of Humility vvhich regards God: In vvhich the soule contemplating his Totality & illimited vniuersality of Being, & thence reflecting on her owne nothing, (of vvhich novv she has a more perfect sight) she most profoundly humbles & annihilates herselfe before him.
21. And vvhen Prayer is come to Perfection, then vvill the soule also mount to the supreme degree of humility, which regards God considered absolutely in himselfe, & vvithout any expresse or distinct comparison vvith creatures; for herby a soule fixing her sight vpon God as all in all, & contemplating him in the darkenes of incomprehensibility, does not by any distinct Act or reflexion consider the vacuity & nothingnes of creatures: but really transcends & forgets them, so that to her they are in very deed as nothing, because they are not the obiect vvhich with her spirit [Page 434] she only sees, & with her affection only embraces.
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 [Page 435] 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.
[Page 436]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 [...] [Page 437] (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 [Page 438] 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; hovveuer for the perill of Pride, vvhich vvill insinuate & mingle it selfe euen in humility also, vvee should not be too forvvard to exercise voluntary outvvard actions of humility out of a pretence of giuing edification to others. And vvhen vvee doe such as are commanded in the Rule, & conformable to our state, vvee ought in them, as vvell as vvee can, to purify our intention.
CHAP. XIV.
§. 1. 2. Of the mortification of our naturall Inclination to liberty or Independency, by the vertue of Obedience.
§. 3. 4. Obedience likewise regards God, either mediately or immediately. And that it is easier to obey God then man.
§. 5. 6. 7. 8. The obligation laid by our holy Rule on Subiects to discouer their internall Defects to Superiours, is now much out of vse: And how this is come to passe.
§. 9. Obedience earnestly pressed by S. Benedict.
§. 10. It ought to proceede from the soule.
§. 11. 12. Of the doctrine of Casuists limiting or dispensing with Regular Obedience; And what vse is to be made of it.
§. 13. 14. Speciall aduices thereabouts to scrupulous soules.
§. 15. Truly perfect Obedience has no limits.
§. 16. 17. 18. Seuerall defects in Obedience.
§. 19. 20. 21. 22. 23. How a soule is to behaue herselfe in obediences, in things preiudiciall: And in such as are pleasing to nature.
§. 24. An example of perfect simplicity in Obedience.
§. 25. Of obedience to Brethren, required in our Rule.
§. 26. Prayer a necessary meane to beget Obedience.
1. THE second deprauation of the will vvhich is to be mortified, is a naturall loue of Liberty & Independence, as also an Ambition to dispose & Rule others; [Page 440] And the proper vertue vvherby this is mortified is (Religious) Obedience; The vvhich is a branch of Humility, as the foresaid deprauation is of Pride.
2. Obedience therfore, as vvell as Humility, doth principally regard God, euen vvhen it is performed to man. And indeed vnlesse our Obedience to creatures doe flow from our Obedience due to God, it vvill neuer aduance or perfectionate the soule, but rather nourish all depraued affections in it, as hauing its roote in selfe-loue, seruile feare, yea oft in Pride it selfe: Wheras if it be grounded on our duty to God, the soule therby vvill become so humble, supple and pliable, that it vvill not refuse to subiect it selfe to the meanest creatures, it will chearfully suffer all crosses, contradictions & pressures, both externall and internall.
3. Obedience is performed either 1. Immediatly to God alone. 2. Or immediatly to man, but for Gods sake. Wee will in this place only treate of this latter; for as for the other, it comprehends all the duties of Piety & Deuotion, whether externall or internall; and therfore needs not be spoken of particularly.
4. To submit ones selfe to man for Gods sake, or out of loue to God, is much harder then to doe it immediately to God (& consequently it is in that regard more meritorious, & vvill most efficaciously and speedily bring a soule to perfection.) The reasons of the greater di [...]ficulty in our obedience to man are. 1. Because though vvee acknovvledge our Superiour to be Gods substitute, yet vvee are not alvvaies conuinced [Page 441] that his particular Commands proceede from him as such, but rather from passion, naturall interests, auersion &c: so that vvee cannot see his commands to be so reasonable (as Gods are acknovvledged to be;) not that Obedience to them vvill produce so much good to the soule. 2. Because wee knovv our Superiour cannot see nor iudge the heart, but may erre & be mistaken: so that it is not easy to submit the mind to one that has no right ouer it, nor povver to see his commands perfectly executed.
5. For this reason it is that our Holy Father, knovving the vvonderfull vertue & efficacy of Obedience proceeding from the heart, requires in his holy Rule, that Subiects should in a sort communicate to their superiours that proper Attribute of God, vvho calls himselfe a seer & searcher of the heart; vvith humility & simplicity discouering vnto them all their considerable imperfections in thoughts; And this he does not only out of an eye to the benefit that may come by the Sacrament of Pennance; for this vvas to be done though the Superiour were no Preist (as anciently oft they vvere not:) But the ends of this obligation vvas 1. for the more perfect humiliation of the subiect, & a mortification of that naturall auersion that vvee haue from the discouering & submitting to the censures of others our secret defects. 2. To the end that the Superiour might be enabled to gouerne his subiects for their spirituall aduancement.
6. Wee may reasonably impute to the disuse of this obligation the great decay of Religious discipline & perfection in the vvorld; Because novv, generally [Page 442] speaking, Superiours knovv no more of their subiects but vvhat they chance to obserue in their outvvard behauiour; For as for Internall matters (vvhich are the principall) they all passe betvveene each Religious person & a priuate chosen Confessarius.
7. But vvithall the disuse of the said obligation vvee are to impute. 1. Partly to the tepidity of subiects, & their vvant of care to be gouerned by a vvay absolutely the best for themselues, hovveuer very heauy to corrupt nature. 2. but principally to the Incapacity & Insufficiency of Superiours, in regard of vvhich such a change of the said custome vvas esteemed euen necessary.
8. Surely this most excellent practise had neuer bene brought into disuse, or vvould againe be restored, if Superiours (according as our holy Rule requires, & as in the Primitiue times they vvere) had continued, or generally novv vvere. 1. Themselues practised in a spirituall course of Prayer & contemplation, & vvould consider that their Duty is to direct their subiects soules in the same vvay. 2. If they had the spirit of Discretion & light to discerne the seuerall dispositions & capacities of their subiects soules in order to their principall end. 3. If in whatsoeuer impositions they lay on them, beyond the obseruances of the Rule, they vvould regard vvhether therby their subiects (considering their seuerall tempers) are likely to be aduanced or hindred in their spirituall course; & not esteeme that it is a sufficient Iustification for them that the things in themselues are not ill, & their end therin is to mortify their [Page 443] subiects vvills & Passions: For such mortifications there may be as vvill endanger to extinguish the light that is in their subiects soules, by dravving them to multiplicity &c: so that no other Impositions or mortifications are excusable, but such as right reason enlightned by Grace vvould iudge nocessary, & such as God himselfe vvould ordaine for them. 4. Especial [...]y if they vvould abstaine from laying such encombrances on their subiects as are lasting, & regard not only the exteriour, but Interiour also, distracting the memory, confounding the vnderstanding & breeding perplexity in their minds; or in a vvord, that are preiudiciall to Internall Prayer (For indeed Impositions are to be accounted; only so far to be encombrances.) 5. Lastly if they did require obedience from their subiects not to shevv their ovvne Authority, but only to benefit their subiects soules therby (vvithout vvhich intentiō 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 [Page 444] 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 puni [...]hment, but for conscience sake, & in order to God vvho hath inuested them vvith Authority, intending [Page 445] 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 cōmanded be such as are incōsistent 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; [Page 446] 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 [Page 447] 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 [Page 448] his endeauour tovvard the effecting of them; so they be lavvfull & not destructiue to the subiects life. Yea vvee find examples of Saints that vpon commands of Superiours haue cast themselues into riuers, or leaped dovvne precipices, or taken coales of fire into their hands &c. But vvee are to suppose that in these cases there vvas a speciall Diuine Instinct both in the Superiour commanding, & the Subiects obeying: As the Euents shevved; the sayd Subiects hauing neuer miscaried, but bene miraculously deliuered from any harme by vvhat they so did in Obedience. And therfore the like Examples cannot be dravvne into a Rule.
16. The seuerall Defects in point of Obedience (the auoyding of vvhich defects, constitutes seuerall Degrees of true Religious Obedience) are reckoned by Turrecremata to be these vvhich follovv, viz. 1. To doe some, but not all things enioyned. 2. If all; yet imperfectly & incompletely. 3. Or not in the manner requisite. 4. Or not vpon the first simple bidding, but expecting a second command, or perhaps one in forme, & in vertue of Obedience. 5. Or to doe it vvith reluctance & vnvvillingenes. 6. Or after the discussing the reasonablenes & lavvfullnes of the command. 7. To goe slowly & lazily about it. 8. To doe it rashly & vvithout fit preparation. 9. For want of a resolute purpose beforehand to obey absolutely and vniuersally, to be in a readines to contradict vvhen commands come vpon the sudden, rather then to hasten to obey. 10. Then to obey indeed, yet not vvithout repining, or at least [Page 449] a shevv of it in the countenance. 11. Or howeuer vvith sadnes & deiectednes. 12. To obey in greater matters but not so readily in small. 13. To obey in the substance of the thing commanded, but not according to the intention of the Superiour or lavv. 14. The command being vnpleasing, to suspect or iudge ill of the Superiours intention. 15. To make pretended excuses of insufficiency. 16. To be of so troublesome & frovvard an humour, as to discourage the Superiour from imposing any commands. 17. Out of an opinion of ones ovvne iudgment or sufficiency to sleight the Superiours vvay of gouernment. 18. To seeke to draw the Superiour to ones ovvne vvay & opinions, and so in effect to become as Superiour. 19. When one does the thing commanded, to doe it vvith a vvillling-fraudulent insufficiency. 20. Not to doe it vvith all chearfullnes and readines. 21. Lastly not to obey vvith a perfect intention, for Gods Glory & Loue,
17. Novv least a Beginner should be discouraged seeing so many conditions requisite to perfect Obedience, & so many defects to be auoyded: he must consider, that God does not expect at the first from him an Obedience in all points perfect; It is vvell that he doe the command vvithout sin, that is, not making the principall Motiue to be outward sensuall respects, & vvithout behauing himselfe vvith a deliberate defectuousnes, murmuring &c. By practise in obeying according to ones povver, a soule vvill by little & little vveare avvay the defects, as it is in the learning of any art or trade. An Obedience though imperfect, [Page 450] so it be not sinfull, meriteth somevvhat; and besides, it disposeth the person to amend it the next time, by taking notice of the defect, and being vvilling to be admonished.
18. It is no meruaile, neither is it a fault that the body being vvearied & exhausted vvith many obediences, there should thereupon be found in inferiour nature a reluctance. But the mind or vvill should neuer be vveary or backvvard, but remaine euer inuincible, forcing inferiour nature to comply to the vtmost of her povver; but yet according to Discretion.
19. In case a Superiour cōmand a subiect things not only heauy & greiuous to nature, but euen such as are apparently contrary to health & corporall strength, as a rigorous conformity to Regular abstinences, fasting, vvatchings &c: The Subiect must neither refuse the command, nor shevv any vnvvillingnes to obey: but hauing, after good consideration & experience, found himselfe vnable & infirme, he may lavvfully declare vnto the Superiour such his infirmity, so he doe it (as the Rule expresses it; Patienter & opportune,) With Patience & taking an opportune time for it, not suddenly, querulously & in Passion. But in case the Superiour doe persist, the subiect must obey, submitting both body, vvill & iudgment, & so committing the issue to God; And then the successe, vvhat euer it be, cannot but be good.
20. If the thing commanded be gratefull to nature, honourable, pleasing &c: it is not good nor secure to [Page 451] be ouer-forvvard in obeying; It vvere better, so it might be done vvithout offence, to seeke to auoyd it, vvishing that others might rather be employed: or hovveuer to vndertake it as obedience only, & as it were against our vvills. But if the matter be harsh to nature, vvee are to doe it vvith all possible readines & chearfullnes, being desirous that others should be exempted from it.
21. It is not very hard internally to resolue vniuersally to forsake ones ovvne vvill, submitting it to another. But really & actually to performe this at all times vvhensoeuer Obediences are imposed; & that frequently; & vvhen the things are of difficulty & contradiction to nature; and (it may be) imposed by a Superiour against vvhom the subiect hath some disaffection in nature; or of vvhom he hath a meane opinion; & vvhen, the subiect himselfe is in an ill humour of obeying; or vvhen the obediences though performed neuer so chearfully & exactly, yet are vsually ill accepted, censured &c: this requires a great courage & perfect selfe-deniall; & much more to perseuere in such Obedience to the end of ones life, vvith meekenes & patient subiection.
22. And a yet greater degree of perfection is it (to vvhich notvvitstanding Internall liuers ought to aspire) for a Religious Person that is hardly & iniuriously treated by his Superiour, to be content & desirous that he should continue to vse him so or vvorse, so it might be without offence to God, & so that no harme might come to the Superiours soule thereby.
[Page 452]23. There are no commands though neuer so impertinent or distracting, that can preiudice perfect soules that are come to an established state of recollection, & habitually enioy the Diuine presence. But great harme & danger may come therby to the imperfect. The vvhich notvvithstanding by patience, quietnes & meekenes in obeying, may come to make their proffit euen from them also, so that though they loose one vvay by a hindrance to their Recollection, they may repaire that losse by rooting these vertues more firmely in their soules: Hovveuer the Superiour must expect to haue a seuere account required of him for indiscreete & harmfull impositions layd vpon his Subiects.
24. A memorable example of Obedience, ioyned vvith a mortification very sensible to humble soules (to vvit, a mortification caused by an obligation to accept vndue & vnproportionable honour) vvee reade of in the Story of the Great S. Basile: vvho hauing obtained at his ovvne request from a neighbour Bishop, a Preist to attend him, recommended as an humble & obedient Person; S. Basile for a 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 & [Page 453] 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 [Page 454] 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 [Page 456] 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 [Page 457] 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 Perfection vvee are arriued.
6. Fourthly, All increase of sanctifying Grace by vvhatsoeuer instruments it be produced, as by Regular Austerities, Temperance, Exercises of Mortification [Page 458] is performed according to the good Internall dispositions and Actuations of soule accompanying the vse of them. Yea the same may also in a certaine proportion be affirmed euen of the Sacraments themselues (in adultis:) The vvhich although by their ovvne intrinsecall Vertue and (as the Councell of Trent. sess. 7. can. 8. expresses it) ex opere operato they doe conserre a peculiar Grace and ayde: and this, Quantum est parte Dei, at all times, and on all Persons that duly receiue them. (see sess. 7. cap. 6. & 7.) Yet vvithall the quantity and Measure of the sayd Grace is in the same Councell (sess. 6. cap. 7.) sayd to be (Secundam propriam cuiusque dispositionem & cooperationem) according to the peculiar disposition and cooperation of each Person respectiuely: That is, Those that come vvith more (or lesse) perfect, intense, continued and multiplied Internall Acts of Faith, Hope, Charity, Deuotion &c, doe accordingly receiue a more (or lesse) plentifull measure of Sacramentall Grace. Novv vvhat are all these dispositions and Preparations but the Exercising of Internall Prayer? Whence appeares hovv vvonderfull an Influence Internall Prayer both by vvay of Merit or impetration, and likevvise by a direct Efficiency hath in the producing and encrease of Diuine vertues in the Soule.
7. Fifthly, if a soule out of the times of Prayer shall in occasions (for example) of contradictions, persecutions &c: neglect to exercise Patience, she must necessarily exercise impatience; & by consequence vvill make little or no progresse by her Prayer; Yet if then she [Page 459] shall vse any reasonable care, diligence or vvatchfullnes ouer herselfe, though not for the getting of much, yet not to loose much out of Prayer, God vvill by meanes of her Prayer seriously prosecuted, infuse such a measure of Grace as vvill cause a progresse, notvvithstanding frequent failings through frailty or inaduertence &c. But it vvill be late ere the effects of such infusion vvill appeare.
8. Sixthly, increase in vertue doth purely depend on the free Grace & good pleasure of God, conferring the said grace in prayer &c. in a measure as himselfe pleaseth, & also by his holy Prouidence administring occasions seuerally of exercising seuerall vertues; The vvhich occasions ordinarily are not at all in our ovvne povver or disposall.
9. Seauenthly, according to our progresse in vertues, so is our progresse in Prayer; & till the soule be in a very high degree purified from selfe-loue, she is incapable of that perfect degree of Prayer, vvhich is called Contemplation; According to that saving of our Sauiour, (Math. 5.) Beati mundo, corde, quoniam ipsi Deum, videbunt: That is, Blessed are the Pure in heart, for they shall see God. And the reason is euident, because vntill the internall Eye of the soule be cleansed from the mists of Passions & inordinate Affections, it neither vvill nor can fixe it selfe vpon so pure & diuine an obiect. True it is that in euery the most imperfect degree of Prayer (by vvhich the soule is proportionally purified) God is, in some qualified sence contemplated: But vvee doe not apply the terme of Contemplation, [Page 460] except only to the most sublime degree of prayer. The vvhich yet is neuer so perfectly absolute in this life but that it may vvithout limitation increase: Because the soule is neuer so perfectly freed from the bitter fruits of originall sin (Ignorance & Concupiscence) but there vvill ouer remaine matter & exercise for further mortification, or purification.
10. Eighthly, Vertues are in no other state of life so perfectly established in the depth & center of the Spirit, as in a Contemplatiue state; Because all the exercises therof doe principally & directly regard the exaltation, spiritualising & purification of the Spirit, by a continuall application, adhesion & vnion of it to God, the fountaine of light & Purity.
11. Last [...]y, by the meanes of Contemplatiue Prayer in an Internall Life Vertues are most easily obteined, most securely possessed, and most perfectly practised. In an Actiue life a Person that aspires to Perfection therin, stands in neede of many things to enable him for the practise of the Duties disposing therto: For the Exercise of Externall vvorks of Charity there are needfull Riches or freinds &c: And for Spirituall Almes-giuing there is required Learning, study, Disputation &c. And if by the helpe of these there be acquired an establi [...]hed Habit of Solide Charity, it is not very securely possessed in the midst of so many distractions follicitudes and Tentations. But a Contemplatiue life (as S. Thomas 22. q. 182. a. 1. c. obserues euen from Aristotle himselfe) stands in neede of very few things, being to it selfe susficient. Such a Person alone vvithout [Page 461] needing either assistance or fauour from abroad can both purchase and exercise all vertues, yea and liberally dispence all kinds of Charity to others also. For by Prayer alone exercised in Solitude he can employ and engage Gods Omnipotence, Wisedome and all the treasures of his riches for the supplying all the necessities, Externall and Internall of his Church. The light that is gotten by Prayer vvill be more then equivalent to long and laborious study (not sanctified vvith Prayer) for the enabling him to discharge efficaciously a Pastorall charge ouer soules, vvhen they shall be committed to him: Though no doubt Prayer vvill also incite to sufficient study. And in the meane time though he vvere depriued of all conuersations and Bookes, yea fettred and buried in the obscurity of a dungeon, Prayer alone vvould be a sufficient entertainment to him: There he vvould find God and his Holy Spirit as present, and as bountifull to him, as euer: Yea the greater Solitude there is, at the more freedome is the soule to run speedily and lightly in the course of Vertues: For nothing doth indeede fetter her but selfeloue & Propriety. And lastly Vertues once gotten are euidētly most securely possessed in Solitude, from vvhence all distraction and almost all Tentations are excluded.
