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
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
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
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
had no other employment during their rigorous solitude silence but to attend to their Internall Teacher put in execution his Inspirations in all their actions both internall externall To this purpose saith a holy Hermite in Cassian That as it vvas by Gods inspiration that vve begin vvhen vve enter into Religion so likevvise Magisterio illuminatione Dei ad perfectionem peruenimus by the discipline Instruction Illumination of God vve atteine to perfection Another sayes That a soule can doe no good at all vnles she be quotidianâ Domini illuminatione illustrata inlightned by a daily illumination from God These are Expressions that our holy Father himselfe vses it seemes borrovved them from the same Authours And for this Reason it is that in his Rule he contents himselfe vvith ordeining Prescriptions for the exteriour only because he knevv that the Interiour could only be directed by God But vvithall his ordinations are such as vve may see his Intention and only designe vvas by them to dispose soules to be capable of obseruing follovving the inspirations invvard instructions of Gods holy Spirit vvithout vvhich all exteriour Obseruances vvould neuer bring vs to perfection such vvere very Rigorous solitude abstraction from all entercourse either vvith the busines or nevves of the vvorld almost continuall silence but vvhen vvee speake to God c. And vvithall in seuerall places of his Rule he signifies by the vvay that the Reformation of the Spirit ought to be the principall aime of a Religious Soule So that in the conclusion of the Rule hauing regard to the Externall Obseruances expressely commanded therin as a preparation to the Perfection to be learnt out of the Liues and Conferences of the Fathers he professeth with great humility but vvith great truth also that his intentiō therby vvas that those vvhich obserued it be enabled to declare in some sort honestatem morum aut initium conuersationis eos habere that they had atteined to a laudable exteriour cariage the beginning of a holy Religious conuersation But saith he whosoeuer shall tend to perfection Sunt doctrinae Sanctorum Patrum as if he had sayd He must according to the teachings of the Holy Fathers attend vnto the Diuine Maister by exercising according to his instructions that pure sublime Prayer c. vvhich they practised discouered And suitable herto S. Francis likevvise in his Rule aduises his Disciples thus Attendant fratres quod super omnia desiderare debent habere spiritum Domini sanctam eius operationem that is The Religious brethren must attentiuely marke that aboue all other things they ought to desire to haue the spirit of our lord his holy operation in their soules 7. To conclude either it must be granted that Perfection may be atteined merely by auoyding Mortall sins doing such action of vertue as are absolutly necessary to all Christians vvhich to say vvere manifestly foolish false And likevvise that Actions more indifferent not so vniuersally obliging such as are certeine more proffitable manners of Prayer externall Religious Obseruances Refection conuersation vvith our brethren c. cannot be rendred capable of a holy Intention of aduancing vs in the Diuine loue vvhich is against experience And moreouer that vvithout Internall Grace actually operating vvhich is nothing else but Diuine Illuminations impulses these ordinary Inferiour Actions may be exalted to produce that effect vvhich the greatest necessary vertues could not produce vvhich to say vvere impiety Or it must be granted that the teaching of Gods Holy Spirit is the only principall necessary cause by vvhose vertue vve are informed enabled to improoue make vse of these Actions for the atteining of so sublime an end as Perfection in Contemplation is vvithout which it is impossible to be atteined And indeed so impossible to be brought vnder externall Rules so secret vndiscouerable are the Internall Dispositions of soules their operations that they cannot be clearly perceiued nor consequently ordered but by him to vvhom alone our figmentum our hearts all the secret inclinations motions of them are naked transparent CAP. V. § 1. All Internall liuers obliged to attend to Gods Inspirations § 2. Therfore the Impediments to this duty are to be remoued which are two first distracting Images which are expelled by Abstraction of life § 3. The 2 Impediment is vnruly Passions which are calmed by Mortification Peace of mind § 4. 5. The end why a Religious state especially of S. Benedicts Institution is vndertaken is the remouall of these inpediments § 6. 7. 8. 9. A third more speciall impediment to wit want of due Liberty of spirit to follow Gods Directions caused by voluntary burdens coustumes assumed Seuerall such are exemplified in 1. THE Necessity of a Diuine Internall Teacher being established there follovves from thence an Equall necessity for all those vvhose profession obliges them to vvalke in those vvayes tovvards the sublime end proposed to attend vnto obey this only most necessary Maister And because each one hath in his heart a false teacher that alvvaies vrgeth vs to hearken to his peruerse teachings to neglect the diuine Teacher Therfore the vvay to become a diligent obedient Disciple to Gods holy Spirit vvill be 1. To neglect contradict as much as lies in vs to silence the teachings suggestions of corrupt nature 2. And secondly to be attentiue to the voyce of Gods spirit in our soules 2. For the first there are tvvo generall Impediments that nature layes in our vvay to hinder vs from attending to God The first is distracting Images the Second vnquiet Passions Novv the Remedy against the former is Abstraction of life a not engaging our selues in businesses that belong not vnto vs the mortifying of the curiosity of knovving or hearing strange or nevv things not pertinent to our Profession the tempring of our tongues from vaine vnproffitable conuersations the reducing our thoughts as much as may be from multiplicity to vnity by fixing them continually on the diuine loue vvhich is that vnum necessarium c 3. Againe the only proper Remedies against the other impediment to vvit vnquiet Passions are first Mortification of all inordinate Affection to creatures of all vaine encombring freindships all factious Partialities all thoughtfull prouision for the contenting of our sensuall Desires But especially of that most dangerous because most in time spirituall thirst of knowledge vnnecessary of all ambition to get victory or glory by disputing vvriting c as likevvise of all Anger Impatience melancholy feare scrupulosity c And secondly a studious care to preserue our soules in all the peace tranquillity cheerfullnes possible not suffring any passions to be raised in our minds during our imperfect state no not although they should be directed vpon good holy obiects because they vvill obscure disorder our spirits And therfore vve must auoyd all violence impetuous
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
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