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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31208	The Christian pilgrime in his spirituall conflict and spirituall conqvest; Combattimento spirituale. English	Scupoli, Lorenzo, 1530-1610.; Castañiza, Juan de, d. 1598.; T. V. (Thomas Vincent), 1604-1681.; A. C. (Arthur Crowther), 1588-1666.	1652 (1652)	Wing S2166A; Wing C1218; Wing C1219; Wing C1220; ESTC R19031	259,792	828

THE CHRISTIAN PILGRIME IN HIS Spirituall CONFLICT And CONQVEST AT PARIS M.DC.LII APPROBATIO UTI finis Praecepti it a Consilii Charitas de corde puro Conscientia bona et Fide non ficta Ad quam cum facilitate assequendam securius retinendam compendiosam Regiam viam sternunt Documenta quae in hoc libro cujus Titulus est The Christian Pilgrim in his spirituall Conflict and Conquest continentur quia in illo nil Fidei Catholicae repugnans aut bonis moribus contradicens invenitur sed Doctrina pia sana solida ad quam legendam sequendam omnes qui repleri consolatione superabundare gaudio fervere spiritu crebro suspicere in Caelum puras manus in oratione levare suas solicite observare conscientias Sanctorum sequi Vestigia cupiunt sunt invitandi Datum Duaci Januarii 17. anno 1652. Stilo Novo Fra RUDESINDUS BARLO Sacrae Theologiae Doctor Professor in Collegio Vedastino Duaceno The same Approbation Englished THE End of the Counsell as well as of the Commandement is Charitie out of a pure Heart of a good Conscience of Faith unfeigned Which to obtain with facility and retain with security the Documents contained in this book intituled The Christian Pilgrim in his Spiritual Conflict and Conquest Shew a plain and compendious way For therein nothing is found dissonant to our Catholique Faith or repugnant to Piety but a holy sound and solid Doctrine To the perusall and practise whereof all they are invited who desire to be replenished with comfort to overflow with joy to be fervent in Spirit to aspire frequently towards Heaven to lift up pure hands in prayer to preserve their Consc●ences unspotted and to follow the steps of the holy Saints Given at Doway January the seventeenth 1652. Stilo novo Br RUDESIND BARLO Doctor and Professor of Divinity in the Vedastin College Doway 1 Pet. 5. 8. Be sober be vigilant because your adversary the Devill as a roaring Lion walkes about seek●ng whom he may devour whom resist stedfast in Faith THE SPIRITVAL CONFLICT OR The ARRAIGNMENT of the Spirit of Selfe-love and Sensuality at the Barre of Truth and Reason First published in Spanish by the Reverend Father John Casta●iza a Benedictin Monk of ON A Afterwards put into the Latine Italian German French and now lastly into the English Tongue according to the Originall Copy With many profitable Additions and Explications The Second Edition Job 7. 1. Mans Life is a Warfare upon Earth AT PARIS M.DC.LII Ephesians 6. 10 11. MY brethren be strong in our Lord and in the power of his might Put on the Armour of God that you may be able to stand against the Wiles of the Devill James 4. 7. Be subject to God resist the Devill and he will flee from you Matth. 26. 41. Mark 13. 38. Watch and pray that you enter not into temptation 1. Cor. 16. 13. Stand fast in Faith quit you like men be strong c. Hee shall not be crowned who fights not valiantly 2. Tim. 2. 5. A Lively pourtraict of the Spirituall Conflict To the right Reverend Fathers Religious Dames and devout Brothers and Sisters of the holy Order of Saint BENNET THIS little book is presented unto You not because the Translator follows the epidemick custome which enforceth the complement of a Dedication or expects any return of temporal profit from you or stoops you to so low a Patronage as to become Gossipps to this adopted child which are the vulgar ends of almost all presents of this nature wherby the Receivers are rather engaged than gratified But meerly as an humble oblation of Filial duty and respect For he pretends not to cast in his mite or bring a gift to your spirituall treasury but only to pay a little parcell of his larger debt and to give you an account of some houres of his time which he acknowledgeth should be all employed in your service Besides he but restores unto you what was your own before by another and a nearer title of Confraternity and only new cloath's a Spanish Monk of St. Bennet's holy Order with your English habit a thing both usuall and hitherto very succesfull unto you hoping thereby to make him the better welcome and not doubting but he will speedily easily and efficaciously insinuate himself into your affections whose dayly practices have so great sympathy with his divine doctrine For what are or surely should be the continuall endeavours of a true Benedictin Monk and indeed of all devout Christians but to quell and conquer the world the flesh and the Devill according to the Principles of Truth to subdue sense to reason to make his very passions by taming them usefull and his affections by fixing them upon the right object instrumentall to the attaining of perfection and to study self-knowledg practice self-hatred and persevere in self deniall that God may be the sole possessor of his heart the only mover of his affections and