to desist from seeking him by the internall vvayes of the spirit euen in times of desertion aridity 13. And if they vvill make this vse of it then from vvhat cause soeuer it proceedes yea though the deuill himselfe helping or changing the body should haue caused it no harme can come vnto them thereby For a soule is most secure vvhiles she neglects disesteemes the effects of sensible deuotion as far as they are pleasing to sensitiue nature transcending it shall endeauour to exercise herselfe tovvards God quietly yet resolutely in the Superiour vvill And by the like practise may a soule obtaine the like security in all extraordinary doubtfull Cases of visions Exâ—asies c 14. More particularly for as much as concernes Teares vvhich are vsuall effects of sensible Deuotion a soule must be vvary that she giue not free scope vnto them vvhat euer the obiect or cause be vvhether it be compassion to our Lords suffrings or contrition for her ovvne sins c In all cases it is best to suppresse them rather then to giue them a free liberty to flovv For othervvise besides the harme that may outvvardly happen to the body by empairing the health or vveakening the head they vvill keepe her still belovv in sensitiue nature immortification vvith little or no aduancement tovvards the true Loue of God On the contrary they doe hinder the eleuation of the spirit by obscuring the mind that it cannot discouer her secret defects nor vvhat vvould best keepe her in her vvay Let her therfore exercise these Acts in the Superiour soule Will from vvhence all merit comes and by vvhich they are performed vvith quietnes stillnes yet vvithall more efficaciously then in sensitiue nature 15. The case is othervvise in Perfect soules vvhen God by an extraordinary Grace bestovves on them the Gift of teares as to S. Arsenius vvho is said to haue flovved almost continually vvith them For in this case they doe begin from the Spirit vvhose operations Inferiour Nature doth not at all hinder but rather promote in them And such teares flovv tanquam pluuia in vellus like a shower of raine into a fleece of wooll vvithout the least disturbance bitternes in inferiour nature vvhich is a Grace very rarely if at all granted to imperfect soules And therfore those vpon vvhom it is bestovved may no doubt vvill vvithout any danger comply vvith it since it can flovv from no other cause but God only the effect of it vvill not be to depresse the spirit but rather to draw sensitiue nature vpward into the spirit causing it likewise to concurre in the exercise of Diuine Loue so as that the soule may say vvith Dauid Cor meum caro mea exult auerunt in Deum viuum sensitiue nature not only ioyning vvith the spirit in seruing louing of God but likevvise finding its contentment therein vvithout the least preiudice to the spirit And the vvay to attaine to this solide secure sensible Feruour is by a discreet vnderualuing repressing of that vvhich is originally merely sensible 16. Novv it vvill not be impertinent on this occasion to take notice of another sort of temper in Prayer of a quite contrary nature in the which the inferiour soule seemes to haue no part at all in the actuations of the spirit towards God yea is not only vnactiue but very repugnant vnto them finding a great deale of vneasines paine in them so that the vvhole Prayer seemes to be made by the Spirit the heart or sensitiue appetite in the meane time finding much bitternes in it and the Imagination in a sort refusing to suggest necessary Images therto any further then as the Superiour Soule by vertue of the dominion it hath ouer it doth euen by mere force constraine it 17. There are scarce any soules that giue themselues to internall Prayer but some time or other doe find themselues in great indisposition therto hauing great obscurities in the mind great insensibility in the affections So that if imperfect soules be not vvell instructed prepared they vvill be in danger in case that such contradictions in inferiour nature continue long to be deiected yea and perhaps deterred from pursuing Prayer For they vvill be apt to thinke that their Recollections are to no purpose at all since for as much as seemes to them vvhatsoeuer they thinke or actuate tovvards God is mere losse of time and of no vvorth at all therfore that it vvould be more proffitable for them to employ their time some other vvay 18. Yea some soules there are conducted by Allmighty God by no other vvay but only by such Prayer of Aridity finding no sensible contentment in any Recollections but on the contrary continuall paine contradiction And yet by a priuy Grace courage imprinted deepely in the spirit cease not for all that but resolutely breake through all difficulties and continue the best they can their internall Exercises to the great aduancement of their spirit 19. It vvill indeed be very hard and morally impossible for any soules but such as haue naturally a good propension to introuersion to continue constant to their Recollections vvhen Aridities Obscurities and Desolations continue a long time For it is this propension alone asâ—isted by Diuine Grace that holds them to their Recollections that enables them to beare themselues vp in all their difficulties and tentations 20. The causes of this Aridity and indisposition to Prayer ordinarily speaking for sometimes God for the triall of his seruants may oft doth send or permit such tentations to fall on them are principally a certaine particular naturall complexion of some especially of those vvho by their corporall temper are most fitted for the exercise of sensible affections for of all others such are most obnoxious to these aridities and obscurities because the humours and spirits of the body together vvith the change of vveather c haue a far greater influence vpon these sensible Affections then vpon the mere operations either of the vnderstanding or vvill vvhich doe not so much depend vpon the body And therfore vvhensoeuer the said corporall disposition comes by any accident to be altered such affectionate soules are apt to fall into these internall distresses being in such an afflicting disconsolate condition they are not able to helpe themselues by any discourse to vvhich ordinarily they are indisposed From this ground it is that deuout Women vvho naturally doe more abound vvith sensible affections then men are more subiect to be afflicted persecuted vvith these aridities 21. Such Discouragements doe least appeare in Vocall Prayer the vvhich befits all kinds of spirits all sorts of tempers vvhether they discourse internally or not and whether they can produce internall Acts of the vvill vpon conceiued Images or not for all these at all times and hovvsoeuer they are corporally disposed may make their proffit more or lesse of Vocall Prayers 22. The Prayer of Meditation likewise
herselfe in the point of Gluttony And the maine mischeife of the tentation is preuented vvhen vvee are come to cast of the habituall affection to eating drinking especially to feasting the vvhich brings many inconueniences to an Internall liuer as 1. losse of time 2. Perill of intemperance other misbehauiour 3. Hurtfull distractions 4. Indisposition to Prayer 5. Intemperance likevvise in another vse of the tongue to vvit talking c. 4. Imperfecter soules therfore must make it their care in Refections to auoyd these speciall defects To vvit Eating or Drinking 1. Too much 2. With too great earnestnes 3. Too hastily preuenting the due times 4. Delicatly 5. With a precedent studiousnes to prouide pleasing meates c. In respect of the two first qualities or defects such soules may happen to offend vvho yet in a good measure haue attayned to a spirituall disesteeme neglect of those things that please sensuality For they on occasions may be tempted to eate vvith some excesse and ardour But rarely doe such offend in the follovving qualities 5. Now the Markes by vvhich a soule may discerne vvhether she haue in her a disaffection to sensuall pleasures are 1. If her chiefe delight esteeme be in Exercises of the Spirit that she diligently pursues them 2. If she seekes not after nor willingly admits extraordinary feastings 3. If being alone she does not entertaine herselfe vvith the thought of such things nor talks of them vvith gust 4. If when she is forced to take Refections she takes them as of necessity duty 5. If she could be content so that Gods vvill vvere such to be depriued of all things that might please tast c. 6. In case that necessary Ciuility shall oblige a spirituall person to be present at a feast he may doe vvell to be vvatchfull ouer himselfe at the beginning And this he may the more easily doe because then others being more eager to their meate vvill lesse marke him And to entertayne the time vvhich is ordinarily long let him chuse such meats as are the lightest of the easiest digestion For so doing he may both seeme to auoyd singularity in abstaining more then others yet in effect eate far lesse In a vvord let him goe thither vvith a mind affection to abstinence retaine such affection 7. This one vnauoydable misery there is in eating drinking hovv temperatly soeuer That a soule for such a time for some space aftervvards is forced to descend from that height of Spirit that she had attayned to by vertue of her precedent Recollection So that if before she had a sight experimentall perception that God was all herselfe nothing she vvill aftervvards haue no other sight of this but her ordinary sight of Faith by reason that her Spirits are more actiue her internall senses filled vvith Images vapours 8. Yet a soule is not to abridge herselfe of a necessary quantity in Refection for her Prayers sake or other Internall Exercises for that vvould for a long time after doe more harme to the spirit by too much enfeebling the body Neither is she to iudge that she has offended by excesse because she finds a heauines and perhaps some indigestion for some space after Refection For this may proceed from that debility of complexion vvhich ordinarily attends a spirituall life since as S. Hildegardis saith The loue of God doth not vsually dwell in robustious bodies 9. It is not our petty failings through frailty or ignorance and much losse our supposed failings iudged so by our scrupulosity that can cause God to be auerted from vs or that vvill hinder our vnion vvith him For for such defects vvee shall be attoaned vvith God in our next Recollections or it may be sooner But those are indeed preiudiciall defects vvhich proceede from a setled affection to sensuall obiects 10. To correct the vice of Eagernes in eating Abbot Isacius aduised his Monks that when they stretched forth their hands for the receiuing of their meate or drinke they should doe it with a certaine mentall vnwillingnes 11. Let euery one content himselfe vvith vvhat God by Superiours prouides for him accounting that hovv meane or course soeuer to be the very best for him not that vvhich cannot be procured vvithout sollicitude impatience Neither ought any to iustify or excuse his impatience out of an opinion of obligation that euery one has to take care of the body for the seruice of the spirit For the spirit is far more endammaged by such impatience sollicitude then any thing they can desire for the body can doe it good 12. Wee haue small reason to loue the