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 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 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 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. Lastâ—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 establiâ—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 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 euideÌ„tly most securely possessed in Solitude from vvhence all distraction and almost all Tentations are excluded THE END OF THE SECOND TREATISE OF MORTIFICATION 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 MADAME 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
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 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 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 life-time 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 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 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 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
in vvhich they direct vs are in their Nature indifferent and are ordered only tovvards a more perfect louing of God and vvithdravving vs from Creatures Wheras all the miseries and almost all the disorders and enormous vices of the Nation are the effects of their misleading Lights 34. Thus stands the case betvveene Catholick Inspirations and the pretended Inspirations of Sectaries Such is that Spirit of Charity and Peace and so diuine are the effects of it directing the minds of good humble Obedient deuout Catholicks And such is the Spirit of Disorder Reuenge Wrath Rebellion c. and so dismall are the effects of that Spirit vvherevvith selfe-opinionated presumptuous frantick Sectaries are agitated What resemblance what agreement can there be betvveene these two This euill Spirit though it sacrilegiously vsurpes the name yet it doth not so much as counterfeit the operaâ—ions of the good one Or if vvith the Name it doe sometimes seeme to counterfeit some outvvard resemblances and to some persons shevv demure Lookes c yet the Aequiuocation and Hypocrisy is so grosse and palpable that they must put out their eyes that perceiue it not 35. Shall vvee then extinguish and in a sort Exorcise the Good Diuine Spirit for feare it should raise vp the Euill one vvith it Or rather shall vvee not confidently assure our selues that vpon the appearing of the Good one the Euill one vvill either vanish or the hideousnes of it vvill affright all from hearkning to it Shall vvee forbid the Sun to rise because in some vncleane rotten Maâ—ishes some foggs vvill arise vvith it Wee may as vvell annull the Sacraments forbid Prayer extinguish the Scriptures c for from all these the Deuill has maliciously taken aduantage to peruert and damne thousands of Soules 36. No doubt it is but that among those Seduced and seducing People great numbers there are that if they vvere charitably instructed in such vvayes of Discerning Spirits they vvould be susprised and start to see to vvhat kind of Directours and Guides they haue vnvvarily committed their Soules If such as these could perswaded and I beseech God they may euen vvhilst they are yet out of the Church for a vvhile to suspend the pursuance of their busy Designes and Reforming of others and retiring themselues into Solitude allovv themselues the leasure to turne their eyes inward into their ovvne Spirits and as vvell as they can to practise the humble selfe-renouncing resigned vvay of Spirituall Prayer taught in this Booke thereby to procure from God such Lights as then may be trusted to Nor they nor vvee should euer repent that the publishing of such Doctrines as these gaue them an happy occasion to doe so 37. And vvhat greater satisfaction can Catholicks haue in their vvaies And vvhat greater aduantage can they haue ouer all those that are out of the Church then this Proofe made good by vniuersall Experience viz. That whosoeuer sincerely and constantly giues himselfe to the practise of such Perfect Prayer as is here taught if he be already a Catholick he will most certainly euer remaine so and if he be not yet in the Church he will become affraid of remaining his owâ—e Pastour and Guide For neuer any Catholick that exercised Spirituall Prayer ceased to be a Catholick till he first ceased so to pray And the Spirit of such Prayer in any Perfection neuer rested vpon any soule that was out of the Catholick Church 38. And this I suppose may suffise not only to iustify the Truth and Innocency of this our Doctrine concerning Diuine Inspirations but also the lawfullnes yea conueniency yea euen the necessiâ—y of publishing it to the vvorld and this for those very Reasons vvherevvith others vvould deterre vs. For the Obiectours are afraid of the Publication of it least franctick Sectaries should thinke themselues iustified in their pretences And on the Contrary I conceiue the Publication necessary least they should thinke themselues iustified in their pretences vvhich till they see how vnlike to true Diuine Lights and Inspirations theirs are they may haue some shevv for I doe not intend vvhen I call it our Doctrine to appropriate it to any Person or Community for it is the very same that hath in all Ages bene taught by all Saints experienced in Internall wayes as vvill be demonstrated by infinite Testimonies Ancient and Moderne if God shall engage vs to such a labour by the opposition of any one True it is that the Pious and sublime Authour of the Treatises here abridged hath doubtles by the Guidance and assistance of a Supernaturall Light spent more thoughts about this subiect and taken more paines in encouragng vvell-minded soules to fitt themselues for the receiuing of such Light in distinguishing it from false Lights and in shevving the blessed Effects of it c. then perhaps any other Authour formerly did And that is all For the Doctrine in substance is all old as Christianity it selfe And cannot shevv strange or nevv but only to such to vvhom in these dayes Antiquity does seeme the greatest Nouelty 39. Hauing thus by declaring the insufficiency of these Obiections against the publishing of the follovving Instructions opened the Barriers to giue this Booke a free scape to range abroad at liberty And my only intention being for Gods Glory to benefit thy soule deare Reader For as for the meane or sinister ends of gaining credit or esteeme vvith others therby the ambition is so vnvvorthy my Profession and vvithall so poore and vnreasonable considering that I can appropriate nothing to my selfe but a little paines in transcribing digesting another mans Labours that I cannot thinke my selfe lyable to any suspicion vvith thee in that regard Therfore to the end I may according to my vtmost ability facilitate thy receiuing good to thy Spirit hereby though I haue no more Obiections to ansvver yet by conuersing vith certaine pious and learned Persons to vvhose perusall and Iudgment this Booke vvas presented hauing found that some fevv passages in it vvere not so very clearly expressed but that euen an vninteressed and vnpassionate Reader might perhaps stop a little at them I thought expedient to let thee Good Reader be acquainted vvhat Satisfaction I gaue to them 40. One Point that seemed to require an explication is that in the 1. Treat 2. Section 2. Chap. where is treated of what care a spirituall Disciple ought to take in the choice of a sit Directour For to leaue a matter of such importance to the Election of an vnexperienced perhaps young ignorant soule seemed to them neither conuenient nor prudent Besides that in Religious Communities such a permission vvould be an infringing of all due Order and Submission to Superiours But hereto vvas replied 1. That Religious Persons vvere expressely excepted in the Booke 2. And as for others this very same Aduice vvas long since giuen by the Bishop of Geneua Auila c. True it is notvvithstanding that there may oft be found in the vvorld many good deuout soules