SANCTA SOPHIA.
OR DIRECTIONS FOR THE PRAYER OF CONTEMPLATION &c.
Extracted out of more then XL. Treatises written by the late Ven. Father F. AVGVSTIN BAKER, A Monke of the English Congregation of the Holy Order of S. BENEDICT: And Methodically digested by the R. F. SERENVS CRESSY, Of the same Order and Congregation.
And printed at the Charges of his Conuent of S. GREGORIES IN DOWAY.
VOL. II.
AT DOWAY, By IOHN PATTE', and THOMAS FIEVET, ANNO D. M.DC.LVII.
TO THE VENERABLE AND R. LADY D. CATHERINE GASCOIGNE The Lady Abbesse of the Religious Dames of the Holy Order of S. BENEDICT in Cambray. And to all the RR. Dames &c. of the same Conuent.
If I had not any pressing obligation (as I haue many) to take all occasions to acknowledge both my worthy esteeme and resentment also for your many fauours: Yet without iniustice 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, [Page 4] were it not that I am confident that a view (appare [...]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 euē out of curiosity) whether wee haue boasted too large [...]y of the Treasures here exposed: This if through the Diuine assistance they shall doe, it may be hoped that many vnawares to thēselues 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.
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 Cō templatiue life hauing bene by mee comprehended vnder two Duties, to vvit, Mortification and Prayer; Concerning (the former) [Page 4] 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: Pray [...]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 [Page 5] 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 [Page 6] 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 Pr [...]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 frō 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 Actuation of an Intellectuall soule: By vvhich vvords is signified. 1. That it is not Prayer, vvhich is performed by the lipps only vvithout an invvard Attention & Affection of the soule: that is, That Prayer which is not Mentall, is not indeed properly Prayer. 2. That whatsoeuer employment the mind or vnderstanding exercises in Prayer, by discoursing, inuenting motiues &c: these are only preparations to prayer, & not prayer it selfe, vvhich is only & immediately exercised by the vvill or affections, adhering to God; as shall be shevved hereafter.
[Page 7]9. Hence it follovves, that The ordinary Diuision of Prayer into Vocall and Mentall, is improper: Because the parts of the Diuision are coincident: For Vocall Prayer as distinguished from (& much more as opposed to) Mentall, is indeed no Prayer at all; And what euer it is, What esteeme God makes of it, he shews by his Prophet, saying, This people honours mee with their Lipps, but their heart is far from mee. In vaine doe they honour mee &c.
10. Yet both a good sence, & a good vse may be made of that Diuision, being explicated after this manner; viz. That though all true Prayer be Mentall, yet 1. Some Prayers are merely mentall vvithout any sound of vvords; yea there may be such Pure, blind Eleuations of the will to God, that there are not so much as any expresse internall vvords, or any explicable Thoughts of the soule it selfe. 2. Other Prayers may be vvithall vocally expressed in outvvard vvords, the soule attending to the sense of the vvords pronounced, or at least intending to doe so. And this is properly vocall Prayer.
CHAP. II.
§. 1. Of Vocall Prayer.
§. 2. 3. &c: By Vocall Prayer the Ancients attained to Perfect Contemplation. And why this cannot so well be done in these times.
§. 10. How voluntary Vocall Prayers may be made instrument all to Contemplation.
§. 11. That Vocall Prayer of obligation is vpon no pretence to be neglected.
§. 12. 13. 14. 15. 16. Of Attention, required to Vocall Prayer, & of the degrees of it.
1. THE Designe of this Treatise being to deliuer Instructions concerning Internall Contemplatiue Prayer; Therfore little shall be said of vocall Prayer; & that little also shall be of it, considered as it may among others be an instrument or meane to bring a soule to Contemplation.
2. It cannot be denied, but that in Ancient times many holy soules did attaine to perfect Contemplation by the mere vse of vocall Prayer. The vvhich likevvise vvould haue the same effect vpon vs, if vvee vvould or could imitate them both in such vvonderfull solitude or Abstraction, rigorous Abstinences, & incredible assiduity in praying. But for a supply of such vvants & inability to support such vndistracted long attention to God, vvee are driuen to helpe our selues by dayly set Exercises of Internall Prayer to procure [Page 9] an habituall constant state of recollectednes; by such Exercises repairing & making amends for the distractions that vvee liue in all the rest of the Day.
3. Notvvithstanding Gods hand is not shortned, but that if he please, he may novv also call soules to Contemplation by the vvay of Vocall Prayer, so as that they are their generall & ordinary Exercise. The vvhich if he doe, it vvill be necessary that such soules should in their course obserue these follovving Conditions.
4. The first is, that th [...]y must vse a greater measure of Abstraction & Mortification, then is necessary for those that exercise Mentall Prayer. The Reason is, because Internall Prayer, being far more profound and invvard, affords a far greater light & grace to discouer & cure the inordinate Affections; It brings the soule likevvise to a greater simplicity and facility to recollect it selfe &c. And therfore Vocall Prayer, to make amends, had need be accompanied vvith greater Abstraction &c.
5. The second Condition is, that those vvho vse Vocall Prayer must oblige themselues to spend a greater time at their daily exercises, then is necessary for the others; to the end therby to supply for the lesse efficacy that is in Vocall Prayer.
The third is, that in case they doe find themselues at any time inuited by God internally to a Pure In [...]ernall Prayer (vvhich is likely to be of the nature of Aspirations) they then must yeild to such an Inuitation, and for the time interrupt or cease their vo [...]untary Vocall exercises, for as long time as they [Page 10] find themselues enabled to exercise Internally. These Conditions are to be obserued of all those vvho, either in Religion, or in the world, desire to lead spirituall liues, and cannot vvithout extreme difficulty be brought to begin a spirituall course vvith any kind of mere Mentall Prayer.
7. And indeed if any such soules there be, to vvhom Vocall Prayer (ioyned vvith the exercise of Vertues) is sufficient to promote them to Contemplation. Certaine it is that there is no vvay more secure then it, none lesse subiect to indiscretion or illusions, & none lesse perillous to the head or health. And in time (but it vvill be long first) their Vocal Prayers will proue Aspiratiue; spirituall & contemplatiue, by their light & vertue illustrating & peircing to the very depth of the Spirit.
8. But in these dayes this case is very extraordinary, & indeed vnknown, And therfore Contemplatiue Religious Persons ought not vpon any pretence to dispens [...] with themselues for the exercise of Mentall Prayer what euer pretentions or tentations they may haue therto. They may perhaps find their Vocall Prayers to be more cleare & vndistracted: & on the contrar [...] their Recollections to be painfull & disturbed: But ye [...] in time and by constancy in pursuing Internall exe [...] cises, they vvill find the contrary, & perceiue that th [...] ground of the difference vvas either some prese [...] corporall indisposition; or perhaps a tentation of t [...] deuill to moue them to a neglect of exercising in sp [...] rit. Since certaine it is, that little lesse then a mirac [...] [Page 11] vvill cause Vocall Prayers, to imperfect soules, to become Contemplatiue, or sufficient to produce profound recollection; The vvhich effects euen those that haue long practised Internall exercises doe not find in the reciting of the Office. Such seeming extraordinary contemplations therfore as seeme to come to soules, none knovves from vvhence; vvithout any great merit, or due disposition on their part, are not much to be esteemed, but rather to be suspected; And hovveuer, they deserue not that therfore the solide Exercises of Internall Prayer should be neglected.
9. To the like purpose vvee reade that S. Ignatius found extraordinary Illustrations in soule being at his study of humane learning: vvhereas at his ordinary mentall Prayers he could find no such effects, but on the contrary much difficulty & obscurity. But this in time he discouered to be the vvorking of the deuill.
10. The vse of voluntary vocall Prayer in order to contemplation may in the beginning of a spirituall course be proper. 1. for such simple & vnlearned persons (especially vvomen) as are not at all fit for discoursiue Prayer. 2. yea euen for the more learned, if 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 [Page 12] 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 [Page 13] 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 preiudi [...]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 Scrip [...]ure or othervvise vvere ordained only to this end to suppl [...] & furnish the soule that needs, vvith good matter of affection, by vvhich [Page 14] 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 [Page 15] 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 & [Page 16] 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 degree [...], 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, [Page 17] 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 [Page 18] 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) [Page 19] 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, [Page 20] 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.
[Page 21]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 [Page 22] 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 a [...]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 [Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 26] 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 bellū quod internos & doemones conflaetur, non est de alia re quàm de oratione. That is; All the warre & cōtrouersy 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 day [...]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 Pray [...]r, I vvill novv rreate of certaine qualities & conditions requisite therto; of which [Page 28] 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 [Page 29] 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 con [...]r [...]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 [Page 30] 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 prophane, vnlesse they be vsed vvith Prayer. 2. That wee are obliged not only in the vse of Creatures by eating & drinking &c: but also in all our other actions vvhatsoeuer to ioyne Prayer & a consecrating of them to Gods glory; so that if vvee comply vvith these our obligations & duties, vvee must continually either be in actuall Prayer, or busyed in somthing done in vertue of Prayer.
6. Novv as vvee said in the first Treatise, that although all are not obliged necessarily to attaine vnto the perfection proportionable to each ones state; yet all are necessarily bound to aspire thereunto; Because no man can loue God vvith a sincere loue, & such an one as may be accounted vvorthy of Him vvho is our only Good & beatitude, that shall fixe any limits to his loue, or that shall not aspire continually to a further & higher degree of his loue. So here likevvise, vvee are to conceiue, that this Precept of praying continually so indefinitely expressed, so earnestly pressed, so vniuersally applied, both by our Lord, & his Apostle, to all Christians, doth inferre an indefinite & vniuersall obligation, so as that although none but the Perfect doe really fullfill it, yet all, euen the most imperfect, cannot vvithout danger dispence vvith or neglect the endeauouring & aspiring to the fullfilling of it. Euery one must exercise as much Prayer as shall be necessary to sanctify his vocation, & make the vvorkes & Duties [Page 31] of his life acceptable to God, & helpfull to the procuring of his eternall felicity.
7. And the ground of this obligation is both very firme & manifest: vvhich is this, That euen reason dictates, that all the things vvee doe, vvee ought to doe them in order to our last end, vvhich is God: that is, vvith a sanctified Intention (for vvhatsoeuer is not done vvith a right Intention in order to God is of no vvorth at all, being only a vvorke of corrupt nature:) Novv since there are only tvvo things vvhich doe sanctify all things & actions, to vvit, the word of God & Prayer; the word of God generally, that is the certaine & reueiled vvill of God, that the thing is in it selfe lavvfull to be vsed or done: & Prayer in particular, proceeding from faith or assurance that the thing is lavvfull, & therupon acknovvleging it to be Gods gift, desiring his blessing on it, & referring it to his glory Hence it euidently follovves, that since vvithout Prayer all things are vnsanctified, or prophane, not at all conducing to our last end, but rather preiudiciall to it, therfore all are bound to endeauour to sanctify all their actions & vvorkes by Prayer.
8. Hence vvee may inferre, that the Degrees of Grace & sanctity in any man are to be measured according to the vertue that prayer has vpon his Actions; for the more, & more frequently that his ordinary Actions are performed in vertue of prayer, the more perfect & holy such an one is, & the more approaching to his cheife end; And he vvhose Actions doe not for the most part flovv from the vertue of Prayer, is not yet right disposed tovvards his last end.
[Page 32]9. Novv though perhaps scarce any man can say; That hic & Nūc actuall Prayer is necessarily obliging vnder mortall sin; yet vvithall, most certaine it is that that man has reason to doubt that he is in a mortally sinfull estate that does not vse so much prayer as thereby to sanctify & render meritorious the generality of his more serious Actions; Or (which is all one) he is in a state mortally sinfull, that for the most part liues vvillfully & habitually in a neglect of Grace, vvhich can no vvay be obtained vvithout prayer. Therfore it is obseruable, that the Disciples of our Lord neuer asked any instructions but how to Pray; for that skill being once had, all other good things are consequently had; And vvhen all other Actions are performed by Grace obteined by prayer, & for the end proposed in prayer, then a person may be said to be in continuall Prayer: And much more if they be accompanied vvith an Actuall eleuation of the spirit to God.
10. This is the Perfection of Prayer to vvhich our holy Rule obliges vs to aspire, namely, Besides the sett Exercises either of vocall or Internall Prayer, to preserue our soules in an vninterrupted Attention to God, & tendance in spirit to him, so as that vvhatsoeuer Actions wee doe, they should he accompanied (instantissima oratione) with a most feruent & perseuerant Prayer. And that this perfection of continuall Prayer in a supreme degree has bene really attained to by the Ancient Contemplatiues, & accounted by them an essentiall Duty of their vocation, is euident out of vvhat vvee reade in seuerall places in Cassian: Hic finis totius [Page 33] perfectionis est &c. (saith a holy Hermite there) This is the end of all perfection to haue the soule become so extenuated & purified from all carnall desires, as that it may continually be in an Actuall ascent to spirituall things, vntill all its conuersation & employment, & euery motion of the heart become one continuall Prayer. Wee mentioned likewise before a Hermite vvhose spirit vvas so continually fixed on God, that he could not though he endeauoured, depresse it for so small a time, as till he might fetch from the other end of his Cell, some small thing that his neighbour desired of him. The like continuall attention to God, Gregory Lopez acknovvledgeth to haue bene in himselfe by long practise of Recollection, so that though he vvould, he could not but thinke on him; The vvhich attention & vnion no vvorke, conuersation or study could interrupt. Another Hermite likevvise in Cassian (in 19. Conf.) called Iohn saith of himselfe, hovv he forgot vvhether he had taken his dayly sustenance, so continuall vvas his Prayer: By vvhich their senses became so stupified, that they savv not vvhat vvas before their eyes. To this purpose it is reported in the Liues of the Fathers, that vvhen a certaine Religious man in a Iourney met vvith a little troope of Religious vvomen, & seeing them, purposely turned out of the vvay to auoyd them, the Abbesse said to him, If thou hadst bene a Perfect Monke indeed, though thou hadst seene vs, thou wouldest not haue knowne that wee were women.
11. Now it is impossible for a soule to continue vvithout [Page 34] interruption in Vocall Prayer, there being so many necessary occasions hourely occurring to employ the tongue other vvayes; besides that it vvould vtterly exhaust the spirits. And as for Meditation, the exercise thereof is so painfull, that it vvould destroy the head to force the Imagination continually to inuent & discourse internally on Diuine or spirituall obiects.
12. Therfore by no other manner of Prayer, but the internall Exercise of the Will in holy desires &c: can this Precept of our Lord be perfectly accomplished. For the soule is naturally in a continuall exercise of some one desire or other; the vvhich are not all at painfull to her being her naturall employment, so that if by 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.
[Page 35]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 M [...]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 [Page 36] 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 O [...]fice.
16. Notvvithstanding certaine it is, that vocall Prayers though neuer so much prolonged, & in neuer so great soli [...]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 stri [...]t Coenobiticall life, yet vvere astonished [Page 37] 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 Pray [...]r already acquired, & not imperfect preparation [...] therto.
[Page 38]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 discouragemen [...]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 [Page 39] 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 [Page 41] 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 [Page 42] 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.
[Page 43]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, 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, vvh [...]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 [Page 44] 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; & frō thēce 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 foūd in soules lesse perfect, for, for such only all these Instructions vvere meant.
7. Su [...]h soules then are to be informed: That though sensible Deuotion be indeed at the first a good gift of [Page 45] 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 fi [...]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 [...]ngealed, incapable of motion. And this once hap [...] [...]ng the invvard sweetnesses formerly felt vvill be turned [Page 46] 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 [Page 47] 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 & [Page 48] esteeme of God in the superiour soule, & to cōfirme 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, Ex [...]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 [Page 49] 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.
[Page 50]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 [Page 51] 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 as [...]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 [Page 52] vpon the body. And therfore vvhensoeuer the said corporall disposition comes by any accident to be altered, such affectionate soules are apt to fall into these internall distresses; & being in such an afflicting, disconsolate condition, they are not able to helpe themselues by any discourse, to vvhich ordinarily they are indisposed. From this ground it is that deuout Women, vvho naturally doe more abound vvith sensible affections then men, are more subiect to be afflicted & persecuted vvith these aridities.
21. Such Discouragements doe least appeare in Vocall Prayer, the vvhich befits all kinds of spirits & all sorts of tempers, vvhether they discourse internally, or not; and whether they can produce internall Acts of the vvill vpon conceiued Images, or not: for all these at all times, and hovvsoeuer they are corporally disposed, may make their proffit, more or lesse, of Vocall Prayers.
22. The Prayer of Meditation likewise in those for whom it is proper, is not vsually much assalted with such Aridities, except it be sometimes tovvards the end of such Prayer, vvhen soules vvould endeauour to dravv good affections from a precedent Motiue considered by the vnderstanding; for then the heart may sometimes proue barren or auerse from such affections. But hovveuer they that practise Meditation may find some remedy, by surceasing the producing of affections, & may either betake themselues to exercise mere Acts of the vvill, vvhich are not so affectiue or retire themselues to their internall discourse.
[Page 53]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 [Page 54] 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 [Page 55] 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, [Page 56] & 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.
[Page 58]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 [Page 59] 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 [Page 60] 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 inconue [...]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 [Page 61] their shoulders, as if she looked after some other obiect that stood beyond them & aboue thē, 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 imag [...]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.
[Page 62]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 be so far from receiuing any harme by them, that she vvill by their meanes increase in grace; so that though she doe not receiue any extraordinary Illuminations, nor any satisfaction to her naturall vvill by such distracted Prayers; yet doth she get that for vvhich such illuminations & gusts are giuen, to vvit, a priuy but effectuall grace to adhere vnto God, & to resigne herselfe to him in all his prouidences & permissions concerning her. And grace gotten by such an afflicting vvay of Abnegation, is far more secure, & merits more at Gods hands, then if it had come by lightsome & pleasing consolations; Since this is a vvay by vvhich corrupt nature is transcended, selfe-loue contradicted & subdued, euen vvhen it assaults the soule most subtilly & dangerously, to vvit, by pretending that all sollicitudes & anxious discouragements caused by distractions doe flovv from diuine loue, & from a care of the soules progresse in spirituality; Lastly this is a vvay by vvhich Charity & all diuine vertues are deepely rooted in the spirit, being produced & established there by the same meanes that the deuill vses to hinder the production of them in negligent & tepide soules, or to destroy them vvhen they haue bene in some measure produced.