the all ruler in his whole man having now no self-will left to hinder his holy operation And this is the only drift of this devout Treatise which may therefore fully serve you and all pious Pilgrims travelling to their heavenly home for a clear glass wherein you may see your own souls without flattery discover your spirituall blemishes without partiality learn the rare secret of rooting out vices implanting vertues improving all accidents to your best profit and trimming up your interiours to your highest advantage for the sweet entertainment of your beloved Spouse without overmuch pains or prolixity You are I say to look upon this small book as upon a Compendious summary of Christian perfection or as a little store-house well fraught with the Originall seeds and simples of all spirituality from whence other devout druggists cunning in compositions have since furnish'd their larger shops and extracted many ample and indeed some excellent volumes But because Art is long Life short and this life is lent us to learn the Art of living well what pity is it that our lives should be more spent in reading than profiting that men should take more delight in writing than instructing and that we must be forc'd to seek a few precepts in many sheets which may be plainly set down in a few pages Yet such is the strange itch of writers now a days that the number of books which are extant upon all subjects seems to exceed that of the readers whose arms may be as well tired in turning over the vast multitude of volumes as their brains confounded in studying them So that it were to be heartily wished that that grave * S. Thomas of Aquin who being asked which was the speediest and best way to become learned Answered To read only one Book Doctors advice were now revived and followed by spirituall persons which is That they would only or at least chiefly betake themselves to the serious perusall of some one good Authour for their Guide Governor and

this inflamed desire consider that thy Lord God by reason of his admirable excellencies of goodnesse majesty wisedome beauty and other infinite perfections is more than worthy to be served and honoured by thee and all creatures That to serve and succour thee this greatnesse hath condescended to compassionate thy weaknesse and to suffer for thee in his sacred humanity for thirty three yeares space during which time he cur'd and salv'd thy stinking sores which were gangren'd by the soule contagion of sinne not with medicinall oyle ordinary wine and common plaisters but with the most precious balsom of his owne sacred bloud and with unguents confected of his purest flesh torn from his body by scourges thorns and nails Weigh also the importance of this his service since thou art thereby inabled to master thy selfe to conquer thine enemies and to become the child of God Secondly That thou be possest Text. Secondly perfect Faith with a true and constant Faith whereby thou beleevest that thy loving Lord will give thee all things necessary for his service and thy salvatio● EXPLICATION THis holy Confidence is the vessell which the divine goodnesse fills with the treasures of his graces and the greater it is the richer and more laden will thy prayer return into thine owne bosome For how can our unchangeable Lord faile to make us partakers of his good gifts and graces when as himself hath commanded us to ask them and promised his holy Spirit to them who petition him for it with Faith and perseverance Thirdly that thou hast no other Text. Thirdly Conformity to God's will end in frequenting holy prayer than the accomplishing of Gods will and not thine owne and this as well in asking as in obtaining That is Let nothing move thee to pray but only that God will have thee pr●y neither doe thou desire to be heard for any other reason than that thou hopest it is his pleasure briefly Let thy intention and the whole purpose of thy prayer be this That thy will may be conformable to Gods will and strive not at all to bend his will or draw it unto thine EXPLICATION ANd this thou art to do so much Because thy owne will is subject to error the rather because thy will being infected with selfe-love is subject to errour and forgetfulnesse of it selfe and so knows not what it asks but the divine will is ever accompanied with unspeakable goodnesse and so can never faile but is the rule but the divine will is infallibly right and queen-regent of all other wills deserving to be followed and obey'd by them all Thou art therefore alwayes to petition for those things which are conforme to Gods ho●y will and when thou suspectest whether some desire of thine be truly such to make thy demand conditionall and not to wish it but onely so far forth as thy Lord God is well pleased thou shalt obtain it In things also which are known to be certainly agreeable to his divine Majesty such as are vertues and graces thou art to pray for them rather that thou maist by their meanes better please satisfy and serve him than for any other end or consideration whatsoever though never so spirituall Fourthly That thy prayer and Text. Fourthly A connexion with the former exercises the other before-described spirituall exercises