body for it is that vvhich one way or other is the cause of almost all the sins vvhich the soule commits To cherish therfore satisfy its inordinate desires is to make prouision for sin as if our naturall corruption did not sufficiently incline vs therto 13. The infirmity of our body may sometimes require not only healthy but also well tasting meats not for the satisfying of our sensuality but the vpholding of our strength as S. Augustin saith In vvhich case meats of good rellish euen as such may be sought for yea ought to be so this for the recreating and comforting of nature And such corporall consolation may also haue a good effect vpon the Spirit But vvhere no such necessity is to seeke for such meates is against the Rules of Religious temperance And euen during such necessity to seeke them either vvith sollicitude or so as may be preiudiciall to the Community is contrary to Religious Pouerty Resignation 14. As many defects hindrances to spirituall progres doe flovv by occasions of Refection so on the contrary to vvell-minded soules it may be the occasion of some aduantages for their progresse in Spirit For 1. It obliges a soule to vvatch pray that she be not ouercome by the Tentation 2. It may giue occasion for the exercise of Patience in case of the vvant of things contentfull to nature as likevvise of temperance in the vse of them 3. The experience of our frequent excesses beyond true necessity may afford great matter for the Exercise of Humility 4. By the means of Resection there is giuen to soules certaine pausings diuersions from spirituall workings necessary to enable them making good vse therof to worke aftervvards more vigorously intensely 15. Vix perfectus discernit c. sâ—ith S. Gregory A perfect soule doth scarce discerne the secret Tentations subtle subreption of sensuality vrging soules to take more then necessity or obedience require the only light necessary for such discerning comes from internall Praier And moreouer till the soule by Praier be raysed aboue sensuality she cannot haue strength enough to resist all the inordinate desires therof vvhich she doth discerne And vvhen soules are arriued to Perfect Praier of Contemplation they oppose such desires rather by neglecting forgetting the body then by
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
may so proffit in spirit as Actiue soules doe that liue in vvordly manner that they may carefully auoyd sin keepe Gods commandements be truly vnited to God in follovving his vvill by the vse of bodily exercises frequency of Sacraments although they vse not much Mentall Prayer abstraction mortification For if they vse none at all as no good Christian but vseth them in some degree vndoubtedly they vvill not proffit at all in spirit neither actiuely nor contemplatiuely nor auoyde sin nor be in any sort vnited to God About the doctrine of Confession vvheras the Authour disputeth much against the vsing of Confession of veniall sins as necessary to Spirituall proffit it is to be vnderstood that he doth not in any vvise condemne the discreete vse of frequent Confession but only the needlesse numeration of veniall sins daily defects vvhich some soules doe make in their Confessions vvith great anxiety of mind some Confessours doe oblige their penitents vnto vvith great preiudice of that chearfull Liberty of Spirit vvhich a soule should haue to conuerse in Prayer vvith God is commonly a cause of scrupules one of the greatest baines of spirituall Perfection So that for soules that are by nature prone to feare scrupulosity the Directour of necessity must moderate them both in the frequency of Confession matter to be confessed Yea he may aduise them to confesse fewer times then other freer soules doe Othervvise for soules that are chearfull valiant couragious in the vvay of the Spirit the Authour obligeth them in his practise to keepe the ordinary time of Confession Much more those that are not altogether so carefull in auoyding occasions of ordinary defects I say he obligeth them in such sort as the Constitutions oblige vvhich is not vnder any sin as if they should sin as often as they omitt the ordinary time of Confession but as a laudable counsell proffitable obseruance vvhich vnder a penalty regular correction is to be kept not omitted but by aduice of the spirituall Father or leaue of the Superiour Note also that he doth vvorthily aduertise a defect of many vvho come to Confession making the principall intention of it only the Absolution from sin I say this is a defect because the principall part of the intention must be the encrease of Grace and loue of God by vvhich formally infused or povvred into our selues God Almighty doth blott out sins vvipe them avvay Now although Absolution from sin is neuer giuen vvithout infusion of grace yet ought the intention of the Penitent to be principally the obtaining of Grace for if he principally intend the absolution of sin it is a reflexion of the soule vpon its ovvne proffit by selfe-loue desiring to auoyde the vvrath of God punishment due to sin to be freed from the deformity of guiltines vvhich though it be a good desire yet it is but a property of Beginners in loue nothing comparable to the intention of Grace vvhich is the perfect loue of God is an eleuation of the soule to transcend it selfe all creatures to liue only in God About the doctrine of sett Examens of Conscience the Authour doth not condemne it especially for soules vvho are not greatly aduanced in perfection but for soules vvhich dayly proffit grovv in Grace he prefers the exercise of loue not vvithout cause for his meaning is That in our Recollection it is an easier speedier vvay to amend our selues by vvrapping all our defects in a generality so endeauouring to consume them as it vvere casting them into the fire of loue then by particularising them discussing them in singular because in so doing they distract the mind that may be better employed Yet this Doctrine hinders not but if any notable defect haue bene committed it should be by a particular reflexion amended yet rather by an amorous conuersion of the soule to God by Humility then by turning it selfe to looke vpon the defect in particular And doubtlesse a soule that according to the Authours Doctrine doth so carefully auoyd all defects that it presently vpon sight of any default exacteth an amendment of it selfe such a soule needeth no sett Examen but suplieth the vse thereof by a more noble exercise vvhich is as I tearmed it an humble consuming of all her defects in one bundle in the heauenly fire of Charity or loue of God Neuerthelesse a set Examen is proffitable for such as are not yet come to such a height of Vnitiue loue is counselled by our father Blosius in diuerse places by S. Bernard in his booke to the Carthusians in these vvords Nemo te plus diligit nemo te fidelius iudicab Mane praeteritae noctis fac a temetipso exactionem futurae diei tu tibi indicito cautionem Vespere diei praeteritae rationem exige superuenientis noctis fac indictionem â—â—c districte nequaquam tibi aliquando lasciuire vacabit That is None loues thee more none will iudge thee more faithfully then thine owne selfe In the morning then exact an account of the night passed appoynt thy selfe a caueat for the day ensuing At euening take account of the day passed order the course of the night following Thus districtly examining thy selfe thou wilt find no leasure to play the wanton And long before S. Bernard the holy Abbot S. Dorotheus commends the same exercise Serm 11. as vsuall among all Monkes Quo pacto per singulos dies nosipsos purgare propemodum expiare debeamus exactissime docuerunt Maiores Patres nostri Nempe vt vespere sedulo quisquam perquirat inuestiget quomodo pertransierit drem illum Rursus mane examinet quomodo exegerit noctem illam Et paenitentiam agat ac resipiscat coram Deo si quo pacto vt fieri potest peccatuÌ„ aliquod admiserit And long before him holy S. Ephrem that liued but 250. yeares after Christ our Lords Passion hath the commendation of a set Examen in these golden vvordes Diebus singulis vesperi mane diligenter considera quo pacto se habeant negotia tua mercimonij ratio Et vespere quidem ingressus in cubiculum cordis tui examina teipsum at dicito Putasne hodie in aliquo Deum exacerbaui nuquid verba otiosa protuli num per contemptum negligentiam ne peccaui num in re aliqua fratrem irritaui num alicuius famam detractionibus laceraui c Et facto iam dilucalo rursus eadem tecum meditare dicito quomodo putas ista mihi nox praeterijt lucratus sum in ea mercimonium meum numquid improbae ac sordidae cogitationes inuaserunt me atque illis libenter immoratus sum c Neither doth our Authour discommend this set Examen but the defectiue vse of it vvhich is 1. to make it in order to Confession vvhich doubtlesse in a soule vvell aduanced breedeth needlesse images since such a soule vvill
and likevvise the security and benefitt of being but truely in the vvay to Perfection though she should neuer attaine to it in this life 6. First therfore to demonstrate that the vvay to Perfection must needs be long and tedious euen to soules vvell disposed therto both by nature and education for to others it is a vvay vnpassable with out extreme difficulty this will easily be acknowledged by any well-minded soule that by her owne experience will consider how obstinate inflexible and of how glewy tenacious a nature corrupt selfe-loue is in Her How long a time must passe before she can subdue any one habituall ill inclination affection in her selfe What fallings rising againe there are in our passions corrupt desires in somuch as vvhen they seeme to be quite mortified almost forgotten they vvill againe raise themselues combat vs vvith as great or perhaps greater violence then before Novv till the poysonnous roote of selfe-loue be vvithered so as that vvee do not knovvingly and deliberatly suffer it to spring forth beare fruit for vtterly killd it neuer vvill be in this life till vvee haue lost at least all affection to all our corrupt desires euen the most veniall vvhich are â—llmost infinite perfect charity vvill neuer raigne in our soules and consequently perfect vnion in spirit vvith God cannot be expected For Charity liues grovves according to the measure that selfe-loue is abated and no further 7. Soules that first enter into the Internall vvaies of the spirit or that haue made no great progresse in them are guided by a very dimme light being able to discouer and discerne only a fevv grosser defects inordinations but by perseuering in the exercices of mortification prayer this light vvill be increased then they vvill proportionably euery day more more discouer a thousand secret and formerly inuisible impurities in their intentions selfe-sekings hypocrisies and close designes of Nature pursuing her ovvne corrupt designes in the very best actions cherishing Nature one vvay vvhen she mortifies it another and fauouring pride euen vvhen she exercises humility Now a cleare light to discouer all these almost infinite deprauations not only in our sensitiue Nature but also in the Superiour soule vvhich are far more secret manifold dangerous and a courage vvith successe to combat ouercome them must be the effect of a long continued practise of praier mortification 8. The vvant of a due knovvledge or