vvhich I haue not found any yet to ioyne vvith him But hovveuer he shevves in his Bookâ— stiled La Vie interieure that he had a true Notion of the Prayer of Mystick Vnion And that being so he may freely enioy the contentment of the former supposition 46. Besides these there may possibly be other passages that thou also Deuout Reader if thou hadst had the perusall before the Impression vvouldst perhaps haue giuen vs occasion to explaine or interpret more at large If it prooue so all vvee can doe is to referre them to thine ovvne candour and Charity promising vpon a re-impression all satisfaction possible and in the meane time requesting that our ovvne good meaning and the iudgment of our Superiours and Approuers may be our Safe-guard Only one Suite vvee make vnto thee most reasonable and iust vvhich is That thou wouldst not proceede to the censure of any passage till thou hast read the whole Booke The same Points and matters doe occasionally come in in seuerall places and it vvould haue bene too great a tiring of thee to repeate in euery place all the circumstances and phrases necessary for explanation or preuention of suspicions and Obiections If it be for thine owne good principally that thou art a Reader vvee shall stand in little neede of preparing thee vvith Apologies And if it be for our hurt that thou art a Reader vvee thanke God vvee are not guilty of the least ill designe to make vs feare except only in thy behalfe All that vvee haue to say is God almighty make thee vvhoseuer thou art a practiser of the good that thou vvilt certainly find in the follovving Treatises and then vvee shall haue no cause to apprehend either for thee or our selues 47. Thus truly for ought appeares to mee Deuout Reader thou mayst freely and vvithout the least apprehension of any danger peruse and make thy best benefit of these follovving Instructions The vvhich moreouer as thou seest haue passed the Censure and deserued the Approbations of seuerall pious and learned Persons What euer opinion thou shalt after reading haue of them at least I vvill oblige thee to acknovledge that here in the Treatises that follovv is no manner of couert indirect meaning or designe according to the fashion nevv a dayes to broach any bold newfangled Inuentions and much lesse of maintaining vnduly vvhat shall be duâ—y found fault vvith since they are exposed to the common vievv by one that as he hitherto hath so here he doth and by Gods Grace euer vvill submit himselfe and his Writings to the Authority and iudgment of the Sea Apostolick in the first place and next to all other his Superiours This I professe as is the Duty of an humble Obedient Son of the Church And this if I did not moreouer expressely signify vvith reference to the Doctrines contained in the follovving Treatises I could not auoyde some degree of guilt and imputation of not deliuering candidely and faithfully our Venerable Authours sence vvho in many places protesteth the like submission of all his Writings to all lavvfull Authority vvhatsoeuer Farevvell Deare Reader Oremus inuicens vt saluemur AMEN THE FIRST TREATISE OF AN INTERNALL LIFE IN GENERALL THE FIRST TREATISE AND FIRST SECTION Of a Contemplatiue life in Generall the nature and end therof and generall disposition required therto CAP. I. 1. Cap. § 1. 2. 3. Continuall vnion in spirit with God the end of mans creation practised by Adam in Innocencie § 4. 5. Mans fall miserie through sin § 4. 5. Which is tranâ—fused into vs all his posteritie § 8. 9. The reparation of mankind by Christ § 10. 11. That all Christians are obliged to aspire to perfection in diuine loue by the waies of prayer c. as Adam did 1. IT was only infinite Goodnes that moued Allmighty God to create the world of nothing particularly in this inferiour visible world to create man after his owne Image similitude consisting of a fraile earthlie bodie which is the prison of an immortall intellectuall spirit to the end that by his vnderstanding which is capable of an vnlimited knowledge by his will which cannot be replenished which any obiect of Goodnes lesse then infinite he might so gouerne order himselfe all other visible creatures as thereby to arriue vnto the end for which he was made to wit eternall beatitude both in soule bodie in heauen the which consists in a returning to the diuine principle from whom he flowed an inconceaueibly happy vnion with him both in mind contemplating eternally his infinite Perfections in will affections eternally louing admiring enioying the said perfections 2. Now to the end that man might not except by his owne free willfull choyce of miserie faile from atteining to the only vniuersall end of his creation God was pleased to the naturall vast capacity of mans vnderstanding wâ—ll to adde a supernaturall light illustrating his mind to beleiue know him diuine charitie in the will which was as it were a weight to incline draw the soule with out any defect or interruption to loue God him only So that by a continuall presence of this light an vninterrupted exercise of this loue the soule of man would in time haue atteined to such a measure of perfection of vnion with God in this world as vvith out dying to merit a translation from hence to heauen there eternally to enioy a far more incomprehensibly perfect and beatifying vnion vvith God 3. Hence it appeares that the meanes to happines the end it selfe are essentially the same thing to wit vnion of the spirit with God and differ only in degrees And the vnion which Adam during his state of Innocency did would allwaies haue practised was in a sort perpetuall neuer being interrupted except perhaps in sleepe For louing God only purely for himselfe he had no strange affection to distract him and the Images of creatures which either by his consideration of them or operations about them did adhere to his internall senses did not at all diuert his mind from God because he contemplated them only in order to God or rather he contemplated God alone in them louing seruing him only in all his reflexions on them or workings about them So that creatures and all offices towards them serued as stepps to raise Adam to a more sublime more intime vnion with God the which was both his duty his present happines besides that it was a disposition to his future eternall beatitude 4. But our first parents by a willfull contempt transgression of that one most easy command which God for a tryall of their obedience had imposed on them not only broke the foresaid vnion depriued themselues of the hope of enioying God eternally in the future life But moreouer were vtterly deuested of all supernaturall graces extremely weakened disordered in all their naturall Gifts So that hauing lost that
