abounding 3. But as for Spirituall Bookes the Intention of an Internall liuer ought not to be such as is that of those vvho liue extrouerted liues vvho read them out of a vaine curiosity or to be therby enabled to discourse of such sublime matters vvithout any particular choyce or consideration vvhether they be suitable to their spirit for practise or no. A Contemplatiue soule in Reading such bookes must not say This is a good booke or passage But moreouer This is vsefull proper for mee by Gods grace I will indeauour to put in execution in due time place the good instructions conteined in it as far as they are good for mee 4. For such soules the bookes most proper are these follovving Scala perfectionis vvritten by F. Walter Hilton The Clowd of vnknowing vvritten by an vnknovvne Authour The secret Paths of Diuine loue as likevvise the Anatomie of the soule vvritten by R. F. Constant in Barbanson a Capucin The Booke entitled Of the threefold will of God vvritten by R.F. Benet Fitch alià s Ganfield a Capucin likevvise The vvorks of S. Teresa of B. Iohn de Cruce likevvise Harphius Thaulerus Suso Rusbrochius Richardus de S. Victore Gerson c. And of the Ancients the Liues of the Ancient Fathers liuing in the Deserts Cassian his Conferences of certaine Ancient Hermites recommended particularly vnto vs by our Holy Father S. Basiles Rules c. Then for soules that tend to perfection in an Actiue life Bookes most proper are The vvorkes of Rodriguez of perfection The duke of Gandy Of good workes Mons de Sales Ludouicus de Puente c. And lastly bookes of a mixed nature are Granatensis Blosius c. Indeed fevv spirituall bookes there are vvherin there is not an intermingling of such Instructions Novv I should aduise soules in an Actiue life not at all to meddle vvith Instructions belonging to Contemplation but applying themselues to the precepts exercises of an Actiue life to vse them in Order to the end therof the Perfection of externall Christian Charity 5. In all spirituall bookes as likevvise in all that treate of Christian morality such Instructions as concerne the essentiall Qualities Practise of vertues are to be esteemed proper to all soules yet not so the motiues manner circumstances of exercising the said vertues 6. In reading of spirituall bookes if any thing touching prayer c occurre as oftimes it vvill happen that the spirituall disciple vnderstaÌ„ds not let him passe it ouer neither vnnecessarily trouble his ovvne braines nor make it a busines to trouble others about the vnderstanding of it Perhaps in time after more reading especially more experience in prayer he vvill come to vnderstand it 7. And as for those things vvhich he either does indeed or thinks he vnderstands them let him not be hasty to apply them to himselfe by practise out of his ovvne naturall iudgment or liking but let him obserue his ovvne spirit vvay internall guidance by God accordingly make vse of them Othervvise instead of reaping benefit such inconueniences may happen that it vvould haue bene better he had neuer read nor bene able to read any bookes at all but only to haue follovved his owne Internall light as many good soules haue done that neuer could read yet seeking God in simplicity of their hearts praying vvithout any prescribed methods practising likevvise according to the inuitation impulse of the Diuine spirit haue atteined to Perfect Contemplation 8. Generally Mystick Authours vvrite according to their ovvne experience in their ovvne soules vvhen they treate of the seuerall degrees of Prayer the seuerall manners of diuine operations in soules in such degrees as if the same Instructions vvould serue indefinitly for all others Wheras such is the in explicable variety of internall dispositions that the same course order in all things vvill scarse serue any tvvo soules Therefore if the indiscreet Readers vvithout considering their ovvne spirits enablements shall vpon the Authority of any booke either tarry too long in an Inferiour degree of Prayer vvhen God has fitted them does call them to a higher or in a foolish Ambition shall being vnprepared presume to a degree of prayer too sublime spirituall for them there vvill be no end of difficulties doubts consultations 9. But of all errours the greatest most dangerous is the indiscreet imitating the examples practises of Saints in particular extraordinary corporall mortifications voluntarily yet by Gods speciall Direction assumed by them as labours fastings watchings disciplines c for such a forvvardnes in others not called therto to be extraordinary likevvise it is much to be feared proceedes merely from Pride selfe-loue vvill produce no better effects then the nourishing of the same inordinate affections And if such haue not the courage patience as it cannot be expected they should haue to perseuere in such exercises this vvill cause Infirmity of body deâ—ection of mind vvearines if not an vtter casting of a spirituall course 10. The benefit that vve ought easily may reape from the reading of such extraordinary practises of others is to admire Gods vvaies in the conducting of his Saints to take occasion from thence of humbling despising of our selues seeing hovv short vve come of them in the practise of their vertues But no further to imitate them in such things then vve may be assured that God directs vs by a supernaturall light enables vs by an extraordinary Grace yea moreouer till vve haue obteined the leaue approbation of a prudent Directour Till this be let vs supply vvith a good vvill vvhat our forces vvill not reach vnto And aboue all things vvee must take heed that vve doe not entangle our selues by laying obligations or vowes vpon our soules about such matters the vvhich vve shall haue difficulty to discharge our selues from vvhen by triall vve find the inconuenience 11. Mystick Writers in expressing the spirituall vvay in vvhich they haue bene lead doe oft seeme to differ extreamly from one another The vvhich difference notvvithstanding if rightly vnderstood is merely in the phrase manner of expression And the ground herof is because the pure immateriall Operations of perfect soules in prayer especially the operations of God in soules in vvhich they are patients only are so sublime that intelligible vvords phrases cannot perfectly expresse them therfore they are forced to inuent nevv vvords the best they can or to borrovv similitudes from corporall things c. to make their conceptions more intelligible thus does each one according to the manner that he finds or conceiues in himselfe or according to his skill in language No vvonder therfore if there seeme to be diuersity among them Hervpon the Authour of the Clowd obserues That great harme may come by vnderstanding things litterally grossely sensibly vvhich hovvsoeuer they be expressed vvere intended ought to be vnderstood spiritually 12. Some good
for such heroicall spirits as are most aduanced in the vvaves of Perfection 18. When speciall occasions of Actuall reall resignation doe not occurre a soule may make generall and indefinite Acts of Resignation regarding in grosse all occasions vvhatsoeuer vvithout exception either according to the forme practised by S. Ignatius Deus mens omnia Ecce me tibi penitus offero omnia mea tuae subijcio voluntati Or saying in our Lords vvords Non mea voluntas fiat sed tua Domine in terra sicut in coelo Amen Iesu or in any other forme like to these And this practise of vniuersall Resignation may be begun very timely accordingly continued ones whole life although indeed only perfect soules can purely without reseruation exercise such acts Yea vvhen a deuour soule hath a particular occasion to resigne herselfe in any speciall difficulty occurring she may for that purpose make vse of any such generall forme of resignation only reflecting internally vpon the present occasion and so applying the generall forme vvithout expressely naming the particular difficulty 19. In exercising internally these Acts a soule is not to produce them ouer-fast quick one vpon another to the hurt oppression of the head or spirit but quietly leasurely one after another vvith reasonable pausings 20. Though in the follovving Examples of resignation mention is only made of matters difficult vnpleasing to nature yet may a soule vvith benefit exercise herselfe in the cleane contrary for example as she may resigne to sicknes paine want dishonour c so she may also for the glory of God resigne herselfe to health pleasures riches honour c intending if Gods vvill be such to accept of these also to employ them only to his glory not to the satisfaction of corrupt nature not diminishing but rather increasinge humility Diuine loue by them In vvhich case hovv pleasing soeuer to nature such things in themselues be yet the resignation is exercised vvith regard to that vvhich is mortyfying to nature As he that for the glory loue of God submits himselfe to accept of an Office imposed on him attended vvith dignity povver intends thereby not the satisfying of his ambition but rather frames a resolution to abate mortify such a satisfaction to employ that Office not sought but obediently accepted by him purely to the glory of God the benefit of soules Thus it is the nature of a spirituall life to make good vse both of prosperity aduersity In all things renouncing all selfe-seeking hauing an eye only to God Though indeed considering our frailty inclination to be corrupted by prosperity aduersity is far more secure proffitable for vs therfore such resignations are proper for fevv soules 21. To conclude this matter Some soules there may be vvhich vvill find it best for them to continue in Acts of Resignation yea perhaps euen in the same Acts till they be thence brought to Aspirations And others there vvill be whose exercises may consist of great variety both of Acts Affections that confusedly both for matter manner this either out of a booke or from their ovvne Interiour And in the exercising of Acts or Affections in some the said Acts may be raised by a short reflexion or by consideration of some motiues or euen vvith a precedent sleight meditation Lastly some vvill find more relish in Acts expressed in Latin though they doe but imperfectly vnderstand the language then in their ovvne naturall tongue for vvhose sake I haue in the follovving Collection framed Exercises in both languages And all these manner of exercises are good if the soule by experience obseruation find proffit by them for by that alone must all our exercises be regulated 22. But hovv perfect soeuer any Acts or forced affections be they must giue way to Aspirations vvhensoeuer a soule is inuited or enabled to produce them For as Acts are the end of meditation so are Aspirations the proper end fruit of Acts far more perfectly effecting procuring that Purity of soule and heauenly-mindednes to vvhich vvee aspire by all our exercises CHAP. IV. § 1. How Internall Exercises are to be practised in times improper distractiue § 2. Particularly in a state of distractiue Offices Employments § 3. Soules ought to prepare furnish themselues before hand for such times § 4. 5. c With what conditions vnwillingnes Offices ought to be vndertaken § 9. 10. c How they are being imposed to be discharged § 14. 15. c No Offices whatsoeuer ought to disâ—ense with Internall prayer 21. 22. No distraction Aridities c ought to hinder it § 23. God will blesse a soule that behaues herselfe well in distractiue Employments 1. BEEORE I quit this present Argument of the Prayer of forced immediate Acts of the will to treate of the supreme degree of Prayer to vvit Aspirations I conceiue it requisite to consider hovv a deuout person is to behaue himselfe vvho hauing vndertaken a Religious Contemplatiue liue in solitude repose and vacancy to attend to God his holy Inspirations but aftervvards coming to find some change in that life either 1. by being distracted vvith vnauoydable Externall Employments and Offices imposed for the good of the Community c. from vvhich all cannot be exempted 2. Or else encombred vvith the incommodities sollicitudes of sicknes to vvhich all are obnoxious the vvhich are generally two states that seeme most disaduantageous for retired Prayer I say my intention is to giue the best aduices I can hovv soules are to behaue themselues in these two states as vvith regard to their Prayer especially 2. First therfore to the end that a vvell-meaning soule may vvith purity behaue herselfe about Externall Offices employments she is to consider 1. That it is vnlawfull contrary to humility a signe of a wearines of internall vvayes and of a sensuall desire to rule ouer others yea moreouer it is a vvillfull thrusting ones selfe into dangerous distractions tentations for any one voluntarily to desire or seeke such employments dignities or Prelatures 2. Yet because it is necessary that some should be employed in offices that regard the common good spirituall or temporall it is as vnlawfull vtterly to refuse them vvhensoeuer God shall by the command of Superiours call a soule to the vndertaking discharge of such Offices 3. For this reason it vvill behooue euery Religious deuout soule by assiduous Prayer during the time of vacancy to furnish herselfe vvith light discretion that she may proceede in this matter vvith the spirit of humility prudence and Religious Perfection 4. In case therfore that Superiours shall thinke good to impose an office vpon a Religious subiect 1. If the subiect knovv of any reall incapacity or disability in himselfe or if he beleiue any other more sufficiently qualified he ought vvith all humility simplicity to rectify the Superiours mistaken opinion
though in themselues veniall yet doe much obscure the Diuine light vveaken its efficacy Yea euen in those things vvherein such imperfect soules doe for the substance of the Action its essentialls follovv the direction of Gods Spirit yet by mixing of sensuall Interests ends suggested by the false teacher they doe diminish its luster beauty valevv And so subtile is the spirit of nature that it oft makes its false suggestions passe for Diuine Inspirations seldome misses the insinuating its poyson in some degree either into the beginning or continuation of our best actions 5. From these vnquestionable grounds thus truly layd it follovves euidently That in all good Actions especially in the Internall wayes of the spirit which conduct to Contemplation Perfection God alone is our only maister directour creatures vven he is pleased to vse them are only his Instruments So that all other teachers vvhatsoeuer vvhether the light of reason or externall Directours or Rules prescribed in bookes c are no further nor othervvise to be follovved or hearkened to then as they are subordinate conformable to the Internall Directions Inspirations of Gods Holy spirit or as God inuites Instructs moues vs to haue recourse vnto them by them to be informed in his vvill by him enabled to performe it And that if they be made vse of any other vvayes they vvill certainly misleade vs. 5. This is by all Mysticall vvriters acknovvledged so fundamentall a truth that vvithout acknovvledging it vvorking according to it it is in vaine to enter into the exercises of an Internall Contemplatiue life So that to say as too commonlie it is said by Authours vvho pretend to be spirituall but haue no tast of these mystike matters Take all your Instructions from vvithout from Externall teachers or bookes is all one as to say haue nothing at all to doe vvith the vvayes of Contemplation vvhich can be taught by no other but God or by those vvhom God specially instructs appoynts determinately for the Disciples present exigence So that it is God only that internally teaches both the Teacher Disciple his inspirations are the only lesson for both All our light therfore is from Diuine Illumination all our strength as to these things is from the Diuine operation of the Holy Ghost on our vvills affections 7. Novv to the end that this so important a verity may more distinctly be declared more firmely imprinted in the minds of all those that desire to be Gods schollers in the internall vvaies of his Diuine loue they are to take notice that the Inspirations vvhich are here acknovvledged to be the only safe rule of all our actions though of the same nature yet doe extend further to more other particular obiects then the Diuine light or Grace by vvhich good Christians liuing common liues in the vvorld are lead extends to yea then it does euen in those that seeke perfectiō