consideration herof is the cause that some good soules after they haue made some progresse in Internall vvaies become disheartned and in danger to stop or quite leaue them For though at the first being as vsually they are preuented by God vvith a tender sensible deuotion vvhich our Holy Father calls feruorem Nouitium they doe vvith much zeale as it seemes to them vvith good effect begin the exercises of mortification praier Yet aftervvard such sensible feruour tendernes ceasing as it seldome failes to doe by that nevv light vvhich they haue gotten they discerne a vvorld of defects formerly vndiscouered vvhich they erroneously thinke vvere not in them before vvherupon fearing that instead of making progresse they are in a vvorse state then vvhen they begun they vvill be apt to suspect that they are in a vvrong vvay This proceeds from a preconceiued mistake that because in times of light deuotion the soule finds her selfe caried vvith much feruour to God and perceiues but small contradictions and rebellions in inferiour Nature that therfore she is very forvvard in the vvay to Perfection Wheras it is far othervvise For Nature is not so easily conquered as she imagins neither is the vvay to Perfection so easy and short Many changes she must expect many risings and fallings some times light and some times Darknes sometimes calmnes of Passions and presently after it may be feircer combats then before and these successions of changes repeated God knovves hovv oft before the End approacheth 9. Yea it vvill likelie happen to such Soules that euen the formerly vvell knovven grosser defects in them vvill seeme to encrease and to grovv more hard to be quelld after they haue bene competently aduanced in Internall vvaies And the reason is because hauing sett themselues to combat corrupt Nature in all her peruerse crooked impure desires and being sequestred from the vanities of the vvorld they find themselues in continuall vvrestlings and agonies and vvant those pleasing diuersions conuersations recreations vvith vvhich vvhilst they liued a secular negligent life they could interrupt or putt of their melancholick thoughts and vnquietnes But if they vvould take courage insteade of seeking ease from Nature further then discretion allovves haue recourse for remedy by Praier to God they vvould find that such violent Tentations are an assured signe that they are in a secure happy vvay and that vvhen God sees it is best for them they shall come of from such combats vvith victory comfort 10. Novv as from the consideration of the tediousnes of a perfect vniuersall mortification of the corrupt affections of Nature it does appeare that Hasty Perfection is not ordinarily to be expected And vvhere there are appearances of extraordinary lights supernaturall visits in soules not throughly mortified it is to be feared that there hath bene some secret exorbitancy in the proceedings of such soules some deeply rooted Pride c. vvhich hath exposed them to the Deuills Illusions so that then state is very dangerous The like vvill appeare if vvee cast our eyes vpon the Nature degrees of Internall Praier in the Perfection of which the End of a Contemplatiue life which is perfect vnion in Spirit vvith God doth consist 11. For a soule must 1. ordinarily speaking passe through the vvay of externall and imaginary Exercises of Praier in the vvich she must tarry God knovves hovv long yea vvith out a discreete diligence and constancy in them she may perhaps end her daies therin 2. Then vvhen her affections doe so abound and are sufficiently ripe so as that discourse is not needfull or becomes of little efficacy she is to betake her selfe to the exercise of the vvill in the vvhich a very long time must ordinarily be spent before she can chase avvay distracting grosser Images and before the Heart be so replenished vvith the Diuine Spirit that vvithout any Election or deliberation it vvill of it selfe almost continually breake forth into Aspirations pure eleuations of the Superiour will 3. Being arriued to this happy state only God knovves for hovv long a time she is to continue therein there being almost infinite degrees of aspirations each one exceding the former in Purity before she be ripe for the Diuine Inaction 4. And hauing gotten that a very long time is like to be spent very oft in most vvofull obscurities and desolations before she arriue 5. To the State of Perfection Novv all these degrees of Praier are to be attended vvith proportionable degrees
of enormous sins yet they may be no lesse dangerous because lesse corrigible such as are those spirituall sins of Pride Murmuring 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 diligeÌ„t 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 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 fâ—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 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 heâ— 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 nâ—glecting to correspond vnto it Hence it oft comes to passe that many vvellminded 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 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
inclined vnto such things Whervpon it is sayd in the tenth Booke of Aristotles Ethicks That a Vertuous man is the measure and Rule of humane Actions 2. By way of Knowledges as any one that is skilled in Morall science can iudge of the Acts of Vertue although himselfe be voyd of vertue The former way of iudging of Diuine things perteines to Wisedome which is affirmed to be a Gift of the Holy Ghost according to that saying nf S. Paul 1. Cor. 21. The spirituall man iudgeth all things As likewise S. Denys sayth in his 2. Chapt. de Div. Nom. Hierotheus is instructed not only learning but also suffring Diuine things But the latter way of iudging perteines to this Doctrine in as much as it is gotten by study although indeed the Principles therof come from Diuine Reuelation Thus far are the Words of S. Thomas 16. Yea euen Aristotle himselfe though a Heathen could obserue lib. 2. magn Moral c. 7. That to that good which is honest and vertuous there is first required a certaine Reasonles impulse and therby the Reason is enabled to discerne and determine But more pertinently and expressly in the following Chapter he saith thus Good fortune is without any precedent Act of Reason For by Nature he is indeede fortunate that without the exercise of Reason is impelled to good or vertuous things and atteines them Now this is to be ascribed to Nature For such an inclination is naturally imprinted in our soules by which wee are impelled to such things as will render us happy without any exercise of Reason Insomuch as if one should aske any person so disposed Why doth it please thee to doe so He would answer Truly I know not But so it pleaseth mee to doe The like happens to those that are Diuinely inspired and agitated for such are impelled to the doing of somethings without the exercise of Reason Lastly the same Philosopher obseruing that sometimes there are suddenly iniected into some soules certaine good Thoughts and Desires from which many following good Actions doe proceed And herupon enquiring from what Principle such good Thoughts may be iudged to proceede He resolues that the soule herselfe is not the cause of them because they preuent all exercise of Reason Therfore the cause of them must be somewhat better then the soule And that is only God 17. The forementioned Illustration is supposed to be not in the Imagination but purely in the vnderstanding As likevvise the motion and Inclination to be in the spirituall will and not in the sensitiue appetite for othervvise they vvould not deserue so much to be relied on because the vvorkings of the imagination are so inconstant and irregular And the sensible motions of the Inferiour Appetite being in corporall Nature producing a warmth about the heart a stirring of spirits and Humours are so disorderly that they are very iustly suspicious and scarce to be trusted to Therfore although in a feruent Exercise of much sensible Deuotion the sensuall Nature doe after her maner carry herselfe well towards God yet the Superiour Soule being not in a state of due tranquillity and stillnes is lesse capable of Diuine Illustrations and Influxes And therfore the soules Inclinations Resolutions and Designes at such times are lesse to be regarded 18. Now if it should happen that after such Tryalls by Prayer made for the knowing of the Diuine Will the soule should yet perceiue no sufficient light nor any considerable Inclination propension or preponderation tovvards one side more then another In this case according to Thaulerus his iudgment she may freely and confidently as it vvere by lotts make choice indifferently of vvhether she thinkes fitt And a choice so made vvhen euer it happens she may and ought to belieue to be according to Gods vvill since hauing done her part to knovv his vvill after all this is the Result of her Recollections in vvhich she has to her vtmost povver carried herselfe vvith Resignation and Indifference 19. Notvvithstanding in making a Choice in such circumstances she may doe vvell to vse or at least to aduise vpon these Cautions 1. Generally speaking vvhen tvvo things seeme in all respects to be equall it vvere better at least safer to chuse that side on vvhich lies the greater Mortification to Nature 2. She may doe vvell to make choice of the not-doing rather then the Doing especially if the Doing be likely to engage the soule in any distractions or sollicitudes For the Election of not-doing is more suitable to the Perfection of a Contemplatiue state and the spirit of our Order and Rule that tends to God by Abstraction Silence Solitude c. 3. Let her chuse that side vvhich she thinkes vvould be more agreable and better approued by vertuous and deuout friends 4. Let her follovv the example of any one of vvhich she has a good opinion in case the matter concerns others as if the question be about giuing a suffrage in the Electiō of Superiours c. 5. If the busines cōcerne herselfe and her ovvne soules good only she is not allvvaies obliged to chuse that vvhich in it selfe is most perfect but therin she is to consider her ovvne present state Degree and vvhether the choice vvill be likely to produce good or ill effects and inconueniences for the future as vvell as the present For example it is certainly in it-selfe the most desireable Perfection that a soule can aspire to and to vvhich she is also obliged to tend to keepe herselfe alvvaies in the Diuine Presence and in a constant state of Recollectednes or to renounce all manner of satisfactions to nature c. But if an imperfect soule should therfore attempt the exercise of Internall Prayer vvithout interruption or to practise so vniuersall a Mortification she vvould ouerthrovv corporall Nature vtterly and in a short time by indiscreetē ouerdoing come to an inability to doe any thing at all To her therfore in such a state that is to be esteemed most perfect vvhich in it selfe is lesse perfect to vvit a feruent but moderate exercise both of Prayer and mortification by vvhich she vvill be enabled by litle and litle to get ground vpon Nature at last to doe that vvhich will be both in it selfe most Perfect to her also 20. A soule hauing after the manner afore sayd made a Resolution Election it is the Aduice of Michael Constantiensis a Deuout Priour of the Carthusians that she should perseuere in it yea though aftervvards something by some others should be suggested to her contrary to such a Resolution although also that vvhich is so suggested should seeme to be more proffitable of greater Perfection Iust after the same manner that a soule hauing once aduisedly submitted herselfe to the Direction of a spirituall Guide is not to hearken to nor accept from any other any Reasons contrary to his directions nor any discouragements from obeying him And surely fayth he a much greater obligation hath a soule to follow the