that so much talked of spirit of an Order nor hovv seuerall Orders though neuer so much distinguished by habits or certaine externall practises if their profession be to tend to Contemplation can haue any more then one spirit vvhich directs them to make their principall designe to be the seeking of God in his Internall vvayes of Diuine loue for that only end besides conformable Prayer to practise such obseruances mortifications as vvill best promote this designe And surely this good spirit of Religion contemplation a good Directour of vvhat Profession soeuer vvill very studiously endeauour to aduance yea moreouer vvill no doubt oblige his Disciples to be very Regular zealous in the obseruance of all good ordinances of the Community principally of the Rule according to their professioÌ„ made Instructing them vvithall hovv they may vse such things for the aduancing of their spirit the seruice of God although in the meane time perhaps he be not cunning in all the particular Obseruances that belong to them and little or nothing at all to him 17. All soules that liue in Contemplatiue Orders are nor naturally fitted for Contemplatiue vvayes nor the seeking of God in spirit Those therfore that haue not indeed are not capable of much light in their Interiour and so are not so fit to be guided by Diuine Inspirations doe the more need to haue certeine Rules from vvithout at least for the exteriour And for such it is Gods vvill and direction that they should more depend on Externall Guides 18. He that takes vpon him the office of a spirituall Directour saith Thauâ—erus ought for some reasonable space of time to conuerse vvith his Disciples especially at the beginning for a fevv transitory Conferences vvill not suffise to giue him light concerning their propensions dispositions that he may fit them vvith a degree of Prayer proper for them both for the present future And his principall care must be to set them in such a way as that they may not need to haue much recourse vnto him aftervvard the vvhich is done by giuing them generall Directions about their prayer especially how therby to dispose themselues to receiue light from God whose InspiratioÌ„s ought for the future to â—e their principall Rule especially for the Interiour And for the practising in particular according to the generall Directions giuen the Disciples must vse their ovvne iudgment for a helpe they may also make vse of such Instructions as they may find in bookes so far as they shall be proper for their spirit But in cases when neither their owne Iudgment nor bookes will helpe them if the difficulty be of greater moment they may againe haue recourse vnto their Directour 19. And in this sort are writers that speake much of the necessity of an Externall Directour to be vnderstood For if such necessity were to last alwaies good soules should be obliged to spend their whole liues in conferring with Directours from whence vvould follovv continuall sollicitudes scrupulosities dangerous distractions c. most contrary to an Internall spirituall life vvhich ought to be a state of much repose cessation introuersion a continuall attendance vnto vvhat God speakes vvithin vnto a soule who if soules vvill humbly faithfully depend on him vvill cleare resolue difficulties vvhich Externall maisters vvill neuer be able to penetrate into But it is too generall an humour in Directours novv adaies to make themselues seeme necessary vnto their disciples vvhom hey endeauour to keepe in a continuall dependance to the great preiudice of their progres in spirit besides many other inconueniences not needfull to be mentioned particularly 20. A soule thar has recourse to an Instructour prouided by God for her or that vsing her best aduice she hath made choyce of must deale freely plainly candidly vvith him conceiling nothing necessary to be knovvne by him his Directions she must follovv in all things assuring herselfe that if she doe so in the simplicity of her heart as in obedience to God himselfe God vvill enlighten him so that she shall not be mislead 21. The gift of discerning spirits is so necessary to a spirituall Guide that except therby he be able to fit a soule vvith a sort degree of prayer suitable to her naturall disposition not tying all soules to begin according to any generall methods for none such can be perscribed but vvill be preiudiciall to some vnlesse he teach her hovv she may become illuminated vvithout him by God alone by the meanes of Prayer abstraction of life vvhervvith the mists of Images passions being dispelled a light vvill spring forth in the soule far more cleare certeine then any that can come from humane instructions not all the Instructions of men Angells ioyned vvith all mortifications imaginable vvill be able to bring a soule to Contemplation For seldome or neuer doth God vvorke contrary to our naturall complexions And till soules come to exercises in spirit prayer infused by God alone they are far from Contemplation 22. Novv at the first it is very hard for any Directour to knovv exactly the secret Inclinations of imperfect soules vvhich are so infinitly various And therfore for the most part their Instructions about prayer attendaÌ„ce to Diuine Inspirations must be generall the vvhich the disciples themselues must make a particular vse of by obseruing their ovvne abilities inclinations by marking vvhat more particular formes of Prayer c. suite best vvith them doe them most good And this if they be not able in a reasonable manner to doe or if they haue not the courage to abide in a vvay in vvhich they are put it vvill be in vaine for them to proceede in those secret Internall vvayes 23. If the vvay vvherein a soule is put hath made a reasonable progres be indeed proper for her there vvill be little need of frequent recourse vnto her Directour Neither ought he to examine her about her Internall Exercises of vvhich he may iudge vvell enough by her externall comportment for it is impossible for a soule to be in a vvrong vvay interiourly but of it selfe it vvill breake out exteriourly especially to the eyes of those vvho themselues are in a right vvay as the Spirituall Directour is supposed to be And there is scarce any more certeine signe that a soule is not interiourly in a good vvay then is her being forvvard to trouble her Directour vvith multiplicity of Questions doubts her readines to discouer her Interiour to others vvhom she has heard or does beleiue to be skilfull in Spirituality 24. The Images internall Distractions raised by impertinent consultations about the Interiour are of all other most pernicious For distractions from vvithout are but superficiall vvhereas those being hatched bred vvithin the soule from some secret ill qualities as feare scrupulosity curiosity c. they are more profound destructiue to true Recollection