by the exercises of an Actiue life 8. The light vertue of Common Grace affords generally to all good Christians that seriously indeauour to saue their soules such Internall Illuminations motions as are sufficient to direct them for the resisting of any sinfull tentation or to performe any necessary act of vertue in circumstances vvherin they are obliged though this Direction be oft obeyd vvith many circumstantiall defects And their Actions are so far no further meritorious pleasing to God then as they proceed from such Internall Grace or inspiration But as for other Actions vvhich in their ovvne nature are not absolutly of necessary obligation the vvhich notvvithstanding might be made Instrumentall to the aduancing perfecting of holines in their soules such as are the ordinary vsually esteemed Indifferent Actions of their liues to a due improouement of such Actions they haue neither the light nor the strength or very seldome by reason that they liue distracted liues not vsing such solitude recollection as are necessary for the disposing of soules to the receiuing such an extraordinary light vertue And as for those that tend to Perfection by Actiue exercises euen the more perfect although they atteine therby a far greater measure of light grace by vvhich they performe their necessary duties of holines more perfectly vvith a more pure Intention likeevvise make far greater benefit for their aduancement by Actions occurrences more indifferent yet they also for vvant of habituall Introuersion recollectednes of mind doe passe ouer vvithout benefit the greatest part of their ordinary actions 9. But as for Contemplatiue liuers those I meane that haue made a sufficient progres tovvards Perfection besides the cōmon grace light or Inspirations necessary for a due performance of essentiall Duties the vvhich they enioy in a far more sublime manner degree so as to purify their actions from a vvorld of secret impurities subtle mixture of the Interests ends of corrupt nature inuisible to all other soules Besides this light I say vvhich is presupposed prerequired they vvalke in a continuall supernaturall light are guided by assiduous Inspirations in regard of their most ordinary in themselues indifferent Actions occurrences in all vvhich they clearly see hovv they are to be haue themselues so as to doe vvill of God by them also to improoue themselues in the Diuine loue the vvhich extraordinary light is communicated vnto them only by vertue of their almost continuall Recollectednes Introuersion attention to God in their spirits 11. More particularly by this Internall diuine light an Internall liuer is or may be directed 1. In the manner circumstances vvhen vvhere hovv any vertue may most proffitably perfectly be exercised For as for the substantiall Act of such a vertue the necessary obliging circumstances in vvhich it cannot vvith out mortall sin be omitted the light of common sanctifying Grace vvill suffise to direct 2. In the manner frequency length change other circumstances of Internall prayer 3. In Actions or omissions vvhich absolutely considered may seeme in themselues Indifferent at the present there may be as to ordinary light an vncertainty vvhether the doing or omission is the more perfect This is discouered to the soule by these Supernaturall Inspirations light such Actions or Omissions are for example Reading study of such or such matters vvalking conuersing staying in or quitting solitude in ones Cell taking a iourney vndertaking or refusing an employment accepting or refusing Inuitations c In all vvhich things well-minded soules by solitude introuersion disposing themselues will not faile to haue a supernaturall light impulse communicated to them which will enable them to make choyce of that side of the doubt vvhich if they correspond therto vvill most aduance them in spirit suite vvith the Diuine vvill Whereas vvithout such light generally soules are directed by an obscure light impulse of nature carnall ends or Interests vvithout
that so much talked of spirit of an Order nor hovv seuerall Orders though neuer so much distinguished by habits or certaine externall practises if their profession be to tend to Contemplation can haue any more then one spirit vvhich directs them to make their principall designe to be the seeking of God in his Internall vvayes of Diuine loue for that only end besides conformable Prayer to practise such obseruances mortifications as vvill best promote this designe And surely this good spirit of Religion contemplation a good Directour of vvhat Profession soeuer vvill very studiously endeauour to aduance yea moreouer vvill no doubt oblige his Disciples to be very Regular zealous in the obseruance of all good ordinances of the Community principally of the Rule according to their professioÌ„ made Instructing them vvithall hovv they may vse such things for the aduancing of their spirit the seruice of God although in the meane time perhaps he be not cunning in all the particular Obseruances that belong to them and little or nothing at all to him 17. All soules that liue in Contemplatiue Orders are nor naturally fitted for Contemplatiue vvayes nor the seeking of God in spirit Those therfore that haue not indeed are not capable of much light in their Interiour and so are not so fit to be guided by Diuine Inspirations doe the more need to haue certeine Rules from vvithout at least for the exteriour And for such it is Gods vvill and direction that they should more depend on Externall Guides 18. He that takes vpon him the office of a spirituall Directour saith Thauâ—erus ought for some reasonable space of time to conuerse vvith his Disciples especially at the beginning for a fevv transitory Conferences vvill not suffise to giue him light concerning their propensions dispositions that he may fit them vvith a degree of Prayer proper for them both for the present future And his principall care must be to set them in such a way as that they may not need to haue much recourse vnto him aftervvard the vvhich is done by giuing them generall Directions about their prayer especially how therby to dispose themselues to receiue light from God whose InspiratioÌ„s ought for the future to â—e their principall Rule especially for the Interiour And for the practising in particular according to the generall Directions giuen the Disciples must vse their ovvne iudgment for a helpe they may also make vse of such Instructions as they may find in bookes so far as they shall be proper for their spirit But in cases when neither their owne Iudgment nor bookes will helpe them if the difficulty be of greater moment they may againe haue recourse vnto their Directour 19. And in this sort are writers that speake much of the necessity of an Externall Directour to be vnderstood For if such necessity were to last alwaies good soules should be obliged to spend their whole liues in conferring with Directours from whence vvould follovv continuall sollicitudes scrupulosities dangerous distractions c. most contrary to an Internall spirituall life vvhich ought to be a state of much repose cessation introuersion a continuall attendance vnto vvhat God speakes vvithin vnto a soule who if soules vvill humbly faithfully depend on him vvill cleare resolue difficulties vvhich Externall maisters vvill neuer be able to penetrate into But it is too generall an humour in Directours novv adaies to make themselues seeme necessary vnto their disciples vvhom hey endeauour to keepe in a continuall dependance to the great preiudice of their progres in spirit besides many other inconueniences not needfull to be mentioned particularly 20. A soule thar has recourse to an Instructour prouided by God for her or that vsing her best aduice she hath made choyce of must deale freely plainly candidly vvith him conceiling nothing necessary to be knovvne by him his Directions she must follovv in all things assuring herselfe that if she doe so in the simplicity of her heart as in obedience to God himselfe God vvill enlighten him so that she shall not be mislead 21. The gift of discerning spirits is so necessary to a spirituall Guide that except therby he be able to fit a soule vvith a sort degree of prayer suitable to her naturall disposition not tying all soules to begin according to any generall methods for none such can be perscribed but vvill be preiudiciall to some vnlesse he teach her hovv she may become illuminated vvithout him by God alone by the meanes of Prayer abstraction of life vvhervvith the mists of Images passions being dispelled a light vvill spring forth in the soule far more cleare certeine then any that can come from humane instructions not all the Instructions of men Angells ioyned vvith all mortifications imaginable vvill be able to bring a soule to Contemplation For seldome or neuer doth God vvorke contrary to our naturall complexions And till soules come to exercises in spirit prayer infused by God alone they are far from Contemplation 22. Novv at the first it is very hard for any Directour to knovv exactly the secret Inclinations of imperfect soules vvhich are so infinitly various And therfore for the most part their Instructions about prayer attendaÌ„ce to Diuine Inspirations must be generall the vvhich the disciples themselues must make a particular vse of by obseruing their ovvne abilities inclinations by marking vvhat more particular formes of Prayer c. suite best vvith them doe them most good And this if they be not able in a reasonable manner to doe or if they haue not the courage to abide in a vvay in vvhich they are put it vvill be in vaine for them to proceede in those secret Internall vvayes 23. If the vvay vvherein a soule is put hath made a reasonable progres be indeed proper for her there vvill be little need of frequent recourse vnto her Directour Neither ought he to examine her about her Internall Exercises of vvhich he may iudge vvell enough by her externall comportment for it is impossible for a soule to be in a vvrong vvay interiourly but of it selfe it vvill breake out exteriourly especially to the eyes of those vvho themselues are in a right vvay as the Spirituall Directour is supposed to be And there is scarce any more certeine signe that a soule is not interiourly in a good vvay then is her being forvvard to trouble her Directour vvith multiplicity of Questions doubts her readines to discouer her Interiour to others vvhom she has heard or does beleiue to be skilfull in Spirituality 24. The Images internall Distractions raised by impertinent consultations about the Interiour are of all other most pernicious For distractions from vvithout are but superficiall vvhereas those being hatched bred vvithin the soule from some secret ill qualities as feare scrupulosity curiosity c. they are more profound destructiue to true Recollection
in Confession 4. Renewing of generall Confessions 5. The Forcing Acts of sensible Contrition 6. Not contenting ones selfe many times vvith vertuall Examinations of conscience 7. Vsing certaine vocall Prayers voluntarily 8. The obliging ones selfe to coustumes ceremonies not of obligation 9. Cōtinuing voluntary Mortifications vvhen the soule finds no benefit by them but rather becomes disheartned deiected 10. Practising vvhat is found in bookes though improper for the spirit 11. Imitating vnvvarily the good practises of others 12. Obliging ones selfe not to quitt the meditating on the Passion 13. Doing things merely for edification 14. Tying ones selfe to nice methods orders a determinate number of succeeding Acts or Affections in Recollection 15. Exercising corporall labours Austerities vvithout due Consideration necessity 16 Adhering to any kind of Internall Exercise vvhen perhaps the soule is inuited enabled to an higher 17. The troubling ones selfe to inquire after or to procure Sermons 18. The obliging ones selfe to a determinate posture in Prayer 19. The voluntary hearing of such a number of Masses 20. Set deuotions or exercises to Saints or Prayers for the dead or liuing 21. Sollicitous or distracting cares to gaine Indulgences by going to such or such Churches 22. Adioyning ones selfe to Confraternities and the seuerall duties belonging to them 23. Iterating the Office in case any thing through inaduertence hath bene omitted 24. Generally fettring ones selfe vvith any practises vvhich are not of obligation 25. And vvhich is vvorst of all intangling the soule by hasty vndiscreete promises vowes made during some fitt of sensible Deuotion or in a Passion of remorse feare c. By these other such practises as these vvhich are supposed not to be of obligation many soules in desire tending to Perfection doe so ouerburden intangle themselues that they either cannot obserue the operations of the Diuine Spirit in them or haue not the liberty to follovv vvhither it vvould dravv them therby remaine in their imperfect state vvithout hope of making any progresse vnlesse they vvill renounce their ovvne preconceiued iudgment preassumed selfe-imposed obligations 11 Hitherto it may suffise to haue spoken of the impediments by vvhich soules are hindred from attending to obeying their Internall Diuine Teacher vvho only knowes what is best for euery one in all circumstances vvill not faile to direct for the very best euery soule that with humility and Resignation hath recourse to him 12. Now such is the nature of the Reasonable soule which is all Actiuity will be continually thinking on louing somewhat that if these impediments caused by impertinent Images of Creatures inordinate affections to them by a voluntary shackling the soule with assumed opinions coustumes vvere once remoued she vvould see clearly vvhat she ought to follovv loue vvhich is God only for creatures being remoued forgotten nothing remaines but God no other light for our vnderstanding nor other obiect for our vvills affections but he only 13. And the generall of all others most efficacious Meane to remoue all these impediments is by Abstractiō Prayer in Spirit to aspire vnto an habituall state of Recollection introuersion For such Prayer besides the vertue of impetration by vvhich God vvill be moued according to his so frequent expresse promises to be a light to the meeke humble It hath also a direct vertue to procure this illumination in as much as therin our soules see him nothing else so that they haue no other Guide to follovv but him And especially in as much as by Prayer in spirit Diuine Charity is most firmly rooted in our hearts vvhich makes thē insensible to all other things that vvould diuert our Attention or Affection And vve see by experience thar Loue of vvhat obiect soeuer it be doth more cleare the mind conferrs in a moment as it vvere more skill to find out the meanes by vvhich the obiect beloued may be obteined then neuer so much study or meditation CAP. VI. § 1. 2. The Gift of the holy Spirit is the Principle of all good Actions in vs. § 3. 4. 5. 6. It doth not worke of it selfe vnlesse excited by Actuall grace our indeauours § 7. By the vsing employment of this Gift there is raised in vs a supernaturall light of Discretion as Prudence is increased by the practise of vertue § 8. How the exercise of loue causes Illumination § 9. 10. Supernaturall light is 1. Actuall 2. Permanent § 11. The effects of supernaturall Discretion § 12. 13. 14. 15. Contemplatiues Actiue liuers both guided by a supernaturall light but differently § 16. How imperfect soules may doe their ordinary dayly actions in light 1. THE third Point before proposed for our consideration in this matter of Internall Inspirations is the manner hovv God communicates his light grace to our vnderstanding vvills for our instruction Directions in the Mystick vvayes of Contemplation 2. Novv for a clearer explication of this poynt vve are to consider that that fundamentall grace vvhich in Scriptures is called Donum spiritus sancti The Gift of the Holy Ghost which is conferred on all in Baptisme being aftervvard by actuall sins smothered or extinguished is renevved by Pennance Prayer c cherished or increased by the vvorthy vse of the holy Eucharist other vertuous practises of a Christian life This Grace I say vvhat euer it be Physically in its ovvne nature if it vvere examined Scholastically vvhich is not my intent is a certaine Diuine Principle or Faculty partaking somevvhat of the nature of a permanent habit infused into the spirit of man by vvhich he is enabled vvhensoeuer the free vvill concurreth actually both for knovving beleiuing practising to doe the vvill of God in all things For the vertue thereof extends it selfe through all the faculties of the soule curing the distempers vvants deordinations that sin had caused in them 3. This nevv Diuine faculty therfore vvhich seemes to be expressed by the Prophet Dauid vvhen he saith signatum est super nos lumen vultus tui Domine That is The light of thy countenance O lord is like a seale stamped on our soules doth not neither is it sufficient of it selfe alone actually to produce any sauing effects As vve see that a Musician or a Poet though neuer so skillfull doe not therfore euer actually sing or vvrite verses vntill some certaine occasions or circumstances doe actually determine them therto as gaine or requests of others or praise or a mind to please themselues c For the Actuall employment exercise of such Grace there is moreouer necessary an actuall ayde from God vvho by a speciall Diuine Prouidence doth often administer occasions hints enablements exciting the vvill to vvaken this Grace in the soule vvhich othervvise vvould lye vacant vnusefull 4. And proofes of this dayly experience shevves vs both in our selues others hovv a sermon or
