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
the sight of them is vnacceptable to their Neighbours and acquaintance as if they did silently condemne their liberties For this reason they are apt to raise and disperse euill reports of them calling them Illuminats Pretenders to extraordinary visits and lights Persons that walke in mirabilibus super se 6. Or at least to deride them as silly seduced melancholy spirits that follow vnusuall and dangerous vvaies 18. All these and many other the like persecutions calumnies and contempts a vvell disposed soule that purely seekes God must expect and be armed against And knovving that they doe not come by chance but by the most vvise holy and mercifull Prouidence of God for her good to exercise her courage in the beginning and to giue her an opportunity to testify her true esteeme and loue to God and spirituall things let her from hence not be affrighted but rather pursue Internall vvaies more vigorously as knovving that there can not be a better proofe of the Excellency of them then that they are displeasing to carnall or at least ignorant men vnexperienced in such Diuine vvaies Let her not vvith passion iudge or condemne those that are contrary to her for many of them may haue a good intention and zeale therein though a zeale not directed by knovvledge If therfore she vvill attend to God follovving his Diuine Inspirations c. she vvill see that God vvill giue her light and courage and much invvard security in her vvay 19. But her greatest and more frequent Persecutions vvill be from her ovvne corrupt nature and vitious Habits rooted in the soule the vvhich vvill assault her many times vvith tentations and invvard bitternesses and agonies sharper and stranger then she did expect or could perhaps imagine And no vvonder For her designe and continuall indeauours both in mortification Praier being to raise herselfe out of and aboue nature to contradict nature in all its vaine pleasures and interests she can expect no other but that Nature vvill continually struggle against the spirit especially being inflamed by the Deuill vvho vvill not faile to employ all his Arts all his malice and fury to disturbe a designe so vtterly destructiue to his Infernall Kingdome established in the soules of carnall meÌ„ The vvell minded soule therefore must make a generall strong Resolution to beare all vvith as much quietnes as may be to distrust herselfe intirely to rely only vpon God and to seeke vnto him by Praier and all vvill assuredly be vvell She vvill find that the Yoake of Christ vvhiâ—h at the first vvas burdensome vvill being borne vvith constancy become easy and delightfull Yea though she should neuer be able to subdue the resistance of euill inclinations in her yet as long as there remaines in her a sincere Endeauour after it no such ill Inclinations vvill hinder her happines CAP V. § 1. 2. A 3. motiue to Resolution is the danger of repidity of which the nature and Roote is discouered § 3. 4. 5. The miseries of a Tepide Religious person that is ignorant of Internall waies § 6. 7. Or of one that knowes them but neglects to pursue them § 8. 9. How pestilent such are in a Community § 10. On the otherside an vndiscreete passionate feruour may be as dangerous as negligence 1. A Third yet more pressing Motiue to a couragious ResolutioÌ„ of prosecuting Internall vvaies once begin and a strong proofe of the extreme necessity therof is the consideration of the extreme danger and miseries vnexpressible of a negligent and Tepide life vvhether in Religion or in the vvorld the vvhich not only renders Perfection impossible to be atteined but endangers the very roote of essentiall sanctity and all pretention to Eternall Happines as among other Mystick vvriters Harphius in his tvvelue mortifications earnestly demonstrates 2. Tepidity is a bitter poysonnous Roote fixed in the minds of negligent Christians vvho though out of a seruile feare they absteine from an habituall practise of acknovvledged Mortall Actuall sinnes and therefore groundlesly enough thinke themselues secure from the danger of Hell yet they performe their externall necessary obligations to God and their Brethren sleepily and heartlesly vvithout any true Affection contenting themselues vvith the things hovveuer outvvardly done yea perhaps knovving no Perfection beyond this But in the meane time remaine full of selfe loue invvard Pride sensuall desires auersion from internall conuersation vvith God c. And the ground and cause of this pernicious Tepidity is vvant of affection and esteeme of spirituall things and a voluntary affection to veniall sins not as they are sins but as the obiects of them are casefull or delightfull to nature ioyned vvith a vvillfullnes not to auoyd the occasions of them nor to doe any more in Gods seruice then vvhat themselues iudge to be necessary for the escaping of Hell 3. Such Persons if they liue in Religion must needs passe very vncomfortable and discontented liues hauing excluded themselues from the vaine entertainments and pleasures of the vvorld and yet reteining a strong affection to them in their hearts vvith an incapacity of enioying them They must vndergoe all obligations Austerities and Crosses incideÌ„t to a Religious state vvithout comfort