be so joyned together as that thou undertake not the one without the practise of the other For pray thou never so long and never so much to obtaine any vertue unlesse thou also labour and exercise thy self in the way to get it thou onely temptest God but obtainest not thy desire EXPLICATION FIftly remember that before thou Fifthly Thanksgiving for received favours demandest new favours thou art to render humble thanks for them thou hast formerly received by these or the like expressions O my good and gracious Lord God who hast made me redeemed me and rescued me from mine enemies oftner than I my selfe know or can conceive succour me now also and deny not to grant this my present petition though I have beene hitherto rebellious to thy will and ungratefull to thy goodnesse And if thy demand be for some particular vertue whereof thou now standest in great need by reason of some temptation trouble or contradiction which urgeth thee forget not to thank him for that occasion of thy triall and exercise which through his gracious assistance may redound so much to thy spirituall good Sixthly since Prayer hath it's Sixthly a reflexion upon Gods goodnesse and promise and Christs passion whole force power and hope of obtaining from Gods goodnesse and mercy from Christs merits and passion and from the divine promise therefore thou maist fitly usher in thy demands by some of these following sayings O my God graunt unto thy servant I beseech thee this grace for thy supreme goodnesse sake that thy most dear Sonnes merits may impetrate for me the graunt of my petition Remember ô my Lord thine owne loving promise and incline thine eares to hear my prayer At other times thou maist ask by the merits of the most glorious Virgin and suffrages of the Saints which are powerfull to prevaile in thy pious demands Seventhly Thou art to pray with Seventhly Perseverance perseverance For if the continued importunity of the Evangelicall widdow inflected the hard-hearted Judge to give her what she asked how shall perseverant petitions be rejected by him who is mercy and goodnesse it selfe Therefore after thy prayer Text. Prayer must also be strengthned with Hope strengthen thy soule with a live by Hope in God that through his infinite love he will bestow on thee the now demanded grace or gift or something that is better for thee or both together And although he so long delayes his answer that thou maist doubt he denyes what thou askest yet remaine constantly in this hope and never slacken therefore either thy prayer or thy practise or thy confidence And though God seemeth to reject thy prayer yet persevere knocking 3. Yea though it may seeme to thee that God rejecteth thee and thy prayer Yet doe thou still humble thy selfe more and more before him encreasing thy Faith and comforting thy self with hope in thy Saviour For the more fervently and frequently thou interposest this constant hope in God even in such violent repulses and as it were manifest reprobations of thy prayer the more thou becommest pleasing and gratefull unto him 4. And therefore thou art alwaies And alwayes thanking him as wel when he grants as when he denies to return him gratefull thanks whom thou acknowledgest no lesse good wise and loving in thy behalfe when he seemes to cast out thy petition than when he grants it Keep then an ever-constant couragious and joyfull mind in all events whether good or bad and humbly submit thy selfe to the infallible wisdome and all-ordering providence of thy Lord God CHAP. XXII What inward or mental prayer is and what Contemplation and the use thereof

abstraction introversion annihilation This is to begin your heaven upon earth and to fortast that endless felicity in which your faith shall be turn'd into clear vision your hope changed into full possession and your charity knit to her beloved centre and perfection where you shall praise God incessantly love him intirely and enjoy him eternally The Table of the Maxims 1. That our end is Perfection and divine Union and that Prayer is the way to it 2. That Beginners may profitably make use of the following Exercise of mentall Prayer and Introversion until they obtain greater light and more experience in the way of the Spirit 3. That of all internal Prayer the affective is most noble necessary and profitable 4. That Meditation is a seeking Contemplation a seeing of God 5. That continual Recollection is the Exercise of Exercises and the immediate way to bring us to perfection and divine Vnion The practice of this Exercise is declared in ten canons 1. That all places are proper for Recollection but the more quiet the more proper 2. That to pray on our knees is a posture most pleasing to God 3. That we must especially at first prefix to our selves certain and set times of Recollection 4. That we must frame an act of pure Intention at our entrance i●to Recollection 5. That we must briefly examine our Consciences and produce acts of Contrition self-confusion humility and resolutions of amendment 6. That we must also make an Act of perfect Resignation before we fall upon this Exercise 7. That we must bring with us some theam subject or groundwork of our Prayer and Recollection 