any other vvord seasonably spoken or any obiect occurring vvith due circumstances doth incite vs to lift vp our soules to God by prayer to performe some Acts of Charity to mortify some inordinate affection c. Yea sometimes from a desperate sinfull state to conuert our soules to God And thus doing vve as S. Paul exhorts Timothy doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raise blow into a flame the grace vvhich before lay in our hearts like coales of fire smothred in the Ashes And if this be frequently done that Grace vvhich at the first imparting vvas but vveake needed strong endeauours to excite it becomes far more actiue more easy to be excited so that vpon any the least occasion offred it is ready to bestirre it selfe disperse its odours vertue till at last it gets so perfect a dominion in perfect soules that it quite subdues the contrary Principle of corrupt nature And is scarse euer idle but the least hint being giuen it turnes the soule presently to God keepes it almost continually fixed on him In so much as those things which formerly had no effect at all vpon them now presently euen violently inflame them 5. Yea in some supereminently perfect soules this gift of Gods holy Spirit comes to be so vigorous that it subdues euen reason it selfe leades it captiue after it selfe pushing the soule to Heroycall actions vvithout any precedent Act of reason or the least deliberation though in the Act the soule by consenting merits Thus vve reade of the ancient Martyrs hovv they by an impetuous impulse of the Diuine spirit rushed before the persecuting Iudges to confesse the name of Christ Yea S. Apollonia cast herselfe into the fire The loue of Christ burning in their hearts constreining them as S. Paul sayes From the like efficacy of the Diuine spirit proceeded that Spirituall Gift of Prayer by vvhich the Holy Primitiue Christians in their Publicke meetings conceiued povvred forth Prayers vvithout any concurrence therto of their ovvne Inuention Gods spirit itselfe in S. Pauls expression praying in them And in this sense principally it is that I suppose the Schooles doe vnderstand the Gifts of the Spirit although most certaine it is that all Holy Actions internall or externall are effects of the same Spirit though in a lesse degree 6. This fundamentall Grace therfore is that Talent or stock that has Gods Image on it not Caesars vvhich God bestowes vpon euery one in Baptisme c. to trade vvith all the vvhich till the vvill cooperates vvith the Actuall Ayde of God is as it vvere wrapped in a Napkin hid vnder ground but being vvell managed multiplies into many Talents This is that very small but Diuine seed of vvhich the Euangelist speakes vvhich being cast in our hearts by labour cultiuation produces many precious fruits this is that Fermentum leauen vvhich being inclosed in the three faculties of our soules as in three measures of meale doth disperse its vertue through the whole masse 7. Novv to the end I may approach more close to the present matter vve may further consider that as by the exercise of Morall Philosophicall vertues there is ingenerated daily increased by perseuerance in the same exercise that most noble vniuersall vertue of Morall Prudence vvhich no study or speculatiue learning hovv great soeuer could haue produced The vvhich Prudence as the Philosopher sayes is a skill most properly conuersant about particular Acts not generall notions or Definitions of things and enlightens the soule to iudge determine in vvhich circumstances vvith vvhat concurring qualities an Action of vertue ought and may vvith the best aduantage and perfection be exercised So that by the helpe of this vertue of Prudence vvhen it is arriued to an excelling degree a vertuous Person will neuer omitt a due occasion to practise vertue nor vvill he euer doe it vnseasonably and vndiscreetly for then it vvould not be vertue and vvhen he exercises it he vvill not be deficient in any thing requisite to giue a luster therto The very same in a due proportion is seene in the Exercise of Diuine vertue or Charity for by a constant practise therof not only Charity it selfe is exalted multiplied and increased but there is likevvise kindled in the soule by the spirit of God a light of spirituall Prudence far more cleare and more certaine to conduct vs in the Diuine vvayes then morall Prudence is in the waies of morall honesty The vvhich Diuine light has this great aduantage aboue Prudence That wheras Morall wisedome can only teach the exercise of vertue in those occasions which doe not euery day happen in which such vertues ought to be exercised neglecting to giue any Rules to lesser indifferent Actions This Diuine light vvhich teaches vs to loue nothing at all but God accounts no actions at all in particular indifferent but teaches vs to direct all to the seruice and loue of God and can discerne hovv one may concurre therto more then another and accordingly chuses the best 8. Novv the Reason why by the Exercise of Charity alone and not by any study or speculatiue considerations this Diuine light can be kindled is because the Blindnes and Darknes vvhich is naturally in our vnderstandings comes principally from the peruerse deordination vvhich Selfe-loue causes in our vvills By meanes of vvhich vve vvill not suffer the vnderstanding to see vvhat it does see For euen vvhen by the light of Faith vve are in generall instructed in the Offices and Rules of vertue and Piety yet in many particulars Selfe-loue adhering to that side vvhich vve ought to refuse vvill either forbid and hinder the vnderstanding from considering vvhat is euill or defectuous in it or if there be any the least ground of Doubt it vvill cast such faire glosses on it and so seduce the vnderstanding to find out Motiues and pretences for the preferring therof that in fine the light it selfe vvhich is in the vnderstanding vvill misleade vs. But vvhen by perfect Diuine Charity all these distorsions of the vvill are rectified and that all the subtile insinuations false pretexts close interests and Designes of selfe-loue are discouered and banished then the mind beholds all things vvith a cleare light and proposing God as the end of all Actions vvhatsoeuer it sees vvhere God is to be found in them and may best be serued and obâ—ved by them Then the vvill is so farre from clovvâ—â—â—g or casting mists before the eyes of the vndestanding that if there vvere any before it alone dispells them for it is only the novv-sanctified feruent vvill that dravves the soule in all its faculties from all other inferiour seducing obiects and carries them in its ovvne streame and svvift course tovvards God It vvill not suffer the soule to chuse any thing but vvhat is good yea the best of all because God vvould haue that to be chosen alone According therfore to the measure of Charity so is our measure of
in all the good actiōs vvee doe or good thoughts vvee enterteine vvee so doe thinke in vertue only of a precedent concomitant illumination of our vnderstanding inclining of our will both vvhich are immediatly caused by God Reason likevvise experience tell vs that vvhilst vaine or sinfull distracting images or inordinate Passions clovvd the mind Gods illuminations are either vnperceiued or neglected by vs his motions ineffectuall If euer therfore the soule be in a fit disposition to receiue those blessed effects of Gods holy spirit if euer God vvill make good his so serious frequent promises it is then vvhen by a profound Recollection an humble soule vvithdravves all her affections from herselfe all other creatures yea endeuours to expell all the images of them transcending all created things raising herselfe according to her power to a strict vnion vvith him and withall powres forth her desire to be informed in his vvill only intending therby his Glory the encrease of his Diuine Loue. 3. Novv though imperfect soules not being able as yet to driue avvay distracting images to still all vnruly Passions are forced to content themselues vvith their naturall light in many matters of lesse importance so that a great part of their ordinary Actions doe not at all contribute to their aduancemēt in spirit Yet perfecter soules walke almost continually in a supernaturall light perceiuing resisting the subtle insinuations of selfe loue not suffring themselues hastily to be pushed forvvards to Actions before they haue consulted their Internall Guide much lesse contrary to his directions 4. Most securely therfore may vvee yea vvith all confidence ought vvee to yeild ourselues to be disposed of by God to follovv him in any vvaies that he vvill leade vs both for the exteriour interiour through light Darknesse through bitter svveet And vvhat doubt can there be of erring hauing such a Guide vvhich allvvaies leads the soule through the Paths of Mortification renunciation of selfe vvill although sometimes some speciall vvaies may to our or others naturall iudgements seeme strange perhaps impertinent 5. The grounds of vvhich duty the security attending it are these 1. Because vvee through the ignorance of our interiour complexion temper of soule as likevvise of our present vvants incomprehensible to humane knovvledge gott by sence can neither knovv the speciall vvayes either of Prayer or Mortification proper to vs nor can vvee be assured that others doe sufficiētly knovv them Wheras of Gods Omniscience and equally infinite Goodnesse none can doubt 2. Because the end vvherto vvee aspire being supernaturall consequently the vvayes leading therunto the light directing in those vvayes must likevvise be supernaturall 3. Because if vve knevv the most proper most direct vvayes leading to Contemplation Diuine Vnion yet they being most contrary to our naturall inclinations vvithout a Diuine impulse vvee vvould not chuse the fittest that is those vvhich are the most opposite to our nature 6. Yet vvee are to consider that there are degrees of security according to the seuerall manners by vvhich God cōmunicates vnto vs his inspirations For 1. Though in Sensible deuotion the good thoughts affections giuen vs are in themselues according to their substance the effects of Gods Spirit ought vvith all security to be complyed vvithall yet vvith discretion so as that out of a gluttonous pleasure conceiued by thē vvee doe not yeild vnto them so far as therby to vveaken our heads or preiudice our healths notvvithstanding the Resolutions of vndertaking any practises for the future groūded on such sensible Deuotion are to be mistrusted as hauing in them more of nature selfe-loue vvanting sincerity of Resignation Besides that the senses being principall vvorkers the reason is rather obscured then illuminated therby yea by Gods permission the deuill may haue some influence in such Deuotion subsequent resolutions 2. Of the like vncertaine nature may the seeming Inspirations or lights be vvhich are gotten by the vvorking of the Imagination discourse vpon the matter eyther in Prayer or our of it the person therupon concluding this or that side to be more likely to be Gods vvill 3. But if vvithout such vvorking of the Imagination or if after it the soule in Recollected Prayer made vvith Resignation submission of her naturall iudgment renouncing all Interests of nature comes as it vvere vnexpectedly to haue one part of the Question presented to her mind as truth as Gods vvill God then giuing a Clarity to the reason to see that vvhich it savv not before or othervvise then it savv it or if the soule do finde a blind reasonles motion in the vvill to one side of the matter In such cases the soule may most securely confidently iudge it to be a Diuine Inspiration motion being vvrought vvithout any trouble in the exercise of the Imagination senses or Passions 7. Let not a soule therfore be discouraged from committing herselfe to Gods Internall direction though it should happen that those vvho passe for the most spirituall persons that are most forvvard to vsurpe the conducting of soules to Perfection vvhilst themselues know no further then the exercises of the Imagination should declame against it out of an apprehension that it vvould be a disparagement to them if God should be acknovvledged the principall Guide they should accuse the doctrine here deliuered as phantasticall vnsafe pretending to Enthusiasmes No vvonder it is if such being strangers to the Contemplatiue vvayes of the spirit should be ignorant of these secret Paths by vvhich God leads soules to Perfection in the vvhich none can tread or at least make any considerable progresse till quitting a seruile dependance on externall teachers they rely only vpon the Diuine Guidance And for this propose deuout soules are seriously oft to be exhorted to keepe themselues in a disposition of as much Abstraction both externall internall as may be to the end they may be enabled to heare discerne the Diuine Voyce to the directions of vvhich if they vvill in practise faithfully correspond God vvill be vvanting to them in nothing 8. And for a further security that there can scarse happen any considerable danger to a soule proceeding this vvay for knovving the Diuine Will though shee should sometimes mistake in the thing it selfe Both shee also the Opposers of this Doctrine are to consider that as hath formerly bene sayd the only matters that are here supposed to be proposed for a Resolution are must be of the nature of those things which of themselues and in the generall are indifferent but yet vvhich being vvell chosen may vvill aduance the soule for in no other things but such can there be any doubt And surely if vve be capable of knovving Gods vvill in such things as vvho can question it certainly the proceeding thus vvith indifference Resignation vvithout