9. As for more particular Aduices, Expedients & [Page 63] sleights to be made vse of in speciall cases & circumstances, none can teach but God only, vvho by meanes of experience & perseuerance in prayer vvill vndoubtedly giue vnto a soule light & grace sufficient.
10. To conclude therfore this point, This difference may be obserued betwene distractions in perfect soules, from the same in the imperfect, viz. That in perfect soules Distractions proceede only from some vnvvilling distemper in the cognoscitiue faculties: but in the imperfect they are rather frō some degree of inordinate Affectiō to the obiects of the Distractions. And therfore a well-aduanced soule hath little difficulty in putting them avvay as soone as she reflects vpon them; for vvithout cō [...]ending vvith thē she can presētly vnite herselfe vvith her superiour vvill to God, euen vvhilst her knovving powers are busy about impertinent obiects; vvhereas Imperfect soules in the inferiour degrees of Prayer, hauing as yet an expresse & perceptible vse of the vnderstanding & imagination, cannot but receiue some preiudice by distractions; in as much as those faculties cannot at the same time be employed vpon different obiects, that haue no subordination or relation to one another.
11. There remaines a third condition or quality vvhich I said vvas necessary to true Internall affectiue Prayer, to vvit, the diuine Inspiration, from vvhich if it doe not proceede, it is of little efficacy or merit. Novv though in the generall diuision of Internall Prayer I seemed to appropriate the title of Infused Prayer to the Prayer of perfect Contemplation; the meaning therof [Page 64] vvas, that such Prayer is merely infused, the soule by any deliberate preparation or election not disposing herselfe therto: Wheras in the inferiour degrees there is neces [...]ary both a precedent and concomitant industry in the soule, to make choyce of matter for Praier, & to force herselfe to produce affections correspondent to the said matter: by reason that as yet Gods holy Spirit is not so abounding & operatiue in the soule as to impell her to pray, or rather breathing for [...]h Prayers in and by her. But in all cases that is most true vvhi [...]h S. Bernard saith, Tepida est oratio, quam non praeuenit Inspiratio, that is, That Prayer is a repide prayer, which is not preuented by diuine Inspiration. And S. Augustin, Bene orare Deum, gratia spiritalls est. That is, It is a speciall grace of Gods holy Spirit, to be able to pray aright.
12. Novv the ground of the necessity of a Diuine Inspiration herto is expressed in that saying of S. Paul (Quid oremus sicut oportet nescimus &c.) Wee know not how to pray as wee ought; And therfore the Spirit of God helpes our infirmity; yea (saith he) The spirit it selfe makes requests in vs & for vs; & this oft with grones which cannot be expressed, & vvhich the soule it selfe cannot conceiue. It is this Inspiration only vvhich giues a supernaturality to our Praiers, & makes them fit to be heard & granted by God.
13. But of this subiect much hath already bene said, & more vvill follow when wee treate of the seuerall Degrees of Prayer (especially the perfect Prayer of Aspirations) vvhere vvee shall shevv hovv these Inspirations [Page 65] are attempred according to the naturall good Propensions of soules; so that those vvhich are naturally inclined to Introuersion are vsually moued by God to seeke him by pure spirituall operations, vvithout images or motiues; yet this by degrees, according to the state of the soule. Where also I vvill shevv hovv necessary Liberty of Spirit, & a freedome from, nice methods & Rules of Prayer is to dispose the soule for these Diuine Inspirations. And therfore I vvill forbeare any further enlarging of my selfe on this point in this place.
14. Novv a due consideration of these Excellencies & most heauenly Effects of internall Affectiue Prayer ought to giue vs a suitable Esteeme & valevv of it, aboue any other Employments vvhatsoeuer. An experience hereof it vvas that made an Ancient Hermite called Iacob (in Theodoret. de vit. PP.) resolutely to persist in refusing to interrupt his appoynted Prayer, or to delay the time of it, for any other busines on ciuilities in visits vvhatsoeuer: he commanded all to depart vvhen the houre vvas come, saying, I came not to this solitude to benefit other mens soules, but to purifie mine owne by Prayer.
CHAP. VII.
§. 1. Internall Affectiue Prayer (of Contemplation) hath allwaies bene entertained at first with iealousy and rigour.
§. 2. 3. 4. An Illustrious Example in the person of the late R. Fa: Baltazar Aluarez of the Society of IESVS.
§. 5. 6. 7. An Account required, & giuen by him to his Generall, touching his Prayer of Contemplation; The order & manner of Gods guidance of him therto & therein▪ And the excellency of that Prayer declared.
§. 16. 17. &c. The substance of a Discourse written by him in answer to seauen Obiections made against Internall Prayer of Contemplation.
§. 30. The successe of this tempest.
1. IT is so far from being a iust Preiudice against this most excellent of Gods Gifts (Internall Prayer of the vvill) that it is rather a proofe of the more then ordinary Eminency of it, that it has alwaies found some, euen among the learned, and oftimes among such as haue bene the most strict & seuere about Religious Obseruances, that haue, & doe oppose it. God forbid that this should alwaies be imputed either to malice, enuy &c: but rather to want of experience in the Mysterious wayes by vvhich the Spirit of God oftimes conducts his speciall seruants. It is vvell knowne what calumnies & persecutions Suso, S. Teresa, B. Iohn de Cruce, &c. found, vvhen God enlightned [Page 67] thē, & moued them to cōmunicate to the world this heauenly light; All vvhich 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.
[Page 68] 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 & hūbly 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 b [...]y [Page 69] 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 [Page 68] [...] [Page 69] [...] [Page 70] 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 [Page 71] 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, th [...]y ought to enioy him actually and internal [...]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, [Page 72] 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 burthē, his Answer therto would be, I [...] not that good vvhich God vvills to be? & vvill it not a waies incessantly remaine so? Or vvill God cease to performe his ow [...]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. [Page 73] 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 ho [...]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 herse [...]fe b [...]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. ( [...]ea it m [...]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 ioy [...]ed wi [...]h inward reasonings. 5. True indeed it is, that [...]he Exercises instituted by S. Ignatius were more proper ge [...]erally for soules then this; yet that this ought to be e [...]eemed proper for those vvhom God had called & prepared [Page 74] 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 hi [...] Ansvvers to them, I vvill here adioyne.
17. The first Obiection vvas, That one vvho exerciseth this Praier, vvhich admitteth neither of discours [...] Meditation, nor any such like vse of the vnderstanding▪ [Page 75] 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. Frō 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 tempting of God, and a s [...] uouring of the errour of the Hereticks called Illuminates.
20. The Answer is, That this Praier exercised merely by holy affections vvithout mentall discoursings, cannot be practised but by such as haue a long time bene exercised in the inferiour degree of discoursiue Praier: except [Page 76] it be vvhen God preuents soules extraordinarily by a speciall inuitation and enablement; And those likevvise that from Meditation doe ascend to this quiet Praier, doe it by the guidance of a supernaturall light; and being in it, they exercise themselues the [...]n not by desiring or expecting reuelations, but by acknovvledging the Diuine Presence in the soule, and producing the foresaid holy affections to him. Neither is here any affinity with the doings of the Illuminates, vvho vvithout any call from God, without any preparation did arrogantly presume to pray as they did, remaining in a distracted idlenes & mispending the time in expectation of extraordinary visits without any good effect at all toward the reformation of their inordinate affections. Whereas if an immortified soule should presume to betake herselfe to this prayer; she will be forced to quit it; for none can appeare vvith a secure peacefullnes before Gods presence, that doth deliberatly resist his spirit, vvhich is the spirit of Purity, Sanctity, humiliation and conformity to the Diuine vvill.
21. In the third place it is obiected, That there is no vvay to discerne vvhen one vndertakes this Praier by a Diuine Inspiration, and vvhen this is done out of presumption and a desire to enioy spirituall gusts, which nouri [...]h selfe-loue.
22. It is ansvvered, That this vvill euidently enough be knovvn by the effects, as a tree by its fruits. Novv the effects of this Praier vvhen it is practised vpon a Diuine Call, are a softnes and flexibility of the heart to the diuine vvill, a resig [...]ed acceptation of all things from his hand; a confidence of obtaining all good from him vpon [Page 77] vvhom the soule hath entirely bestovved herselfe; an imitation of the patterne of all Perfection our Lord IESVS; a renouncing of selfe-vvill &c. Novv surely that Prayer vvhich teaches these things is doubtles from God.
23. But fourthly it is replied, That those vvhich practise this kind of Prayer are selfe-opinioned, adhering to their ovvne vvayes, & out of a presumptuous conceipt of being Spirituall, despise others, & refuse to submit themselues to the iudgment of Superiours.
24. The Ansvver is, That such defects & miscariages as these are not to be imputed to the Praier it selfe (which teaches the quite contrary) but to the imperfections & frailty of those that doe not practise it as they ought. And therfore this is not a ground sufficient to condemne the Prayer it selfe; no more then Meditation ought to be condemned, because the like or greater faults are committed by some that practise it: vvho are more obnoxious to a vaine esteeme of themselues vpon occasion of some curious inuentions found out by their internall reasonings therin. Yea the Sacrements vvee see are abused, but yet not therfore forbidden. As for Superiours, none of them, except it be sometimes for a triall, ought to prohibite their Subiects from praying according as God by his inspirations directs them. And if they shall absolutely prohibite this, they must expect that God will require an account of them; hovveuer in such a case, it vvould be a fault in Subiects to disobey them. But yet till such a Prohibition doe issue forth, the subiects surely may lavvfully, yea ought to follow the internall directions of God: Neither is it presumption in them, if by the aduantage of [Page 78] experience they shall thinke themselues capable of iudging of such matters, better then those that haue no experience at all in them; nor is it Pride to acknovvledge the gifts giuen vs of God, as the Apostle saith.
25. Fifthly it is obiected, That some are so whol [...]y giuen vp to this fashion of Prayer, that they are allwaies in a kind of Extasy, being so delighted with the gusts which they find in it, that they quite forget their obligations of Charity, obedience, & exercise of vertues, from vvhich they retire themselues to the end they may immerse themselues in a Praier, that affords them no rrueths vvhich may proffitably be communicated to their Neighbours. Novv all this is directly contrary to the Institute of S. Ignatius. Moreouer by this kind of Praier many of the practisers of it become subiect to diuerse corporall infirmities, vvhich render them incapable to comply vvith the obligations of their state of life.
26. The ansvver is, That it is no vvonder if some defects be sound in these persons, since none are entirely free. But hovveuer the said defects are not to be imputed to the Praier, but vndue vse of it. For Contemplation it selfe doth euen vrge soules to the exercise of Charity, w [...]ensoeuer necessity and duty requires it (not othervvise:) Hēce is that saying of S. Augustine (lib. 19. de Ciuit. D. c. 19.) (Otium sanctum quaerit charitas veritatis &c:) Loue of Verity seeketh a holy vacancy; Necessity of Charity vndertaketh due Employments; the vvhich charge if it be not imposed, one ought to remaine in the fruition & contemplation of Verity. And agreable herto is the Doctrine of S. Gregor. (in cap. 7. Iob.) & S. Bernard. (ser. [Page 79] 57. in Cant.) Moreouer, a soule by Meditation may perhaps find out finer conceits; but the vvill is more enriched vvith vertues by this Praier; Novv it is vertue alone that renders a soule acceptable to God. And as for corporall Infirmities, they proceede only from an indiscreet vse of this Praier; for othervvise it being a Praier of stillnes & repose, is far lesse dangerous to the head & health, then the laborious Imaginatiue Exercise of Meditation; And hence it is, that those holy persons that practised it, vvere enabled much longer to continue in it.
27. A sixth Obiection vvas, That this manner of Praier doth dravv soules so vvholly to it selfe, that all Deuotion to Saints, & all praying for common or particular necessities become too much neglected & forgotten.
28. It is answered; That since such Vocall Prayers and voluntary exercises are only meanes to bring soules to perfect Praier of quietnes, according to S. Thomas his Doctrine (22. q. 83. a. 13.) they ought to cease vvhen the soule finds herselfe full of feruent affections. Neither is this any proofe of disesteeme of such meanes, but a right vnderstanding and vse of them. It is said of S. Ignatius that by long practise of Vocall Prayer &c. he vvas brought to such invvard familiarity vvith God, that he could not proceed in the saying of his Office, by reason of the copious communication of ardent Affections & graces that God bestovved on him; in so much as his companions were forced to obtaine for him a dispensation from that obligation, because the performance of his Office tooke vp almost the vvhole day, so abundant vvere the Diuine visitations in it tovvards him. Neither are vvee to thinke that [Page 80] a soule by follovving the diuine conduct in Pure Prayer doth thereby omitt due Petitions for either common or particular necessities; on the contrary, since those necessities are knovvne to God, vvho sees the hearts of his seruants that ardently desire a supply to them, but yet doe not busy themselues much in making expresse prayers for them, because they vvould rather employ their affections in such prayer as they knovv is more acceptable to God; By such a not-expresse-asking, they doe priuily and most efficaciously aske & obtaine the said Petitions▪ And as for Deuotion to Saints they account it to be their cheifest honour, that God should be most honoured.
29. The seauenth & last Obiection vvas the same that the Authour had before answered in his Account to his Generall viz. That this fashion of Prayer calls soules from the spirituall Exercises, instituted by S. Ignatius; The vvhich ansvver needs not be repeated. But vvhereas it vvas added, That diuersity of Prayer might cause factions in the Society; It vvas ansvvered, That the Perfect may lavvfully practise vvayes not common to the imperfect, vvithout any feare of diuisions, or any intention of contradicting or despising of others.
30. This is the Summe both of the Account giuen by the V. R. Father Baltazar Aluarez to his Generall, touching his Prayer; as likevvise of his Answers to the Obiections made vnto it. And the successe of the tempest raised against him vvas, as to his ovvne person, very prosperous & happy; for after a most strict examination his innocence & truth vvere asserted by his Writings, & his most humble Patience manifested in his vvhole [Page 81] behauiour. Moreouer the Generall conceiued so great an esteeme of him, that he preferred him to two Offices successiuely of the greatest dignity & trust that the Society then had in Spaine. Notvvithstanding the same Generall not approuing that such a perfect manner of Prayer (though acknovvledged to proceed from a speciall grace of God) should be commonly dispersed and indifferently taught through the Order, as supposed not to be agreable to its actiuity ( yet none euer did execute the Offices imposed vvith greater perfection then the said R. Father Baltazar:) Therfore a Decree was made to forbid the spreading of it. Which, for ought appeares, produced the desired Effect.
THE SECOND SECTION OF THE THIRD TREATISE. OF THE FIRST Degree of Internall Prayer, viz. Meditation.
CHAP. I.
§. 1. 2. 3. Seuerall Degrees and Stations in an Internall Life; as the three wayes, Purgatiue, Illuminatiue and Vnitiue &c.
§. 4. 5. They are best distinguished according to the three Degrees of Internall Praier.
§. 6. 7. The Grounds of the seuerall Degrees of Praier.
§. 16. 17. How God is represented in the sayd Degrees.
§. 18. 19. How the Operations of the Soule grow more and more pure.
[Page 83]§. 20. 21. The Degrees of Prayer are not so diuerse, but that sometimes they may be intermixed.
§. 22. 23. 24. In what sense the Exercises of an Actiue Life (to wit, Meditation) are diuided into three wayes also, Purgatiue, Illuminatiue and Vnitiue.
1. IT is generally the custome of those that vvrite Treatises of Spirituall Doctrine, to begin vvith a Diuision of the seuerall Stations or Ascents obserued in the Duties and Exercises thereof. But such a Diuision I haue conceiued most proper to be reserued to this place: And the reason is, because though in a Spirituall Progresse there be an Ascent in the practise of all Duties vniuersally of a Spirituall life, as vvell of Mortification as Prayer, notvvithstanding, the true Iudgment of a Progresse is to be made vvith reference principally to Prayer, according to the encrease in the Purity and Spirituality vvherof, so is the person to be esteemed to haue made a proportionable progresse in all other Duties and vertues disposing to Contemplation and Perfection.
2. Novv seuerall Mysticke Authours according to the seuerall Notions that they had both of the End of a Spirituall Life, and Meanes conducing thereto, haue by seuerall termes made the Diuision of its Degrees. The most ancient Diuision is into three States, 1. Of Beginners. 2. Of Proficients. 3. Of such as are Perfect: Yet vvithall they doe not signify by vvhat distinctiue Markes each of these States are separated from the others. But generally in latter times the vvhole course [Page 83] of a Spirituall Life is diuided. 1. Into the Purgatiue vvay: in vvhich all sinfull Defects are purged out of the Soule. 2. The Illuminatiue vvay, by vvhich Diuine Vertues and Graces are introduced. 3. The Vnitiue vvay, by vvhich a Soule attaines vnto the End of all other Exercises, to vvit, an Vnion vvith God in Spirit by perfect Charity.
3. Besides these, many other Diuisions may be found, as of F. Benet Canfield, vvho making the Diuine Will (that is God himselfe) the sole obiect of all our Exercises, doth by a Diuision of the said Will into 1. Externall. 2. Internall. 3. Essentiall or supereminent Will, vertually diuide all Spirituall Exercises into such as are proper and conformable to these three Notions of one and the same Will. Againe others diuide all Exercises into 1. Actiue. 2. Contemplatiue &c. And it is of no importance vvhich of these Diuisions is made vse of, so they be rightly vnderstood.
4. But since, as hath bene said, the Degrees of Perfection generally vnderstood as relating to all the Duties of an Internall life, are best conceiued and measured by the Degrees of Internall Prayer, the vvhich indeed are of a different nature one from the other, and therfore are not so properly called Degrees, as seuerall States of Prayer (vvhich is not so in Mortification or the Exercise of Vertues, because the Perfect doe the same Actions though in a more perfect Degree, then the imperfect:) Hence it is that the R. F. Constantin Barbanson, the most learned and experienced Authour of the Booke called Secrets sentiers de l'Amour Diuin, diuides [Page 85] the vvhole progresse of a Spiritall Contemplatiue Life according to the progresse of Prayer, vvhich (saith he) hath these Degrees. 1. The Exercises of the Vnderstanding in Meditation. 2. The Exercises of the Will and Affections vvithout Meditation (the which at the first are very imperfect.) 3. Afterward a Soule comes to an Experimentall perception of the Diuine Presence in her. 4. Then followes the great Desolation. 5. The vvhich being past, there succeedes a sublime Manifestation of God in the Summity of the Spirit. 6. From thence after many interchangeable risings and fallings (the vvhich are found likevvise in all the Degrees) the Soule enters into the Diuine, yet most secret waies of Perfection.