interiourly not at all to Tepide persons that neglect to correspond to their Profession For vvho but the industrious vigilant 1. Doe liue more Purely then men doe in the world 2. Or fall more seldome 3. Or rise more speedily 4. Or walke more warily 5. Or rest more securely 6. Or are visited by God more frequently 7. Or dye more consulently 8. Or passe their Purgatory more speedly 9. Or are rewarded in heauen more abundantly On the contrary it is iustly to be feared yea too certaine it is that habitually Tepide negligent soules in Religion are in a far vvorse state more immortified more cold in Deuotion more estranged from God euery day then other considering that in the midst of the greatest aduantages helpes to feruour Purity they vvill continue their negligence therfore they must expect for their obstinate ingratitude for their offending against so great Light that they shall be more seuerely punished by Almighty God then others the like that liue in the vvorld 6. How ridiculous therfore would it be for any to boast and say God be thanked I haue bene so many yeares a Professed Religious Person in an Order that hath produced so many thousand Saints that hath had so many Popes that receiued so many Emperours Kings Queenes Princes that hath so flourished with riches learning Piety As if those good successes to some vvere sufficient security to all so that they should need no more then only to be of such an Order 7. For the vndeceiuing therefore of such as are strangers to a Religious Profession for the admonishing incouraging of those that haue already embraced it to comply vvith the obligations of it that so they may enioy all the incomparable Priuiledges and Perfections then indeed belonging to it I vvill employ the follovving Discourse principally in demonstrating That the principall thing to be intended in a Religious Profession is the incessant Purifying of the Interiour Which is an attēpt the most glorious but vvithall the most difficult and most destructiue to sensuall ease and contentment of all other This ought to be the motiue of those that enter into it the principall yea almost sole employment of those that liue in it Whereto I vvill adde a fevv instructions more specially belonging to Superiours Officers Priuate Religious Nouices respectiuely CHAP. IV. § 1. 2. 3. 4. 5. Motiues inducing to Religion to be examined False security of Tepide Religious Persons Of false true motiues § 6. An habituall state of Introuersion Recollectednesse is the principall End of a Religious Life Wherin such Recollectednes consists § 7. 8. Perfection of Prayer is the Perfection of a Religious state § 9. 10. 11. The wonderfull sublimity of Prayer to which the Ancient Hermits c. attained § 12. Aduantages therto enioyed by them beyond these times § 13. 14. 15. 16. That S. Benedict chiefly intended by his Rule to bring his Disciples to purity of Prayer § 17. 18. 19. False Glosses Interpretations of S. Benedicts Rule in these dayes § 20. 21. S. Bernards Excellent declaration of the designe of S. Benedicts Rule § 22. That the only sure way of introducing Reformes into Contemplatiue Orders is by the teaching of true Contemplatiue Prayer not multiplying of externall formes Austerities 1. IT concernes a soule very much to examine vvell the motiues inducing her to enter into a Religious State for if they be not according to God it is to be feared she vvill not find all the Proffit satisfaction that she promises to herselfe For. 1. If such a Profession be vndertaken merely out of vvorldly respects as to gaine a state of subsistence more secure perhaps more plentifull 2. Or to auoyd suits debates or vvordly dāgers c. vnlesse such incommodities haue giuen only occasiō to a Soule to reflect on the vanities and Miseries of the vvorld and from thence to consider and loue Spirituall Celestiall good things vvhich are permanent and vvithout bitternes 3. Or if such a State be vndertaken out of a generall good desire of Sauing ones soule according to the fashion of ordinary good Christians no more but vvithout a Speciall determinate Resolution to labour after Perfection in the Diuine Loue either because such soules knovv nothing of it or if they doe haue not the courage and vvill to attempt it but resolue to content themselues vvith being freed from vvorldly Tentations dangers and vvith a Moderate care to practise the Externall Obseruances of Religion yet vvithout sufficient Purity of Intention or a consideration of the proper End of a Religious Contemplatiue life c. I cānot tell vvhether Persons liuing dying in Religion vvithout further designes of purifying their Soules shall find so great cause to reioyce for the choice they haue made Since their beginning continuing is indeede no better then a Stable course of most dangerous Tepidity 2. Hovveuer as for soules that for externall respects haue embraced a Religious life let them not therfore in a desperate humour conclude that no good can come to them by it so vnvvorthily vndertaken But rather hope that by a Speciall Prouidence of God they vvere euen against their ovvne intentions vvills brought into a course of life to vvhich if hovveuer aftervvard they vvill duly correspond it vvill proue an infinite blessing vnto them For such oftimes haue proued great Saints after that God gaue them light to see their peruerse Intentions and Grace to rectify them By vvhich meanes they beginning in the flesh haue ended in the Spirit 3. And as for the third sort of Tepide persons it much concerns them at least after their solemne Profession to search vvell into their Soules and there rectify vvhat they find amisse taking great heede hovv they relye vpon Externall Obseruances Obediences or Austerities the vvhich though they be necessarily to be performed yet cannot vvithout great danger and harme be rested in but must needs be directed to a further and Nobler End to vvit the Aduancement of the Spirit 4. Neither let them conclude the Security of their Condition and good disposition of soule from a certaine Composednes and quietnes of Nature the vvhich vnlesse it be caused by Internall Mortification and Praier is but mere selfe loue And much lesse let them rely vpon the esteeme and good opinion that others may haue of them Nor likevvise on their ovvne abilities to discourse of Spirituall matters and giue Directions to others since no Naturall light nor acquired learning or study can be sufficient to enable any one to treade in Contemplatiue vvaies vvithout the serious practise of Recollected Prayer A sufficient proofe vvherof vvee see in Thaulerus Who vvas able to make an Excellent Sermon of Perfection but not to direct himselfe in the vvay to it till God sent him a poore ignorant Lay-man for his Instructour 5. What is it therfore that a soule truly called by God to enter into Religion lookes
to many Externall Obseruances yet a vievv of the Patience quietnes and Resignation shevved by them is more edifying to soules vnder their Care then all the most exact externall Regularities and Seuerity of Actiue Spirits 6. Yea euen in regard of Temporall Benefit to Communities Contemplatiue Spirits are more aduantageous then Actiue Because they not putting any confidence in their ovvne Industry Prudence and Actiuity but only in the Diuine Prouidence vvhich is neuer vvanting to those that for temporall regards vvill not doe any thing vnseemely or misbecoming their Abstracted state doe enioy the effects and blessings of God far more plentifully vvhilst they preferre his loue and seruice before any humane distracting sollicitudes for outward things Memorable Examples of great Blessings attending such a Confidence in God vvee find abundantly in the Life of our holy Father and of the Ancient Monkes and more lately in the life of Suso Ioannes de Cruce c. Novv the vvant of such Confidence in Actiue Spirits proceedes merely from Defect in Diuine Loue and that from the vvant of Internall Praier And hence proceede hurtfull vnseemely compliances vvith the vvorld a regard rather to vvealth then good vvills to serue God in the soules that enter into Religion c. 10. A fearfull Example of the mischeife follovving the neglect of Internall Praier in a Superiour vvee find in Bernardinus Ochinus a Superiour in a most strict Order vvho vvas a famous Zealous Preacher and as might be iudged by outvvard appearance of more then ordinary Sanctity yet vvithall to comply vvith those outvvard Employments a great neglecter of Internall Conuentuall Recollections And vvhen he vvas sometimes charitably admonished of such his Tepidity his ordinary ansvver vvas Doe you not know that he who is alwaies in a good Action is alwaies in Praier Which Saying of his had bene true if such good actions had bene performed in vertue of Praier and by Grace obtained therby For then they had bene vertually Praiers Wheras Actions though in themselues neuer so good if they vvant that Purity of Intention vvhich is only to be had by Pure Praier are in Gods esteeme of litle or no valevv The principall motiues of them being no other then such as corrupt nature is likely to suggest Ochinus therfore continuing in the same neglect vvas by one of his Brethren prophetically vvarned that he must expect some terrible issue therof in these vvordes Caue ne te Ordo euâ—mat that is Take heede that our Order be not herafter constreiued to vomit thee out of it The vvhich vnhappily fell out For notvvithstanding all his other specious qualities and endovvments he first forsaking God vvas aftervvard forsaken by him and became a vvretched Antitrinitarian Apostate And it is very probable that the greatest part of the Apostates of these times such I meane as haue formerly liued in Religious Orders doe ovve their Apostacy and Perdition to no other cause so much as to such neglect and Apostacy first from Praier The which holy Exercise if they had continued they vvould neuer haue bene weary of their habit first and aftervvard of their Faith CHAP. VIII § 1. Superiours ought carefully to examine the dispositions of those that they admitt to Religion § 2. 3. Great danger to Communities from Loose Spirits § 4. 5. Other ill Qualities to be auoyded § 6. 7. 8. 9. Of a good Nature What is and how to be prised § 10. 11. Inconueniences by admitting Actiue Spirits into Contemplatiue Religions § 12. 13. 14. 