for Surely not Corporall labours Not the vse of the Sacraments Not hearing of Sermons c. For all these she might haue enioyed perhaps more plentifully in the vvorld It is therfore Only the vnion of the Spirit with God by Recollected Constant Praier to the attaining vvhich Diuine End all things practised in Religion doe dispose and to vvhich alone so great impediments are found in the vvorld 6. The best generall proofe therfore of a good Call to Religion is a Loue to prayer either vocall or Mentall For if at first it be only to vocall Praier by reason that the soule is ignorant of the efficacy and Excellency of Internall Contemplatiue Prayer or perhaps has receiued some preiudices against it Yet if she obserue Solitude carefully and vvith attention and feruour practise Vocall Praier she vvill in time either by a Diuine Light perceiue the necessity of ioyning Mentall Praier to her vocall or be enabled to practise her vocall Prayer mentally vvhich is a sublime Perfection 7. It is a state therfore of Recollectednes Introuersion that euery one entring into Religion is to aspire vnto The vvhich consists in an habituall Disposition of soule vvherby she transcends all creatures their Images the vvhich therby come to haue litle or no Dominion ouer her so that she remaines apt for immediate Cooperation vvith God receiuing his Inspirations and by a returne and as it vvere a refluxe tending to him and Operating to his Glory It is called Recollectednes because the Soule in such a State gathers her thoughts naturally dispersed fixed vvith multiplicity on Creatures and vnites them vpon God And it is called Introuersion both because the Spirit those things which concerne it being the only obiect that a deuout Soule considers values she turnes all her Sollicitudes inwards to obserue defects wants or inordinations there to the end she may remedy supply correct them And likevvise because the proper Seate the Throne Kingdome vvhere God by his Holy Spirit dvvells and reignes is the purest Summity of Mans Spirit There it is that the soule most perfectly enioyes and contemplates God though euery vvhere as in regard of himselfe equally present yet in regard of the communication of his Perfections present there after a far more Noble manner then in any part of the vvorld besides inasmuch as he communicates to the Spirit of Man as much of his Infinite Perfections as any Creature is capable of being not only simple Being as he is to inanimate Bodies or Life as to liuing Creatures or Perception as to sensitiue or knowledge as to other ordinary Rationall Soules But vvith and besides all these he is a Diuine Light Purity happines by communicating the supernaturall Graces of his Holy Spirit to the Spirits of his seruants Hence it is that our Sauiour sayes Regnum Dei intra vos est The Kingdome of God is within you And therfore it is that Religious Solitary abstracted Soules doe endeauour to turne all their thoughts invvard raising them to Apicem Spiritus the pure top of the Spirit far aboue all sensible Phantasmes or imaginatiue discoursings or grosser Affections vvhere God is most perfectly seene and most comfortably enioyed 7. Novv the actuall practise of this Introuersion consists principally if not only in the Exercise of Pure Internall spirituall Prayer the Perfection of vvhich therfore ought to be the Cheife ayme to vvhich a Religious Contemplatiue Soule is obliged to aspire So that surely it is a great mistake to thinke that the Spirit of S. Benedicts Order Rule consists in a Publick Orderly protracted solemne singing of the Diuine Office the vvhich may be full as vvell yea and for the Externall is vvith more aduantage performed by Secular Ecclesiasticks in Cathedrall Churches A Motiue to the introducing of vvhich pompous solemnity might be that it is full of Edification to others to see heare a conspiring of many Singers Voyces and it is to be supposed of hearts too to the praising of God But it is not for Edification of others that a Monasticall State vvas instituted or ought to be vndertaken Religious Soules truly Monasticall flye the sight of the vvorld entring into Desarts and solitudes to spend their liues alone in Pennance and Recollection and to purify their ovvne Soules not to giue Example or Instruction to others Such Solitudes are or ought to be sought by them therby to dispose themselues for another far more proffitable Internall solitude in vvhich Creatures being banished the only Conuersation is betvveene God and the Soule her selfe in the depth of the Spirit as if besides them tvvo no other thing vvere existent 8. To gaine this happy state a deuout Soule enters into Religion vvhere all imaginable aduantages are to be found for this End At least anciently they vvere so and still ought to be But yet though all Religious persons ought to aspire to the Perfection of this State it is really gained by very fevv in these times For some through ignorance or misinstruction by Teachers that knovv no deeper not a more perfect introuersion then into the Internall senses or imagination And others through negligence or else by reason of a voluntary povvring forth their Affections thoughts vpon vanities vselesse Studies or other sensuall Enterteinments are neuer able perfectly to enter into their Spirits and to find God there 9. But it is vvonderfull to reade of that depth of Recollectednes most profound Introuersion to vvhich some Ancient Solitary Religious Persons by long exercise of spirituall Prayer haue come In so much as they haue bene so absorpt euen drovvned in a deepe Contemplation of God that they haue not seene vvhat their eyes looked on nor felt vvhat othervvise vvould greiuously hurt them Yea to so habituall a State of attending only to God in their Spirit did some of them attaine that they could not though they had a mind therto oftimes fixe their thoughts vpon any other obieâ—t but God their Internall senses according as themselues haue described it hauing bene in an vnexpressible manner drawen into their Spirit and therein so svvallovved vp as to loose in a sort all other vse A most happy state in vvhich the Deuill cannot so much as fixe a seducing tentation or Image in their minds to distract them from God but on the contrary if he should attempt it that vvould be an occasion to plunge them deeper more intimely into God 10. And this vvas the effect of Pure Spirituall Contemplatiue Prayer The vvhich vvas not only practised by the Holy Ancient Hermites c. in most sublime Perfection But the exercise therof vvas their Chiefe most proper almost continuall Employment in so much as the Perfection therof vvas by them accounted the perfection of their State A larger proofe vvherof shall be reserued till vvee come to speake of Prayer For the present therfore I vvill content my selfe vvith a testimony or tvvo related by Cassian out of the mouthes
of tvvo most sublime Cōtemplatiues Thus therfore speakes one of them in the Conference cap. 7. Finis Monachi totius Perfectionis Culmen in Orationis consummatione consistit that is The End of a Monasticall Profession and the Supreme Degree of all Perfection consists in the Perfection of Praier And in the tenth Confer cap. 7. Another saieth Hic finis totius Perfectionis est vt eo vsque extenuata Mens ab omni situ Carnali ad Spiritualia quotidie sublimetur donec omnis eius Conuersatio omnisque volutatio cordis vna iugis efficiatur Oratio That is This is the End of all Perfection that the mind become so purified from all carnall defilement that it may be raised vp daily to Spirituall things till its whole employments and euery motion of the Heart may become one vn-interrupted Praier 11. Novv vvhat a kind of Praier this vvas that they aspired to hovv sublime in Spirit though oftimes ioyned vvith their vocall Praiers may appeare from that Description giuen of it by a Holy Hermite in these vvords in the 10. Confer cap. 20. Ita ad illam Orationis purissimam perueniet qualitatem quae non solum nullam Deitatis effigiem in sua supplicatione miscebit sed nec vllam quidem in se memoriam dicti cuiusdam vel facti speciem seu formam Characteris admittet That is Thus by much practise the soule will arriue to that most Sublime Purity of Praler wherin no Image at all of the Diuinity is mingled and which will not admit the least memory nor a Character or representation of anything either spoken or done The strange subtilty spirituality of vvhich Praier considered there is applied vnto it that Saying of S. Antony in the 9. Conf. chap. 31. Non est perfecta oratio in qua se Monachus vel hoc ipsum quod orat intelligit That is That praier is not a perfect one vnlesse the Religious Persō that exercises it be not able to giue an accoūt of his owne thoughts that passed in it or does not perceiue that he prayes 12. What great aduantages the Ancient Hermites other Religious Persons enioyed for the more certaine and more speedy attaining to this Internall Purity of Praier vvonderfull Cleannes of Spirit the End of their Profession Hovv much more able their bodily complexions vvere to support that most rigorous Solitude those long continued Attentions of mind c And how much more efficacious herto were their Manuall labours beyond our Employments in Study And lastly how by such like meanes they vvith the only Exercise of vocall Praier attained to Perfect Contemplation shall be shewed more fully vvhen vvee come to the last Treatise concerning Internall Praier 13. In this place I vvill content my selfe vvith shevving that by the Rule of our Holy Father S. Benedict all his Disciples are obliged to propose to themselues no other End of their Religious Profession but only such Purity both of soule and the Operations of it in Spirituall Praier So that hovv exact soeuer they be in outvvard Obseruances vnlesse they be referd vnto and efficacious also for the producing of this Internall Purity in some reasonable measure they shall not be esteemed by God to haue complied vvith their vocation and Profession 14. To this purpose vvee may obserue that it is from those Ancient Holy Hermites Religious that our Holy Father borrovved the greatest part of his Rule and Ordinances vvhich in the Conclusion he professes to be meant only by him as a disposition vvherby vvee may be enabled to imitate them in their most perfect Internall practises It is from them that he borrovves the Phrase of Oratio pura Pure Praier in the 20. Chap. The Exercise vvherof besides the reciting of the Office he appointed daily as appeares both by the same Chapter of the Rule and also by the Story related by S. Gregory of one of his Monks vvhom the Deuill in the shape of a Blackmore tempted out of the Community in the time of such Recollections By vvhich may be perceiued the great fruit and efficacy of such Praier For the Deuill could be contented he should be present at the Office because during that Exercise he could more easily distract his mind But knovving the force of Internall Prayer hovv recollectiue it is and vvhat light it affords to discouer the invvard Defects of the soule and to obtaine Grace to correct them His principall aime vvas to vvithdravv him from so proffitable an Exercise And therfore to countermine the Deuills Malice Our Holy Father thought it vvorth a iourney expressely to cure the Infirmity and preuent the danger of one of his Seduced Monkes 15. For this End it is that our Holy Father in the 58. C. ordeines Superiours in the Examination of the Spirits dispositions of Nevv-comers that they should most especially haue an eye to this most necessary condition Si Deum vere quaerit If he be such an one as truly seekes God And more particulary Si sollicitùs est ad opus Dei If he haue a sollicitous care duely to performe the worke of God vvhich he interprets to be Praier and this so principall a vvorke that he ordeines that Nihil operi Dei praeponatur nothing must be preferred before it 16. For the aduancing of this Praier that it may become such as is suitable to a Contemplatiue State all other Exteriour Obseruances are appointed 1. By the 12. Degrees of Humility by frequent Prostrations acknowledging of Secret Imperfections c. Pride selfeloue all other our corrupt Affections hindring our vnion in Spirit vvith God are subdued expelled and as our Holy Father says at the end of the last Degree that Perfect Charity vvhich most immediatly vnites the soules to God is produced in the soule 2. By perfect Obedience selfe iudgment selfe will are abated 3. By Fastings watchings other Austerities sensuality is mortified 4. By Religious Pouerty all distracting cares about temporall things are expelled 5. And for the gaining of an Habituall state of Recollectednes and introuersion so great silence and Solitude vvere so rigorously enioyned and practised all obiects of sensuall Affections remoued all conuersation with the world all relating or hearkning to newes seuerely prohibited All this surely for no other end but that soules might be brought to a fit disposition to imitate those solitary and deuout Saints proposed by our holy Father for our examples in their continuall conuersation vvith God attending to his Diuine inspirations and vn-interrupted vnion of Spirit vvith him by pure Spirituall Contemplation 17. Therfore though our Holy law-giuer doth not in his Rule giue his Disciples any speciall Instructions for ordering their Interiour spirituall Prayer touching such matters referring them to the Inspiration of the Diuine Spirit as himselfe sayth as likevvise to the Aduices of the Ancient fathers and Hermites professing Contemplation Yet it is euident that his principall designe vvas to dispose his Disciples by his Ordinances to
vvell as others vvho ought to be very far from fauouring this perniciously officious and vncharitable humour of accusing or informing in any of their Religious Much lesse ought they to esteeme that their Authoriâ—y can extend to the preiudice of Brotherly Charity so far as to exâ—use or howeuer to oblige any one to be an accuser or informer against his brethren A pretence of doing good to their subiects soules vvill be alledged by such Superiours as are of a curious inquisitive Disposition and are continually searching into the behaviour of their Religious but little good Reformation vvill ever be vvrought by such an humour of Iealous Curiosity On the contrary the effects of it are the breeding of discontents generally in all and the greatest mischeife to the soules of private vncharitable Informers 10. It is more secure for one that is apt to offend in his Tongue to be in company of many then of one or two whom he affects Therfore particular Intimacy and private correspondences betvvene Religious is much to be avoyded both for the Peace of Communities and the good of each priuate Religious Person 11. No vvords are to be spoken nor Action done merely vpon the motiue of edifying others And indeed vvhere recreatiue conuersations are allovved the most commodious subiects of Discourse are purely indifferent things and such as are neither apt to moue Passions nor to leaue distracting Images in the Hearers minds 12. Vpon this occasion I conceiue it necessary to adde some Aduices touching Religious Recreations The vvhich are not to be concluded fit to be prohibited because vvee sayd that the Duty of Mortification extends it selfe vniuersally to the whole soule and that it is to be continued to the end of ones Life On the contrary not only Reason but the Examples of the most Perfect among the Ancient Saints famous for Contemplation shew that it is proffitable yea at due times necessary To this purpose seemes the story of S. Iohn the Euangelist the first Doctour and Example of Contemplation whose custome vvas to recreate himselfe vvith a tame Doue For vvhich being censured by a Hunter that passed by as for an Action that vvas beneath his grauity and not beseeming one that professed a continuall conuersation vvith God He defended himselfe to the conuiction of the reprouer by shevving that as a Bow if it be alvvayes bent would loose its force so the mind likevvise vvould become vtterly vncapable of Diuine Thoughts if no relaxation vvere allovved to it considering the infirmity of the Body that cannot alvvays supply fit Spirits to Actions especially to such as are so contrary to its inclinations 13. True it is that in our Holy Rule there are extant no Orders about Conuentuall Recreations which argues that none vvere practised in those dayes Yea our Holy Father takes a particular care hovv euery hower of the day should be employed in common Notvvithstanding after Refection he enioyned the Religious to retire each one into his Cell permitting them a conuenient time to refresh themselues alone either with Sleepe as the custome vvas in that vvarme Climate or othervvise as they found themselues disposed if they had no inclination to Sleepe for no certaine employment is then appointed 14. But because in these latter dayes our complexions are not supposed able to support so great solitude and Attention to the Spirit as hath bene sayd Therfore haue Superiours allovved and ordeined daily certaine times for Recreatiue Conferences almost obliging each particular Religious Person to be present at them And besides at certaine seasons monthly or as the custome is they haue afforded an addition to the Diet. 15. Neither doth this preiudice the Duty of continuall Mortification vvhich is not to be interpreted in extreme rigour because then nature euen in the ablest complexions vvould be destroyed And besides Recreations are appointed that Mortification may be better more feruently exercised aftervvard Adde herunto that euen in Recreation it selfe Mortification may and ought in some reasonable degree to be discreetly exercised so as that the mind is not to povvre it selfe forth vpon that vvhich is pleasant to nature but to keepe a moderate vvatchfullnesse ouer it selfe and to referre the contentment found therin to the good of the Spirit 16. To speake a little therefore particularly touching such Conferences Decency is in grosse to be obserued But it vvill be diâ—ficult to prescribe