5. Novv this order of his in grosse (as being most naturall and suitable both to reason and Experience) my purpose is to follow: yet so as to collect the fower last Degrees into one: So that I shall only distinguish three Degrees of Praier, to vvit: 1. Discoursiue Praier, or Meditation. 2. The Praier of forced Immediate Acts or Affections of the vvill, without Discourse preparatory thereto. 3. The Praier of pure Actiue Contemplation, or Aspirations as it vvere naturally and vvithout any force flovving from the 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 conueni [...]ntly include all the fower Degrees mentioned by Barbanson, & so nicely distinguished by him, rather out of a particular Experience [Page 86] 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 [Page 87] 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 [Page 88] 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 [Page 89] 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 Perseue [...]ance in such Discoursiue Prayer comes to find (as in [...]me she vvill) that she stands in lesse neede of inuen [...]ng Motiues to induce her to exercise loue to God, [...]ecause good Affections by Exercise abounding and [...]ovving ripe, doe vvith facility moue themselues; so [...]at the mere presenting of a good Obiect to the Soule [Page 90] 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 trā scending & 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.
[Page 91]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, [Page 92] 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 [Page 93] 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 [Page 94] 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 Notions, the vvhich are creatures of our ovvne framing: Notvvithstanding vvee are to consider, that there is a great difference betvveene the acknovvledging of this Truth in the Speculatiue Iudgment, and the operating according to such a Truth by the [Page 95] will. For Imperfect Soules notvvithstanding the foresaid Iudgment, vvhen they are to apply themselues to Prayer, are forced in practise to contradict such their Speculatiue Iudgment, and to represent God to their minds not only by particular and distinct, but euen grosser sensible Images, because they find that the said true and Perfect Notion of God by a generall, negatiue, obscure conception of Faith vvill haue little or no efficacy on their vvills; the vvhich vvill remaine aride and voide of all good Affections, except they exchange the said Notion for others more particular and expresse. Wheras on the contrary, Perfect Soules hauing by long practise purifyed their internall Operations, in time doe come to such a State that they cannot, if they vvould, receiue benefit, or vvarme their Affections by sensible or particular Images: Except they doe silence not only the Imagination, but Vnderstanding also, the Will remaines vvithout motion or vigour. Yea in the particular case of the great Desolation the Eleuations of the Will also become so vvonderfully pure, delicate, and euen vnperceptible, that the Soule it selfe can scarce perceiue, or so much as beleiue that she operates tovvards God: insomuch as on the contrary she is oft perplexed vvith great feare and doubt that in truth she does not loue God.
18. Novv the foresaid Diuision of the three States of Praier, together vvith the successiue purification and spiritualizing of Images is so grounded on reason and euen Nature, that euery one that experiences Prayer vvill perceiue it, and others cannot except against it. [Page 96] For as vvee see in all Arts and Sciences, as (for example) Musick or Poetry, a Person that sets himselfe to learne them, is at the first obliged to make vse of a vvorld of grosse distinct Images, the vvhich he applyes particularly and leasurely to euery string, euery stop and euery finger mouing the Instrument: as likewise to euery vvord and syllable in a Verse. But by Exercise hauing attained to a moderate skill, a far lesse number of Images vvill serue to direct him. And the reason is, because the Images by practise becoming more pure and spirituall, are by consequence more vniuersall; so that one will come to haue the Vertue of a great number vvhich formerly vvere requisite. And at last the Person becoming perfect in those Arts vvill be able to make a Verse exact according to the Rules of Poetry vvithout any perceptible reflexion vpon any particular Rules; And to play on an Instrument not only in the darke, but euen whilst he is conuersing vvith another; By reason that the Images are become so pure and vniuersall, that the Person vsing them perceiues them not, neither knowes by what he is directed.
19. Novv if the Operation of a Soule in naturall, sensible things may come to be so pure and subtile, much more in spirituall and Diuine matters: in exercising about vvhich her endeauours ought to be to exclude all manner both of sensible and intellectuall Images: or rather in exercising about vvhich the will alone striues to be operatiue.
20. Notwithstanding vvhat hath bene said of the [Page 97] Distinction of these three waies of a Contemplatiue Life, vvee are to obserue, that they are not so absolutely distinguished, but that sometimes there may be a mixture of them: For it may happen that a Soule being as yet in the most imperfect Purgatiue way, may in some fits be so abundantly supplied vvith Grace, as that during the Exercise of Meditation she may oft be enabled to produce immediate Acts of the Will, yea and perhaps Aspirations too, so ioyning together Exercises both Purgatiue, Illuminatiue, and Vnitiue in one Recollection: Yea it may be possible for such an imperfect Beginner to spend the vvhole time of a Rec [...]llection in those nobler Exercises. But yet vvhen such Grace and Deuotion (vvhich ordinarily lasts not long) does come to cease, she vvill be forced to returne to her imperfect exercise of Meditation: Or if out of an auersion from descending lovver, she vvill needs stick to those higher Exercises (vvhich to her are but temporary) she vvill by meanes of Aridity and Indeuotion loose all the fruit of her Recollections, vvhich vvill indeed become insupportable to her.
21. So on the other side it may vvell happen that a soule that is ascended to the Exercise of immediate Acts, may some times for some short space find it necessary for her to helpe herselfe novv and then by vsing Meditation, and seeking Motiues in the Vnderstanding to moue her Affections. Therfore these three States are to be distinguished and separated vvith relation to the proper and constant Exercises of Soules.
22. Before vvee quitt the present Subiect of the [Page 98] Degrees of Praier and a Spirituall Life: It is, for the preuenting of Mistakes, to be obserued, that those Writers likewise vvhich teach & knovv no more sublime exercises then Meditation doe notvvithstanding diuide the whole Course of their Spirituality also into these three Exercises of the Purgatiue, Illuminatiue & Vnitiue way, although the Perfection both of their Doctrine and Practise reaches no further then the Actiue Life vvhich they professe: As vvee may see in the Bookes of Puente, Rodriguez &c, to vvhich vvee may adde Ludouicus Granatensis also &c.
23. But these three waies of Actiue Liuers though agreeing in Name vvith the forementioned Mysticke Exercises, yet are much different in their nature and qualities. For all the said three waies are exercised by the helpe and vvith the vse of Discourse, and doe neuer arise to the Exclusion of particular sensible Images. So that the Perfection of their Exercise is to Discourse vvith more subtilty, and from such Discourse to deriue & dravv more feruent Affections and good purposes of the Will. Further then this Actiue Exercisers cannot goe: because their life does not afford the leasure, freedome and Vacancy from externall businesses, vvhich is necessary for enabling Soules to Contemplatiue Exercises, the vvhich begin vvith those that I call Proper Aspirations, arising vpon the Expiration of Imaginatiue Exercises, as being the Perfection o [...] them.
24. And indeed if Actiue Liuers should proceede further, they vvould then relinquish their Institute, [Page 99] that refers all the doings of it to the Exteriour, which cannot be vvithout the vse and helpe of particular Images: so that the forementioned generall Image of God, or rather non-Image is not at all proper for their Course. They doe not therfore ordaine these their Externall Imaginatiue Exercises in order to Contemplation: but only to enable them to performe their externall Deeds of Charity vvith greater Perfection and Purity of intention. As therfore they doe not themselues practise Contemplation, so neither doe they teach it to others, nor indeed can they, for want of experience.
CHAP. II.
§. 1. 2. Of Meditation, the first and lowest Degree of Internall Prayer.
§. 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 [Page 101] 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 [Page 102] 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 [Page 103] 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 [Page 104] 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 [Page 105] 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. [Page 107] 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 giuē 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 [Page 108] 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 v [...]rtue of it vvell lasteth: And it ceasing, then l [...]t her returne to the first proposed Subiect. And the like liberty I recommend in the follovving Exercises of Immediate [Page 109] 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, scrupulosi [...]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.
[Page 110]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.
[Page 111]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.
[Page 112]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 [Page 113] 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 [Page 114] 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 [Page 115] 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 Exper [...]ence shevves that the said custome has of late bene introduced into Conuents (euen of Women) professing the greatest solitude in order to Contemplation.
[Page 116]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 [Page 117] 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.
[Page 118]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 Contemplatiues, to vvhom a due Obseruance of the Quire is both far more proper and efficacious to all Ends pretended to by such Exercises, then they are. Yea moreouer great harme [Page 119] may come to soules professing Cōtemplation by them; For so great attention, such an exact performance of nice obseruances, and such a captiuity of spirit is required, that vvhen all is passed, soules thereby oftimes become disabled to continue the Internall Prayer proper for them, or to comply vvith many Regular Duties. To these vvee may adde the great inconueniences vvhich may come from strict Examens of Conscience, Repetitions of Generall Confessions &c. very preiudiciall to tender Soules.
7. Therfore as touching Contemplatiue Persons, vvho (liuing perhaps vnder the Conduct of those that are vvholly deuoted to the Actiue vvay) shall be obliged to such Retirements, and therin to Exercises very vnsuitable to their State, my Aduice to them is, That they should keepe themselues in as much stillnes of mind as may be; and hauing receiued Instructions for their Prayer, let them in Practise giue as much scope as they vvell can to their good Affections; not much troubling themselues vvhether the sayd Affections be proper to the matter proposed for Meditation, or no; nor distracting themselues vvith reflection vpon their Prayer, to the End to giue an Account of it to others. Let them likevvise endeauour to preserue all due liberty in Spirit in their Examinations and Confessions, therin proceeding no further then may consist vvith their Spirituall proffit: and by all meanes auoyding such particulars as are likely to nourish Feare and Scrupulosity, or to disturbe the Peace of their Minds.
[Page 120]8. And as for Secular liuers to vvhom indeede the sayd Retraites (according to custome vndertaken at set times) may proue of admirable proffit and benefit, to the end the vertue of them may not quickly expire, they ought to be carefull aftervvards to make good vse of the lights receiued in them, and to put in execution the good purposes made during such Retirements. For they must not expect by a fevv daies solitude and Praier to get a habit of Sanctity, but only a transient good Passion and disposition therto, which vvithout future care to cherish and encrease it, vvill quickly vanish, and their feruour vvill be cooled.
9. Moreouer perceiuing euidently by this experience the good effects of Mentall Prayer, they ought to resolue the best they can to allovv some reasonable time to the prosecution of it vvhen they returne to their Secular Vocations, vsing likevvise as much abstraction as their State of life vvill permit. Othervvise it is to be feared they vvill not only returne to all their former defectuousnes & sins, but vvill moreouer therto adde the guilt of ingratitude to God, that so effectually called them from sin: And their follovving sins vvill be sins against cleare light.
10. Certaine it is that if soules shall so relye vpon the repeating such Retirements and new taking of the same Practises of Meditation &c. as by them to make amends, (toties quoties) for all faults past, they vvill be in great danger to find themselues deceiued. For though in it selfe it be very good to seeke all good meanes to procure Remorse and Contrition for past sins: yet [Page 121] if a soule vpon a consideration that she has such a speciall Remedy in a readines, shall neglect the care & vvatchfullnes ouer herselfe, it is to be feared, & not vvithout iust grounds, that that vvhich she takes for contrition vvill proue to be no more then a naturall Remorse: For it is not likely that God vvill shovvre dovvne his Grace vpon a soule so corrupted in her Intention.
CHAP. V.
§. 1. A Change from Meditation to a Prayer of the will, is necessary in an Internall Life.
§. 2. It is otherwise in Actiue Liuers.
§. 3. A soule of a Contemplatiue Profession, when to leaue operating with the vnderstanding.
§. 4. Exercises of the will more perfect then those of the vnderstanding.
§. 5. Whether Meditation on the Passion may be left.
§. 6. 7. 8. &c. Reasons to prooue the affirmatiue.
§. 12. 13. &c. Aduices shewing when a Change of Praier is seasonable.
§. 18. 19. More particular signes shewing the proper time of a Change.
§. 20. The wonderfull variety of Changes in an Internall Life.
1. IT is impossible for a soule that leades an abstracted Life, and diligently pursues Internall Praier, to fixe continually in Meditation, or to rest in any [Page 122] Degree of Affectiue Praier: Because the Nature of such Intellectuall & Spirituall Operations is to become more and more pure, abstracted & vniuersall, and to cary the vvill and Affections of the soule still higher and further into God: the Actiuity of the Imagination & vnderstanding continually abating, & the Actiuity of the Will continually increasing, and getting ground vpon the vnderstanding, till at last all its operatiōs become so quieted and silenced, that they cease, or at least become vnperceptible.
2. A soule therfore being thus inuited and disposed to approach continually nearer and nearer vnto God, if she be either by her ovvne or others ignorance so fettered with customes or Rules, that she is depriued of due Liberty of Spirit to correspond to such an Inuitation, and to quit inferiour Exercises, she vvill find no proffit at all by her Praier, but on the contrary extreme paine, vvhich vvill endanger to force her to relinquish her Recollections.
3. It is othervvise vvith those vvhose Profession is to liue Actiue, distracted Liues, though they doe seriously aspire to the Perfection ansvverable to that state. For such may continue all their liues in Meditation, and follovv the Methods of it: Because what they loose by their Distractions, they may recouer by their follovving Meditation, the good Images vsed therin expelling the vaine Images contracted in their Externall Employments. True it is, that to such persons, Meditation vvill grovv more and more pure, and more in spirit: yet neuer so as to exclude a direct vse of the Imagination.
[Page 123]4. When a Contemplatiue Soule therfore hath for some reasonable time practised Meditation, and comes to perceiue that a further Exercise therof is become dry and vngratefull to her Spirit, causing great disgust and little or no proffit: She ought then to forbeare Meditation, and to betake herselfe to the Exercise of Immediate Acts, vvhich she vvill then doubtles performe vvith great gust and facility, to her notable proffit in Spirit.
5. It is a great mistake in some Writers, vvho thinke the Exercise of the will to be meane and base in comparison of Inuentiue Meditation, and curious Speculation of Diuine Mysteries: in as much as none but eleuated Spirits can performe this, vvhereas the most ignorant and simple persons can exercise Acts or Affections of the vvill. On the contrary it is most certaine, that no Act of the vnderstanding (as Speculation, consideration, deduction of Conclusions &c.) in matters pertaining to God, are of themselues of any vertue to giue true Perfection to a soule, further then as they doe excite 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 [Page 124] 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 Contēplation 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 [Page 125] 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 be [...]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 [Page 126] 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 [Page 127] 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 [Page 128] 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 suitable to Reason, but is moreouer confirmed by the Authority of learned and experienced Mysticke Writers. And particularly the Deuout Reader may see vvhat Barbancon in his Secrets Sentiers (1. cap. 6. admonit. 2.) hath vvritten on this point.
13. Thus hauing shevved the indispensable necessity for a soule aspiring to Contemplation, vvith all due liberty of spirit to follovv the Diuine Guidance from each inferiour Degree of Prayer to another more sublime, thē become more proper & proffitable; I vvill novv endeauour to giue more particular Aduices concerning passing from the Exercise of Meditation to that of immediate Acts of the Will: and vvill shevv by vvhat Signes and Marks a Deuout Soule may reasonably iudge and conclude that such a change and Transition is proper for her. Yet so as that my Intention and desire is that Soules should principally depend on their Internall light vvhich Gods Holy Spirit vvill afford them in and by Prayer.
14. Let euery deuout Soule diligently pursue her present Exercise in Prayer aduisedly vndertaken, or recommended to her by a prudent Directour, till there come a proper time for a change. Let her (sayth the Excellent Authour of Scala Perfectionis) content her selfe with this Gift of God, till he be pleased to bestow on her [Page 129] a better: vvhich he vvill not fayle to doe, vvhen he shall see it to be for her good. And so doing, she cannot but encrease in Charity, although she see no euident proofe of her Aduancement in spirituall operations. Whensoeuer it shall be Gods pleasure to make a change in her Prayer, he vvill by degrees so presse her therto, that in the End she shall both clearly perceiue, and correspond to his Inuitation. And till that time come, it is to no purpose for her to examine or frame any iudgment of her progresse. Her best is to doe her Duty, and leaue the Successe to God.
15. A change, vvhensoeuer it is made as it ought to be, consists in this, That the Actiuity of the Fancy and Discourse is abated, and the whole Internall Exercise of Prayer by little is reduced to blind operations of the will: The vvhich operations (or Affections) likevvise grovv by practise more and more naturall, quiet, pure, silent, subtile, imperceptible, and profound: The Diuine Spirit dravving the Soule in her Exercises euer more and more vnto it selfe.
16. Ordinarily vvhen a time of Change from a more imperfect to a more sublime Exercise of Prayer cometh; it vvill not on the sudden, or at once be perceiued; or but very obscurely & doubtfully. Only a Soule vvill perceiue a bettring in her Exercises, her operations by little and little becoming more Spirituall. And indeed in some Persons there is almost dayly a bettering and purifying of their Prayer: The vvhich themselues doe, or may vvell enough obserue; [Page 130] though perhaps they are not able to expresse the manner of it to another, by reason of its subtilty.
17. Far lesse Inconueniences vvould follovv by detaining a Soule somevvhat too long in an humble inferiour Exercise (as of Meditation) vvhen she is fit and ripe for a more sublime one: Then if (through inconsideration, leuity, or an ambitious humour to imitate Examples or Instructions in Bookes, not pertinent to her) she should at the first, or before her time be put into one aboue her present Capacity. For in the former case an easy and present Remedy may be found, by exalting the Soule aftervvard to a more perfect Exercise suitable to her present Disposition: till vvhich be done, she vvill at least exercise her Humility and Submission of Iudgment, by vvhich she vvill receiue much proffit. But it is very difficult to find a Remedy in the other case: Because first the naturall vnvvillingnes and shame that is in Soules to acknovvledge their too hasty Ambition, and to descend lovver, vvill secretly hinder them: And besides, they vvill be ready to iustify themselues by misapplying certaine Documents in Spirituall Authours, vvhich forbid Soules to quit their present Exercises for one inferiour, through any discouragement from Aridities or vnsatisfaction found in them. Notvvithstanding except they vvill be content vvith the Mortification of returning to Meditation (in case they be not yet ripe for Immediate Acts of the vvill) they vvill be in danger of incurring an habituall Dryenes, Melancholy [Page 131] and stupidity; and moreuer they vvill run into an endles labarynth, perplexing and entangling themselues therin, to the great disquiet of their ovvne minds, and the troubling of others vvith questions and doubts.
18. Yet it cannot be denyed, but that God doth often inuite Soules to some change in Prayer according to that vvhich before they had read in some Bookes: And then they are to follovv the Instructions of such a Booke, as a light sent them from God. In vvhich case, it is indeed the secret motion and Inuitation afforded them by God to apply such Instructions, that is their sure Guide: vvithout vvhich they must apply nothing that they find in Bookes.
19. More particularly, by these follovving Signes a Deuout Soule may for the most part perceiue and iudge vvhen it is fit for her to change her Exercises of Prayer, (as for example, to quit Meditation and to betake her selfe to a Praier of the Will &c.)
20. First she vvill not find that pleasure, satisfaction and proffit in her present Exercise, vvhich formerly she did: But on the contrary, a sensible Disgust and a kind of Impotency to practise Internall Discourse any longer. Or if she vvill force herselfe to obserue her Method of Meditating, it vvill produce no effect vpon her Affections: the vvhich if they vvere left to themselues, vvould flovv far more freely. And this Disgust is not for once or tvvice: nor as formerly, vpon occasion of some corporall distemper, Passion, Aridity, or any vnusuall accident: But it is a lasting [Page 132] Disgust, arising from a desire to please God, and to grovv in Perfection, ioynd vvith an vncertainty or feare that the vvay vvherin she novv is, is not proper to effect that desire.