but only in hauing dispatched them vvith very little benefit to their soules and vvith extreme vvearisomenes and vnvvillingnes Novv vvhat a resemblance to Hell hath such a life vvhere there is an impossibility freely to enioy vvhat the soule principally desires and vvhere she is forced continually to doe and suffer such things as are extremely contrary to her inclinations 4. Whereas if soules vvould couragiously at once giue themselues vvholly to God and vvith a discrete feruour combat against corrupt Nature pursuing their Internall Exercises they vvould find that all things vvould cooperate not only to their Eternall good but euen to their present contentment and ioy They vvould find pleasure euen in their greatest mortifications and crosses by considering the loue vvith vvhich God sends them and the great Benefit that their spirit reapes by them What contentment can be greater to any soule then to become a true invvard freind of God chained vnto him vvith a loue the like vvherto neuer vvas betvvene any mortall creatures to know and euen feele that she belongs to God and that God is continually vvatchfull ouer her and carefull of her saluation None of vvhich comforts Tepide soules can hope to tast but on the contrary are not only continually tortured vvith present discontents but much more vvith a feare and horrour considering their doubtfullnes about their future state 5. If such Tepide soules be ignorant of the Internall vvaies of the spirit vvhich vvith out some fault of their ovvne they scarce can be vvhen they come to dye it is not conceiueable vvhat apprehensions and horrours they vvill feele coÌ„sidering that a setled vvillfull affectioÌ„ to veniall sins bring a soule to an imminent danger of a frequent incurring actuall mortall sins the vvhich though they be not of the greater kind
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
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
the mortification of vvhich vvee are novv to treate of is such an one as is incident more particularly to tender Deuout soules especially women that pursue the exercises of a Contemplatiue life the vvhich is vsually called Scrupulosity vvhich is a mixd kind of Passion the most contrary to that peace of mind necessary in a spirituall course of any other as being enuenomed vvith vvhatsoeuer causes anxiety and invvard torments almost in all other Passions It regards Sin and Hell the most abhorred and most terrible obiects of all others and it is composed of all the bitternesses that are found in Feare Despaire ineffectuall Desires vncertainty of Iudgement Iealousy c. And penetrating to the very mind and Spirit obscuring and troubling the Vnde stanâ—ing our only Directour and torturing the Will by plucking it violently contrary vvayes almost at the same time it causes the most pestilent disorders that a vvell-meaning soule is capable of in so much as if it be obstinatly cherished it sometimes ends in direct Frensy or vvhich is vvorse a desperate forsaking of all Duties of vertue and Piety And vvhere it is in a lesse Degree yet it causes Images so distracting so intimely penetrating so closely sticking to the mind and by consequence is so destructiue to Praier with Recollectednes that it deserues all care and Prudence to be vsed for the preuenting or expelling it 4. For vvhich purpose I vvill here according to the best light that God has giuen me afford such tender soules as are vpon this Rack of Scrupulosity the best Aduices I can and such ac if they vvill haue the courage to practise accordingly I doe not doubt but through Gods helpe they vvill be preserued from the dangerous consequences of such a Passion I shall insist vvith more then an ordinary copiousnes vpon this subiect because this so dangerous a Passion is but too ordinary among soules of the best dispositions 5. But in the first place I must make this Protestation that these foll wing Instructions in vvhich a great yet necessary condescendenâ—y is allovved in many cases doe belong vnto application of them only to be made by such tender fearfull soules as desire and intend sincerely to follow Internall Praier and other Duties of a Spirituall life with as much courage diligence as their frailty will permit Such doe indeed too often stand in neede and are vvorthy of all assistance indulgence that Reason and a good conscience can possibly allovv as being persons thrt vvill probably turne all to the glory of God good of their soules and not to the ease or contentment of sensuall nature vvhich they account their greatest Enemie and much lesse to vnlavvfull liberty 6. I doe protest therfore against all extrouerted Liuers or any of different Tempers and Exercises that shall presume to apply or assume vnto themselues any indulgences c. here not belonging to them For they vvill but misleade themselues and reape harme by so doing It seldome falls out that such persons haue a feare of a sin committed or of the mortall heynousnes of it but that it is very likely that it is such an one and has bene committed And therfore for no difficulty of nature nor for the auoyding of trouble of mind ought they to expect any dispensations from due Examinations of their Conscience expresse Confessions c Wheras a thousand to one the forementioned