any sett order or manner for the Talke as not to speake vnasked not to exceede such a limitation of vvords c. to omit many particular cautions which at other times are to be observed Here some more freedome must be allovved so it goe not too far 17. Among Women there can scarce be any Recreation if the Tongue be too much stinted Neither is it to be expected that their Talke should be of Spirituall matters Both because such Talke is far from being recreatiue as likevvise because none but expert Persons ought to discourse of such subiects Indeed to make such the subiect of ordinary Discourse euen betvvene the most able experienced persons either Men or vvomen is not conuenient at all Except some speciall occasion makes it expedient For it vsually proceeds from Pride or a vvillingnes to interest ones selfe in the guiding of the Consciences of others and may produce inconuenient Effects in both 18. The matter and conditions of Recreatiue Discourse therfore may be 1. That the matter doe not particularly referre to the Interiour of any of the parties But if it regard a Religious State that it be about lesse considerable externall matters as Ceremonies Customes c. 2. That it may be some thing that may be apt to cause chearfullnes though not laughter vvhich our Holy Father vvould haue banished from his Communities Novv Discourses about such matters are not to be reputed Idle words 3. It were better to talke of the ocurrences of former times then of the present because our Holy Father forbids the inquiring or telling of newes in the vvorld for feare least the Hearers being interessed may become distracted vvith sollicitudes 4. It must not therfore be of any thing that probably vvill leaue in the minds any hurtfull Images 5. The Hearer is not to suffer the subiect of the Discourses to enter so deepe into his mind as that it should raise any Passions there 6. It must by no meanes be of any thing â—y vvhich any one present or absent may be preiudiced or contristated nor indeed aftervvards distracted c. 19. As touching those that are naturally of Melancholick Dispositions they ought to be exceedingly vvatchfull ouer themselues that they giue not vvay to so pestilent an humour Nature vvill incline them to auoyd all Recreations and diuersions and being very subtle it vvill suggest pretences to iustify a froward Lonelines an humour not able to support innocent conuersation as if this vvere done out of a Loue to a Religious Solitude and Recollection But in all likelyhood such a peruerse Solitude is employed
direct combats against the appetits of it And only from the decay ignorance of such Praier hath it proceeded that spirituall Directours haue bene forced to multiply such so many nice obseruances about diet and other duties of our Rule All vvhich notvvithstanding vvithout Prayer haue but small effect to produce solide vertues in the soule 16. A soule perfectly spiritualized if she might haue her vvish vvould vvillingly be freed not only from all pleasures taken in Refections considering the dayly tentations to excesse but euen from the necessity of them being forced to cry out vvith Dauid De necessitatibus meis erue me Domine O Lord free mee from these my corporall necessities for vvere it not for them she might alvvaies like an Angell be in continuall Contemplation enioy a neuer-fayling internall light the vvhich is obscured by the fumes raysed euen by the most temperate Refections by vvhich also passions are in some degree quickned Such soules may indeed properly be said to haue a disaffection to Refection And the best vvay besides out of Prayer to beget such disaffection to preuent the harmes that may come from any corporall necessities vvill be not only to practise the mortifying of sensuall contentment in going to the Refectory but vpon serious consideration of the Tentations there to be found to goe vvith a kind of vnvvillingnes feare 17. A most noble kind of Mortification in Refection is that mencioned by Harphius of a certaine Holy Brother of the Order of S. Francis called Rogerius vvho by meanes of eleuating the povvers of his soule suspending them in God during Refection lost all perception of tast in eating vvhen he found himselfe vnable so to eleuate his soule he vvould for so long forbeare to eate of any thing that might afford any gust But this practise belongs only to the Perfect it may proue preiudiciall dangerous to the ordinary sort of lesse perfect soules or any that haue not an especiall certaine Inspiration to imitate it 18. The like may be sayd of the manner of Mortification practised by some of the Ancient Hermits vvho vsed to mixe a fevv droppes of oyle esteemed by them a great delicacy vvith their vinegar to the end therby to prouoke the appetite to desire more the vvhich they denied to it Or of another vvho hauing receiued a bunch of grapes ravenously deuoured them partly to make the gustfull pleasure so much the shorter partly as he said to cousen the deuill to vvhom he desired to appeare a glutton 19. A soule that practises Internall Prayer may content herselfe vvith a moderate Attention to vvhat is read during Refection And the like may be sayd of that part of the Office vvhich in some Communities is sayd immediatly after Dinner Because too earnest an Attention and Recollectednes at such times vvould preiudice the Head and Stomack A Soule therfore may esteeme this to be as a time of Desolation as indeed there is some resemblance 20. Concerning the vse of Physick cautions to be vsed about it some Instructions shall be giuen in the last Treatise vvhere vvee come to speake hovv a soule is to behaue herselfe in regard of her Prayer during Sicknes 21. Lastly the matter of Sleepe is not vvnvvorthy the eare of a Spirituall Person For certaine it is that a full repast doth not so much plunge a soule in sensuality nor so indispose her for Spirituall Exercises as a long profound Sleepe From vvhence euen a perfect soule vvill not be able to raise herselfe into Exercises of the Spirit vvithout much difficulty long striuing 22. And on these grounds doubtlesse it vvas that the Miâ—night Office vvas appointed to the end to interrupt Sâ—eepe Yea anciently the three Nocturnes vvere therfore diuided namely to preuent the immersing of soules in sensuall Nature 23. For imperfect soules it may be very preiudiciall for them to be depriued of a conuenient measure of Sleepe Yet it is 〈◊〉 â—eing it should be interrupted It is liâ—evvise good for them to goe to bed vvith an affection desire so be early vp for such an affection vvill cause their Sleepe to be mixed vvith a litle Sollicitude the vvhich vvill dispose them both to vvake sooner and to rise vvith lesse vnvvillingnes 24. In case that one being in Bed cannot sleepe it is vâ—ry dangerous to continue in a State of mere negligence Idlenes because then not only vaine but veâ—y hurtfull pernicious thoughts vvill be apt to presse into the mind For a preuention or remedy against vvhich I should by no meanes aduise one to betake himselfe to any seriously Recollected thoughts or exercises of Deuotion for that vvould quite hinder Sleepe for the future and spoile the next Daies Recollections The like I say of the time immediatly going before Bed-time But in case they be simply Vaine Thoughts that then vvander vnsetledly in his mind let him not vvillingly pursue them but rather neglect them Wheras if they be sinfull Imaginations set him as vvell as he can diuert quietly his mind from them and novv then vvithout much force lift vp his mind vnto God or vse some familiar Praiers or say the Beades vvithout much forced Attention yet more Attention is required against Sinfull then vaine thoughts 25. As for Perfect soules their Praier in such a Case vvill lesse hinder Sleepe by reason it is both so pure so facile that it is become almost as Naturall as breathing performed vvithout any agitation of the Spirits or reuoluing of Images in the Internall senses CHAP. VII § 1. Of the Mortification of Anger by Patience § 2. 3. 4. 5. Here is treated of Smaller Impatiences cheifly scarce obseruable but by Recollected liuers § 6. Patience to be exercised at all times Euen in Ioy Prosperity § 7. 8. 9. Wee ought to aspire to an Indifference § 10. Patience towards God afflicting vs is easier then towards Man § 11. 12. 14. 15. 16. 17. 18. Seauen Degrees of Patience § 19. Examples of seemingly Extrauagant kinds of Patience c. § 20. Praier the only Efficacious Instrument to get Patience § 21. All Actions except actuall Praier are in some degree defectuous 1. THE next Passion to be mortified is Anger the vvhich vvhosoeuer vvillingly suffers to arise increase or that deliberatly yeilds to trouble of mind for any matter that concernes the Body Health Fortunes Life c yea or pretended soules good such an one really makes more esteeme of them then of the solide good of his Soule For as far as Anger gets a Maistery ouer him so far he looses that Dominion that his Soule ought to haue ouer all other things puts Reason out of its Throne Herupon our Sauiour sayth In patientia vestra possidebitis animas vestras That is By Patience yee shall keepe the Possession of your Soules as implying that by Impatience vvee loose that possession And vvhat greater losse can vvee haue Hence it is also that
Prayer either Vocall or discoursiuely Mentall The vvhich vertues are indeed admirable inestimable deseruing to be purchased vvith all the cares endeauours of our vvhole liues 10. The first Excellency of Internall Affectiue Prayer aboue all other is that only by such Prayer our Vnion in spirit vvith God in vvhich our Essentiall Happines consists is perfectly obtained For therin the will vvith all the povvers affections of the soule are applied and fixed to the louing adoring glorifying this only beatifying Obiect Wheras in Vocall Prayer there is a continuall variety succession of Images of creatures suggested the vvhich doe distract the soules of the imperfect from such an application And Meditation in vvhich discourse is employed is so far little more then a Philosophicall Contemplation of God delaying this fixing of the heart and affections on God the vvhich are only acceptable to him 11. The second vertue is this That by this Prayer of the Will the soule entring far more profoundly into God the fountaine of lights partakes of the beames of his diuine light far more plentifully by vvhich she both discouers Gods perfections more clearly also sees the vvay vvherein she is to vvalke more perfectly then by any other Prayer And the Reason is because vvhen the soule endeauours to apply all her affections entirely on God then only it is that being profoundly introuerted a vvorld of impurities of intention inordinate affections lurking in her doe discouer themselues the obscure mists of them are dispelled the soule then finding by a reall perception feeling hovv preiudiciall they are to her present vnion in vvill vvith God Wheras vvhen the vnderstanding alone or principally is busied in the consideration of God or of the soule herselfe the Imagination vvhich is very Actiue subtile vvill not represent to the soule either God or herselfe so liquidly sincerely but being blinded seduced by naturall selfe-loue vvill inuent a hundred excuses pretexts to deceiue the soule to make her beleiue that many things are intended done purely for God vvhich proceeded principally if not totally from the Roote of Concupiscence selfe-loue 12. A third aâ—mirable Perfection of Internall affectiue Prayer is this That not only Diuine light but also grace spirituall strength to put in practise all things to vvhich supernaturall light directs is obtained principally by this Internall Prayer of the heart And this by a double causality vertue to vvit 1. By way of impetration grounded on the rich precious promises made by God to Prayer aboue all other good Actions 2. By a direct proper efficiency For since all the vertue merit of our externall Actions does depend vpon and flovv from the internall disposition operations of the soule exercising Charity Purity of intention in them conquering the resistance of nature And since all Internall exercises of all vertues vvhatsoeuer are truly in propriety of speech direct Prayer of the Spirit hence is followes that as all habits are gotten by frequency constancy of exercise therfore by the perseuering in the exercise of internall Prayer the soule is enabled vvith facility to practise perfectly all vertues 13. To this may be added that such Prayer is vniuersall Mortification a Mortification the most profound intime perfect that a soule can possibly performe entirely destructiue to sensuall satisfaction For therein the will forces inferiour nature all the povvers of the soule to auert themselues from all other obiects pleasing to them and to concurre to her internall Actuations tovvards God this oftimes in the midst of distractions by vaine Images during a torpide dullnes of the heart yea a violent contradiction of sensuality vvhen there is according to any sensible perception a totall disgust in the soule to such an exercise yea vvhen the spirit it selfe is in obscurity cannot by any reflexed Act reape any consolation from such an exercise Such an Exilium cordis such a desertion internall Desolation is a mortification to the purpose yet as of extreme bitternes so of vnexpressible efficacy to the purifying vniuersall Perfecting of the soule spirit Therfore S. Chrysostome Tract de Oratione had good reason to say It is impossible againe I say it is vtterly impossible that a soule which with a due care assiduity prayes vnto God should euer sin 17. A fourth Excellence of Internall Affectiue Prayer is That it is the only Action that cannot possibly want Purity of Intention Soules may from an impulse of nature and its satirfaction exactly obserue Fasts performe Obediences keepe the Quire approach to Sacraments yea exercise themselues in curious speculations during Meditation or in the exercise of sensible deuotion they may comply vvith selfe-loue c. And indeed they haue no farther any Purity of intention in any of these duties then as they doe proceede from Internall Affectiue Prayer that is the vvill fixed by Charity on God Wheras if any oblique intention should endeauour to insinuate it selfe into Internall Prayer of the vvill it vvould presently be obserued vnlesse it vvere contradicted expelled there could be no progresse in such Prayer So that it is not possible to find an exercise either more secure or more proffitable since it is by the vertue of it alone that all other exercises haue any concurrence towards the perfectionating of the soule 15. Lastly Affectiue Prayer of the will is that alone which makes all other sorts of Prayer to deserue the name of Prayer For vvere that excluded Meditation is but an vseles speculation and curiosity of the vnderstanding and Vocall Prayer but an empty sound of vvords For God only desires our hearts or Affections vvithout vvhich our tongues or Braines are of no esteeme at all Yea there is not so much as any proffitable Attention in any Prayer further then the heart concurres For if the Attention be only of the mind that vvill not constitute Prayer for then study or disputation about Diuine things might be called Prayer Hence sayth an Ancient holy Hermite Nunquam verè orat quisquis etiam flexis genibus euagatione cordis etiam qualicumque distrahitur That is That man does neuer truly pray who though he be vpon his knes is distracted with any wandring or vnattention of his heart And likewise the learned Soto to the same purpose conclusiuely affirmes Orationi mentali deesse non potest attentio cum ipsa attentio c That is Attention cannot possibly be wanting to Mentall Prayer of the heart since the Attention it selfe is the very Prayer And therfore it is a contradiction to say that one prayes mentally is not attentiue as is of it selfe manifest For as soone as euer the mind begins to wander it ceases to Pray Therfore Vocall Prayer is only that Prayer which may want attention namely when the thoughts diuerting themselues to other obiects the tongue without the concurrence of the mind giues an vncertaine
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