21. Secondly, she vvill thereupon find in her selfe a certaine Motion or invvard inuitation to enter into some other new Exercise, at yet not clearly knovvn to her. Or if there be no nevv Exercise proposed to her, there is hovveuer a Motion to a cessation from the present Exercise, at least for as much as concernes the manner of it. As it happens, vvhen from Aspirations a soule is inuited to a Resting and Repose in God, vvith a cessation of all Actiue Aspirations or affections: The vvhich is an immediate disposition to a Supernaturall Contemplation.
22. Thirdly a deuout soule considering the benefit that she hath hitherto reaped by her present Exercise, and her accustomance to it (vvhich is not easily left:) Considering likevvise that for vvant of tryall she doth not as yet knovv the vvorth and benefit of the new proposed Exercise, (the vvhich at first appearing a little strange and vncouth to her, she vvill not easily see or beleiue that it vvill proue as proffitable as her present Exercise has already bene.) For 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 interiou [...]ly (though not grossely and sensibly) inclining her to [Page 133] 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 lets 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 [Page 134] 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? [Page 135] 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: [Page 137] 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 compre [...]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 [...] motiue, yet vvithout any formall discourse of the vnderstanding. These are called forced Acts, because after [...]hat a Soule is become indisposed to prosecute the Ex [...]rcise of Meditation, it vvill be long before that good [Page 138] 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 thē 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 o [...] 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 inferiou [...] nature. Whereas affections of Loue, Ioy, Hope, Desir [...] &c: (being exercised by imperfect soules) are muc [...] immersed in sense: And they begin at the first almo [...] vvholly in inferiour nature: but yet by practise the [...] become more and more pure, being raised to the to [...] of sensitiue nature, vvhere it is ioynd or combind vvit [...] the Superiour spirituall will.
5. Novv vvhether of these two, that is, Acts or Aff [...] ctions, [Page 139] 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.
[Page 140]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 pure [...]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 af [...]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 [Page 141] 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 [Page 142] 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 Meditatiō, 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 [Page 143] 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 sprigh [...]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 [Page 144] 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 [Page 145] 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. [Page 147] 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 [Page 148] 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 f [...]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 [Page 149] 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 pre [...]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 [Page 150] 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 ca [...] 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 [Page 151] 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 frō 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 [Page 152] 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 [Page 153] 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 Actua [...]ons.)
19. To the end therfore to comply with the seuerall [Page 154] 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 h [...]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 [Page 155] 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 Cōtemplation 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 [Page 156] 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, [Page 157] 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 [Page 158] 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 [Page 159] 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; [Page 160] 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 [Page 161] 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 [Page 162] 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 [Page 163] 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 [Page 164] 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, [Page 166] 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 [Page 167] 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 & 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 [Page 168] 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 [Page 169] 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 [Page 170] 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 pure [...]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, [Page 171] 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 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, [Page 172] 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 [Page 173] 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 [Page 174] 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 dis [...]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 [Page 176] 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 [Page 177] 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 [Page 178] 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 [Page 179] 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 thē then meere necessity shall require. Let him oft call to mind his former good resolutions, [Page 180] & 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.
[Page 181]12. Fourth [...]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 least she must resolue diligently & faithfully to pursue her daily appointed Exercises; since prayer is the principall instrument by which diuine light & grace against all tentations is administred to vs. So that if Praier be duly performed, be it vvith distractions or without them, it vvill both vrge a soule to vse fitting Mortifications out of Praier, and to make aduantage (tovvard the perfectionating and aduancing of her spirit) euen of the distractions & encombrances of her Office. [Page 182] Wheras if she be careles in Prayer, she vvill become careles also in Mortification; And by little and little vvill loose all that vvhich vvith great paine & trauaile she had formerly gotten, yea & be in very great perill neuer to find a vvay to returne to her former state.
14. Certainly if any distractions or employments can iustify a soule for the neglect of this duty of internall Prayer, those vvhich attend the Popedome (the highest vveightiest and most incessantly encombring Office that a soule is capable of) may doe it. Yet S. Bernard in those excellent Bookes of Consideration vvritten to Pope Eugenius the third, seriously aduises him not so vvholly to plunge himselfe in busines, but that euery day he should borrovv or steale from the affaires of the vniuersall Church some houres to employ in this holy exercise.
15. Herevpon Granatensis vvill allovv of no excuse, vnder pretence of busines, to cease from pursuing daily Recollections. For (saith he) no busines can be so necessary & so continually vrgent as to hinder our daily necessary Refections. Novv Prayer (which is the foode of the soule) is as necessary, if not more, then that of the Body. And if it so fall out, that businesses are to be dispatched iust at the houres appointed for daily Spirituall Refections, the person foreseeing that, ought to repaire himselfe by taking some other vacant time for his Prayer. And if that vvill not be allowed him, he may & ought according to the iudgment of Aquauiua Generall of the Iesuits, to sollicite his [Page 183] Superiours to giue him some relaxation from such employments: Which the Superiour is obliged to grant, othervvise God vvill require a seuere account from him for the harme that must needs come to the subiects soule by the vvant of that vvhich is only able to support the spirit, & to enable it vvith proffit to discharge the most necessary dutyes of his calling.
16. If either out of sloth, distractions or remorse through some imperfections incurred a soule find difficulty to apply herselfe any time to prayer, though she promise better for the future; yet if vpon any motiues of sensuall nature she omit it at any time, she vvill the day follovving haue lesse mind to goe to it; & so be in danger quite to abandon her recollections. If she haue not the very same excuses & pretences that she had formerly, Nature vvill be subtle enough to inuent some other; for the longer she delayes, the more vnapt vvill she be for it; according to that vvise saying of the Ancient Rabbins, Qui protrudit horam, hora protrudet ipsum, that is, He that thrusts of the houre of doing any good duty till another time; that houre when it comes will thrust of & delay him; he vvill be lesse capable then of doing his duty, then he vvas formerly by meanes of some nevv impediment. Whereas a soule by vsing some violence vpon herselfe to breake through discouragements to prayer, vvill get such courage & grace frō God, that aftervvards her employments vvill afford her lesse hindrance vnto this holy duty.
17. To this purpose Iohannes a Iesu Maria Generall of the discalced Carmelites relates concerning a deuout [Page 184] Gentleman a Penitent of his, vvho dayly vsed at a certaine time to recollect himselfe in prayer: hovv that treating vvith another vpon some affaires of consequence, & the clock hapning to strike the houre appoynted for his prayer; he abruptly broke of the conuersation, excusing himselfe, that he had then an affaire of such importance that it could not be delayed, & must not be omitted; And so dismissing his freind, he retired to his recollection; vvherein God vvas pleased, as in revvard for his diligence & fidelity to him, to visit him after an extraordinary manner vvith some kind of supernaturall Contemplation, such as he had neuer had experience of before.
18. A vvell-minded soule therfore, to the end she may be enabled to attend to this busines of businesses (as S. Bernard calls it) ought to employ all her prouidence & subtilty so to order all her dayly employments both for time & manner, as that they may be no hindrance thereto. Let her, if need be, make notes & remembrances of her seuerall affaires each day (to the end her memory may not betray her:) & beginning the morning vvith a serious recollection (vvhich vvill sanctify all the follovving dayes vvorke) let her endeauour to dispatch her taske vvith such care & diligēce, that tovvards euening she may be before-hand vvith her taske of businesses, that sollicitudes about them may not disquiet her mind, encomber her memory, nor distract her Prayer.
19. It is morally impossible that in a religious state there should be any Employment that should so [Page 185] vvholly (& this constantly) take vp ones thoughts, as not to leaue one houre each day to be giuen to God. Or if such an employment vvere, it vvould be absolutely vnlawfull, as being destructiue to the obligation of a Christian, and much more that of a spirituall or Religious person. No excuse therfore or pretence can iustify a customary neglect of so essentiall a duty.
20. In case that sometimes by reason of some pressing affaires the deuout soule cannot allovv herselfe the vvhole time appoynted for her Recollections; let her at least take as much of it as possibly may be spared. Or let her in exchange take some other houre of the day, or night. Hovveuer let her preserue a thirsting desire and loue to Prayer, and by feruent interrupted Actuations (as the present busines vvill permit) & by some more then ordinary Mortifications (especially of the tongue) repaire the losse of a sett Recollection.
21. If a soule in Employments cannot free her mind from distractions, Aridities and sollicitudes in Prayer: let her hovveuer be courageous to pursue it after the best manner she can; preseruing as much Resignation & tranquillity (at least in the Superiour soule) as may be. And let the sight of such imperfections humble, but not disquiet her spirit. Let her consider & beleiue that God is not only as present to her in her spirit during her greatest desolations, as he vvas in her clearest Recollections, but as louing also; And that this is the proper season for a soule to shevv her fidelity to God, [Page 186] in adhering to him in the top of her spirit, vvhen as not only the Interiour senses are diuerted by images of businesses, but the Affections also disordered by sollicitudes.
22. To this purpose she may apply the Point of Election mentioned by fa: Benet Canfeild, vvho to the great comfort of vvell-meaning soules, 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 [Page 187] 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.
[Page 189]§. 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.
[Page 190]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 ones 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 [Page 191] 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 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, & [Page 192] 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 [Page 193] 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 [Page 194] 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 [Page 195] 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 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. [Page 196] 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.
[Page 197]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; [Page 198] 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 [Page 199] 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 [Page 200] 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.
[Page 201]27. To this purpose Cardinall Bellarmine (in his Booke De arte bene moriendi) from Barocius Bi [...]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 [Page 202] the enemy [...], 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 & incōmodities 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 [Page 203] 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 [Page 204] 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 corpora [...]l, but Corporall for spirituall.
34. Notvvithstanding there is beyond this a perfection to be recommended to the Imitation of such [Page 205] 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 do [...] 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 [Page 206] 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 [Page 207] 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 vvāting 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; [Page 208] 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 P [...]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 [Page 209] & 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 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 mu [...]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 [Page 210] 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 vvōderfully 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 [Page 211] & 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 [Page 212] 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 ineffectu [...]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 h [...]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, [Page 214] 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 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 cōtinuing 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 affectiōs euen to good obiects [Page 215] 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 [Page 216] 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 circumstāces are required to make them vvell imposed, [Page 217] 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 al [...]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 [...]hemselues ready for afflictions, & complaine that they [...]vant occasions to exercise their Resignation. For, [...]ives he to such an one, thou deceiuest thy selfe by [...]ide; God does see that as yet thou art not indeed ready [Page 218] & 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 cōcerning 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 [Page 219] present disposition, perfectionate an Internall liver; So that some in firme but sincerely affected persons doe aduance themselues more by ordinary & trifling 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, [Page 220] 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. Third [...]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 & [Page 221] 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 [Page 222] 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 [Page 223] he calls them Martyrs of Loue. Novv by this l [...]nguishing Loue, I conceiue, is vnderstood a Loue much in sensuality (though the obiect thereof be God:) and it is exercised about the heart, much after the same manner that a violent but chast loue is oft exercised betvveene absent persons of different sexes; so that I take it to be the highest degree of sensible Deuotion. Novv though Harphius sayes, that such Martyrs of Loue dying corporally through the extremity of Passion, doe immediately passe into heauen, hauing bene already purified in the Purgatory & fire of Loue: Notvvitstanding, although no doubt such soules dye in a most secure estate; yet it may be they vvill not scape some degree of Purgatory for their indiscreete yeilding to the impulses of nature in the exercising of this loue: vvhich though truely diuine, is yet far lesse perfect then that pure loue vvhich in perfect Contemplation is exercised in the intellectuall soule, vvithout any sensible change or redundance to the body. For the tree of Loue is in no sort to be plucked vp by the rootes, as long as there is any hope that it may be in a disposition or capacity to bring forth more fruit.
CHAP. VII
§. 1. 2. Touching a speciall sort of Internall Prayer prescribed by Antonio Roias a Spanish Preist, with Approbations giuen to it.
§. 3. 4. The Order for preparation to the said Prayer of internall Silence.
§. 5. 6. &c. How the said Prayer it selfe is to be exercised.
§. 11. 12. The great aduantages and Benefits of the Prayer of internall Silence.
§. 13. This Prayer may become proper for most soules.
§. 14. A soule is not to be obliged to vse the same preparations prescribed.
§. 15. It is commended by the Authour both to Beginners & Proficients: yet with some Cautions.
§. 16. This prayer is inferiour to S. Teresas Prayer of Quietnes.
§. 17. Of the Phrase by which the soule is said herein to be AVX ESCOVTTES.
§. 18. This Prayer is far from the mere cessation or idlenes of the Illuminati.
§. 19. 20. A transition to the following discourse of Contemplation, with a serious exhortation of S. Teresa to aspire courageously thereto.
1. BEFORE vvee proceede to the Supreme degree of Prayer, which is pure Contemplation, it may be conuenient, as it is also pertinent enough, to insert here as an Appendix to these Instructions concerning [Page 225] the Prayer of forced Acts of the will, a certaine Exercise of Internall Prayer pertaining to this same degree, though in regard of the soules behauiour, much differing. It is a prayer of Internall Silence, Quietnes & Repose; in vvhich there is no Meditation at all, nor no Acts of the vvill expressely & directly framed; being rather a kind of vertuall & habituall attention to God, then a formall & direct tendance to him. Yet is this a far inferiour degree of prayer, then is that Prayer of Quietnes, vvhich S. Teresa speakes of & experienced, vvhich vvas indeed supernaturall Contemplation.
2. The first that published a Treatise purposely of this kind of prayer vvas Antonio de Roias a deuout Spanish Preist & Doctour, in a Booke called The life of the spirit, approued vvich large Elogies, by no lesse then nime Eminent Doctours, Bishops or Inquisitours: So that there can be no reasonable groūds to doubt of the lawfullnes, cōuenience & security of it. It hath moreouer bene translated & published in french, & recōmēded by seuerall other Doctours.
3. Novv the order that the Authour aduises a deuout soule to obserue in the exercise of this Prayer of Internall Silence, both in regard of Preparation thereto, & Actuall Exercise of it, is as follovveth.
4. In the first place for Preparation. 1. The soule is to examine & purify her conscience vvith a prudent, diligent search. 2. She is to endeauour seriously & cordially to make an Act of Contrition for her sins, from a consideration of Gods Goodnes, Loue & Mercy &c. 3. She is to frame an Act of pure & entire Resignation of herselfe into Gods hands, vvith reference to the present [Page 226] exercise of a silent Recollection; determining to performe it purely for Gods glory, renouncing all inferiour priuate Interests & contentments &c: 4. She may (if need be) meditate a little vpon one of the Mysteries concerning the Incarnation & Passion &c. of our Lord: also mixing certaine Eiaculatory Prayers. 5. She is to make a firme Act of faith & acknovvledgement of Gods Presence in the center of the soule, before vvhom she intends to place herselfe vvith most profound Reuerence, humility & loue.
5. In consequence to these Preparations (in the vvhich she is to continue till she find herselfe disposed to quitt all such expresse & direct Acts or affections, and hauing an implicite assurance by a bare & obscure faith that God, vvho is incomprehensible vniuersall goodnes, is indeed present to & in her:) All that remaines for her then to doe is, vvith all humility & loue to continue in his presence in the quality of a Petitioner, but such an one as makes no speciall direct Requests, but contents herselfe to appeare before him vvith all her vvants & necessities, best, & indeed only, knovvn to him, Who therfore needes not her information. So that she vvith a silent attention regards God only, reiecting all manner of images of all obiects vvhatsoeuer; & vvith the Will she frames no particular requests nor any expresse Acts tovvards God, but remaines in an entire silence both of tongue & thoughts, (the vertue of the precedent direct Acts remaining in her:) vvith a svveere tacite consent of Loue in the vvill permitting God to take an entire possession of [Page 227] the Soule, as of a Temple vvholly belonging and consecrated to him, in the vvhich he is already present.
6. In this state the soule behaues herselfe much after the manner of an humble, faithfull & louing Subiect, that out of duty & vvith most entire affection & respect approches to the presence of his Soueraigne. At his first accesse he vses such profound Reuerences & protestations of duty, & fidelity as are befitting; but that being done, he remaines silent and immoueable in his presence, yet vvith the same respect & reuerence that he first entred; And knovving that his Prince only ought to dispose of his fortune & state, & that he is both most vvise to iudge vvhat fauours may become the one to giue, & the other to receiue, & vvithall that he has a loue & magnificence to aduance him beyond his deserts, he makes no particular requests at all. Novv the Reuerence that he shevves him is not by making any expresse reflexions or invvard saying, The King is here, to whom I owe all duty, loue & obedience: For knovving him to be present, there is no need of renevving either speeches or thoughts that he is so; And really exhibiting all manner of respect to him, it vvould be to no purpose to make either internall or externall professions of it. He is in a readines to heare & execute any commands; & till he be informed by the King hovv he ought to performe his vvill & seruice, he is not forvvard to voluntary vndertakings. So does the soule (according to the Instructions [Page 228] of Roias,) behaue herselfe in Gods Presence, not renevving, but only perseuering in the vertue of those direct Acts of Faith, Loue, duty &c: vvhich she framed in the beginning. If being in this vacancy & Internall silence, Gods Spirit shall suggest vnto her any pure Affections, she is attentiue & ready to entertaine & quietly exercise them, & presently returnes to her silence.
7. If during this silence the soule find any Aridity, obscurity or insensiblenes in Inferiour Nature &c: those things doe not interrupt her perseuering in her silence & vertuall Exercise of Faith, Oblation & Resignation, ioyned vvith a quiet attention to his vvill & Inspirations. Yet if indeed she should forget herselfe, & that either vvandring thoughts or sensuall Affections should presse vpon her & diuert her attention frō God (vvhich can scarce be vvhilst she is vigilant to expell all images vvhatsoeuer that may cause her to breake her internall silence) she can easily recouer the said Silent attention, by renevving (if need be) a short expresse Act of Faith of the Diuine Presence &c.
8. In this Attention to God she is far from expecting any extraordinary Illuminations, fauours or Visits, of vvhich she accounts herselfe vtterly vnvvorthy.
9. Lastly, she has no suspicion or feare least such a respectfull Silence should be meere Idlenes or cessation; for she knovves it to be the effect of loue and respect. And since an intellectuall soule is all Actiuity, so that it cannot continue a moment wi hout some desires; the soule then reiecting all desires [Page 229] tovvards created Obiects, she cannot chuse but tend inwardly in her affections to God; for vvhich end only she put herselfe in such a posture of Prayer: Her tendance then being much like that of the mounting of an Eagle after a precedent vigorous springing motion and extension of her vvings, the vvhich ceasing, in vertue thereof the flight is continued for a good space vvith a great svviftnes, but vvithall vvith great stillnes, quietnes & ease, vvithout any vvauing of the vvings at all, or the least force vsed in any member, being in as much ease & stillnes as if she vvere reposing in her nest.