15. Sufficient time for Recollection is to be allowed to all Religious § 16. Superiours will be accountable for disorders in their flock 1. NOw one of the principall Points of a Superiours Care for the vvellfare of his Community consists in prouiding or admitting into it only such Spirits and dispositions as are likely to promote the good of it by liuing according to the Spirit of it And in this all such Officers and Counsellours are concerned to vvhom the lavves haue referred the Examination and tryall of such as offer themselues to a Regular life and are aftervvard vpon their Approbation to be Professed And a greater consideration of this Point is more necessary in these daies then ancieÌ„tly it was For it is not now as in our holy Fathers time vvheÌ„ incorrigible Persons might be expelled the Congregation 2. It is not I suppose needfull to aduise such as are in those Offices to take care hovv they admitt loose Spirits into Religion among them vvho vvill not so much as intend God or his seruice All vvhose Actions haue no other Motiue but either feare of Pennance or hope of gaining Reputation Preferments c Whose bodies are Prisoners in Religion but their Minds and Desires vvandring in the vvorld Who must enioy all Priuiledges and corporall helpes equally vvith the best yea and generally vse them most vvastfully vvithout consideration of others Who finding no tast or contentment in Spirituall matters are euen forced to seeke satisfaction in sensuall pleasures and for the passing of the time to frame Designes to raise and maintaine factions and this especially against those that they see doe most intend God on vvhom they vvill cast from of themselues all the Burdens of a Regular life Who vvill thinke themselues excused from all Duties for the least corporall Incommodity Who vvill desire and endeauour to make others like themselues that their party and povver may be greater Lastly vvho reape so litle good to their ovvne soules and are likely to doe so much preiudice to others that probably it had bene much better for them to haue continued in the vvorld the state of Religion only seruing to encrease their guilt and misery 3. Such loose Spirits are vvorse in a Community vvhere the knovvledge of true Spirituality is common then in other places Because there they are vvillfully naught and doe resist amendment If by the seuerity of lavves and Constitutions they may come to be kept in some tolerable order yet this reaches only to the Exteriour lasts no longer then the Superiours eyes are vpon them And indeed the Superiours themselues vvill in all probability feele the greatest smart from such vndue Admissions being likely to find dayly great bitternes from their obstinacy Such loose Spirits are the cause of such a burdensome multiplicity of Lawes all vvhich notvvithstanding are litle auayleable for their amendment and yet doe abridge the due Liberty of Spirit necessary to deuout vvellminded Soules nourishing Scrupulosity c. in them 4. Let the best care that is possible be vsed notvvithstanding some vnfit persons vvill through easines partiall affection or other respects in the Examiners slip in If therfore those vvho are apparently bad be receiued vvhat a Community vvill there be prouided Many that seeme good vvill proue bad but seldome or neuer vvill those that appeare bad become good God indeed can change the vvorst But yet an vncertaine hope in extraordinary Grace is not to be relyed vpon especially vvhere
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 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 â—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 Reasâ—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 approbaâ—ion to the motions of sensuality and this aâ— 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 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 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
impure Delectations Chastity Against the pleasures of Tast Temperance Against excessiue though not vncleane Loue to persons freinds c. the Loue of God and spirituall things c. But my purpose here is only to treate of that vniuersall Vertue vvhich is the Cure of all inordinate Loues to vvit the Loue of God and in him and for his sake only of our Brethren and of Purity of Intention vvhich in substance are the same And because the Tentations about Tast are such as adhere to the most spirituall Persons dayly and vnauoidably assalting them I vvill adde some Instructions about our behauiour in Refection 2. The next Passion is Anger Some instead herof doe put in Hope But hovvsoeuer for our present purpose the Passion of Anger deserues more to be considered by vs for Hope may be referd to Desire or Loue. Novv the Remedy or Mortification proper against Anger is the vertue of Patience 3. The third Passion in sensitiue Nature is Feare 4. And the fourth is Sorrow And because it is not needfull as to our present purpose to diuide these two since among Internall Liuers it is Feare that is the most tormenting Passion and that vvhich causes Excesse of Sorrow Therfore the same Remedies vvill serue to cure both for vvhich purpose I vvill discourse largely concerning Scrupulosity the Causes Remedies of it c. 3. In the next place as to the Superiour Portion of the Rationall Soule besides the same Affections of Loue Anger Feare and Sorrow vvhich in the Inferiour Soule are called Passions and hauing the same Obiects c. are to be comprised in them there are more particularly two distempers in the Will to vvit Pride or Selfe-esteeme the Remedy wherof is Humility And next Obstinacy and a violent retaining of Liberty to vvhich the proper Remedy opposed is Obedience As for a loue of superfluous Knovvledge or Curiosity enough hath bene said touching the mortifying of it vvhere vvee treated of the regulating of the Studies of Religious Persons 4. In this Order therfore I vvill novv treate of the Passions or Affections to be mortified and the manner hovv to doe it by the Vertues opposed Beginning with the Sensitiue Passions and so proceeding to the speciall inordinate Affections in the Will First therfore of Inordinate Loue either to Persons or things and the Remedy of it vvhich is Diuine Charity CHAP. II. § 1. Loue is the Roote of all other Passions § 2. The wonderfull deprauednes of our Naturall Loue. § 3. The only vniuersall Remedy is Charity or Diuine Loue. § 4. 5. Of the distinction of Loue into 1. A loue of Desire or Concupiscence 2. a loue of Freindship The which are neuer separated 1. THE Principle of all our Actions both Externall and Internall and that vvhich both begets and sets on vvorke all other Passions is only Loue that is an Internall Complacence and Inclination to an obiect from the Goodnes or Beauty that is beleiued to be in it The vvhich Obiect if it be absent the first effect of Loue is Desire or tendance to it But if it be present then the Effect of Loue is Ioy Rest Fruition of it Not only Greife and Anger c. but euen Hatred it selfe is set on vvorke by Loue For therfore a Person is angry discontented or displeased because something comes in the vvay hindring him from vvhat he Loues Therfore he labours and vvorkes all that he does vvorke So that accordingly as Loue is regulated and placed vpon a vvorthy or vnvvorthy Obiect so is the vvhole Person disposed according to that saying of S. Augustin Non faciunt bonos vel malos mores nisi boni vel mali amores that is It is only a good or ill Loue that makes our Actions and Conditions to be good or ill 2. Hence vvill appeare hovv inexpressibly depraued both our Nature and all our Actions outvvard and invvard must be since vvheras wee were created only to loue and enioy God yet vvee loue and seeke nothing but our selues Our sensitiue Affections are caried to nothing but vvhat is pleasing to sensuality And our Spirituall Affections to nothing but Propriety Liberty Independence Selfe-esteeme Selfe-iudgment Selfe-will to those things only that doe nourish such depraued Affections By this meanes vvee are quite diuerted from our last End and Felicity Euery thought that naturally vvee thinke euery vvord vvee speake euery Action vvee doe caries vs further from God our only last End and Perfection And consequently nothing can vvee reape from them but encrease in Misery 3. Novv the only possible Remedy for this horrible and vniuersall deordination in vs proceeding from the only Roote of Selfe loue is to haue a new contrary Diuine Principle imprinted in our Hearts by vvhich vvee should be auerted from the falsely seeming Happines that Selfe loue promises vs in Creatures and conuerted to our first and only End which is God And this can be no other but Diuine Loue or Charity shed abroad in our Hearts by the Holy Ghost This Charity is an vniuersall Cure of all our disorders producing the like Effects in us vvith respect to our true End that Selfe-loue did to a false End It raises and emploies vvhen need is all other Passions Anger against our ovvne negligence ingratitude c. Hatred against the Deuill and sin that hinder our Conuersion to God c. And it is the roote of all our good Actions for giuing vs an Inclination desire tendance to Vnion vvith God from thence it is that vvee regulate direct all our Actions to him Herupon S. Paul ascribes to Charity the Acts of all other vertues Charity saith he is patient it is kinde long suffering it doeth nothing vnseemely it reioyceth in the Truth c. 4. Novv to the End vvee may haue a distinct and cleare Notion of the Nature of true Charity vvhich is one and the Noblest Species of Loue Wee may take notice that in generall Loue regards 1. Either a thing that wee desire to be possessed of or to procure for our selues or some other that wee loue as Pleasure Proffit Honour Knovvledge c. 2. Or else a Person either our selues or any other to whom vvee beare an Affection and to whom wee vvish any good thing The former of these tvvo Loues is called a Loue of desire The latter a Loue of freindâ—hip The difference betvveene these tvvo is this That vvhen vvee loue any thing distinct from our selues or the Person of our freind our loue does not rest in the thing but in the Person for it is not the thing is loued but only for the Persons sake in vvhom Loue is finally terminated and to vvhom that thing is loued and sought So that vvheÌ„ vvee seeke pleasure and riches c. to our selues the loue that vvee beare vnto them is indeed selfe-loue because it is only for out ovvne sakes that vvee loue them to giue Satisfaction to our Naturall desires Yea vvhen vvee loue a Person only for Sensuall