25. The generall remedies against almost all difficulties are these tvvo 1. Riddance 2. Patience The former consists in affording to the soule some ease latitude as far as a good conscience vvill permit in such things as are apt to perplexe vvel-minded tender soules as Confession Saying of the Office obligation to the ordinances of the church some kind of tentations In all vvhich things such soules are to be taught to neglect transcend scrupulous nicity they are likevvise to be prudently freed from the practise of Coustumes not obligatory And this remedy is proper against scrupulosity disintangling the soule from many snares vvhich othervvise vvould proue a great hindrance to her The other remedy of patience abiding is reasonable in case of Aridities Desolations other such discouragements in an Internall life In vvhich cases the deuout soule is to be exhorted to behaue herselfe as vvell as she can to be quietly resigned for vvhat vvith all her industry she cannot helpe Aboue all things she is to be heartned to pursue couragiously her appoynted Recollections in despight of all such oppositions raised by the deuill or corrupt nature permitted by God for her good The vvhich if she doe she vvill either disperse these tentations or obteine a Diuine light to perceiue that the vvay both most proper most secure by vvhich God purposes to leade her to Perfection is the way of Aridities obscurities as B Iohn de Cruce teaches in his Treatise called Mount Carmel And vvhen she once perceiues this then they vvill not only be supportable but euen acceptable to her Hovveuer if a soule did knovv or could be persvvaded hovv much better it vvere for her to suffer a little bitternes arising from such difficulties or perplexities then to hasten for a remedy by seeking helpe from others or by turning herselfe to vnnecessary solaces in creatures And also vvith vvhat confidence she might expect satisfaction from her Internall Maister if she vvould seriously by Prayer seeke to him she vvould saue both herselfe her Directour much trouble inconuenience 26. The instructour must vse great vvarines that he doe not raise doubts scruples in his Schollers minds by mouing needles indiscreet Questions or by impertinent discourses concerning spirituall matters for therby he may come to raise such doubts as himselfe shall not be able to resolue to put them so far out of their way as perhaps they vvill neuer be able to find it againe Therfore in ordinary conuersations it is more fit that the subiect of discourse should be some externall indifferent matters vvherein the parties are not much concerned then such as regard the Interiour Experience shevves hovv much inconuenience doth come to soules by the conuersations of such as are great pretenders to skill in Spirituality therfore out of vanity or a mistaken charity are apt vvhen there is no need to be offring Instructions about spirituall matters 27. Some soules doe see their vvay before them far better then others therfore doe moue fevvuer Questions The Instructour therefore is to behaue himselfe tovvards them all according to the quality need of each spirit allvvaies remembring that his office is not to teach his owne way nor indeed any determinate way of prayer c but to instruct his disciples how they may themselues find out the way proper for them by obseruing themselues what doth good what causeth harme to their spirits In a word that he is only Gods Vsher must lead soules in Gods way not his owne 28. Of all other spirituall persons it concernes woemen especially to be very sparing in consultations vvhen necessity requires to be breife in deliuering their difficulties for othervvise many inconueniences vvill follovv as 1. losse of time both to the disciple Instructour 2. Distractions far more hurtfull then if they vvere busied about the most encombring Employments of the Community 3. danger of multiplying nevv perplexities by fearing that they haue not giuen a full a right account of themselues c Besides one difficulty vvill be apt to beget a nevv one so that instead of seeking peace by disburdening of the conscience by their indiscretions they may come both to trouble the peace of their Instructours to plunge themselues in incurable perplexities obscurities of mind 4. great cause there is to feare that there may vpon such occasion of vnnecessary consultations ensue dangerous familiarities freindships vvith such as may proue very vnfit counsellours Thervpon S. Francis Xauerius saith that seldome was there so much good to be expected from the frequent treaties betweene Persons of different sexes as there was perill in them to both 29. This may suffise concerning the qualities office of an externall Directour As for more speciall Duties belonging to him in more particular cases as scrupulosities mortifications c. it shall be treated vvhen vve come to speake of such particular subiects As likevvise of the obligation of Superiours about the promoting the spirituall good of their subiects soules although they be not consulted vvith in the nature of spirituall Guides somevvhat shall be said in the follovving Discourse concerning the state of a Religious profession CAP. III. § 1. Of Reading which is next to Prayer § 2. Some bookes may be read for Diuersion § 3. But spirituall bookes only for the soules proffit § 4. 5. Bookes proper for Contemplatiues c. § 6. Not to stop in obscure places § 7. Not to practise Directions but such as are suitable to the spirit § 9. 10. Extraordinary practises of Saints in mortifications not to be imitated without great caution § 11 Why Mystick Authours seeme to write diuersely § 12. Some Authours indiscreetly require Perfection at first § 13. Reading must giue way to Prayer § 14 how mortification is to be practised in Reading § 15. 16. Diuine inspirations to be obserued in applying Instructions And particularly of those in this booke § 17. A soule following God may without bookes or Instructours be lead to perfect Contemplation 1. A Second meane by vvhich the Diuine spirit teacheth deuout soules is the reading of Pious bookes And this exercise I esteeme for vvorth spirituall proffit to be next vnto Prayer 2. As for ordinarly bookes as Ecclesiasticall story c it may be permitted to soules euen in Religion to read them for an innocent Diuersion Recreation so that be not the principall end but that the Intention further be by such diuersion to dispose a vveary soule the better aftervvards to pursue her internall Exercises And this Permission novv is the more reasonable since that in Religious communities of men bodily labour is allmost out of date in place thereof reading study hath succeeded as novv the principall dayly Employment of Keligious persons vvho liuing much lesse Abstracted from the vvorld are almost forced to comply vvith the customes of the present times in vvhich learning is so valevved so