tender soules doe take those for mortall sins vvhich are mere Tentations yea perhaps pure mistakes And therfore to oblige them to such strict Examiâ—ations or Confessions vvould only nourish their most distracting Anguishes of mind furnish them vvith nevv matters of Scrupulosity 7. Novv to encourage such tender vvell-minded soules to make vse of these or any other the like Aduices proper for theÌ„ I desire them to take notice that that very Disposition to vvit a tender fearfullnes of offending God vvhich renders them obnoxious to this so pernicious a Passion is such an one as if they can auoide this inconuenience vvill be the most aduantageous of all others to enable them to make a speedy progresse in Internall waies and to attaine to Purity of heart the immediate disposition to Contemplation aboue all other So that this is the only snare that the Deuill has to hinder them namely by taking aduantage from such Tendernes to fill their minds full of multiplicity and vnquiet Apprehensions With the vvhich snare if they suffer themselues to be entangled they vvill find that Scrupulosity vvill be far from being effectuall to cure any of their Imperfections yea it vvill make Contemplatiue Praier impossible to be attained And God grant that those be the vvorst and most dangerous effects of it 8. Such Tendernes of Conscience that is naturall to many frequently happens to be much encreased immediatly after the entring into an Internall course of life And therfore then especiall care ought to be vsed for for the preuenting of the fearfull Apprehensions vvhich are the vsuall consequences of it And the ground of such encrease of TeÌ„dernes at that time is not so much a conscience of former sins as too seuere a Iudgment of their present Imperfections the vvhich seeme to be multiplied by reason of the continuall opposition that corrupt nature giues to their present Exercises as likevvise because â—y the practise of such Exercises they haue a New light to discouer a vvorld of Defects formerly inuisible to them Hence they become fearfull of their present Condition and knovving as yet no other remedy but Confession they torment themselues vvith anxious preparations therto And their feares yet not ceasing by hauing receiued Absolution and besides the same opposition of sensuality against Internall Prayer continuing they begin to susâ—ect their former Confessions vvhich therfore they renew so that all their thoughts almost are taken vp vvith these suspicions of themselues unsatisfactions in their Confessions c And by giuing vvay to such anxious customary Confessions to vvhich also perhaps they are encouraged by their indiscreete Guides they endanger themselues to contract an incurable Disease of most pernicious Scrupulosity and Seruile Feare from vvhich terrible anguishes deiectednes and heartlesnes in all Spirituall Duties doe follovv vvith danger of rendring the State of Religion or at least of an Internall Life begun a condition lesse fruitfull yea more dangerous then a common Extrouerted life in the vvorld vvould haue bene 9. Deuout foules therfore are earnestly vvished to make timely prouision against these Inconueniencies courageously to resist Scrupulosiâ—y in the beginning according to the Aduices here follovving And aboue all things to vse their best endeauours and Prudence as far as it belongs to them as likevvise their Praiers to God that they fall not into the hands of Directours that vvill feede this Humour to them in such a state most pernicious of frequent iterated Confessions either particular or Generall If such care be had in the beginning there is no disease more easily curable
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
of all other is the most proper season 26. And as concerning Tentations to Infidelity despaire c besides vvhat has beene already said I vvill only adde these two Aduices 1. That the soule be sure to auoyde all inuenting of Reasons or disputes to oppose the tentations 2. To turne the mind neglectingly from the said tentations to fixe it vvith Resignation confidence on God These indeed are the only proper Remedies for soules especially those that vvalke in Internall vvayes For these require no study nor subtilty of vvit to encounter the Enemy vvho is able to entangle euen the most learned that in confidence of their abilities dare contest vvith him And yet these Remedies are sufficient to quench euen his most fiery darts And moreouer this one Expedient of turning the mind from all Obiects but God and adhering to him is an vniuersall Remedy alvvaies ready at hand being the vsuall Exercise of those soules for whom these Instructions vvere principally vvritten 27. To this purpose Cardinall Bellarmine in his Booke De arte bene moriendi from Barocius Biâ—hop of Padua relates a sad Story of tvvo Doctours in that Vniuersity famous for Scholasticke Controuersy The one vvherof after his death did according to a mutuall agreement formerly made appeare to his freind after a most affrighting manner all burning in flames giuing this account of the causes that brought him to that vvofull condition A little before my expiring said he the deuill suggested to mee Doubts Arguments against the Diuinity of our Lord the which I out of a confidence in my owne