8. That we must look on God by Faith and leave off all discourses 9. That we must carry God with us from our Prayer 10. That we must put on Christ and imitate his example in all our actions 6. That for this pure perfect and Transcendent prayer no certain Rules can be prescribed 7. That the Contemplative must be very observant of the divine visits lights and calls 8. That the only way to get true peace of mind is to be totally resigned to God 9. That a Contemplative soul must lay a solid groundwork to serve her in time of desolation 10. That in this high Exercise of Recollection the three Theological vertues Faith Hope and Charity must perfect and possess the three powers of our souls Vnderstanding Memory and Will 11. That our Vnderstandings must be setled in pure Faith 12. That our Memories must be setled in pure Hope 13. That our Wills must be setled in pure Charity 14. That this Exercise of Recollection and Annihilation is the short secure way to divine Vnion 15. That all sorts of people may safely addict themselves to this holy exercise of Recollection 16. That outward Observances are helps in the practice of this Exercise 17. That Prayer for others is best practised by a general intention 18. That all vertues are best practised by addicting our selves to Contemplation or this internal Exercise of Recollection Some examples for the practice of this divine way of Prayer Some further Advices for the same practice of this pure prayer 19. That corporal austerities must be alwayes subject to obedience 20. That Contemplatives must alwayes have the seven verities which concern the divine nature whereupon all Cont●mplation is grounded either habitually or formally in their memories 21. That J●cul●tory Prayers are the nearest dispositions to Contemplation 22. That the Presence of God is the great ex●rcis● of Contemplatives and the shortest way to divine Vnion A more sublime way to practise the pres●nce of God 23. That Humiliation is a relique of Gods love 24. That Humility is the solid groundwork of all spirituality 25. That Silence and Solitude are our heaven upon earth 26. That the perfect love of God and hatred of our selves must be our constant and continuall employment 27. That Confidence in Gods goodness is the main support of our Spiritual Edifice 28. That the measure of our progress in Perfection is the Conformity of our will to the divine will 29. That Vnquietness of mind is the bane of Devotion and curse of Contemplation 30. That Crosses are to be suffer'd not sought to be taken not made to be conceal'd not complain'd of 31. That Temptations cannot hurt us if we cast our whole care upon God 32. That Desolations derelictions afflictions distractions are to be transcended by generous Resolutions 33. That Perfection consists in putting off all propriety and putting on pure and naked charity 34. That Zeal and eagerness must be temper'd with Moderation and discretion 35. That we must never rely upon our own naturall judgement experience and knowledge 36. That we must seek no comfort in any creature 37. That we must walk and persever in these our Spiritual Exercises with the two feet of Faith and Obedience Vnder this Maxim are solved many materiall doubts arising in our dayly progress to Perfection The first doubt If we fear that God will forsake us by reason of our Ingratitude and disloyalty 2. If our sins trouble us in respect of Confession and satisfaction 3. If we can neither pray with fervour nor suffer with patience neither feel God present nor be content in his absence 4. If we are doubtfull that God is angry with us that we want grace that we only seek our selves that we yield to all temptations c. 5. If our consciences are unquiet and our souls fearfull by reason of our proness to sin c. 6. If we are full of fears and apprehensions of our estate by reason we feel in our souls such slender effects of Gods grace and love and have little devotion no inward peace c. 7. If some extream cross calamity or affliction hath seiz'd our hearts c. 8. If we desire to conquer the Devil and overcome all temptations whatsoever 9. If we want comfort in long and dangerous temptations and troubles 10. If we wonder that God will have us suffer temptation sithence our frailty is subject to yield and so offend his divine Majesty 11. If we are solicited by our enemy to unchastness 12. If we are in extraordinary desolation and darkness 13. If we are tempted to despair of Gods mercy by reason of our frequent falls and relapses into sin 14. If we are perplexed with great sadness c. Other remedies against Sadness Another antidote against melancholy and pusillanimity 15. If we suspect that our Sadness and temptations proceed from our own fault or negligence or some secret sin or our want of correspondency with Gods grace c. 16. If we doubt that God is displeased with our Prayers that our afflictions befall us through our own occasion and cannot satisfie our selves to think we have done what God requires 17. If nature hath shew'd her self a St●p-mother unto us in giving us a hard and harsh disposition whence proceeds a reluctancy to works of vertue and mortification of vice So that we distrust of ever overcoming