on the other side Voluntary Mortifications are such as on our ovvne heads vvithout the Aduice iudgment of those that are acquainted vvith our Interiour vvee voluntarily assume or impose on our selues either because vvee haue seene or read of others that haue done the like thervpon vvithout further due consideration of our ovvne state or abilities vvee vvill hope they vvill aduance vs as much in the vvay of perfection such are Voluntary corporall fasts beyond vvhat the Church or Regular obseruance doe require Wearing of hairecloth chaines c obstinate silence during the times that the orders of the community doe appoint conuersations c. To these may be abded an assuming the taske of saying so many Vocall Prayers Rosaries c. 4. This Distinction being premised the deuout Reader is to take notice that vvhatsoeuer hitherto hath or shall be spoken of the vse end benefits of Mortification is to be vnderstood applied only to mortifications of necessity and not to such as are voluntary And moreouer that all these Instructions Directions are intended only for such soules vvhether Religious or others as are entred or desirous to enter into an Internall course tending to Contemplation 5. As touching therefore the former sort of Necessary mortifications according to the vvhole latitude before expressed a deuout soule is to be exhorted as being her duty obligation vvith all courage feruour to accept chearfully vndergoe them considering that besides the foremencioned inestimable Benefits attending them they are of great security free from all perill of errour indiscretion or pride 6. But as for Voluntary mortifications those I meane vvhich are properly such vvee haue nothing to doe vvith them yea moreouer I should neuer persvvade a spirituall Disciple to assume any considerable mortifications besides such as attend his present state of life till he can assure himselfe that he has a good Call to them that is till after that hauing spent a considerable time in Internall prayer he haue receiued light to iudge of their fitnes for him Grace or spirituall strength to vndertake pursue them chearfully vvithall has the approbation of his Superiour or spirituall Directour Yea though he had a body as strong as Samson vvithall a very good inclination to Internall vvaies I should hardly be the first proposer mouer inciter of him to such extraordinary mortifications vnlesse some speciall occasion required them for a remedy against any speciall tentations then assalting him In vvhich case they are not indeed to be esteemed extraordinary and voluntary although supernumerary but considering the present state ordinary necessary Yea if such an one should aske my counsell about the vse of such mortifications vpon examination I should find it to be doubtfull vvhether it vvas vpon a Diuine Inspiration that he vvas moued to desire them I should take the surer course that is to dissvvade him from the vndertaking of them 7. It is true vvee find in reading the liues of Saints that most of them haue practised them many euen from their infancy But this shevves that spirits fit for extraordinary mortifications are rarely to be found being only such as God himselfe leades after an extraordinary manner to make them Examples of the povver of his Grace to the Edification of many vsing them for his Instruments in great vvorkes As for vs vvee are not to suppose that God esteemes vs fit or intends vs for such extraordinary matters Therfore it may suffise vs to vndergoe such mortifications as God himselfe has prouided for vs beleiuing him to knovv vvhat is best for vs most proportionable 8. In all our holy Rule there is no prouision nor order made for such extraordinary or supernumerary mortifications but only in the 49. Cap. about diet in the time of Lent c. And then it is forbidden to vndertake such vvithout the Approbation of the Superiour the neglect of vvhich Approbation is imputed to rashnes For our holy Father as he knevv the inestimable benefit of mortifications vvhich come from God therfore he is exact in requiring conformity to the Austerities commanded in the Rule so on the other side vvas he not ignorant of the great inconueniences that probably attend the vndertaking such extraordinary ones by imperfect soules vvhich are commonly induced thereto merely out of a fancy humour or sudden passion for such are seldome attended vvith any blessing from God vvho neither is obliged nor ordinarily vvill bestovv his grace Spirituall strength for the vndergoing of any morcifications but such as are sent by him or euidently ordained by his inspiration And experience vvitnesses this because vvee seldome see soules to perseuere in those vvhich they assume by their ovvne free election And vvhiles they performe them it is vvith little or no purity of Intention herevpon it is that our holy Father expressly declares that the Diuine Inspiration grace is to be acknovvledged the roote of all religious voluntary Austerities by those vvords of his Cap. 40. Quibus donat Deus tolerantiam Abstinentiae That is To whom God hath giuen the courage or strength to suffer extraordinary abstinence Adding vvithall that such voluntary Abstinences must be offred to God cum gaudio Sancti Spiritus with ioy of the holy Ghost 9. Great caution therfore is to be vsed in the reading making vse of Instructions examples found especially concerning this point in spirituall Bookes Because othervvise a soule vvill be in danger to plunge herselfe into great inconueniences difficulties for vvhilst she does imitate such extraordinary practises it is to be feared being yet imperfect she vvill entertaine a proud conceipt of herselfe not receiuing Grace to perseuere she vvill be apt to dravv from thence matter of scrupulosity deiection so far as perhaps to become disheartned from further tendance in the vvay of the spirit Yea such a soule vvill be lyable to contract therby an obscurity in her vnderstanding especially if she be vnlearned by vvhich she vvill become disabled to distinguish Necessary Mortifications from voluntary 10. It is a very hard to many soules vvould proue a dangerous Aduice vvhich some Spirituall Authours giue viz. That a Spirituall Disciple should in euery thing that is of it selfe indifferent in case that seuerall obiect be offred to choyce take that vvhich is most contrary to his naturall Inclination As if many seuerall dishes vvere set before vs to eate only that vvhich vvee least like thus to liue in a continuall contradiction crossing of nature 11. Surely no soules but such as are in a good measure perfect are capable of making good vse of such aduises for only such can vvith facility discretion proffit practise them As for the lesse perfect if they practise them vvith any vvillingnes it is to be feared that the true ground is because therby they doe couertly comply vvith nature some orher vvay nourishing selfe-esteeme contempt of others not so courageous