10. This seemes to mee to be in summe the fashion of that Internall Prayer of Silence recommended by Roias; The vvhich vvithout any variation he would haue exercised daily, morning & euening, allowing to each recollection about an houre.
11. Now the aduantages that he (not vvithout grounds of reason) attributes to it are. 1. That it causes far more profound Recollections, then any other kind of sett internall Prayer: Because a soule hauing either by a short Discourse or exercise of Faith, oblation &c. found him vvho is the center of her repose, she then leaues all the roomes and appartements of sense (both externall and internall) voyd & empty, & passes forvvard to those of the Spirit, vvhich are pure, cleare and secure. 2. It doth extremely abate the Actiuity both of th imagination & passions, neither of which doth it suffer to stir at all. 3. God is most perfectly contemplated in it, being apprehended simply and truly by [Page 230] Faith in the Superiour spirit. For as long as there are discourses in the vnderstanding, images permitted to rest in the Fancy, & sensible motions of tendernes in the heart, there God is not perfectly & entirely the obiect of such operations; In Spiritu, non in commotione Dominus, saith the Prophet Elias: God is not in the rushing wind, (he is not in the stirrings of Passions or of the imagination.) But (in sibilo aurae tenuis) he is in the silent whisper of a soft ayre. And saith Dauid (Factus est in pace locus eius) His place of abode is in the cleare & peacefull Regions of the Spirit. 4. Moreouer by this exercise wee come to the most perfect operation of selfe-annihilation; by vvhich both our selues and all creatures are so transcended and forgotten, as if they vvere not at all; Neither can the deuill find vvhere to fasten a tentation. Wee present to God the temple of our soules empty, to the end he alone may possesse it, vvhich he vvill not faile to doe, and vvithall most richly adorne it, making it fit for such a Guest.
12. To these benefits may be added this (vvhich is a great one, and fruitfull in many blessings) to vvit, that in this Exercise all Diuine Vertues are in a very sublime manner exercised, viz. 1. Faith, by vvhich the soule quitting all discourse and doubting, beleiues, & euen perceiues the diuine presence; by vvhich she conquers the world; exalting herselfe so much aboue all created things, that they are out of her sight. 2. Hope, because the soule placing herselfe before God in the posture of a beggar, confidently expects that he vvill impart to her both the knowledge of his vvill and [Page 231] ability to fullfill it. 3. Loue; because the soule resolutely affects nothing but correspondence to the diuine Loue. 4. Resignation, since the soule forgets all priuate interests, has nothing at all to aske, neither repose nor busines, but only vvhatsoeuer God would haue her to enioy, doe or suffer. 5. Patience; because herein the soule must expect to suffer many Aridities, Desolations, Obscurities, encombrances of thoughts, tentations and other internall Afflictions; vvhence it is that Thaulerus giues vnto an exercise much resembling this, the name of the afflicting exercise. 6. Purity: For the soule is hereby separated from all adhesion to creatures, being vnited to God only. 7. Mortification: of which here is the very Quintessence: for when the soule acts in Spirit only, them the flesh becomes insipide & without tast, saith S. Gregory. The flesh vvith all its desires is here slaine as it vvere, and buried out of the vvay: The eyes see nothing pleasing to sense; the eares heare nothing; the tongue is silent; a curtaine is drawne before all images & representations in the Memory; The will is separated from all created things, neither vvilling nor nilling any of them, but permitting God to vvill for her. 8. Obedience; for the vnderstanding contracts and abases the vvings of all discourses and disputes against any thing that God commands. 9. Humility in the most perfect Degree; because the soule therein, and therby is euen reduced to nothing. 10. In a word here is Adoration, Sacrifice, Deuotion & all graces vnited together, where creatures are excluded, & God vvith all his Perfections is alone exposed to all the faculties of the soule to be [Page 232] contemplated by the mind, embraced by the vvill, and to be the sole obiect of all her operations: Here is Abstraction in Perfection; And (as Phaulerus saith) all vertues are learnt in learning Abstraction.
13. This is an Exercise fit for all sorts almost, & all dispositions of soules. Learning is but a small furtherance, neither needs it be any hindrance to it. It excludes no other kind of Prayer, exercise or deuotion; for any kind of Prayer may be vsed as a preparation to find God in the spirit. And that being once done, the soule is to chase avvay all obiects that are not God, that she may be vnited to him alone; Knowing him most perfectly by ignorance; approching to him by resting and forbearing all motion; and conuersing with him most comfortably and proffitably by Silence. By this holy Idlenes in pure Recollectiue Prayer, the soule attaines to a cleare and most comfortable Experience of that vvhich is obscurely apprehended by faith, & cannot be knovvn by discourse. This is that (Mors Angelorum) death of Angells (that S. Bernard desired) by vertue of vvhich they regard not, neither liue in themselues (as the Apostate Angells did) but in God only, & God in them. There is no other Act of the vnderstanding exercised in this, but that only vvhich is the most perfect, to vvit, simple intelligence, vvhich is 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 [Page 233] 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 [Page 234] 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 [Page 235] 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 [Page 236] 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 [Page 237] 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.
[Page 239]§. 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 [Page 240] 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 [Page 241] 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 [Page 242] 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 [Page 243] 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 [Page 244] 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 [Page 245] & 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 [Page 246] 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 [Page 247] 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 [Page 248] 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 [Page 249] 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 w [...]y they are so called.
§. 3. Examples of Aspirations.
§. 4. [...]. &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 [Page 251] 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, [Page 252] 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. 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 [Page 253] 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 acknovvledgmēt. 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.
[Page 254]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 [...] [...] [...]g passed, [Page 255] 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 [Page 256] 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.
[Page 257]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 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 [Page 258] 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 [Page 259] 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 [Page 260] 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 [Page] 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 [Page 262] 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 [Page 263] 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 [Page 264] 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 the [...] 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; [...]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 [Page 266] 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 pleas [...]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 [Page 267] 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 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 [Page 268] 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 Operatiōs 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, Humili [...]y &c) & that the vvill entertaines these good Affections, [...]a [...] soule may prudently and rationally ascribe the cause to God.
10. The Rules of discerning, deliuered by both antient [Page 269] 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, Puri [...]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 [Page 270] 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.
[Page 271]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 Molestation and Affliction. Yea in that case, it may reasonably be iudged that they are strongly assisted vvith Gods [Page 272] Holq Spirit, since they ouercome so great tentations of the Euill Spirit.
21. The twelfth and last Rule. It cannot proceede from a Good Spirit, vvhen Soules visited vvith Reuelations &c, shall obstinatly beleiue them to be of God, after they haue bene condemned by experienced Superiours and Directours: Vnlesse the persons be able to yeild most conuincing Proofes therof, and moreouer shall seriously professe, that God together vvith the secrets reueyled, hath imprinted in their Soules this assurance and beleife also. Certaine it is that Obedience is a most secure Remedy against all possible inconueniences, and can doe no harme in no cases. This is that that S. Teresa seriously enioynes, and most constantly practised herselfe, and this in very strange circumstances, vvhen the Confessarius condemning her vvas both vnlearned & impertinent &c. But vvithall Spirituall Directours ought not to be rash in their proceedings, nor to iudge till after a long experience and knovvledge of the invvard dispositions of the Persons, and a due vveighing of the nature of the Reuelations discouered to them: It is likevvise requisite that those that take vpon them to iudge of these things be themselues deuout, exercised in Prayer, and in good state towards God: to the end they may from him receiue Light to direct others.
22. In the next place as touching the manner hovv a Soule after the receiuing of such Supernaturall fauours, is to behaue herselfe: The principall care that she ought to haue is, that she doe not beare a deliberate [Page 273] and fixed loue to such things (vvhich is due to God only:) And consequently that she doe not either expressly or implicitely pray to God to haue such Visions, Reuelations &c. Or in case that God vvithout her Prayers hath sent them, that she doe not vsually vvithout necessity talke of such matters, or loue to heare others talke of them: for these are signes of an vndue affection to them.
23. B. Iohn de Cruce saith, that vvhen God doth after an extraordinary manner make known vnto humble soules his vvill that they should take in hand some great Employment, by meanes vvhereof they may likely gaine a great Esteeme of Excellency, and probably vvill be in danger to conceiue some extraordinary vvorth to be in themselues for vvhich they are so highly fauoured by God; (vvhich conceit the Deuill vvill not fayle to cherish and encrease:) He doth ofentimes rather encrease, then diminish the feare and repugnance that they had formerly to such things, causing in them a desire and readines much rather to the vndergoing of some vile or base Offices: Thus he dealt vvith Moyses vvhen he sent him to Pharao, and thus vvith Ieremy &c. But it happens quite contrary vvhen the bidding is from the Deuill, counterfeyting priuily a Diuine Mission: for he vvith his Commissions causeth a forvvardnes in soules to take vpon them Employments of Excellency, or othervvise gratefull to Nature: as also a great auersion from those that either suspect or vvould dissvvade them from such vndertakings.
[Page 274]24. A Soule therfore is by serious consideration to raise and encrease in herselfe an apprehension and auersion from such matters, saying vvith S. Peter, Exi a me &c. Goe from mee, O Lord, for I am a sinfull man. And by exercising so proffitable a mortification she vvill secure herselfe from all perills, and render herselfe very acceptable to God. Serious Instructions to a disappropriation and mortifying our loue to such things are to be found in Scala Perfectionis, Angela de Fulginio; and particularly in the Booke called Interiour Abnega [...]ion there is this passage: To God it belongeth to giue rare and Excellent Gifts; and to the Soule it belongeth to refuse them. It is suitable to the Diuine Goodnes to approach vnto a Soule: and the Soules duty is in humility to draw back, as S. Peter did. It belongs to God to eleuate the Soule: and her duty is to humble and abase herselfe. For as our Nature in euery thing and vpon euery occasion desireth a proper Excellency and Sublimity, yea euen in things holy and appertaining to God so our Spirit illuminated by Grace (which is Superiour to our Nature) ought incessantly in all things and occasions to seeke to be depriued of all Excellency (except in Essentiall vertues:) and to embrace all pouerty and lownes euen in Sacred things: that so she be not lesse carefull and resolute to ouercome herselfe, then Nature is to seeke herselfe. Thus there must be a continuall contestation betwene God and the humble Soule &c. And especially those Soules that are most inclind & forward to embrace these high and gratefull things must necessarily make such resistance, not yeilding till pure necessity [Page 275] forces them, and till God take from them all power to withdraw themselues, and to refuse the Excellences of that Grace whereunto he at the same time so continually and powerfully vrgeth and draweth them. Instructions to the same purpose vvee find in Auilas Epistles.
25. This vvas the practise of the holy Virgin Coleta, vvho vvhen God offred to reueyle vnto her diuers Secrets, ansvvered, Lord God, it suffiseth mee only to know thee, and the sins in which I haue offended thee, and to obtaine thy pardon for them. But most notable in this regard is the Example of Suso, vvhen God commanded him to publish to all Estates in the vvorld (the Pope, Bishops, Abbots &c.) their vices and Enormities represented to him in the Vision of the Nine Rocks. He out of that habituall feare and humility that vvas in him did so resist the executing such a Charge, that till he vvas adiured and commanded in the Name of the Holy Trinity, and and so forced to it euen against his vvill, he had neuer yeilded. And then also he submitted himselfe vvith much bevvayling his misery, expressing his feare of the danger of Pride, and therefore humbly begging that his Name might be conceiled from the vvorld; and lastly protesting his Desire and loue to be directed to nothing but only to God himselfe. His resistance indeed vvas so obstinate, that God told him, that if he had not knovvn that it proceeded from true (but indiscreet) Humility, he vvould presently haue cast him into Hell for it.
[Page 276]26. Those therfore that are fauoured vvith extraordinary Graces, if they did duly consider their state and danger, vvould find little ground to exalt themselues, or to despise others that are in a more lovv, but vvithall far more secure vvay.
27. Novv for the preuenting and auoyding the great danger of ill vsing such Fauours and Diuine Graces, to the feeding of selfe loue and Pride, Spirituall Authours doe, seriously enioyne such Persons so visited by God not to trust their ovvne Iudgments, or to determine vvhether they come from God or not: and much lesse to put in practise any thing of consequence vpon such Reuelations: but to refer themselues to the Iudgment and Aduice of others.
28. And herein great 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 [Page 277] 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 [Page 278] 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 [Page 279] 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 [Page 280] 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.
[Page 281]38. From these precedent Aduices it may appeare hovv differently a soule ought to behaue herselfe in this case of Extraordinary Calls or Inspirations, from that to vvhich (as hath bene said in the first Treatise) wee are obliged in those Inspirations, vvhich, though indeed supernaturall, yet are Ordinary. For in Ordinary ones vvee are not at all to trouble others vvith Consultations, or to seeke aduice: but presently to put in execution vvhat shall be inspired, or internally suggested vnto vs: Wheras in these extraordinary cases wee must doe the quite contrary.
39. Thus far concerning those Passiue Vnions and Contemplations vvhich God sometimes communicates to Soules after a sensible manner, especially in Extasies (and Reuelations,) in vvhich there is an alienation and suspension of the vse of the outvvard Senses. The vvhich I haue stiled Supernaturall Graces of God: Not as if the like might not be produced by a naturall vvay: for History informs vs of some that by a vvonderfull intention of mind vpon Philosophicall verities haue dravvn the operations of the Spirit so much invvard, that the exercise of the outvvard senses haue been suspended, and an Extasy ensued: And therfore no doubt the like may euen naturally happen in the contemplating of Diuine Verities. In vvhich case the Imagination being full of diuine and Spirituall Images only, no vvonder if during such a Suspension there be represented internall Discoursings vvith God and Angells &c, vvhich to the persons may seeme to haue been reall. Hovveuer euen in these Circumstances an [Page 282] Extasy so follovving according to the Exigence and disposition of naturall causes, may properly be termed Supernaturall, since the preceding Contemplation vvhich caused it, did proceede from a more then ordinary Supernaturall Grace: and the Imaginations occurring during such an Extasy are no doubt ordered by an especiall and Supernaturall Prouidence of God.
40. But besides these, there are (no doubt) many Extasies and Reuelations purely Supernaturall, in vvhich God either immediatly or by the disposition of Angells doth communicate such diuine Lights, Graces &c, as could not possibly flovv from any assemblance of Natuturall Causes: Such vvere many of those communicated to S. Teresa, B. Iohn de Cruce &c. Novv vvhich vvay soeuer, of these two, such Graces doe proceede, the foresaid Aduices ought to haue place.
CHAP. IV.
§. 1. 2. &c. Of the second and more Perfect sort of Passiue Vnions, to wit, such as are purely Intellectuall.
§. 5. 6. &c. How in these Vnions God is Contemplated In CALIGINE &c.
§. 8. 9. &c. The Excellency and wonderfull Benefits flowing from these Intellectuall Vnion [...] (though very short.) As first, in regard of the Vnderstanding.
§. 14. Secondly in regard of th [...] Will.
§. 15. 16. Thirdly in regard of the Internall senses &c.
§. 17. Vnexperienced persons cannot and ought not to be Iudges in these things.
1. THE Other before-mentioned Passiue Vnion, vvhich I called Intellectuall, is far more noble and sublime: In vvhich God or some Diuine Mystery is immediately presented or discouered to the Vnderstanding, vvithout any representations, figures or discoursings in the Imagination. In the former Sensible Vnions the Contemplations passe from the Outward senses to the Inward, and thence to the Vnderstanding: But this begins in the Vnderstanding, & only by reflexion returnes to the Imagination, there making vse of some Species for an apprehension (after a humane manner) of the Obiect Intellectually discouered to the Soule.
2. The former sensible Vnion [...], especially such as pal [...]e in the Internall Senses vvith alienation from the exercise of the Outvvard, doe seldome befall very [Page 284] perfect Soules, and lesse to Men then to Women. Because such an Alienation from sense proceeds partly from the Infirmity of the Soule and its incapacity to attend to Diuine Inaction; (perhaps not from a necessary Exigence of the Inaction it selfe:) and partly from a Customary Exercise of Prayer by strong and tender Affections in Sensitiue Nature, the vvhich doe more push forvvard the Soule to attend earnestly to Diuine Obiects: from vvhence is caused a suspension of the Outvvard senses.
3. There are some Degrees of this Intellectuall Passiue Vnion to vvhich a Soule by leading a pure, Spirituall Life may dispose herselfe, making herselfe vvorthy and capable of the said Inactions, the behauing herselfe as an humble Patient, and not an Agent in the busines.
4. By vertue of these Inactions many soules haue receiued Internall Lights and Resolutions to many difficulties concerning themselues or others: likevvise many Suggestions strong and cleare concerning extraordinary matters to be sayd or done: And all this vvithout any Externall or Imaginatiue Vision, by certaine secret whispers of the Diuine Spirit, silently but a [...]suredly enlightning the mind concerning certaine Truthes or Purposes to be beleiued or performed. Frequent Examples vvhereof vvee haue in the Liues of B. Angela de Pulginio, S. Teresa.
5. Of these Intellectuall Passiue Vnions the Supremest and most noble that may be had in this life is that vvhereby God is Contemplated vvithout any perceptible [Page 285] Images, by a certaine Intellectuall supernaturall Light darted into the Soule; In vvhich regard it drawes much towards an Angelicall Contemplation: for herein though God be not seene as he is; yet he is clearly seene that he is, and that he is incomprehensible.
6. Mystick Authours call this rather a Diuine passiue Vnion then Contemplation: An Vnion it is far more straite & immediate then any of the former: An Vnion exercised more by the Will then the Vnderstanding, although the effect therof be to refund great Light into the Vnderstanding: notvvithstanding vvhich light, yet the Vnderstandings Contemplation is sayd to be in caligine in vvhich darknes God is more perfectly seene, because there is nothing seene that is not God. Yea according to the Doctrine of Mysticks, this Vnion passes aboue both the Vnderstanding and Will, namely in that supreme portion of the Spirit, vvhich is visible to God alone, and in vvhich he alone can inhabite: a portion so pure, noble and Diuine, that it neither hath nor can haue any Name proper to it, though Mysticks endeauour to expresse it by diuers, calling it the Summity of the Mind; the fund and Center of the Spirit; the Essence of the soule, its Virginall Portion &c.
7. Such Passiue Vnions are rather a Reward and free Grace, bestovved by God on soules that haue bene extraordinarily faithfull and diligent in Mortification and internall exercises; then an End to be intended by any: For euen the most pure and perfect soules cannot vvith all their industries procure it at pleasure.
8. This most pure Contemplation does so exceede [Page 286] all voluntary operations of the soules faculties, that it vsually causes an alienation and suspension of all the senses, as vvell externall as internall. Yet the Continuance of it is but very short, as S. Bernard (vvho no doubt could speake from his ovvne experience) obserues: For it seldome lasteth aboue a quarter of an hower.
9. But the Benefits, fruits and Graces vvhich so short a Visitation causeth in the soule are both vvonderfully excellent and very lasting and these both in regard 1. Of the Vnderstanding. 2. Of the Will: and 3. The sensitiue Faculties likevvise.