abilities vndertaking to resolue found my selfe so pressed with new replies that in the end being quite ouercome I renounced the Catholicke Doctrine of the Church assented to the Arian heresy And in that state a iust Iudgment for my Pride I expired so receiuing this reward of Heresy The liuing Companion astonished vvith this relation reuealed the case to some Pious freinds from vvhom he receiued Aduices directly conformable to these here before deliuered And therevpon spending the remainder of his time more in Prayer Pennance then Study not long after approaching to his end the same Tentation assaulted him for the deuill requiring of him an account of his faith could get no other ansvver from him but this I beleiue what the Church teacheth And being therevpon asked What the Church taught He ansvvered The Church teacheth that which I beleiue The vvhich words he often repeated in the hearing of those that assisted him By vvhich meanes he eluded the subtilty of the enemyâ— and as aftervvards appearing to some of those his good Counsellers in a glorious manner he manifested he passed to heauen 28. In the next place as touching Mortification to be practised about Externall things it is a duty so necessary in all states that it belongs as well to the Infirmary as the Refectory For in all manner of things occurrents in this life there lies a snare to be auoyded an enemy to be combatted so that vvhosoeuer out of slothfullnes shall forbeare to continue the practise of Mortification vvill the next day be more auerted from it nature getting strength against the spirit 29. In as much therfore as Sicknes is a tentation a snare it is by consequence vvell vsed an occasion of victory against impatience selfe-loue of aduancement in spirituall Perfection 30. More particularly the Exercises of Mortification proper in the time of sicknes are 1. not to be drawne by the paines incoÌ„modities of it to impatience 2. not to yeild to an immoderate satisfaction of nature vvhen it suggests a desire either of seeking improper or vnlavvfull remedies or vvhen pleasing nourishment refreshments c. are offred to vs. 3. To take heed of spirituall sloth neglect of our deuotion to God of vvhich wee vvill speake vvhen vve etreate of the duty of Prayer 31. As concerning the Mortification of impatience by restraining the Tongue from breaking out into Complaints or murmurings the mind from yeilding to melancholy discontent enough hath bene said in the second Treatise the vvhich may easily be applyed to the present subiect of Sicknes I vvill therfore only adde these two Aduices 1. That the infirme person would consider that impatience in sicknes is not only harmfull to the soule but likewise to the body too As on the contrary Patience peacefullnes of mind and a mortifying temperance vvhich are heauenly ornaments of the soule are vvithall very efficacious meanes to restore health in as much as thereby neither vvill the patient out of immortification refuse bitter things vvhich are aduantageous to health nor greedily seeke pleasing things vvhich are harmfull 2. That patience ought to be preserued at least in the Superiour soule although violence of paine should force the patient to grone or it may be to cry out The vvhich if they afford ease are not wholly to be condemned 32. Next touching the Mortification and moderation of the sensuall appetite to be practised in Sicknes In the first place it cannot be denied but that it is lavvfull fitting for a sicke Person to desire seeke remedies proper in that case Yet this is to be done vvithout too much sollicitude disquietnes of mind And in case such Remedies cannot be had a contented submission of mind in the vvant or refusall of them is of admirable vertue to aduance the soule since necessity declares such a vvant to be the vvill of God and this for the soules greater good A most perfect Example hereof wee haue in our Lord vvho among the other insupportable torments of the crosse vvas most greiuously afflicted vvith Thirst in vvhich case he demanded refreshment But all assvvagement being denied him yea Gall being presented to him to inflame his Thirst he complained not at all 33. In the second place it is to be considered that though the same maner of exercising temperance by repressing sensuality in the interiour Disposition of the soule be alike to be practised in health sicknes yet there is a difference as in regard of the matters about vvhich such temperance is to be exercised for those meates and Solaces vvhich vvould misbecome a spirituall person in health may be very allowable and expedient in Sicknes Only care ought to be had that the yeilding to some reasonable pleasure and recreation of the senses may be by the direction of the Spirit according to spirituall discretion for the good of the spirit so as not to hinder internall Exercises of the soule and because such is Gods vvill and not that an vndue liberty should be allovved vpon the pretence of sicknes to giue the reines to sensuall appetite so as to make the state of sicknes more easy and pleasurable perhaps then that of health It is nothing considerable as in it selfe vvhether the body haue ease or no All the matter is hovv it fares vvith the spirit If bodily ease may indeed be an helpe to the spirit it