§ 3. 4. Who are apt or vnapt for Meditation § 5. 6. Generally most Soules are to begin with it And why § 7. 8. 9. 10. What those are to doe that are vnapt for Meditation § 11. The misery of Soules that are tyed to a Prayer improper for them 1. THE first and most imperfect Degree of Internall Prayer is as hath been said Meditation or Discoursiue Prayer Of vvhich vvee shall treate here not vvith that exact nicenesse as may be found in many Bookes current in all hands yet sufficiently in order to our present Designe vvhich is to consider it only as a preparation to the Perfect Prayer of Contemplation And therefore the Instructions concerning it shall be such as may be proper for those vvhom God hath called to that Perfect State and vvithall moued to comply vvith the said Call And to such many Instructions will not be proper 2. Meditation is such an Internall Prayer in vvhich a Deuout Soule doth in the first place take in hand the consideration of some particular Mystery of Faith to the end that by a serious and exact search into the seuerall points and circumstances in it vvith the Vnderstanding or Imagination she may extract Motiues of good Affections to God and consequently produce suitable Affections in vertue of the said Motiues as long as such vertue vvill last 3. This is a Prayer to the exercise vvhereof all sorts of Persons are neither disposed nor enabled Neither is it a token either of excellency of vvit Iudgment or of true Deuotion to be apt for the practise of it On the contrary the more that a Soule doth abound vvith Deuotion and good Affections to God the lesse is she enabled or disposed thereto yea incapable of continuing long in the Exercise of it And againe some superficiall Witts full of fancy but vvanting solidity of Iudgment and vvhich are not naturally much disposed to Deuotion yet if they be put to the Exercise of this Discoursiue Prayer they vvill performe it better and thriue more in it then others though of sharpe vvitts solide Iudgments and great abilities both in learning and Inuention and that vvithall haue very good vvills to seeke our Lord. 4. Women are generally speaking lesse apt for Meditation then men and by consequence more fit for the more perfect Exercises of the Will By reason that they are more disabled in iudgment and inuention and more abounding in vvill and Affections so that in them the Will drawes the streame from the Vnderstanding Therfore great care is to be taken that they be not compelled vvithout necessity to tarry long in Discoursiue Exercises least thereby they be much preiudiced in the Head and Spirit vvith little or no proffit any vvay but much harme in being detained from the more proper and beneficiall Exercise of the Will in holy Affections 5. Novv there being so great and inexpressible variety in the Internall Dispositions of persons it is not possible to giue certaine generall Rules to fit all Except this that in the beginning of a spirituall Contemplatiue Course all Soules that are not naturally incapable of raising Affections by internall Discourse ought to apply themselues thereto and to tarry therin till they find themselues ripe for a future Exercise To the vvhich they vvill attaine sooner or later either according to their diligence and constancy in practising Meditation Or the measure and Grace of Deuotion vvhich God shall giue them Or their naturall aptnes or vnaptnes for Exercises of the Vnderstanding 6. This Aduice is of great concernment And therfore soules are not easily and lightly to be permited to apply themselues to Exercises of the Will till a conuenient time spent in those of the Vnderstanding For though perhaps vvhilst the Feruor Nouitius lasts in the beginning of one's Conuersion a soule being then full of Affection may for a vvhile haue little need of Motiues to open the passage to the said Affections vvhich of themselues vvill be apt enough to flovv Yet that Feruour ceasing they vvill be at a miserable losse full of nothing but Aridities Obscurities Desolations hauing no refuge at all except their Vnderstanding be stored vvith good Motiues of holy Affections caused by former Consideration and Meditation 7. Yet this is not so to be vnderstood as if Soules vvere to be obliged to those nice distracting painfull Methods of Meditation which are described in many Bookes or to frame curious Pageants scenes of the Mysteries to be meditated on c. For though such an Employment of the Imagination in Prayer may be proper proffitable for those that by their Profession liue Actiue distracted liues to the end by such workings of the Fancy to wipe out as it vvere the vaine Images contracted abroad by superinducing or painting ouer them new and holy Images Yet for those vvho are more Solitary abstracted such a vvay of Meditating vvould be very painfull the proffit so little as it vvould not counteruaile the paine To such therfore it vvill suffise vvith moderate attention to thinke on the substance of the Mystery proposed or on such circumstances of it as either are expressed in the Text or doe euen naturally attend it from thence to dravv as strong feruorous frequent Affections as may be 8. As for those that are naturally vtterly disabled and incapable of Meditating as many Women are it is very requisite in the beginning that they should at least supply the benefit that comes from Meditation by preparing themselues to their Recollections vvith much serious attentiue reading of some pious Booke the vvhich may in some good proportion recompence Meditation 9. But in case a soule incapable of Meditation and vnable likevvise to reade shall vndertake a spirituall Contemplatiue course as none are excluded such an one must resolue to take a very great courage to pursue her Exercises of the Will and Affections which is but a dry Exercise wanting sensible Deuotion is very ingratefull to the palate of the soule She must be prepared not to be daunted vvith Aridities and Distractions The vvhich Distractions she has no other vvay to resist or expell but only by pure Obstinacy of the will not to attend them or care for them And lastly she must vse more Abstraction of life and Solitude to preuent the multiplying of Distracting Images 10. Those vvho in the Exercise of Meditation are more seriously affected to the Discoursing part of it then to the good Desires and purposes vvhich should flovv from such Discourse are in danger of many perills as of Pride Curiosity Extrauagant Opinions yea pernicious Errours The cause of vvhich Dangers is the predominancy that their Imagination hath ouer their other faculties vvhich inclines them to please themselues vvith subtile aeriall and curious Discourses and vvith framing of places times and other circumstances in the consideration of a Mystery All vvhich inconueniences are auoided in the Exercises of the Superiour Will vvhich being a blind faculty is best