10. First in regard of the Vnderstanding, there is therby a Diuine Light communicated: not reuealing or discouering any new Verities, but affording a most firme, cleare assurance and experimentall perception of those Verities of Catholick Religion vvhich are the Obiects of our Faith: the vvhich assurance the soule perceiues to be Diuinely Communicated to her.
11. O happy Euidence of our Catholick Beleife! No thankes to them that beleiue after such sight, vvhich is more euident then any thing vvee see vvith our corporall Eyes. Surely the first knovvledge and assurance that the Primitiue Christians had of the Mysteries of our Religion came by such Contemplations communicated to the Apostles &c. (as S. Paul vvitnesses of himselfe for one:) Who savv and euen felt the truth of vvhat they preached, and deliuered by Tradition to others.
12. Such Contemplations as this made S. Teresa so [Page 287] confident in the Points of her Beleife, that it seemed to her that she vvas able to dispute vvith, and confound all the Hereticks in the vvorld. But yet therin she might perhaps be deceiued, if that God did not further enable her then by such Contemplations only. For though they serued to establish most firmely her ovvne Beleife, yet vvould they not suffise to enable her to dispute vvith and conuince others: Because neither could she intelligibly enough expresse vvhat she had seene: And if she could, yet vvould not all beleiue her; nor were they rationally obliged to doe so. And therfore doubtles she vvould neuer haue vndertaken of her ovvne accord vvithout a speciall Motion and inuitation from God to haue entred into any such Disputes. Indeed if God had vrged her therto, then doubtles he vvould haue giuen her an especiall assistance and force.
13. A soule that is nevvly avvakened, as it vvere, from such a Contemplation or Vnion, coming to reade the holy Scriptures or any Spirituall Booke, vvill peirce far more deeply into the Verities contained in them & vvill see clearer Lights, and feele far more perfect Tasts of the Diuine Truthes therin, then euer before: So that all the knowledge that she formerly had, vvill seeme vnto her meere darknes, and a knovvledge of the outward letter only: vvheras novv she penetrates into the internall Spirit of the vvritings.
14. In the next place, the change that is made by this Supernaturall Vnion, vvith regard to the Will & Affections, [Page 288] is equally admirable: In so much as many yeares spent in mortification & other Internall Exercises will not so purify the soule, as a fevv minutes passed in such a Diuine Inaction. Here it is indeed that a soule perfectly feeles her owne nothing, and Gods totality, & thereby is strangely aduanced in Humility & the Diuine Loue. For being so immediatly vnited to God, so illustrated vvith his heauenly light, & inflamed vvith his loue, all Creatures (& herselfe aboue all) are become as nothing, yea perfectly odious to her. Besides there are many secret defects in a soule so subtile & Intime, that they can neither he cured, nor so much as discouered but by a Passiue Vnion. In so much as hereby the soule is aduanced to Perfection in a manner & Degree not to be imagined, far more efficaciously then by all the former actions of her life putt together: so that the follovving Aspirations & Eleuations of the spirit become far more pure & efficacious then before. And indeed vvere it not for such good Fruits & effects vpon the Will, such Passiue Vnions vvould be little proffitable vnto the soule. For our merit consists in our owne free Acts produced in vertue of Diuine Grace assisting vs, & not in the operations simply vvherin God is only Agent, & vvee Patients.
15. In the third place these supernaturall Vnions are of that vertue that they doe vvholly subdue the Imagination & other Internall senses to the Superiour Soule: so that they cannot as they list vvander to & fro, but are reduced to such a happy seruitude to the spirit, that vvithout any stresse or violence they are brought [Page 289] to attend it in all its employments & occasions. Or if the Imagination doe sometimes vvander, yet it neuer fastens it selfe vvith delight on any externall perishing obiects, by reason that selfe-loue is in a sort extinguished in the soule, so that it may easily be reduced: or hovvsoeuer by its vvandrings it doth not hinder or interrupt the operations of the Spirit.
16. Moreouer it is obserued by Mysticks, that soules vvhich formerly during the precedent lesse perfect Exercises vvere of quite different, euen contrary dispositions & naturall complexions, after such supernaturall Vnions do come to a very neare resemblance to one an other: (As wee see that seuerall vvaies or pathes vvhich from far distant places leade to a Citty, the nearer they approach to the Citty, the nearer also doe they come to one an other, & at last fall into, & make one common high vvay.) And the reason hereof is, because nature & its particular affections & inclinations are novv so vvorne & euen burnt out by the fire of Diuine Loue & Grace, that it is the Spirit of God that is the only principle of all their Actions: the vvhich therefore must needs be vniforme & like to one another.
17. It vvill be no vvonder if these things here spoken of a supernaturall Passiue Vnion, shall seeme incredible, or perhaps to be but dreames of Extrauagant or Melancholicke Spirits, not only to those that are strangers from the Catholicke Faith, but those Catholicks also that are vnexperiēced in Internall vvayes. Yet if they vvould consider that all this hath bene deliuered [Page 290] by the testimony of most deuout, humble & spiritually prudent Persons, some of them very learned also, vvho professe to vvrite nothing but vvhat themselues haue had experience of, and this by an Internall command of Gods Spirit, & for the edification of others; they vvill perhaps iudge more vvarily of these things. And vvithall considering that out of the Catholick Church no such Diuine Graces and Communications were euer heard of: they vvill howeuer reape this benefit by them, if not to dispose themselues the best they can for the enioying them: at least they vvill abhorre all nouelties in doctrines, & continue vnshaken and Obedient Children to the Church.
CHAP. V.
§. 1. 2. 3. Of the great Desolation vsually following an Intellectuall Passiue Vnion.
§. 4. 5. &c. A description of the Nature & woefull bitternes of this Desolation.
§. 8. How a Deuout soule does, or ought to behaue herselfe therin.
§. 9. The great Benefits and fruits proceeding from this Desertion well vndergone.
1. A Soule hauing once experienced such extraordinary Diuine Fauours, will be apt to say vvith the Psalmist, (Non mouebor in aeternum) I shall neuer be moued, thou Lord of thy Goodnesse hast made my Hill so strong. But if she thinke so, she vvill find herselfe strangely deceiued. For as the vvhole course of a spirituall life consists of perpetuall changes, of Eleuations and depressions; & an extraordinary consolation is vsually attended by succeeding anguish & Desertion: So aboue all other times, this so supereminent & so comfortable a Diuine Visitation is commonly follovved by a most terrible vnexpected Desolation: A Desolation so vnsupportable to soules vnprouided or vnaware of it, that many not enabled, or not vvell instructed how to behaue themselues in it, haue lost all heart to prosecute Internall vvayes: & so bereauing themselues of the benefit of all their former exercises, & Diuine Passiue Inactions, [Page 292] haue returned to a Common extrouerted life.
2. The vvhich truly is a misery so great and so deplorable, that to preuent the like in others, I conceiue requisite to giue warning of it: and by a breife description of the nature and manner of such a Desolation, together vvith the good ends for vvhich God permits, yea in a sort conducts soules into it, to encourage them to beare themselues in it vvith Patience, Resignation, & tranquillity of mind. I shall be breife in this Point, remitting the Readers for a farther Explication of it to Barbançon, as likewise to that excellent Treatise called Interiour Abnegation.
3. From the foresaid sublime familiarities therfore and communications betwene God & his chosen soules, he conducts them vsually (especially after the first Passiue Vnion) to another far different state of pure suffrance; But this is not a happy suffring (as formerly) from God, but a vvofull suffring from the soule herselfe. For God for some time retiring himselfe from her, permits her to feele her naturall infirmity. And this he does by degrees, least if the extremity and bitternes of this state did at once seise vpon her, she should be vtterly oppressed by the Tentation. Therfore vvhen by many inferiour Trialls of her Patience and Resignation he sees her strong & courageously resolued to follovv him vvhithersoeuer he shall leade her, then he puts her to this last & of all other greatest Triall.
4. For first he not onely vvithdravves all comfortable obseruable infusions of Light & Grace, but [Page 293] also depriues her of a povver to Exercise any perceptible operations of her Superiour Spirit, & of all comfortable reflexions vpon his loue, plunging her into the depth of her Inferiour Powers. Here consequently her former calmenes of Passions is quite lost, neither can she interouert herselfe: sinfull motions & suggestions doe violently assault her, & she finds as great difficulty (if not greater) to surmount them, then at the beginning of a spirituall Course. The feeling of all this is intolerable to her: and thervpon she begins to suspect that by some great vnknovvn sin she has procured all this: or hovveuer that her resistance is now so feeble and inefficacious, that she deserues that God should quite cast herof. She finds the corrupt inclinations of her nature so strong in her, that she thinks she is nothing but Nature: the rebelliousnes vvhereof, & its rage against God is vnexpressible. She is novv as full of Images of Vanities as euer she had bene formerly: and it seemes to her that she has far lesse povver to expell them, then vvhen she liued in the vvorld. If she vvould eleuate her Spirit, she sees nothing but Clovvds & darknesse: She seekes God and cannot find the least markes or footsteps of his Presence. Something there is that hinders her from executing the sinfull suggestions vvithin her; but vvhat that is, she knovves not: for to her thinking she has no Spirit at all: And indeed she is now in a Region of all other most distant from Spirit and spirituall operations, I meane such as are perceptible. Her Prayers & recollections are most greiuous vnto her [Page 294] because infinitely difficult, by reason that sense and nature (vvhich most abhorrs them) is novv almost only Actiue and operatiue in her. And the Recollections vvhich she endeauours to make, are not only insipide, but, as it seemes to her, vtterly inefficacious: so that she oft suspects that it vvere better perhaps if she vvere quite extrouerted. Yet for all that she dares not altogether quitt her endeauours to practise Recollections: but yet she knovvs not vvhy.
5. Now if all these disorders continued only for some short time, she might vvithout extreme difficulty practise Patience, as she did in her former Aridities and desolations. But alas, this most afflicting Martyrdome oftentimes continues many monthes, yea in some persons seuerall yeares; (not alvvaies in extremity, but vvith some intercisions:) so that the soule comes in a manner to loose all Patience. She often complaines in her Prayers to God for deserting her that vvould faine not desert him: yet vvhen she makes such Prayers, to her seeming her Spirit vvill not ioyne: If she had nothing to doe but meerly to suffer, it vvere not so much: But she knovves it is her duty to vvorke, and to raise herselfe vp by Prayer: and this she cannot doe. She stands in need novv of as grosse operations to cause an Introuersion, as euer: and yet those grosse operations haue not so good an effect, as in her former imperfect state.
6. Moreouer the Tentations vvhich she novv suffers, are both so violent, and her resistance so feeble: They are vvithall so vnexpected, so secret and subtile, [Page 295] that notvvithstanding any information that she formerly had by Reading or othervvayes, touching such a condition of suffring to be expected: yet vvhen it comes, she vvill scarce be persvvaded that this can be possibly a vvay to Perfection, or conducing to her good. All her former light and instructions vvill scarce at all diminish her resentment of her deplorable condition. She looses nothing of her former Light (for soules arriued to this state are not to seeke, or to learne how and in vvhat manner they are to exercise themselues interiourly: they study no more for that, then one vvould doe hovv he may see vvith his eyes, or heare vvith his eares, hauing the Perfect vse of his senses:) But vvhen she is to practise according to this light, she has no satisfaction at all. If she haue any difficulties or obscurities, it is hovv she is to comport herselfe in externall matters: & euen this obscurity is but very small. But hovveuer she thinks that all the light she has serues to little purpose: finding that notvvithstanding it she vvorkes as if she had no light at all. In a vvord, she novv sees her ovvne naturall misery so perfectly (yea and can see nothing but it) that she cannot see hovv God can comfort her, if he vvould.
7. All this shevves that notvvithstanding all her precedent Exercises, yea that during the foregoing Diuine Inactions, yet many dreggs of corrupt nature did remaine in her: they vvere only hid, but not extinguished. This therfore vvas the onely forcible Expedient left to destroy in a manner all the sinfull inclinations of nature in her. Indeed to naturall reason [Page 296] this seemes a strange and most improper Remedy, to destroy nature by suspending the Influences and operations of Grace, and by suffring nature to breake forth violently vvithout any controule and restraint, all sensible light in the vnderstanding, and feruour in the vvill being in a manner extinguished. Yet out of this darkenes God produces Light, and strength from this Infirmity.
8. For the truth is, that in this case of Desolation the soule doth by her Free Will, or rather in the center of the Spirit beyond all her faculties, remaine in a constant Vnion & adhesion to God: although no such Vnion doe appeare vnto her, yea though it seemes to her that she is not only estranged, but euen auerted from God: And by vertue of that most secret but firme adhesion, she makes election of God as her only Good: The vvhich may to any but herselfe sufficiently appeare by her cariage during that State. For she breakes not out into any murmurings: she seekes not to comfort herselfe by admitting any inordinate Externall solaces▪ not doth any thing deliberately, by vvhich to rid herselfe from such an afflicting Estate, sooner or othervvise then God vvould haue her to doe. She practises Tranquillity of mind in the midst of a tempest of passions in sensitiue nature: She exercises Resignation, without the least contentment to herselfe therin: she learnes Patiēce in the midst of impatiēce, & Resignatiō in the midst of irresignatiō. In a vvord, she yeilds herselfe as a prey vnto Almighty God, to be cast into this most sharpe Purgatory of Loue. The vvhich is an immediate [Page 297] Dispoition to an established State of Perfection.
9. More particularly, the Fruits & Benefits flovving from this most sad estate (supported vvith Patience & Tranquillity of spirit) are vvonderfull. 1. For first hereby the deuout soule obtaines a nevv Light to penetrate into the Mystery of our Lords desertion in the Garden & on the Crosse: & from this light a most enflamed loue to him: Now she ceases to vvander vvhy he should deprecate a cupp so mortally bitter as this: & that it should vvorke such strange effects on him; or that he should cry out, Eli, Eli, lammasabacthani: & by this Desertion of his (vvhich lasted till the very last moment of his life) she hopes to haue an end put to hers. 2. Now she learnes by experience to make a Diuision betvvene the supreme Portion of the Spirit, and inferiour Nature: yea betvvene the Summity of the Spirit and the faculties of the same. For that Portion of her by vvhich she cleaues to God, seemes to be an other third person distinct from her selfe that suffers, complaines and desires. For she chuses God, and at the same time feares that her Will chuses and consents to sin: she is mightily supported by God, and yet she thinkes him vtterly estranged and separated from her. Thus at last she perceiues that she can operate vvithout any perceptible vse of her Faculties. 3. Hereby she learnes a perfect disappropriation and Transcendence euen of the highest Gifts and Graces of God: and a contentation to be depriued of the greatest Blessings that God has to bestovv on her (except only Himselfe.) 4. The sight of the vnexpressible [Page 298] vveakenesse and peruersnesse of nature left to it selfe vvithout any sensible Influences of Grace vpon the inferiour faculties, produces in her a most profound Humility and Hatred of herselfe. 5. Lastly by this most sharpe Purgatory of Loue she enters into a state of most Perfect Confidence in God, of Tranquillity of mind, and Security of Gods vnchangeable Loue to her, not to be disturbed by any possible future Affliction. For vvhat has a soule left to feare, that can vvith a peaceable mind support, yea and make her benefit of the Absence of God himselfe?
CHAP. VI.
§. 1. 2. 3. Of the End of all the precedent Exercises, and of all the changes in a Spirituall Life, to wit, a Stable State of Perfection and Prayer.
§. 4. 5. Wherein that State consists: the testimony of Suso.
§. 6. 7. The wonderfull Purity and sublimity of the soules operations in this State: out of Barbanson &c.
§. 9. 10. Of the VNION OF NOTHING VVITH NOTHING &c.
§. 11. The sublimity of Angelicall loue in perfect Soules.
§. 12. A conclusion of the whole Booke.
1. IT remaines only for a conclusion of the vvhole Booke, that something be sayd of the End of all these Exercises of Mortification and Prayer, in vvhich there is so great variety of Degrees and changes.
2. And surely that End must needs be supereminently excellent, for the attaining vvhereof such incredible labour (both interiour and exteriour) must be vndertaken, and vvhereto such vvonderfull Diuine Graces and Visits are only instrumentall Dispositions. Suso writing from his ovvne Experience concerning the foresayd Passiue Vnion by vvhich a soule hath a distinct Vievv of of God her Originall, sayes, That though the sayd Contemplation continued but as it vvere a moment, it so replenished his Heart vvith ioy, that he vvondred it did not cleaue asunder. On the other side [Page 300] vpon the subsequent most contrary Visitation by a spirituall Desertion, the Heart becomes so replenished vvith bitternesse and Anguish, as if all Gilead had not Balme enough to assvvage it.
3. And for vvhat End all this? Surely not that a man should rest finally in the Ioy conceiued by such a fruition: nor meerly to torture the soule by such a bitter Desolation. Our supreme Happines is not Receiuing but Louing. All these fauours therfore, and all these suffrings doe end in this, namely the accomplishing of this Loue in our soules. So that all our Perfection consists in a state of Loue, and an entire Conformity with the Diuine Will.
4. There are therfore in a Spirituall Life no strange Nouelties or wonders pretended to Diuine Loue is all. It begins with Loue and Resignation: and there it ends likevvise. All the Difference is in the Degrees & luster of it. Loue euen in its most imperfect State is most diuinely Beautifull: the vvhich Beauty is vvonderfully encreased by Exercise. But vvhen by such fiery Tryalls and Purifications, as also by so neare approaches as are made to the Fountaine of Beauty and Light in Passiue Vnions, this loue is exalted to its Perfection; Hovv nevv, hovv admirable and incomprehensible to vs imperfect soules, is the manner of the Exercising of it? vvee must content our selues to heare those speake of it that haue had some experience in it: And if vvhat they say be incomprehensible to vs, vvee ought not to vvonder at it.
5. That vvhich the forementioned Suso (in his Ninth Rocke) vvrites of the nature of this Loue in grosse, is [Page 301] not so abstruse. O how small (sayes he) is the number of those Perfect soules! And yet as few as they are, God sets them as Pillars to support his Chruch; So that if it were not for them, it would be in danger to be dissipated. The Prayer of one such soule is of more efficacy then of all Christians besides. They approach very neere to God their Originall: and yet such is the vile esteeme that they haue of themselues, they themselues are not assured of this. Yet by fits a certaine Clarity or Glimpse of their Prime Principle is Communicated to them, by which 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 [Page 302] 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. Th [...]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: Th [...]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. Th [...]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. [Page 303] 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 a [...]ways really present, so as by [Page 304] 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 [Page 305] 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, (Tu autem relinque sensus &c.) But thou, o Timothy, relinquish the senses and sensible Exercises. Yea abandon all Intellectuall Operations, and with a courageous force of mind represse all these things: and according to thy vtmost possibility raise thy selfe in ignorance and renouncing of all knowledge, to an Vnion with God aboue all substance (or Being) & knowledge.