be so far from receiuing any harme by them that she vvill by their meanes increase in grace so that though she doe not receiue any extraordinary Illuminations nor any satisfaction to her naturall vvill by such distracted Prayers yet doth she get that for vvhich such illuminations gusts are giuen to vvit a priuy but effectuall grace to adhere vnto God to resigne herselfe to him in all his prouidences permissions concerning her And grace gotten by such an afflicting vvay of Abnegation is far more secure merits more at Gods hands then if it had come by lightsome pleasing consolations Since this is a vvay by vvhich corrupt nature is transcended selfe-loue contradicted subdued euen vvhen it assaults the soule most subtilly dangerously to vvit by pretending that all sollicitudes anxious discouragements caused by distractions doe flovv from diuine loue from a care of the soules progresse in spirituality Lastly this is a vvay by vvhich Charity all diuine vertues are deepely rooted in the spirit being produced established there by the same meanes that the deuill vses to hinder the production of them in negligent tepide soules or to destroy them vvhen they haue bene in some measure produced 9. As for more particular Aduices Expedients sleights to be made vse of in speciall cases circumstances none can teach but God only vvho by meanes of experience perseuerance in prayer vvill vndoubtedly giue vnto a soule light grace sufficient 10. To conclude therfore this point This difference may be obserued betwene distractions in perfect soules from the same in the imperfect viz. That in perfect soules Distractions proceede only from some vnvvilling distemper in the cognoscitiue faculties but in the imperfect they are rather froÌ„ some degree of inordinate AffectioÌ„ to the obiects of the Distractions And therfore a well-aduanced soule hath little difficulty in putting them avvay as soone as she reflects vpon them for vvithout coÌ„â—ending vvith theÌ„ she can preseÌ„tly vnite herselfe vvith her superiour vvill to God euen vvhilst her knovving powers are busy about impertinent obiects vvhereas Imperfect soules in the inferiour degrees of Prayer hauing as yet an expresse perceptible vse of the vnderstanding imagination cannot but receiue some preiudice by distractions in as much as those faculties cannot at the same time be employed vpon different obiects that haue no subordination or relation to one another 11. There remaines a third condition or quality vvhich I said vvas necessary to true Internall affectiue Prayer to vvit the diuine Inspiration from vvhich if it doe not proceede it is of little efficacy or merit Novv though in the generall diuision of Internall Prayer I seemed to appropriate the title of Infused Prayer to the Prayer of perfect Contemplation the meaning therof vvas that such Prayer is merely infused the soule by any deliberate preparation or election not disposing herselfe therto Wheras in the inferiour degrees there is necesâ—ary both a precedent and concomitant industry in the soule to make choyce of matter for Praier to force herselfe to produce affections correspondent to the said matter by reason that as yet Gods holy Spirit is not so abounding operatiue in the soule as to impell her to pray or rather breathing forâ—h Prayers in and by her But in all cases that is most true vvhiâ—h S. Bernard saith Tepida est oratio quam non praeuenit Inspiratio that is That Prayer is a repide prayer which is not preuented by diuine Inspiration And S. Augustin Bene orare Deum gratia spiritalls est That is It is a speciall grace of Gods holy Spirit to be able to pray aright 12. Novv the ground of the necessity of a Diuine Inspiration herto is expressed in that saying of S. Paul Quid oremus sicut oportet nescimus c. Wee know not how to pray as wee ought And therfore the Spirit of God helpes our infirmity yea saith he The spirit it selfe makes requests in vs for vs this oft with grones which cannot be expressed vvhich the soule it selfe cannot conceiue It is this Inspiration only vvhich giues a supernaturality to our Praiers makes them fit to be heard granted by God 13. But of this subiect much hath already bene said more vvill follow when wee treate of the seuerall Degrees of Prayer especially the perfect Prayer of Aspirations vvhere vvee shall shevv hovv these Inspirations are attempred according to the naturall good Propensions of soules so that those vvhich are naturally inclined to Introuersion are vsually moued by God to seeke him by pure spirituall operations vvithout images or motiues yet this by degrees according to the state of the soule Where also I vvill shevv hovv necessary Liberty of Spirit a freedome from nice methods Rules of Prayer is to dispose the soule for these Diuine Inspirations And therfore I vvill forbeare any further enlarging of my selfe on this point in this place 14. Novv a due consideration of these Excellencies most heauenly Effects of internall Affectiue Prayer ought to giue vs a suitable Esteeme valevv of it aboue any other Employments vvhatsoeuer An experience hereof it vvas that made an Ancient Hermite called Iacob in Theodoret. de vit PP resolutely to persist in refusing to interrupt his appoynted Prayer or to delay the time of it for any other busines on ciuilities in visits vvhatsoeuer he commanded all to depart vvhen the houre vvas come saying I came not to this solitude to benefit other mens soules but to purifie mine owne by Prayer CHAP. VII § 1. Internall Affectiue Prayer of Contemplation hath allwaies bene entertained at first with iealousy and rigour § 2. 3. 4. An Illustrious Example in the person of the late R. Fa Baltazar Aluarez of the Society of IESVS § 5. 6. 7. An Account required giuen by him to his Generall touching his Prayer of Contemplation The order manner of Gods guidance of him therto therein And the excellency of that Prayer declared § 16. 17. c. The substance of a Discourse written by him in answer to seauen Obiections made against Internall Prayer of Contemplation § 30. The successe of this tempest 1. IT is so far from being a iust Preiudice against this most excellent of Gods Gifts Internall Prayer of the vvill that it is rather a proofe of the more then ordinary Eminency of it that it has alwaies found some euen among the learned and oftimes among such as haue bene the most strict seuere about Religious Obseruances that haue doe oppose it God forbid that this should alwaies be imputed either to malice enuy c but rather to want of experience in the Mysterious wayes by vvhich the Spirit of God oftimes conducts his speciall seruants It is vvell knowne what calumnies persecutions Suso S. Teresa B. Iohn de Cruce c. found vvhen God enlightned theÌ„ moued them to coÌ„municate to the world this heauenly light All vvhich
others or force herselfe to continue Meditation she vvould make no progresse at all Yea on the contrary the extreme painefullnes of inuenting Motiues novv vnnecessary and tying herselfe to Methods and prescribed formes vvould be to her so distractiue so void of all tast and comfort and so insupportable that not being suffred to follovv Gods inuitation calling to an Exercise of the will she will be in danger to giue quite ouer all Internall Prayer Whereas by pursuing Gods Call she vvill euery day get light to discouer more and more her secret invvard Defects and Grace to mortify and amend them And such her Mortification is exercised rather by trāscending forgetting the obiects of her inordinate Affections then a direct combatting against them And this state of Praier doth properly ansvver to that which is commonly called the Illuminatiue vvay because i◠it the soule vvith little reflexion on her selfe or he◠ovvne Obscurity by reason of sin c tends directly and immediatly to God by vvhom she is enlightne◠and adorned vvith all Vertues and Graces 12. In the third place a soule after a long Exercise in forced Affections of the will to God represented to the Vnderstanding by Images far more subtile and spirituall then formerly yea endeauouring to contemplate him in the darknes and obscurity of a blind and naked Faith void of all distinct and expresse Images will by little and little grow so well disposed to him that she vvill haue lesse need of forcing herselfe to produce good Affections to him or of prescribing to herselfe determinate formes of Acts or Affections On the contrary Diuine Loue vvill become so firmely established in the soule so wholly and only filling and possessing it that it vvill become as it vvere a New Soule vnto the Soule as constantly breathing forth feruorous Acts of Loue and as naturally almost as the Lungs doe send forth breath 13. And here begins the State of pure Contemplation the end of all Exercises of an Internall Life In this blessed State the Actuations and Aspirations are so Pure Spirituall that the soule herselfe often times is not able to giue an account vvhat she does And no vvonder since they doe not proceede from any forethought or Election of her ovvne but are suggested to her by the Diuine Spirit entirely possessing her And although in these most sublime and blind Eleuations of the will the Imagination and vnderstanding vvith their Images are not absolutely excluded yet so unperceptible are their Operations that it is no vvonder if many Mysticall Writers speaking according to vvhat they felt and experienced in themselues haue said That in Pure Contemplation the Will without the vnderstanding was only operatiue As for the Mortifications proper to this state they are as vnexpressible as the Prayer Indeed Prayer and Mortification seeme to be now become the same thing For the light in vvhich the Soule vvalkes is so cleare and vvonderfull that the smallest Imperfections are clearely discouered and by Prayer alone mortified Prayer is the vvhole Busines of the life interrupted by sleepe only and not allvvayes then neither True it is that by other Necessities of corporall Nature Refections Study Conuersation or busines it may be depressed a litle from the height in vvhich it is vvhen the Soule sets it selfe to attend to God only but still it continues vvith efficacy in the midst of all those auocations And this is truly and properly that vvhich Mysticks doe stile the Vnitiue way because herein the Soule is in a continuall Vnion in Spirit vvith God hauing transcended all Creatures and herselfe too the vvhich are become as it vvere amnihilated God is all in all 14. There is no state of Spirituality beyond this But yet this state may infinitly increase in degrees of Purity the operations of the Soule grovving more and more Spirituall intime and Diuine vvithout all limitation In this State it is that the Soule is prepared for Diuine Inaction Passiue Vnions and Graces most admirable and most efficacious to purify her as perfectly as in the condition of this life she is capable Novv it is that God prouides for Soules dearely beloued by him Tryalls and Desolations incomprehensible to the vnexperienced leading them from Light to darknes and from thence to Light againe In all vvhich changes the Soule keepes herselfe in the same Equality and tranquillity as knovving that by them all she approaches nearer and nearer to God plunging herselfe more and more profoundly in him A Soule that is come to this State is aboue all Instructours and Instructions a Diuine Light being her Guide in all manner of things In a vvord it is not she that novv liues but Christ and his holy Spirit that liues raignes and operates in her 15. These are the three States of a Spirituall Contemplatiue life distinguished according to the three states or Degrees of Internall Prayer As for Vocall Prayer it is not to be esteemed a peculiar Degree of Prayer but it may and doth accompany all these states vvithout any change in the substance of the Prayer though vvith very great variety in the Actuation of the Soule during its Exercise For vvhilst the soule is in the imperfect Degree of Meditation she performes her Vocall Prayer vvith the vse of grosser Images and much distractednes But being arriued to the Exercises of the will she recites them vvith lesse multiplicity and some good measure of Recollection And being in the Exercise of Aspirations her Vocall Prayers become likevvise Aspiratiue and Vnitiue not at all distracting her but rather driuing her more profoundly and intimely into God 16. Novv God being both the Principle and Obiect of all our Internall Exercises is after seuerall vvaies represented to the mind in them For 1. in Meditation the soule as yet much immersed in sense is forced to make vse of a distinct grosser Image by vvhich to apprehend him as the Humanity of our Lord and the Mysteries belonging thereto and sometimes such Attributes of the Diuinity as are most obuious and easy to be conceiued and vvhich doe produce more sensible motions in our imperfect Soules as his Iustice Mercy Power c. 2. But in the practise of the Acts of the will the vnderstanding endeauours to apprehend God in the obscure Notion of Faith And vvhen she is sometimes forced to make vse of more particular sensible Images the mind after a short reflexion on them giues place to the recollected Actuations of the vvill alone 3. But being arriued to Aspirations vvhich is Actiue Contemplatian the Soule makes vse of no particular expresse Images at all but contents herselfe vvith the only generall obscure Notion of God vvhich Faith teaches her 17. Novv though it may seeme that the most Perfect haue no great aduantage in this regard ouer the more imperfect Since all that are indued vvith ordinary knovvledge doe sufficiently beleiue and are assured that God being infinite and incomprehensible cannot be truly represented by any particular Images and
Contemplatiues to vvhom a due Obseruance of the Quire is both far more proper and efficacious to all Ends pretended to by such Exercises then they are Yea moreouer great harme may come to soules professing Cōtemplation by them For so great attention such an exact performance of nice obseruances and such a captiuity of spirit is required that vvhen all is passed soules thereby oftimes become disabled to continue the Internall Prayer proper for them or to comply vvith many Regular Duties To these vvee may adde the great inconueniences vvhich may come from strict Examens of Conscience Repetitions of Generall Confessions c. very preiudiciall to tender Soules 7. Therfore as touching Contemplatiue Persons vvho liuing perhaps vnder the Conduct of those that are vvholly deuoted to the Actiue vvay shall be obliged to such Retirements and therin to Exercises very vnsuitable to their State my Aduice to them is That they should keepe themselues in as much stillnes of mind as may be and hauing receiued Instructions for their Prayer let them in Practise giue as much scope as they vvell can to their good Affections not much troubling themselues vvhether the sayd Affections be proper to the matter proposed for Meditation or no nor distracting themselues vvith reflection vpon their Prayer to the End to giue an Account of it to others Let them likevvise endeauour to preserue all due liberty in Spirit in their Examinations and Confessions therin proceeding no further then may consist vvith their Spirituall proffit and by all meanes auoyding such particulars as are likely to nourish Feare and Scrupulosity or to disturbe the Peace of their Minds 8. And as for Secular liuers to vvhom indeede the sayd Retraites according to custome vndertaken at set times may proue of admirable proffit and benefit to the end the vertue of them may not quickly expire they ought to be carefull aftervvards to make good vse of the lights receiued in them and to put in execution the good purposes made during such Retirements For they must not expect by a fevv daies solitude and Praier to get a habit of Sanctity but only a transient good Passion and disposition therto which vvithout future care to cherish and encrease it vvill quickly vanish and their feruour vvill be cooled 9. Moreouer perceiuing euidently by this experience the good effects of Mentall Prayer they ought to resolue the best they can to allovv some reasonable time to the prosecution of it vvhen they returne to their Secular Vocations vsing likevvise as much abstraction as their State of life vvill permit Othervvise it is to be feared they vvill not only returne to all their former defectuousnes sins but vvill moreouer therto adde the guilt of ingratitude to God that so effectually called them from sin And their follovving sins vvill be sins against cleare light 10. Certaine it is that if soules shall so relye vpon the repeating such Retirements and new taking of the same Practises of Meditation c. as by them to make amends toties quoties for all faults past they vvill be in great danger to find themselues deceiued For though in it selfe it be very good to seeke all good meanes to procure Remorse and Contrition for past sins yet if a soule vpon a consideration that she has such a speciall Remedy in a readines shall neglect the care vvatchfullnes ouer herselfe it is to be feared not vvithout iust grounds that that vvhich she takes for contrition vvill proue to be no more then a naturall Remorse For it is not likely that God vvill shovvre dovvne his Grace vpon a soule so corrupted in her Intention CHAP. V. § 1. A Change from Meditation to a Prayer of the will is necessary in an Internall Life § 2. It is otherwise in Actiue Liuers § 3. A soule of a Contemplatiue Profession when to leaue operating with the vnderstanding § 4. Exercises of the will more perfect then those of the vnderstanding § 5. Whether Meditation on the Passion may be left § 6. 