Scrupâ—losity touching Confession § 2. 3. Indiscreete rigour of Confessours in this Point very harmefull to tender Soules § 4. Seuerall Instructions and Aduices concerning this matter § 5. 6. 7. Absolute and exact Obedience to Spirituall Directours with Praier is the only Remedy § 8. 9. 10. 11. The strange obstinatenesse and subtile peruersenes in some good Soules in finding and iustifying Escapes from Obedience § 12. 13. The great harme proceeding from Scrupulous Examinations and Confessions § 14. 15. A forme of Examination of Conscience proper for many Scrupulous Soules § 16. 17. The Conscience of tender Scrupulous Persons is not properly a doubting Conscience but only fearfull § 18. 19. 20. Constancy in Prayer most efficacious against Scrupulosity § 21. 22. Confession of Veniall Sins is proffitable but yet not vniuersally to all Soules § 23. 24. 25. The chiefe triall of Obedience is at the times of Communicating Aduices therabout § 26. 27. 28. Security in following such Instructions as these § 29. 30. The Roote of Scrupulosity is Tepidity and oft also a corporall distemper 1. VVHATSOEVER the matters or occasions are that cause Scrupulosity in tender Soules the bitternesse therof is felt especially in confessing of them or preparing themselues to such Confession For then it is that all former vnsatisfactions recurre to their memory new Examinations are made and not only all the supposed faults but also the former Examinations and Confessions are againe examined and Confessed For to such Soules partly out of ignorance in the nature degrees and circumstances of Sinnes and partly hauing their mindes darkned by Feare all Sinnes appeare to them to be Mortall or for ought they know they may be Mortall that suspicion or euen possibility is sufficient to pierce them through vvith Greise and Feare 2. The Misery of such selfe afflicting Soules is much increased and rendred almost irremediable by indiscreete Confessours vnwary Writers of Spirituall matters and such as are vnexperienced in Internall waies Who in the practise of Pennance and Confession vse the same Rules and measure towards all Soules indifferently giuing Aduices in generall termes vvhich yet are proper only for the common sort of Soules liuing in the vvorld who commend the repetition of Generall Confessions prescribing nice Rules for Examination who enioine all their Penitents in a case of vncertainty or Doubt vvhether a Sin be mortall or no to chuse that vvhich appeares to their prepossessed iudgments the safer side and therefore to be sure not to omit it in Confession who recommend dayly and almost hovverly Examinations of Conscience who extoll the vertue and Efficacy of Sacraments vvithout sufficient regard to the Dispositions and therefore indifferently encourage Soules to frequent Confessions yea euen vvhen they can find no present matter in such a case aduising them to repeate the mentioning of any one or more sins formerly confessed merely to continue a custome of confessing and to gaine a nevv accesse of Grace by vertue of the Keyes c. Novv such Aduices and Instructions as these may possibly be good for some negligent soules liuing extrouerted liues if that a proportionable care vvere also taken that Penitents should bring due Dispositions to the Sacraments vvithout vvhich the effects vvrought by them vvill be far from their expectation But that vvhich is a cure for ordinary soules may and frequently doth proue poyson to such tender Scrupulous persons as vvvee novv treate of 3. Therfore surely a Confessour or Directour that has any tast of Internall vvaies and any Spirituall prudence and Charity vvhen he is to treat vvith soules that he sees haue truly a feare of God and a sensible horrour of offending him euen in a proportion beyond vvhat Charity and due confidence doe require and that vvere it not that they are deiected by too great an apprehension of their guilt vvould make great progresse in the Diuine Loue Perceiuing likevvise after some experience insight into their liues Exercises and manners of their Confessions that such soules accuse iudge themselues their Actions not by any light of Reason or Knovvledge in the true Nature Degrees of sins but only by their ovwne Passion of Feare vvhich corrupts their IudgmeÌ„t c Such Confessours I say in these the like circuÌ„stances vvill not surely thinke it fit to deale vvith these as vvith the ordinary sort of tepide or negligent Soules in the vvorld that haue neede to be terrifyed to haue their consciences narrovvly searched into to be frequently brought before the spirituall Tribunall The like Prudence is to be exercised also to such tender soules leading internall liues vvho though they are not actually Scrupulous either haue bene formerly or may easily be cast into it by rough or indiscreete vsage 4. Therfore surely these timorous tender Soules are to be told First that the End of their coming into Religion or of consecrating themselues to God in a life of Contemplation vvas not to eniâ—y the Sacraments vvhich they might haue had free vse of in the vvorld but in the Quietnes of Silence and Solitude to seeke God and dayly to tend to him by Internall Exercises of Loue Resignation c. as also by a calming of all manner of Passions And that all Externall Duties are only so far to be made vse of as they contribute to the encrease of this Loue Quietnes of mind and confidence in God 2. That the Sacrament of Pennance and Consession is a Holy Ordinance indeed instituted by our Lord not for the torment but ease of Consciences to the end to bring soules to haue a confidence in him and not a horrour of approaching to him 3. That the administration of this Sacrament is left to our Lords Priests vvho alone are to be Iudges vvhat sins are to be confessed and in vvhat manner 4. That since it is euident that Confession is their cheifest torment causing effects in them so contrary to vvhat our Lord intended that therfore they should either abstaine vvholly from so frequent a custome of confessing or to make their confessions only in the forme that should be prescribed them 5. That such examinations of sins vvill abundantly serue their turne as they vvould thinke fit to be vsed in any ordinary matter of importance and as may be made in a very short space 6. That oft it is far more proffitable for them to exercise rather Vertuall Acts of Contrition and sorrovv for sin by conuerting themselues directly to God vvith Acts of Loue then by reflecting vvith Passion vpon their sins 7. That those common Maximes viz. That it is the signe of a good conscience there to feare a fault vvhere none is And that nothing is to be done against conscience Likewise that in Doubtfull cases the securest side is to be chosen c. These Maximes I say though in grosse true yet if they should be strictly applied to Scrupulous persons vvould vtterly ruine the peace of their minds For they are altogether incapable of iudging vvhat is
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 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 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 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 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 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
States they may pray Say their Office Exercise Mortification c. vvithout a precedent Conâ—ession though it is vvith great deiection heartlesnes most greiuous distractions that such Soules apply themselues to Internall Praier c. But aboue all Communicating during their Suspicions is most greiuous full of horrour to them 24. In this case therfore a vvell-minded Soule coming to Communicate according to Order prescribed by her Confessour and finding a Feare to seise vpon her let her take courage lifting vp her heart to God in this or the like manner My God it is not by mine owne Choyce but in Obedience to thee speaking to mee by my Confessour that I presume to approach to thy Altar In thy name therfore and hoping for thy blessing I will Communicate notwithstanding the horrour frights which I feele in my Soule These I accept as a paine and I doe resigne my selfe to the continuance of them as long as it shall be thy pleasure for my humiliation I hope am assured that thou wilt not condemne mee for Obedience and for resisting the violent impulsions of my Corrupt Passions It is only for the comfort of my Soule that I desire to receiue the precious Body of my Lord. If I did not thinke it to be thy will that I should Communicate now I would abstaine though this were Christmas or Easter-day and whatsoeuer confusion or shame I were to suffer for abstaining Hauing said or thought to this effect let her freely Communicate and be assured she shall not incurre the least danger but on the contrary merit in a high Degree And in the same manner she may lift vp her heart to God vvhensoeuer in Confession she abstaines from mentioning such faults aâ— doe cause disquietnes in her 25. Such Soules may also doe vvell to practise very often in priuate Spirituall Communicating preparing themselues therto by the forementioned breife and quiet Examinations Frequent practising after this manner vvill begett a Confidence to doe it really vpon occasions 26. Those Soules to vvhom these Instructions have bene or shall be esteemed proper in the Iudgment of their Spirituall Directours must not be discouraged froÌ„ follovving them by any thing that shall be sayd by others or by any thing that they shall find in Bookes For there is nothing vvritten here vvhich may not be confirmed by the testimony and authority of learned and vnquestioned Doctours They must therfore abstaine from making consultations vvith others or demanding their iudgments or Opinions for othervvise there vvill be no End of troubles and distractions Neither vvillingly or purposely ought they to reade Bookes made for the Common Sort of Soules and that giue different Aduices for that vvould be to put themselues vvillfully into a Tentation But let them content themselues vvith these or the like Instructions reading them oft and seriously resoluing in vvith Praier to practise accordingly and they may through Gods blessing expect a good Successe 27. Novv they must not from hence expect Aduices to fit all cases vvhich are almost infinite But according to their particular necessities they must apply these Generall Instructions obseruing the Diuine Inspirations especially in the time of Praier their ovvne Experience and sometimes likevvise seruing theÌ„selues of their naturall iudgment For of this let them assure themselues That if they vvill not resolue to Obey till Satisfaction be giuen them to all their Scrupulous Obiections Feares their case is desperate If nothing vvill serue them but a riddance from the paine of the Tentation an Angell from Heauen vvill neuer be able to quiet satisfie them They must either Obey though vvith their Eyes shut or they vvill liue dye in the State of Selfe-loue and Seruile feare vvhich is a very dangerous State to dye in 28. Yet those vvho must of necessity at the first be helpd vvith relying vpon the vvarrant of their Confessours and Directours must not finally rest there but make vse of such Peace as by their meanes they can obtaine to dispose them to haue recourse to our Lord to learne confidence in him which vvill arise from frequent conuersing vvith him by Prayer 29. To conclude this matter of Scrupulosity A generall good vvay to Cure it is by opposing it in its Roote and cause the which is either Spirituall or corporall The spirituall cause of scrupulosity is Tepidity for though it seemes to be an humour full of sollicitude hast and eagernes yet the true ground oftimes of it is an vnvvillingnes and loathnes to giue God more then vvee must needes Novv the measure and Rule of vvhat is absolutely necessary being vncertaine from the ignorance therof grovves a generall feare iust enough the heart being so corrupted vvith selfe-loue of falling short of vvhat is necessary almost in every thing either for vvant of right intention or some other important circumstance the vvhich Feare being Seruile is perplexing confounding and darkning The proper remedy therfore is as hath bene sayd an humble recourse to God by Praier to correct in vs vvhat is amisse to supply vvhat is defectiue as also a submission and resignation of our selues sincerely and entirely to doe to our vttermost vvhat he requires and vvhen