11. But these are Secrets of Diuine Loue, the vvhich except by Experience they be tasted, can in no sort [Page 306] be comprehended. Blessed are those soules that thus loose themselues, that they may find themselues. This losse is so infinitely gainfull, that it is cheapely bought vvith all the Anguishes of Mortification, all the Trauells of Meditation, & all the Aridities, obscurities and desolations attending the Prayer of the vvill. This losse is the Designe of all these Exercises and Labours: This is the fruit of all Diuine Inactions. Wee mortify our Passions, to the End vvee may loose them. Wee Exercise Discoursiue Prayer by sensible Images, to the End vvee may loose all vse of Images and Discourse. And wee actuate immediatly by Operations of the will, to the End vvee may arriue to a state of stability in Prayer aboue all direct Exercises of any of the soules Faculties: A state vvherein the soule being oft brought to the vtmost of her vvorkings, is forced to cease all vvorking, to the end that God may operate in her. So that till a Soule be reduced to a Perfect denudations of Spirit, and a depriuation of all things, God doth not enioy a secure and perfect possession of it.
12. And thus by Gods assistance wee haue passed through the seuerall degrees of Prayer: according to vvhich especially the stations and degrees of an internall Life are to be measured. Wee haue endeauoured (it is to be hoped not altogether vnproffitably) vvith all simplicity and perspicuity to declare the Order and cbanges of them. If God by the meanes of our Prayers giue vs the Grace and Courage to proceede de virtute in virtutem according to these steps and [Page 307] these Directions, vvee shall vvithout doubt, sooner or later, arriue vnto the top of the Mountaine where God is seene: A Mountaine, to vs that stand belovv, enuironned vvith Clovvds and darkenesse: But to them vvho haue their dwelling there, it is Peace & serenity and Light. It is an Intellectuall Heauen, vvhere there is no Sunne nor Moone, But God and the Lambe are the Light of it.
The Blessed Spirit of Prayer rest vpon vs all.
AMEN. AMEN.
AN ADVERTISEMENT TO THE READER.
There vvas intended (and accordingly promises vvere made in tvvo or three passages of the precedent Treatises) that hereto should be adioyned an Appendix consisting of a fevv Chapters of seuerall Subiects, as 1. A breife Description of the Nature, Faculties, and Operations of an Intellectuall Soule: (the knowledge of vvhich may be conceiued very expedient for the vnlearned, to enable them the better to comprehend many passages in this Booke, both touching Tentations and Prayer &c.) 2. A Discourse to proove that it is no preiudice or disparagement to Diuine Charity, to loue God for a reward, so that such a Reward be the blessed enioying of himselfe, and not any inferiour Ends, pleasing to Sense &c. 3. A Protestation (vvhich in one vvord is here made) against the least intention of reflecting vvith Censure or disparagement vpon the vvayes or doings of others, (vvhether Directours, or Disciples) in the matter of Prayer, or any other good practises taught or vsed by them, as considered in themselues: And much more against all thought of decrying any Ceremonious or Solemne [Page 309] Obseruances practised in or by any Communities &c. The Venerable Authour of these Instructions being of a Spirit too full of Charity and Spirituall Prudence, and too auerse from so meane an Ambition as to seeke the procuring an Esteeme to himselfe or his ovvne Writings by the depressing of others. So that vvhensoeuer he giues any Aduices or Cautions touching such matters, his intention only is, That the purifying of the soule and exalting of Prayer should not be preiudiced by the foresayd practises: the vvhich vvhether indeede they be preiudiciall hereto, or no, only Superiours are to be the Iudges. 4. An Answer to certaine Obiections made by some, since the Venerable Authours Death, against the publishing of these Instructions, especially touching Diuine Inspirations.
These are the principall Points that the Authour of this Abridgment purposed to annexe here at the end of the Third Treatise. But certaine pressing occasions obliging vs to hasten the publishing of this present Worke: and likevvise an Vnvvillingnes that it should at first svvell to too great a proportion and bulke: For these reasons it vvas iudged expedient to omit the sayd Discourses, vvhich to a Charitable Reader vvill not be necessary: or hovveuer to remit them to another Impression, if vvee shall be encouraged therto. Onely Notice may be taken, that for as much as concernes the last of these particular Points, viz. The Answer to to such Obiections as haue bene made against the exposing indifferently to the vvorld Instructions intended onely for a fevv solitary, deuout Religious [Page 310] Soules, and especially those that concerne the Duty of attending to and executing Diuine Inspirations and Calls: It vvas iudged very expedient, and almost necessary that it should not be omitted, but rather premised (as it is) in the beginning of the Booke. I vvill detaine thee no longer (Deuout Reader) but onely to tell thee, that if by Gods Grace these Instructions proue instrumentall to the teaching or promoting thee in Pure Prayer, my Hope is thou vvilt not in thy Prayers be vnmindfull of the poore vnvvorthy Authour of this Abridgment.
A POSTSCRIPT TO THE READER.
To recompence with some aduantage the want of a promised Appendix, which was to haue contained certaine Discourses framed by the vnworthy Authour of this methodicall Abridgment, for a clearer (though not necessary) explication of a few passages in the foregoing Treatises, I here present vnto thee the Testimonies and Approbations of the Doctrine here deliuered, giuen by two of the most learned and pious Fathers of our Congregation, famous through all Christendome for the more then ordinary eminency of their Endowments, to wit, the V. R. F. Leander à Sancto Martino, and the V. R. F. Rudisind Barlow, both Doctours in Diuinity, and who had seuerall times bene Presidents Generall of our Holy Congregation &c. The which Approbations they gaue first voluntarily vpon the request of the venerable Authour and submission of his Writings to their iudgment: and a second time by the Commission and Order of the [Page 312] Generall Chapter assembled at Douay A. D. 1633. in which an attempt had bene made by a cert [...]i [...]e Religious Father to cast some aspersions on the sayd Doctrine specially concerning Diuine Inspirations and Calls) as if the lawfull Authority of Superiours did receiue preiudice thereby. But when the sayd R. Father had in a short Writing deliuered the Grounds of his Suspicions and allegations, and that in consequence thereto the late Venerable Authour had as breifly with great sincerity and clearen [...]sse presented his sence in that matter, the VV. RR. FF. in Chapter did presently absolue the V. Authour, causing withall his Opponent to subscribe to a Writing conceiued, in a manner, Verbatim out of the Account giuen by the Authour. But on that occasion they imposed on the two foresayd VV. RR. Approuers once more diligently to peruse the seuerall Treatises composed by the V. Authour, who most freely & humbly submitted them to their Censure; So that on that occasion they renewed their former Testimonies and Approbations.
From hence, Beloued Reader, thou wilt perceiue, and canst not but giue thy Testimony and Approbation also to the Prudent care expressed by our H. Congregation, not to permit any Bookes of this Nature euen to the priuate Reading and vse of their Religious Subiects, till all poss [...]ble circumspection & diligence had first bene vsed, that nothing should therin be contained that might produce the least danger, preiudice or inconuenience. And after all this, way was not giuen to a publishing the sayd Bookes, till twenty yeares were passed; When in a Generall Chapter assembled in A. D. 1653. at Paris, the VV. RR. FF. perceiuing the [Page 313] many blessed fruits proceeding from the sayd VVritings, to the aduancement of all Regular Duties, of Solitude, Obedience, Humility and Deuotion, especially in the Conuent of our RR. Dames of Cambray, and elsewhere▪ And moreouer finding that many among the Secular Clergy in England, yea that seuerall deuout persons of the Layty, both Men and Women, did to the wonderfull proffit of their soules make vse of some of the sayd Treatises: And not any one appearing that did make any opposition at all to any part of the Doctrine: On these and the like grounds by vnanimous agreement (Nemine contradicente) it was ordred, That a Methodicall Abridgment of the Spirituall Instructions dispersed through the numerous Treatises of the late Venerable F. Augustin Baker should for the good and benefit of soules be exposed to the Publick.
To the sayd Approbations I will adioyne a short Discourse written for the satisfaction and encouragement of the Religious Dames of Cambray by the foresayd most R. Father Leander à S. Martino, and by him called a Memoriall, in which he breifly explaines the principall Aduices deliuered by our Venerable Authour: as likewise a Scheme of the Doctrine of Diuine Calls and Inspirations, at one glance representing to the Reader the summe of the sayd Doctrine, acknowledged by our Authour to be perfectly comformable to his sence of it.
THE APPROBATIONS FOLLOW.
The first Bookes written by our Ven. Authour were certaine Collections out of seuerall Spirituall Writers, which He entitled with the letters A. B. C. After which he composed [Page 314] himselfe seuerall Treatises, the which he entitled with the following Letters, D. F. G. H. &c.
Now the first of these, viz. D. consisting of about 300. Aphorismes, in which is contained the summe of Spirituall Doctrine, or Directions for Contemplation, has these Approbations.
Legi & approbaui hunc Libellum pro vsu Monialium nostrarum.
Againe in the Re-examination.
Allovved. Br. Leander. Br. Rosendo.
Againe, Lectus est hic libellus, & admissus & approbatus a me Fr. Leandro de S. Martino, pro vsu Monalium nostrarum.
To the Booke F. (being the second part of Directions for Contemplation and) treating of certaine erroneous Opinions frequent in these dayes: Also of matters of Confession in a Spirituall Life: Together with a Caetalogue of choice spirituall Bookes &c. THE APPROBATIONS.
THis second Part of Directions for Contemplation is not onely lavvfull to be read, but necessary to be knovvn of such as be not instructed in a Spirituall Life, to the end they may learne something [Page 315] here, and knovv vvhere to learne more, and to performe their obligations vvithout trouble of mind, and losse of time to themselues and others.
The the Booke G. (the 3. part.) of varieties of Contemplations &c. THE APPROBATIONS.
I Haue read ouer diligently this Booke: and find it in all points vvorthy of allovvance, full of very vvholesome doctrine, and fit for our spirit and Calling. And therefore I doe allovv of it for the vse of our Nunnes: and commend much vnto them the practise thereof, according to the Rules herein contained. 27. Aug. 1629.
This Booke called Directions for Contemplation the 3. part, is a breife summe of vvhat is largely handled by the best Mystick Authours that vvrite of this subiect: and therfore vvorthy to be read, and read againe. Duaci 24. Dec. 1629.
To the Booke H. treating of Purity of Intention, Custodia Cordis, & of Meditation on the Passion. THE APPROBATIONS.
THis 4. Part of Directions for Contemplation is replenished vvith passing good Documents, & very fine explications of the Nature and effects of Prayer, and therfore most seruiceable to such as seriously seeke a perfect course of Life. Doway. 24. Dec. 1629.
To the first part of Doubts and Calls are THESE APPROBATIONS.
I Haue carefully read ouer these 3. Bookes of Doubts and Calls, and find them to containe nothing against Faith or good order: but rather very many necessary & secure Instructions and rules for the Direction of internall Prayer; all conformable to the teaching of the best M [...]isters of Spirit that haue vvritten of these matters. May. 12. 1630.
Againe.
To the 2. Part of Doubts and Calls are THESE APPROBATIONS.
THis Booke called The second part of Doubts & Calls, may lavvfully be read: It containeth nothing but that vvhich is true and proffitable to the Reader. 4. Ian. 1630.
Scene & allovved, as containing very proffitable and necessary Doctrine, according to the Spirit and vocation of our Rule. 7. Sept. 1629.
Againe.
Item approbaui.
To the 3. Part of Doubts and Calls are THESE APPROBATIONS.
SEene and allovved as containing very proffitable and vvholesome Doctrine, fit and agreable to the [Page 318] vocation of our Rule. 7. Sept. 1629.
Againe.
This Treatise of Doubts and Calls is a very good one. 1630.
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.
Besides these many more Approbations might be added annexed by the same VV. RR. FF. to other Bookes: as to [Page 319] 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 [...] 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 [Page 320] 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 [Page 321] 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 sh [...]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 [...]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 [Page 322] 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 [...]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 [Page 323] 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 [Page 324] 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. [Page 326] Mane praeteritae noctis fac a temetipso exactionem, & futurae diei tu tibi indicito cautionem. Vespere diei praeteritae rationem exige, & superuenientis noctis, fac indictionem, [...]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) peccatū 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 [Page 327] 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 call to mind vvhat suffiseth for her ordinary Confession vvithout this examen. 2. Too much particularizing of our defects; vvhich is likevvise distractiue, it being sufficient to examine the performance of our duty & obligatory actions, or if any notable defect haue carelessely crept vpon vs: All other defects being more proffitably vvrapped vp in a generality, & so cast into our Sauiours passion; then particularly stirred vp, vvhich vvould in a manner but raise a new dust in the soule. 3. The anxious looking vpon the defects in themselues & in their peculiar matter or obiect; vvhereas it is better & safer to turne the eye of our soule from the matter in particular vnto God Allmighty, humbling our selues before him, & vvith louing reuerence or auing pardon of him; A 4 defect is, to imagine that it it is a sin in carefull soules to omitt this Examen: vvhereas indeed it is none at all: though in soules that be carelesse of their actions, it be ordinarily a defectiue negligence vvorthy to be reprehended. In a vvord, a set Examen may be vsed proffitably by all soules vvith those Caueats aboue mentioned, & is to be coūselled to all Beginners in the vvay [Page 328] of Perfection, & to all that be not so vvary in their Actions; But if the Directour perceiue a soule to be so vvary, that she is perpetually carefull of progresse in Spirit, & neuer deferreth correction & amendment of her defects, but out of hand redresseth vvhat she discouereth to be amisse: to such a soule may the Directour permit insteed of a set Examen, to vse her ordinary eleuation of heart to God, & by vertuall contrition or actuall (as God moueth her) included in the exercise of loue, deface all the defects of her life.
Let none likevvise be scandalised at that vvhich is said, that there be higher exercises then Meditation of the Passion: & that it is not allvvaies the proffitablest vvay to busy our soule in that obiect. For since our Religious heare ordinarily 2. Masses, or at least one dayly, in that they doe actually celebrate the memory of our Sauiours Passion; & at diuers other times they haue leasure to thinke louingly therevpon, that they need not in all their Recollections take that only obiect; especially since their manner of prayer is more by Act of vvill, then by consideration of the vnderstanding; & (as is very vvell declared in one place) all their recollections & actions that haue any other speciall obiect are vertually intended in honour of our Sauiours Passion.
What is said about passiue Contemplation, that it is rather receiued into the soule, then produced or vvrought by our ovvne action or endeauour, is most true; supposing allvvaies that this reception of it in our soule is a vitall operation; (vvhich vvhether it be called [Page 329] an action of the soule or a mere passion, is a Schoole question & nothing to our purpose.) Certaine it is, that by all our ovvne power vvee could not produce it, & therefore it is called the Inaction of God in our soule, by many Mysticks, to vvhich vvee only concurre by vitall receiuing it, & by a vvilling consent to let God vvorke his vvill in vs.
What is said about the immediate operation of God in the very essence & substance of our soule, & not in the powers thereof, nor by mediation of the powers, allthough it be against the generall doctrine of the Philosophers & Schoole men, yet is it a probable opinion, & grounded vpon experience of deuout men, that vvere also great Schollers; & therefore may securely be follovved: As also that vvhich is there sayed, that God can moue the will to loue without the operation of the vnderstanding, though many deny it, yet is it most probable & befitting the Allmighty povver of God; & held by Gerson, & S. Bonauenture, vvhich vvere no small Schoole Diuines.
Lastly the vehement vrging, that great heed be taken in the choyce of a Confessour & Directour in these mysticke wayes of God, is necessary, & not intended to the dispraise of any, nor to the disabling of such, as perhaps haue not all the qualities required, but it seemes especially for two ends; the one for an aduertisement to the directours & Confessours that they presume not to iudge, or proccede rashly in direction of our Religious, but according to these Caueats & instructions: especially if they themselues haue not beene accustomed [Page 330] to this affectiue prayer of the vvill. And vvee doe con [...]re them in beh [...]lfe of our Sauiour Christ to cherish this vvay, & to set it forvvard as the peculiar exercise belonging to our Spirit & calling: yet so as intellectuall prayer be not alltogether neglected in the occasions vvhich in these bookes are sufficiently assigned. The other end is to cut of a dangerous curiosity that Women vse to haue of desiring to conferre their Interiour vvith euery learned or deuout man they heare of: Which is a very great defect, & by those vehement persvvasions of our Authour very deseruedly & vvarily preuented. And although S. Teresa did giue vvay to this vniuersall communication of interiour to diuers learned men, & commended it to her daughters: Yet vvee are credibly informed, that in her later dayes vvith teares she hath said, That by it, occasiō vvas giuen to discontented minds to vent forth their disgusts, vvith harme to themselues & Community. Therefore out of this poynt let the Religious resolue to communicate their interiours only to their lavvfull Superiours, & directours by them appoynted: vvho vvill haue care that the spirit of prayer be not extinguished or hindred in them by any vnskillfull or heedles Guides. Thus much vvee thought conuenient to note vnder our hands in commendation of [...]hese holy instructions; & for a Caueat & vvarning to the future Confessours & spirituall Directours.
In the last place I will adioyne a scheme clearly and at once representing the summe of the Ven. Authours Doctrine of Diuine Calls: composed by the same. V. R. F. Leander de S. Martino.
Whatsoeuer action or omission occurres vnto vs in all our Life; vvhat occasion soeuer of doing forbearing, suffring or receiuing from God or any creature; is of that condition, that either
- 1.
It hath some exteriour Rule commanding it, or forbiding it, vvhich is to be esteemed vndoubtedly as
the Call of God; and in all such occurrences
- 1. The exteriour Rule is to be faithfully kept and practised, in the performing or omitting the action occurring.
- 2. The interiour Call is likevvise as carefully to be kept and practised in the manner of omittance or performance; that it may be done, or omitted, vvith the true Spirit and Life of Grace, by the exercise of the Will.
- 2.
It hath no exteriour Rule allotted the occurence at that time, and is othervvise against no
exteriour Rule of lawfull Authority: as certainely an infinity of such things happen and occurre in time of silence and rest, in our cells: being alone, in our labour, recreation, refection &c. and in
such cases.
- 1. If it be extraordinary in matter, as long fasting, much vvatching &c. Or in manner, as if it be extaticall or in some strange manner of Illumination or inspiration vnaccustomed or vnvvonted to the soule, it is not to be practised, till it be examined [Page 333] and allovved by the ordinary exteriour Rule: yet in no sort to be neglected, but remembred and noted for vse and direction, vvhen occasion occurreth in our selues or others.
- 2. If it be ordinary in matter and manner, neither implying any inconuenience nor notable singularity, then is the inward Call in a spirituall and true minded soule a sufficient and secure Guide, and ought to be carefully obserued and obeyed least othervvise the soule vngratefully take Gods Graces in vaine, and so be vvorthily depriued of them.
After the aboue written paper, there followes this in Father Bakers owne hand.
The Doctrine of Diuine Calls here aboue expressed by our Reuerend Father, Father Leander de S. Martino, being at the present our vvorthy President, I doe professe to be the selfesame in substance (and by my intention,) vvhich more largely, but lesse sufficiently I haue expressed and deliuered in diuers bookes and Treatises that are of my penning concerning that subiect.