7. 8. c. Reasons to prooue the affirmatiue § 12. 13. c. Aduices shewing when a Change of Praier is seasonable § 18. 19. More particular signes shewing the proper time of a Change § 20. The wonderfull variety of Changes in an Internall Life 1. IT is impossible for a soule that leades an abstracted Life and diligently pursues Internall Praier to fixe continually in Meditation or to rest in any Degree of Affectiue Praier Because the Nature of such Intellectuall Spirituall Operations is to become more and more pure abstracted vniuersall and to cary the vvill and Affections of the soule still higher and further into God the Actiuity of the Imagination vnderstanding continually abating the Actiuity of the Will continually increasing and getting ground vpon the vnderstanding till at last all its operatiōs become so quieted and silenced that they cease or at least become vnperceptible 2. A soule therfore being thus inuited and disposed to approach continually nearer and nearer vnto God if she be either by her ovvne or others ignorance so fettered with customes or Rules that she is depriued of due Liberty of Spirit to correspond to such an Inuitation and to quit inferiour Exercises she vvill find no proffit at all by her Praier but on the contrary extreme paine vvhich vvill endanger to force her to relinquish her Recollections 3. It is othervvise vvith those vvhose Profession is to liue Actiue distracted Liues though they doe seriously aspire to the Perfection ansvverable to that state For such may continue all their liues in Meditation and follovv the Methods of it Because what they loose by their Distractions they may recouer by their follovving Meditation the good Images vsed therin expelling the vaine Images contracted in their Externall Employments True it is that to such persons Meditation vvill grovv more and more pure and more in spirit yet neuer so as to exclude a direct vse of the Imagination 4. When a Contemplatiue Soule therfore hath for some reasonable time practised Meditation and comes to perceiue that a further Exercise therof is become dry and vngratefull to her Spirit causing great disgust and little or no proffit She ought then to forbeare Meditation and to betake herselfe to the Exercise of Immediate Acts vvhich she vvill then doubtles performe vvith great gust and facility to her notable proffit in Spirit 5. It is a great mistake in some Writers vvho thinke the Exercise of the will to be meane and base in comparison of Inuentiue Meditation and curious Speculation of Diuine Mysteries in as much as none but eleuated Spirits can performe this vvhereas the most ignorant and simple persons can exercise Acts or Affections of the vvill On the contrary it is most certaine that no Act of the vnderstanding as Speculation consideration deduction of Conclusions c. in matters pertaining to God are of themselues of any vertue to giue true Perfection to a soule further then as they doe excite
suitable to Reason but is moreouer confirmed by the Authority of learned and experienced Mysticke Writers And particularly the Deuout Reader may see vvhat Barbancon in his Secrets Sentiers 1. cap. 6. admonit 2. hath vvritten on this point 13. Thus hauing shevved the indispensable necessity for a soule aspiring to Contemplation vvith all due liberty of spirit to follovv the Diuine Guidance from each inferiour Degree of Prayer to another more sublime thē become more proper proffitable I vvill novv endeauour to giue more particular Aduices concerning passing from the Exercise of Meditation to that of immediate Acts of the Will and vvill shevv by vvhat Signes and Marks a Deuout Soule may reasonably iudge and conclude that such a change and Transition is proper for her Yet so as that my Intention and desire is that Soules should principally depend on their Internall light vvhich Gods Holy Spirit vvill afford them in and by Prayer 14. Let euery deuout Soule diligently pursue her present Exercise in Prayer aduisedly vndertaken or recommended to her by a prudent Directour till there come a proper time for a change Let her sayth the Excellent Authour of Scala Perfectionis content her selfe with this Gift of God till he be pleased to bestow on her a better vvhich he vvill not fayle to doe vvhen he shall see it to be for her good And so doing she cannot but encrease in Charity although she see no euident proofe of her Aduancement in spirituall operations Whensoeuer it shall be Gods pleasure to make a change in her Prayer he vvill by degrees so presse her therto that in the End she shall both clearly perceiue and correspond to his Inuitation And till that time come it is to no purpose for her to examine or frame any iudgment of her progresse Her best is to doe her Duty and leaue the Successe to God 15. A change vvhensoeuer it is made as it ought to be consists in this That the Actiuity of the Fancy and Discourse is abated and the whole Internall Exercise of Prayer by little is reduced to blind operations of the will The vvhich operations or Affections likevvise grovv by practise more and more naturall quiet pure silent subtile imperceptible and profound The Diuine Spirit dravving the Soule in her Exercises euer more and more vnto it selfe 16. Ordinarily vvhen a time of Change from a more imperfect to a more sublime Exercise of Prayer cometh it vvill not on the sudden or at once be perceiued or but very obscurely doubtfully Only a Soule vvill perceiue a bettring in her Exercises her operations by little and little becoming more Spirituall And indeed in some Persons there is almost dayly a bettering and purifying of their Prayer The vvhich themselues doe or may vvell enough obserue though perhaps they are not able to expresse the manner of it to another by reason of its subtilty 17. Far lesse Inconueniences vvould follovv by detaining a Soule somevvhat too long in an humble inferiour Exercise as of Meditation vvhen she is fit and ripe for a more sublime one Then if through inconsideration leuity or an ambitious humour to imitate Examples or Instructions in Bookes not pertinent to her she should at the first or before her time be put into one aboue her present Capacity For in the former case an easy and present Remedy may be found by exalting the Soule aftervvard to a more perfect Exercise suitable to her present Disposition till vvhich be done she vvill at least exercise her Humility and Submission of Iudgment by vvhich she vvill receiue much proffit But it is very difficult to find a Remedy in the other case Because first the naturall vnvvillingnes and shame that is in Soules to acknovvledge their too hasty Ambition and to descend lovver vvill secretly hinder them And besides they vvill be ready to iustify themselues by misapplying certaine Documents in Spirituall Authours vvhich forbid Soules to quit their present Exercises for one inferiour through any discouragement from Aridities or vnsatisfaction found in them Notvvithstanding except they vvill be content vvith the Mortification of returning to Meditation in case they be not yet ripe for Immediate Acts of the vvill they vvill be in danger of incurring an habituall Dryenes Melancholy and stupidity and moreuer they vvill run into an endles labarynth perplexing and entangling themselues therin to the great disquiet of their ovvne minds and the troubling of others vvith questions and doubts 18. Yet it cannot be denyed but that God doth often inuite Soules to some change in Prayer according to that vvhich before they had read in some Bookes And then they are to follovv the Instructions of such a Booke as a light sent them from God In vvhich case it is indeed the secret motion and Inuitation afforded them by God to apply such Instructions that is their sure Guide vvithout vvhich they must apply nothing that they find in Bookes 19. More particularly by these follovving Signes a Deuout Soule may for the most part perceiue and iudge vvhen it is fit for her to change her Exercises of Prayer as for example to quit Meditation and to betake her selfe to a Praier of the Will c. 20. First she vvill not find that pleasure satisfaction and proffit in her present Exercise vvhich formerly she did But on the contrary a sensible Disgust and a kind of Impotency to practise Internall Discourse any longer Or if she vvill force herselfe to obserue her Method of Meditating it vvill produce no effect vpon her Affections the vvhich if they vvere left to themselues vvould flovv far more freely And this Disgust is not for once or tvvice nor as formerly vpon occasion of some corporall distemper Passion Aridity or any vnusuall accident But it is a lasting Disgust arising from a desire to please God and to grovv in Perfection ioynd vvith an vncertainty or feare that the vvay vvherin she novv is is not proper to effect that desire 21. Secondly she vvill thereupon find in her selfe a certaine Motion or invvard inuitation to enter into some other new Exercise at yet not clearly knovvn to her Or if there be no nevv Exercise proposed to her there is hovveuer a Motion to a cessation from the present Exercise at least for as much as concernes the manner of it As it happens vvhen from Aspirations a soule is inuited to a Resting and Repose in God vvith a cessation of all Actiue Aspirations or affections The vvhich is an immediate disposition to a Supernaturall Contemplation 22. Thirdly a deuout soule considering the benefit that she hath hitherto reaped by her present Exercise and her accustomance to it vvhich is not easily left Considering likevvise that for vvant of tryall she doth not as yet knovv the vvorth and benefit of the new proposed Exercise the vvhich at first appearing a little strange and vncouth to her she vvill not easily see or beleiue that it vvill proue as proffitable as her present Exercise has already bene For
these and the like reasons she vvill be apprehensiue and vnwilling to aduenture vpon the new one 23. Fourthly during these vncertainties and irresolutions her Disgust in her present Exercise rather increasing then diminishing And God still interiouâ—ly though not grossely and sensibly inclining her to the new proposed vvay she at length as it vvere forced therto aduentures vpon it yet vvith some feare at the first whether this Change vvill proue for her good or no. 24. Fifthly as soone as she is vvell entred into this nevv Exercise presently she vvill find it gustfull delightfull vnto her and vvithall much more proffitable then vvas the other formerly practised Wherevpon she vvill thenceforvvard vvith courage and ioy perseuere in it 25. By such steps and Degrees doth a soule that is purely vnder the Guidance of Gods Holy Spirit passe from one degree of Prayer to another formerly vnknovven vnto her till at last she come to Contemplation And she vvill clearly perceiue that it vvas not herselfe but God only that did as it vvere lead her by the hand and dravv her forvvard into the nevv Exercise Teaching her likevvise hovv to hehaue herselfe in the Beginning Wheras in the pursuance of it she aftervvards proceedes as it vvere by her ovvne habituall skill though really God is in euery thing her secret Maister and Helper And he deales vvith an humble soule as a writing Maister vvith his Scholler vvho at first moues and directs his hand to forme ioyne letters but aftervvard directs him only vvith his Eye and Tongue Or as a Father that caries his child ouer a Ditch or Stile but le ts him goe alone in the euen plaine way 26. And as for a Soule that by Reading or Teaching is informed in the Nature and Degrees of Internall Prayer her proceeding and Transition is much after the same manner Excepting only that the Next Degree to vvhich she is to ascend does not seeme so strange to her But the signes by vvhich a necessity of change doth appeare are as formerly a constant disgust in her present Exercise of Meditation c. and a kind of disability to continue it vvith any proffit to her spirit By vvhich meanes it comes to passe that in her Recollections the Meditating or Discoursing part diminishes dayly and the Affectiue part encreases the Will by little and little getting ground of the Vnderstanding till at last the Prayer becomes entirely of the will And thus she passes almost vnavvares into the next Degree her Prayer becoming by little and little more and more purifyed Into the vvhich Degree vvhen she is in such a manner and order entred then indeed she is not for any Aridities or obscurities to quit it and to returne to Meditation But to vse a discreete violence vpon the will to make it to produce good Affections and Acts although nature take little comfor or satisfaction in the Exercise For by so doing she vvill much benefit herselfe both by mortifying Nature and fixing Diuine Loue more profoundly in the Spirituall Region of the soule 27. To conclude this Point A Spirituall life is subiect to many and vvonderfull Changes Interiour as vvell as Exteriour And all are according to the mere vvill and good pleasure of God vvho is tyed to no Methods or Rules Therfore follovving him in all Simplicity and Resignation let vs vvonder at nothing let vs neither oblige selues too rigorously to any Exercise nor refuse any to vvhich he shall inuite vs seeme it neuer so strange or to Naturall Reason euen senselesse For in his Guidance there can be no danger of Errour but on the contrary there is all security And this may and ought to be a great Comfort and encouragement to a vvell-minded resolute Soule THE THIRD SECTION OF THE THIRD TREATISE TO WIT Of the Exercises of immediate forced Acts of the VVill Being the second Degree of Internall Prayer CHAP. I. § 1. 2. 3. Of Exercises of the vvill to wit forced immediate Acts or affections Aspirations § 4. 5. c Difference betweene Acts of the will affections § 8. 9. How the Prayer of sensible Affections is to be exercised § 10. Of sublime pure affections of the spirit § 11. 12. c Of the Prayer of Immediate Acts of the Will compared with Meditation § 17. 18. Conditions of Acts. § 19. Mere cessation of Prayer to be auoyded § 20. An account not to be required touching the behauiour of soules in affectiue Prayer § 21. Acts proceeding from a good naturall propension are most efficacious 1. A Soule that by a Diuine Call as being in a state of maturity for it relinquisheth Meditation to the end to betake herselfe to a more sublime exercise vvhich is that of Immediate Acts or affections of the will then only begins to enter into the vvayes of Contemplation For the exercises of the vvill are the sublimest that any soule can practise And all the difference that hereafter follovves is only either in regard of the greater or lesser promptitude or in regard of the degrees of Purity vvherevvith a soule produces such Acts. 2. So that the whole latitude of Internall Prayer of the will vvhich is Contemplatiue Prayer may be compreâ—ended vnder these two distinct Exercises to vvit 1. The Exercise of forced Acts or Affections of the will produced either immediatly according to the persons present disposition vvithout a distinct or expresse motiue represented by the vnderstanding or else suitable to such â— motiue yet vvithout any formall discourse of the vnderstanding These are called forced Acts because after â—hat a Soule is become indisposed to prosecute the Exâ—rcise of Meditation it vvill be long before that good affections doe as it vvere naturally flovv from her so that she vvill neede to vse some force vpon herselfe for the producing of the said Acts of the vvill vvhich are imperfect Contemplation 2. The Exercises of Aspirations the vvhich though they be in substance little differing from the former yet by reason of the facility vvherevvith they are produced vvithout force foresight or election purely flovving from an Internall impulse of the Diuine Spirit vvee therfore giue theÌ„ another name call them not Acts but Aspirations The constant Exercise of vvhich is proper perfect Contemplation 3. Of these two Exercises I shall consequently treate beginning vvith the more imperfect vvhich is that of forced Immediate Acts or Affections of the will 4. In the vvhich Exercise I make some difference betvveene Acts affections of the will The former oâ— vvhich are made in and by the Superiour Will onely vvithout any concurrence of sensitiue nature such are Acts of Humiliation Resignation c the producing of vvhich doe not cause any gust in inferiouâ— nature Whereas affections of Loue Ioy Hope Desirâ— c being exercised by imperfect soules are mucâ— immersed in sense And they begin at the first almoâ—â— vvholly in inferiour nature but yet by practise theâ— become more and more pure being raised to the toâ—