and proffitable Recollection And therfore such Elegant and sprighâ—ly expressions as are to be found in many places of S. Augustins Confessions Soliloquies c or in S. Bernard S. Teresas Exclamations c though they be more full of life and more apt to enflame affection being read out of times of Recollection yet they are not so proper to be vsed in the Recollection because the pleasingnes and exquisitenes of the expression giues too much exercise and contentment to the Fancy and by that means distracts and enfeebles the actuation of the Will This I say holds most generally true yet if soules do find their proffit more by the vse of them let them in Gods name make choyce of such 18. The more impetuous that the operations of the vvill are in this exercise Immediate Acts the more still quiet peaceable and profound that they are so there be no vvillfull negligence the more effectuall and proffitable are they and the more efficacious to still Passions as also to compose and settle the Imagination 19. There may come much harme to a soule by cessation from Internall working and from all tendance to God in her Recollections if so be the motiue of such cessation be a desire and expectation to heare God speaking after any vnusuall manner vvithin her and telling her some nevv thing or other For by giuing vvay to such a foolish presumption she vvill deserue and pu herselfe in a disposition to receiue diabolicall suggestions or at least vainely to conceiue and interpret her ovvne Imaginations to be Internall speakings of God And this may proue very perillous if a Soule giue credit to such fancies as probably such soules vvill But they ought to consider that if Gods pleasure be such as to communicate his vvill internally after an extraordinary manner he vvill speake and vvorke vvhether the soule vvill or no and vvhether shee vvill or no shee must heare and suffer And therfore let her abstaine from such indiscreete inuitations or expecting such Diuine Conuersations let her continue quietly her exercises and not cease till God force her to cease them 20. The Custome practised by some spirituall Directours of requiring from all their Disciples an account of their Internall Prayer formerly iudged to be inconuenient as causing Distractions and too frequent Reflections vvith sollicitude vpon their present Actuations to the End they may remember them so be able to relate them The sayd custome I say is moreouer besides this inconuenience vselesnes of extreme difficulty in this exercise The vvhich being simple plaine acted only or cheifly by the vvill cannot well be explicated inasmuch as the Acts leaue scarce any sensible impression in the memory And lastly they are exercised directly to God vvithout any Reflections Now it is by the meanes of Reflections that a soule takes noude of and remembers her Actuations 21. Where there is a good propension in the Interiour to Introuersion an Act produced by the vvill to God is not only much more prompt facile profound but also far more efficacious then any other vvithout such a propension can be though the party be neuer so learned employ neuer so much the faculty of Reasoning Yet doe I not deny but that euen soules of the greatest propensions may sometimes find themselues obliged to make vse of some Meditation But vnlesse their Directour misleade wrong them they vvill not tarry long therin but vvill presently breake forth copiously into good Affections CHAP. II. § 1. 2. 3. c Touching certaine formes of Immediate Acts c adioyned to the End of the Booke how they are to be vsed § 15. 16. c Great variety of Acts there are Some directed to the pure Diuinity some to our Lords Humanity some to Saints some to the soule herselfe c what vse is to be made of them § 24. 25. 26. To what soules one forme of Exercise without variety may be proper § 27. Of exercising vpon the Pater Noster The Excellency thereof § 28. 29. Soules are not to bind themselues to certaine formes § 30. 31. 32. What vse is to be made of the vsuall Reading in Preparation to Recollection § 33. 34. c How soules that cannot make vse of Images are to behaue themselues § 37. 38. What order is to be obserued in the change of Acts. § 41. Soules must not bind themselues to these or any sett formes of Exercises but they must chuse for themselues 1. AT the end of this Booke I haue adioyned a Collection of seuerall Patternes of Exercises by Acts of the will holy Affections for the vse practise of those vvhom either in the vvorld or in Religion God shall call to an Internall life of Contemplation I did not not conceiue any necessity to annexe any Exercises of Meditation Partly because it vvas not my designe to treat of that degree of Prayer but only passingly in order to affectiue Prayer to vvhich it is but a remote preparation And besides there are Patternes of such exercises abundantly obuious to euery one the vvhich may suffise any Internall liuer being practised according to the instructions here formerly giuen And as for the Supreme Degree of affectiue Contemplatiue Praier to vvit perfect Aspirations I haue contented my selfe vvith selecting a few vvhich are added in the conclusion rather to shevv to imperfect soules the forme manner of them then for the vse of Perfect Soules ripe for the exercise of them For such are conducted immediatly entirely by a Diuine Light haue no need of humane prescriptions Neither indeed can they proffitably make vse of any other Affections then only such as Gods Holy Spirit shall suggest to them 2. As touching therfore the foresaid Exercises of forced immediate Acts of the Will affections I haue compiled a sufficient variety of them proper for all states dispositions of soules as Acts of Remorse Feare Contrition c. vvhich belong to the Purgatiue way And likevvise Acts of Adoration Glorification Humiliation Resignation Loue which belong to the Illuminatiue Vnitiue Wayes I haue moreouer made some distinct Exercises of Affections more proper for some soules then are those vvhich I call Acts of the Will Besides I haue set dovvne most copiously Patternes of simple Acts of Resignation as being generally the most vsefull proper for most soules And lastly seuerall Exercises there are mixed interlaced partly vvith Acts partly vvith Affections those not of one but seuerall kinds Because many soules there are that cannot content themselues vvith being tyed to any one kind of determinate exercise And therfore my desire vvas to comply vvith all tempers to the end that euery one might find an Exercise proper proffitable for him or at least might be put in the way hovv to fâ—ame for himselfe such an one 3. A soule that after a sufficient time diligently spent in the practise of Meditation is maturely called conducted by God