all this is done not to iudge of our soules estate its hope or danger so much by a vievv of our ovvne perfections or a conceit of the diminishing of our imperfections but only by our relying and affectionate dependance on God For the greatest most perfect seruants of God the more they grovv in Perfection the more light haue they to discerne innumerable imperfections in themselues vvhich causes great Humility but yet does not abate their dependance confidence on God grounded in his only Goodnes Wheras imperfect Tepide Soules hoping to gaine security by diminishing their imperfections the vvhich arises from Pride vvhen they see their defects rather to encrease they become deiected fearfull and Scrupulous 30. And such Scrupulosity arising from Tepidity doth much encrease it through a kind of despaire of expelling our ovvne imperfectious by our ovvne abilities and neglect of the true meanes of expelling them vvhich is Serious Prayer to God If such soules therfore vvould take this for a ground That it is impossible in this life that they should euer see themselues othervvise then full of innumerable defects of which they are not able so much as to giue any account And yet notvvithstanding they ought euen for that very impossibilities sake to haue recourse vnto God to rely vpon his pardon as also his helpe and concurrence to remoue our defects as far as his good pleasure shall be Againe if they vvould not expect a certainty or Security touching their state but be content to stand to Gods good pleasure and mercy by vvhich not only Perfection but saluatioÌ„ is to be obtained they vvould shortly be freed from their painfull vvearisome feares and Scrupulosities 31. Againe oftimes this humour of a timerous Scrupulosity is very much to be attributed
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 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 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 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 coÌ„siderations 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 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 perhâ—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 she only sees with her affection only embraces
ouer our Passions that they breake not forth so as to indispose vs euen for present Recollection much lesse for the appoynted Recollection vvhich is to follovv 6. Such as doe practise Mortification in a measure suitable to their state therby rooting out those inordinate Assections vvhich cause distraction in Prayer are hindrances to a state of recollectednes For as that fundamentall Precept of louing God obliges a soule at least neuer to doe any thing contrary therto so does that of Prayer oblige that vvee should allvvaies be in a disposition readines to it 20. Therfore let soules consider in vvhat an vnsecure and dangerous state they remaine that content themselues vvith a fevv heartles distracted Vocall Prayers Since not any tentation can be resisted without an Actuall Exercise of Prayer that the best Prayer that the soule can make Besides it is not with Prayer as vvith other Arts or habits A student by cessation from study doth not presently loose nor so much as diminish the knowledge that he had before But a soule that is not in Actuall Prayer or at least in an immediate disposition an habituall desire of Prayer sinkes presently into nature looses much of that strength that she had formerly There are not alvvaies occasions to exercise particular vertues as Temperance Patience Chastity c Because Tentations doe not alvvaies assault vs But vvee may alvvaies pray alvvaies vvee haue need so to doe For a soule except she be in Prayer or that the vertue of Prayer be aliue in her is in a state of Distraction disunion from God consequently exposed to all manner of enemies being vvithall depriued of the only meanes to resist them so that the dangers miseries of an vnrecollected life are inexplicable CHAP. V. § 1. The second condition requisite in Affectiue Prayer to wit Feruour or Deuotion § 2. 3. 4. The seate of this Deuotion is not necessarily the Sensitiue part of the soule § 5. 6. 7. Of a twofold sensible Deuotion § 7. It is neither to be neglected nor too much prised § 8. 9. Certaine Exteriour Effects of sensible Deuotion from which great inconueniences may ensue § 10. Sensible Deuotion no sure signe of true grace A fearfull example thereof § 11. 12. 23. What vse Imperfect soules are to make of it § 14. Feares are to be repressed § 15. Perfect soules in small danger by it § 16. Of the Prayer of Aridity quite contrary to sensible yet not to true Deuotion § 17. 18. 19. The excellent Benefits that may come from the Prayer of Aridity § 20. The causes of Aridities § 21 22. Vocall Prayer meditation not so much subiect therto § 23. 24. More good comes from Prayer of Aridity courageously pursued then from the Prayer of sensible Deuotion § 25. The superiour soule its good disposition does not depend on the temper of sensitiue nature § 26. 27. Meanes to beget courage in the Prayer of Aridity § 25. How a soule is to behaue herselfe in the most violent Distresses in Prayer § 29. The Prayer exercised by imperfect soules during Aridities is not properly in spirit 1. AS 1. Prayer for the quantity or extension of it is to be incessant at least the vertue of it is to be an ingredient in all other vvorkes vvhether they be study labour conuersation c. the vvhich may be vvithout any preiudice at all to the vvorke yea to the great improuement supernaturalizing of it so far that vvhere Prayer is vvanting the most specious workes are of no value at all so in the next place 2. As to the Quality or Intension of it it ought to be instantissima sayth our Holy Father in Prolog with all possible feruour earnestnes For Prayer being the most immediate most perfect Act of Charity to God ought like Charity it selfe to procede ex toto corde ex tota anima ex totis viribus from the whole heart the whole soule the whole strength Therfore as he offends against the precept of Charity that employes either his spirit sensitiue soule or corporall strength on any thing but God or vvhich has respect to God his loue or glory So if in our Prayer vvee doe vvillingly suffer our thoughts to vvander vpon any thing but God or if vvee harbour any desire in sensitiue nature that vvould hinder the free tendance of our spirit to God in Prayer or if vvee employ our corporall strength about any other matter but such as may ought to be intended for God in our Prayers vvee doe so far neglect to correspond to this duty of Feruour Instance vvhich ought to be in Prayer 2. Notvvithstanding this is not so to be vnderstood as if vvee vvere obliged either to employ our corporall forces or members or to force our sensible Affections to concurre in our Prayers to God or as if God did require that this Feruour should allvvaies be in Sensitiue nature For that is not alvvaies in our povver yea on the contrary the sensuall part moves often against our vvills being insensible auerse impatient of accompanying our spirituall Actuations vvhich commonly doe mortify contradict the desires of nature 2. And moreouer vvhen sensible Feruour deuotion doth insinuate it selfe in our recollections especially in imperfect soules it does rather indanger to depresse the operations of the spirit then aduance them does perhaps more nourish selfe-loue then contribute to the increase of Diuine loue 3. It is sufficient therfore if this Feruour be in our Superiour vvill alone though sensitiue nature seeme to partake nothing of it So that our Prayers may then be said to be Instant feruorous vvhen the Will out of a vvorthy high esteeme of this most necessary most excellent Duty resolutely vvith perseuerance pursues them notvvithstanding any contradictions in nature or discouragements from vvithout for that must needs be a great feruour of spirit that contradicts the contrary malignant feruour of nature vnderualevves all sensible case contentment compared vvith the spirituall good that is caused by Prayer 4. This is that good Quality vvhich our Sauiour in the Parable of him who at midnight went to his neighbour to borrow three loaues of bread for the entertainment of a freind that was then arriued calls by a homely name to vvit Improbitatem or as it is in the Originall Impudence The vvhich quality notvvithstanding he requires in our prayers to God promises an infallible successe thereto Novv that Improbity or impudence implies an importunate earnestnes a resolution to take no deniall nor to stand vpon nice ciuilities but ra her then to returne empty to force out a grant euen by wearying out the person to vvhom vvee addresse our selues So that it includes both a great feruour an vncessant perseuerance in such feruour The vvhich is in a high degree in those vvho spend their vvhole liues as it vvere in one continuall Prayer yea in one only petition
perills doth totall Resignation cut of And this not only for Meum tuum or vvorldly propriety in a secular state for the regulating vvhereof there are such endles volumes of vseles perplexed Cases dispersed euery vvhere But also in externall matters in a religious life either vvith regard to Superiours or among Religious Persons themselues or tovvards Externes Yea for matters of doubts merely Internall being such as are in question betvveene God fearfull or scrupulous Soules All these I say are cut of by a totall Resignation the vvhich doth tend to simplicity peace the possession of that one thing vvhich our Sauiour saith is only to be counted necessary to vvit the Diuine will vvhich is God himselfe so doth reiect all other things that may hinder or delay the soule from attaining to that one only necessary good 5. Hence it follovves that that soule vvhich is resigned both for externall internall matters is not only freed from perills that may come from tentations or contradictions but in a manner from all doubts questions and debates Whereas the vnresigned soule is in a state vvherein nothing can satisfy or secure her conscience 6. A soule that is in the practise of the Prayer of Resignation ought not to interrupt or omit the producing of Acts conformable thereto notvvithstanding any failings or transgressings against good Resolutions formerly made if so be such failings proceede out of frailty or sudden Passions being then oftimes more in sensuality then in the superiour vvill so haue lesse fault in them For notvvithstanding such failings Resignations heartily made vvill not proue in vaine but in time vvill come to good issue 7. In consideration of the eminent Excellencie of this duty of Resignation I haue adioyned seuerall Exercises of the Acts of that vertue exemplifying in all kinds of difficulties regarding either externall or Internall obiects touching outvvard goods freinds ctc as likewise all accidents that may befall the body as sicknes Paines want of conueniences or necessaries c. And lastly touching the soule as Aridities Tentations c for the practising of vvhich exercises besides the Aduices giuen in the last Chapter vvhich ought to be applied to this present purpose I thought expedient to adde certaine more peculiar instructions here follovving 8. When the Exercise of Resignation in Prayer comes to be the ordinary daily exercise of a soule then she is established in the Vnitiue way properly so called And vvell-minded quiet soules vvill soone be ready and ripe for the practise both externall internall of this heauenly Vertue 9. Concerning the matter or obiects of resignation the vvhich are generally matters of difficulty contradiction to nature either they are 1. Such difficulties as are sure to happen 2. Or only probably of vvhich probably there may be seuerall degrees 3. Or very vnlikely but yet possible 4. or lastly altogether impossible Novv in all these Resignation may be proffitably exercised But the better the more likely that the things are to happen And the best most necessary Resignation of all is in things sure to be fall vs vvhich belong to our state especially such against vvhich our nature finds the greatest difficulty 10. Novv since these last doe most frequently occurre to our minds in our Recollections therfore vvee must be the more industrious courageous to ouercome them by framing Internall Acts of our iudgment will to entertaine the said difficulties that so vvee may be prepared against the time that they doe really befall vs. 11. Novv hauing made efficacious preualent Acts of Internall Resignation if vvhen the said difficulties doe de facto happen vvee doe truly really accept embrace them vvith our superiour vvill vvhatsoeuer repugnance vvee find in our sensitiue nature this vvill much more aduance the soule in diuine loue increase the good habit of Resignation then many bare Internall Acts vvould doe by vvhich the soule doth only represent a difficulty in the imagination resoluing vvith the vvill to accept it 12. In performing these Acts internally a soule must be very carefull to exercise them with most profound humility a distrust of her ovvne ability to resist any tentation or contradiction And vvith an entire trust and dependance on Gods grace vvith a firme faith in him that he vvill assist her at all times vvhensoeuer he shall bring such tryalls vpon her 13. For this reason I haue frequently expressed the Acts of Resignation either by vvay of Oblation deliuery of the soule into Gods hands to be entirely disposed of by him Or of petition that in all such occurrences not our ovvne vvill but Gods vvill should be performed As for the Acts vvhich are made by way of Resolution or purpose though they seeme to argue some confidence in our ovvne strength yet the deuout exerciser ought in his mind to exclude all such confidence 14. The most perfect vvay of producing Acts of Resignation as likevvise all other Acts is by intending pureâ—y the loue of God seeking his glory renouncing all inferiour vnvvorthy Interests of our ovvne And therfore Alphonsus in his Method of seruing God in his excellent Chapter of Prayer exhorts all deuout soules either expressely or vertually to exercise Prayer vvith this intention But as for the exercise of Aspirations an expresse direct intention of Gods glory vvill scarce consist vvith it because that sublime Exercise vvill not admit any reflected Act to be mixed Though implicitely vertually they containe as much or more 15. A soule needs not allvvaies to oblige herselfe in her recollections in order to goe through the follovving Patternes formes of Resignation according to all the examples giuen as she vvas aduised to doe in other immediate Acts. But she may alter interrupt omitt or adde others as she shall see cause or according to her present need or as they shall be interiourly suggested to her by God or her ovvne thoughts 16. In the beginning of the exercising this degree of Prayer I conceiue it vvill be the best course for a soule to single out and make choyce of such Acts of Resignation as doe regard such daily occurring difficulties to vvhich nature hath lesse auersion to resigne herselfe And from these to ascend aftervvards by degrees to matters of more difficulty till at last by Gods grace she be enabled to accept euen those things from vvhich nature doth most abhorre For if she should suddenly aduenture vpon Acts aboue her present strength forces of mind she vvill be in danger to be deiected finding that she vvants internall courage to vndertake or submit to such difficulties represented to her mind 17. And indeed according to this method God himselfe in his most vvise and blessed Prouidence deales vvith vs proportioning our trialls and afflictions to our present strength and to the measure of grace vvhich he giues vs sending to imperfect soules only ordinary tentations as S. Paul saith 1. Cor. 7. and reseruing the greater
renouncing of the vvorld Prayer c the vvant of vvhich vvas the principall cause it may be of his deordinations Vpon vvhich grounds alone S. Bernard saith that he would giue absolution presently to the greatest sinner in sicknes if he would promise vpon supposition of recouery to quit the world and embrace a Penitentiall life in Religion Because it is not possible to promise or performe a greater satisfaction But I doubt vvhether he vvould be so indulgent to an vnconuerted Religious person that can promise no higher state then he is in allready vvith so little good effect to his soule 6. Yet God forbid that from hence any should aduisedly giue vvay to despaire or deliberately refuse to humble themselues to mortify their inordinate affections or to pray the best they can Good purposes actions performed meerly out of feare vvill produce some good effect Gods goodnes vvhich is incomprehensible may change feare into loue hovv imperfect soeuer 7. Novv though the case of tepide liuers be not altogether so miserable yet it is infinitely perillous the issue extremely to be suspected For though they cannot be charged vvith many great sins of Commission yet their vvhole life has bene a continuall omission of duties to vvhich their Profession did in a speciall manner oblige them And novv vvhat other new motiue can they haue to relinquish their negligence but only feare also Or vvhat Prayers are they likely to make vvhen their necessity is so great the helpes to Prayer so small 8. The only secure vvay therfore to preuent the incurring this hazardous state in sicknes is during health to combat against Tepidity and by diligent Prayer to prouide ones selfe of Internall strength Grace For such soules by a prosecution of their accustomed Duties of mortification Prayer make good vse of their sicknes gaine extremely by it They are not forvvard to promise great matters as tepide soules vsually doe though they performe but little They haue forethought of sicknes the tentations accompanying it novv call to mind execute former resolutions made to improoue for their soules aduancement all states conditions by occasion of their present corporall Infirmity or paines to fortify in their minds the vertue of Patience Resignation contempt of the world adhesion to God Thus Sicknes proues to them a greater blessing then health And if they doe recouer they doe yet more seriously feruorously performe their former exercises 9. When Sicknes is actually come a soule is to accept embrace it as a speciall gift of God yea though such sicknes hapned through the persons ovvne intemperance or other fault As a Malefactour is obliged vvith resignation to accept of death deserued for some crime He ought indeed to be penitent sorry for the faults vvhich vvere the cause of such an harmfull effect but the effect it selfe he ought to consider as proceeding from the Diuine Will and Prouidence Yea in such cases a soule may euen reioyce that God is so mercifull as to bring on her the smart and punishment of her sins in this vvorld giuing her withall a proffitable occasion to exercise her resignation from vvhence she may inferre a hope that he vvill therfore spare her after this life 10. A soule must not forbeare this willing acceptation of Sicknes c. because perhaps she finds great resistance therto in sensuality yea she ought therfore the rather to accept it as knowing that it is the Superiour vvill not the vvill of sensuality that meriteth or demeriteth And so doing the repugnance of sensuality vvill as vvell as the sicknes turne to the merit aduancement of the soule 11. Novv a soule must not content herselfe for once or tvvice to accept sicknes but she must practise this almost continually and especially vvhen any extraordinary paine or irkesomenes does afflict her And such acceptation must be not only for the present but vvith a mind vvillingly to submit to the Diuine vvill if his pleasure vvere that such paines should continue neuer so long 12. She must particularly take heed of one notable tentation vvhich often befalls good but imperfect soules by meanes of vvhich they yeild too freely to impatience in Sicknes Which is this Nature being soone vveary of suffring vvill suggest vnto the soule to iustify impatience among other incommodities of sicknes this one that thereby she is put in an incapacity to pray or othervvise to serue God or her neighbour vpon vvhich she vvill be apt to desire health vvith impatience falsely iustifying herselfe for such impatience as if she did not so for the satisfaction of nature but to the end she may performe spirituall duties more perfectly But this is a meere delusion For that is the true perfect way of seruing God which is suitable to the present Condition wherein God hath placed a soule an imperfect interrupted Prayer made vvith resignation in the midst of paines or troubles sent by God is perhaps more efficacious to procure the good of the soule then the highest eleuations exercised othervvise 13. It is no great matter though the soule herselfe doe not distinctly clearely see hovv her present suffrings externall or Internall may be proffitable to her she is to referre all things to the infinite Wisedome goodnes of God who can bring light out of darkenes And therfore she must be contented if such be his vvill to be blind-folded humbly to remaine in her simplicity in a reuerentiall avve admiration of the inscrutable vvaies of the Diuine Prouidence 14. A sicke person is to account himselfe after an especiall manner in Gods hands as his Prisoner chained as it vvere by his ovvne vveakenes disabled from the ordinary solaces of conuersation vvalking c debarred from eating vvhat pleases the Palate become proffitable to none troublesome chargeable to many exposed oftimes to bitter paines sharper remedies of such paines c A greiuous indeed but yet a happy prison this is to a soule that vvill make a good vse of it For vnlesse the internall tast of the soule also be depraued she may by this occasion infinitely increase in spirituall liberty health strength by accepting vvith indifference these incommodities mortifying her naturall exorbitant desire of remedies not desiring to escape but vvhen after vvhat manner God shall ordaine 15. But to speake more particularly touching the Duties of a soule during sicknes She is to assure herselfe of this one thing That if she thinke that her Sicknes may iustify her neglect of her spirituall Exercises of mortification Prayer the essentiall Duties of an Internall life if these be not continued as vvell in sicknes as health the soule herselfe vvill become the more sicke of the tvvo exposed to greater danger then the body For most certainly if sicknes doe not produce good effects of patience resignation c in the soule it vvill produce the quite contrary And such effects