of light and comfort The vvhich proffit is scarce perceptible because the spirit of God vvorkes more intimely in the depth of the spirit but therfore is more efficacious to the soules aduancement 36. In this case I should scarce allow the suffring soule to diuert ease her mind by reading much lesse by any corporall exercise during the time appointed for her Recollection Or if so as soone as euer she finds by a little glancing on a booke an affection to be raised let her pursue the said affection quit reading presently for Reading at such times being allovved merely for necessity ought to be vsed no further then necessity shall require 37. No certaine Rules or determinations can be assigned for the time that soules are to be detained in the exercise of certaine kinds of Acts as of Contrition others of the Purgatiue way before they passe into those of Resignation or loue vvhich are of the vnitiue vvay Only in generall it may be said that the longer deeper that soules haue bene plunged in vicious habits the longer probably vvill it be before they be ripe for such a passage yet that time may be contracted by feruour in prayer mortification To some fevv months vvill suffise to remaine in Acts of Contrition c To some not many dayes yea some soules as tender innocent virgins c are so vvell affected to God so vnacquainted vvith vicious customes that they may at the first be put into Acts of Resignation or loue 38. But herein euery one is to regard the state of his soule conscience obseruing vvhether he find therein quietnes competent satisfaction In vvhich case he may reasonably iudge that he may relinquish the Acts of the Purgatiue way 39. But as for giuing ouer the Acts of Resignation loue c from thence to passe to the exercise of Aspirations God knowes a much longer space of time is required euen in soules the most innocent For this sublime exercise arising out of a setled habituall Charity fixed in the soule through long constant practise of forced Acts of the vvill cōtrary to the teaching of Barbanson vvho saith that soules may from Meditation immediately passe to Aspirations it does not depend on mans choyce vvhen he vvill Exercise Aspirations of vvhich God alone is the mouer Directour And vvhatsoeuer industry in Prayer a soule shall vse it is very vsuall that she should be enabled to arriue to this Exercise in Youth before the boyling heat actiuity of nature be vvell qualified 40. Notvvithstanding in vvhatsoeuer exercise a soule shall be if such Aspirations doe offer themselues she is to giue vvay vnto them as long as they continue she is to cease all other forced elected Acts. 41. To conclude these Instructions it is to be considered that the follovving Patternes of Exercises of Acts c are to be made vse of only for a necessity such as commonly beginners haue yea most soules euen after they haue for a good vvhile pursued this Internall Prayer But as for those vvhose Interiour vvithout seeking abroad doth minister sufficient matter vnto them of Resignation loue c either suggested by occasion of occurring difficulties or coming of it selfe into their minds such soules being enabled to pray vvithout any formes prescribed as long as they are so sufficiently furnished from within are not to make vse of exercises in bookes And this may be the case euen of some imperfect soules which may be preuented much holpen by God for the matter of their Prayer But howeuer it is good that they should haue a Booke in readines to helpe them in case they come to stand in need least for vvant of matter so suggested they should be idle at a stand For such must not rely vpon their first sensible feruour but vvhen that ceases as they are to expect that it vvill they must not scorne to descend not only to make vse of Bookes but also to apply themselues to inferiour Exercises helpes suitable to their imperfect state CHAP. III. § 1. 2. More speciall Aduices touching the exercise of Assections of Diuine Loue. § 3. 4. c. Likewise touching Acts of Resignation the great proffit and excellency of the said Acts. § 9. Seuerall Obiects of Resignation § 10. 11. 12. c. Farther instructions concerning the exercising of the said Acts. § 22. All Acts whatsoeuer must giue way to Aspirations 1. VVHERAS all Internall Affectiue Praier consisteth either 1. Of such Affections as are apt to cause suitable motiōs in corporall nature 2. Or of Acts of the will produced by and residing in the Superiour soule As among holy Affections the principall is Loue the source and mouer of all the rest so among all immediate Acts of the will the most vsefull and considerable are those of Resignation or submission to the Diuine vvill 2. Novv hauing in the Second Treatise spoken sufficiently concerning the nature and qualities of Diuine loue I shall not need to giue more particular Instructions hovv to employ that invvard affection of Charity immediately to God in the exercise of Internall Prayer the vvhich is to be regulated according to the Precepts formerly giuen But as for the Exercise of Resignation vvhich is indeed an exercise of Loue too but so as that it regards externall difficulties as the occasion or matter about vvhich such loue is expressed it is an exercise that deserues to be more particularly treated of aboue all others most to be recommended as being generally the most secure proffitable of all other Exercises 3. For though Acts of pure melting Loue to God in vvhich all Images of creatures yea all direct representations of God are excluded be in themselues more perfect Vnitiue then are Acts of Resignation vvhich inuolue in themselues images of externall things to vvit the speciall difficulties in vvhich the soule intends to resigne herselfe Notvvithstanding to recompence this disaduantage there is in Acts of Resignation far more security and lesse danger of propriety or selfe-interest then in Acts of immediate Loue the vvhich being apt to cause stirrings and pleasing motions in corporall nature very fevv soules can practise them purely and vvithout propriety except they be exalted to a supreme degree of spirituall Diuine Charity Againe there is in Resignation exercised more directly true Mortification and Contradiction to selfe Loue interest then in any other kind of internall Prayer and consequently it is a Prayer more purifying and considering the daily and hourely vse that vvee haue thereof in vnauoydable occurring difficulties it is of all other the most proffitable And though Acts of Resignation vvhich are also the immediate fruits of diuine Loue doe inuolue in themselues images of externall things yet this is only in the beginning of the Act so that the soule doth not tarry in such images but presently passes from and out of them into God 4. Good Lord vvhat millions of questions debates
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 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 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 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 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
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 couÌ„selled to all Beginners in the vvay 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 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 to this affectiue prayer of the vvill And vvee doe conâ—â—re them in behâ—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 occasioÌ„ 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 â—hese holy instructions for a Caueat vvarning to the future Confessours spirituall Directours F. Leander de S. Martino Priour of S. Gregory in Dovvay Ordinary of the Cloyster of the dames of our Lady of Comfort in Cambray of the holy order of S. Benedict 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 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 F. Leander de S. Martino President 18. Martij 1634. 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 B. Augustin Baker the 20. of March 1634. Stilo Romano FINIS