and proffitable Recollection And therfore such Elegant and sprighâ—ly expressions as are to be found in many places of S. Augustins Confessions Soliloquies c or in S. Bernard S. Teresas Exclamations c though they be more full of life and more apt to enflame affection being read out of times of Recollection yet they are not so proper to be vsed in the Recollection because the pleasingnes and exquisitenes of the expression giues too much exercise and contentment to the Fancy and by that means distracts and enfeebles the actuation of the Will This I say holds most generally true yet if soules do find their proffit more by the vse of them let them in Gods name make choyce of such 18. The more impetuous that the operations of the vvill are in this exercise Immediate Acts the more still quiet peaceable and profound that they are so there be no vvillfull negligence the more effectuall and proffitable are they and the more efficacious to still Passions as also to compose and settle the Imagination 19. There may come much harme to a soule by cessation from Internall working and from all tendance to God in her Recollections if so be the motiue of such cessation be a desire and expectation to heare God speaking after any vnusuall manner vvithin her and telling her some nevv thing or other For by giuing vvay to such a foolish presumption she vvill deserue and pu herselfe in a disposition to receiue diabolicall suggestions or at least vainely to conceiue and interpret her ovvne Imaginations to be Internall speakings of God And this may proue very perillous if a Soule giue credit to such fancies as probably such soules vvill But they ought to consider that if Gods pleasure be such as to communicate his vvill internally after an extraordinary manner he vvill speake and vvorke vvhether the soule vvill or no and vvhether shee vvill or no shee must heare and suffer And therfore let her abstaine from such indiscreete inuitations or expecting such Diuine Conuersations let her continue quietly her exercises and not cease till God force her to cease them 20. The Custome practised by some spirituall Directours of requiring from all their Disciples an account of their Internall Prayer formerly iudged to be inconuenient as causing Distractions and too frequent Reflections vvith sollicitude vpon their present Actuations to the End they may remember them so be able to relate them The sayd custome I say is moreouer besides this inconuenience vselesnes of extreme difficulty in this exercise The vvhich being simple plaine acted only or cheifly by the vvill cannot well be explicated inasmuch as the Acts leaue scarce any sensible impression in the memory And lastly they are exercised directly to God vvithout any Reflections Now it is by the meanes of Reflections that a soule takes noude of and remembers her Actuations 21. Where there is a good propension in the Interiour to Introuersion an Act produced by the vvill to God is not only much more prompt facile profound but also far more efficacious then any other vvithout such a propension can be though the party be neuer so learned employ neuer so much the faculty of Reasoning Yet doe I not deny but that euen soules of the greatest propensions may sometimes find themselues obliged to make vse of some Meditation But vnlesse their Directour misleade wrong them they vvill not tarry long therin but vvill presently breake forth copiously into good Affections CHAP. II. § 1. 2. 3. c Touching certaine formes of Immediate Acts c adioyned to the End of the Booke how they are to be vsed § 15. 16. c Great variety of Acts there are Some directed to the pure Diuinity some to our Lords Humanity some to Saints some to the soule herselfe c what vse is to be made of them § 24. 25. 26. To what soules one forme of Exercise without variety may be proper § 27. Of exercising vpon the Pater Noster The Excellency thereof § 28. 29. Soules are not to bind themselues to certaine formes § 30. 31. 32. What vse is to be made of the vsuall Reading in Preparation to Recollection § 33. 34. c How soules that cannot make vse of Images are to behaue themselues § 37. 38. What order is to be obserued in the change of Acts. § 41. Soules must not bind themselues to these or any sett formes of Exercises but they must chuse for themselues 1. AT the end of this Booke I haue adioyned a Collection of seuerall Patternes of Exercises by Acts of the will holy Affections for the vse practise of those vvhom either in the vvorld or in Religion God shall call to an Internall life of Contemplation I did not not conceiue any necessity to annexe any Exercises of Meditation Partly because it vvas not my designe to treat of that degree of Prayer but only passingly in order to affectiue Prayer to vvhich it is but a remote preparation And besides there are Patternes of such exercises abundantly obuious to euery one the vvhich may suffise any Internall liuer being practised according to the instructions here formerly giuen And as for the Supreme Degree of affectiue Contemplatiue Praier to vvit perfect Aspirations I haue contented my selfe vvith selecting a few vvhich are added in the conclusion rather to shevv to imperfect soules the forme manner of them then for the vse of Perfect Soules ripe for the exercise of them For such are conducted immediatly entirely by a Diuine Light haue no need of humane prescriptions Neither indeed can they proffitably make vse of any other Affections then only such as Gods Holy Spirit shall suggest to them 2. As touching therfore the foresaid Exercises of forced immediate Acts of the Will affections I haue compiled a sufficient variety of them proper for all states dispositions of soules as Acts of Remorse Feare Contrition c. vvhich belong to the Purgatiue way And likevvise Acts of Adoration Glorification Humiliation Resignation Loue which belong to the Illuminatiue Vnitiue Wayes I haue moreouer made some distinct Exercises of Affections more proper for some soules then are those vvhich I call Acts of the Will Besides I haue set dovvne most copiously Patternes of simple Acts of Resignation as being generally the most vsefull proper for most soules And lastly seuerall Exercises there are mixed interlaced partly vvith Acts partly vvith Affections those not of one but seuerall kinds Because many soules there are that cannot content themselues vvith being tyed to any one kind of determinate exercise And therfore my desire vvas to comply vvith all tempers to the end that euery one might find an Exercise proper proffitable for him or at least might be put in the way hovv to fâ—ame for himselfe such an one 3. A soule that after a sufficient time diligently spent in the practise of Meditation is maturely called conducted by God
to the Exercise of immediate Acts may indeed ought at the first to take for the subiect of her Recollections those Acts vvhich belong to the Vnitiue Way to vvit Acts of Diuine Loue Resignation c. But the case is othervvise vvith a soule that is found vtterly vnfit for Meditation and consequently must necessarily begin a spirituall course vvith the Prayer of Immediate Acts. For for such a soule ordinarily speaking it vvill be expedient that at the beginning she take for the matter of her Acts such as are proper for the Purgatiue Way as Acts of Contrition Feare of Iudgment Hell c. And this Aduice is conformable to the Directions of Blosius in the X. XI Chapters of his Institutions 4. Novv for the vse of the said Exercises of Immediate Acts Affections I vvould aduise a soule that is vvell disposed resolued to practise them that at the first she vvould rather vse them Mentally Because it is lesse distractiue more Recollectiue Vnlesse by experience she find that the vsing them Vocally doth most relish vvith her spirit and as in some dispositions it may cause a more intime and perfect Recollection 5. Wheras euery Exercise consists of about ten clauses of Acts or Affections let her not tye her selfe preâ—isely to that number in any Recollection But if one Exercise vvill not serue let her borrovv from the next follovving And againe if one be too much for one time let her vse as many of those Acts in order as they lye as vvill suffise for the time no more and in the next Recollection let her begin vvhere she last ended 6. A deuout soule vvill find that by diligent practise in progresse of time the number of Acts or Affections to be exercised in each Recollection vvill come to diminish so that vvheras at the beginning perhaps ten Acts vvould scare suffise for one Recollection aftervvards fiue or three yea it may be one vvill oftimes be sufficient 7. Let her generally obserue the Order and sequele of the sayd Acts contained in the exercises proper for her beginning and prosecuting them as they lye For othervvise she vvill spend the precious time allotted for Prayer in looking here and there for somevvhat that may be pleasing to her fancy or humour yet in the end perhaps not content herselfe Or at the least the satisfaction that she may come to find vvill scarce counteruaile the distraction incurred and time lost And againe it is an ill custome of some to take at randome the Acts or affections on vvhich they vvould exercise themselues opening the booke and at aduenture making vse of vvhat their eyes first light on 8. Yet let her not tye herselfe so rigorously superstitiously to any of the sayd Acts but that if vvithout searching there should be offred to her any other kind of Act or Affection be it Resignation Loue or Aspirations vvhich may be gustfull to her let her entertayne it therein abide as long as the relish of it lasteth And that ceasing let her returne to prosecute the Acts of the present Exercise 9. Yet one speciall case there is in vvhich a soule ought by no meanes to oblige herselfe to any Order prescribed in the said Exercises And that is vvhen she finds that Feare or Scrupulosity doe ouer much abound in her causing vnquietnes Deiection and vvant of Confidence in God In vvhich caâ—â— let her by all meanes omitt such Exercises or Acts as are apt to rayse or feede such Passions in her And instead of them let her apply herselfe to Exercises of Hope loue and Ioy in God vvhich ought to be cherished in her 10. Yea soules that are of such a disposition ought euen in the beginning after their first Conuersion not to dvvell long vpon the Exercises that concerne Remorse for sin or other matters of Feare as Death Iudgment and Hell but rather to fixe vpon Affections contrary to their present disposition And in case of nevv faults committed let their Contrition or Detestation of sin be rather exercised in a generality or Vertually in Acts of Conuersion to God then particularly directly and expressely And let them not be scrupulous herein out of an opinion that at such times God expects painefull Remorses froÌ„ them or earnest expressions of detestation of their sins For such detestation is sufficiently inuolued in an Act of direct loue to God vvhich conteines much perfection besides Such Acts therfore being more beneficiall to her are consequently more acceptable to God 11. A soule hauing pitched vpon any Act or Affection contained in the sayd Exercises let her tarry as long vpon each of them vvithout passing to an other as her Gust vnto such an affection lasteth and as she findes proffit to her spirit by it 12. Whensoeuer in any Clause there is contained matter of seuerall desires or Affections let her in her mind and Exercising separate them and rest vpon each of them seuerally For by this meanes the sayd Exercises vvill last longer and yeild more proffit 13. After that all the Exercises appointed for her haue bene passed ouer let her repeate and pursue them againe and againe Vnlesse she doe find herselfe dravven by God to some other Exercise more perfect as is that of Aspirations And indeed vvhensoeuer in her Exercise during her Recollection shee does find her selfe moued to perfect Aspirations Eleuations of the Will c or else to produce some other Acts as of Resignation c vpon occasion of some present Crosse to be sustained let her not faile to correspond to such an inuitation 14. Those that can find no proffit or relish by any of these prescribed Exercises or the like may conclude that they are not as yet ripe for them and that therfore they are to continue in Discoursiue Prayer till it looses its relish and that they begin to find Gust in Affections 15. The Acts and Affections in the follovving Exercises are for the most part directed to God himselfe or the pure Diuinity as if they vvere internall conuersations vvith God The vvhich are perfect introuersions and of all actiue assumed Exercises are the most proffitable 16. But vvithall such Actuations are oftimes very painefull by reason that such Introuersions are exercised vvithout the helpe of grosser Images the vvhich haue some kind of recreating diuersion in them and vvhen such Images doe offer themselues the soule tending to the naked Diuinity taries not in them but transcends or reiects them And if her mind finding no Gust in an Obiect so perfectly spirituall becomes vvilling to ease it selfe by fastning vpon some other good but inferiour Obiect she is by some Writers taught to vvithdravv her attention from any thing but God the vvhich violence and selfe contradiction cannot be vvithout much paine in so much that soules become therby sometimes so tired vvith such Introuersions and find so great difficulty in seeking the Diuine Presence so aboue the course of nature that they loose all comfort
and proffit in their exercises yea and come to such a passe that they find an impossibility to introuert themselues by reason that to their seeming they find not God so present as at other times 17. Therfore in such cases it not only may be permitted but ought to be enioyned vnto a soule to giue ease vnto herselfe by quitting for a time such painfull introuersions and addresses to the Pure Diuinity and instead therof exercise herselfe in producing other Acts lesse painfull because lesse introuerting as Acts or Affections to the Humanity of our Lord to Angells Saints c yea she may sometimes addresse her Internall speech to her owne soule or to some persons or creatures absent yet all with reference to God for othervvise it vvould not be an Act of Religion nor proffitable to the soule 18. The truth is that for the attaining to Contemplation it is not necessary speaking of precise and absolute necessity that the Acts vvhereof the Exercises consist should immediatly be directed to the Pure Diuinity Though it cannot be denied but that such are the most Perfect and most efficacious because the most introuerting And therfore a soule must giue ouer all other addresses either to the Humanity of our Lord or to any Angell or Saint c vvhensoeuer she is interiourly moued or enabled to actuate immediatly tovvards God himselfe vvho is likevvise the end vltimate obiect of all other speakings and Actuaâ—â—ons 19. To the end therfore to comply with the seuerall Dispositions of soules I haue in many places in the follovving Exercises intermixed seuerall other Acts for the most part addressed to our Lords most sacred Humanity likevvise to our Blessed Lady c and sometimes soliloquies to the soule herselfe 20. And such Acts and Affections as these are frequent in the Psalmes and other Scriptures so Dauid speakes to his ovvne soule Nonne Deo subiecta eris anima mea O my soule wilt thou not be subiect and resigned to God And againe Quare tristis es anima mea c. O my soule why art thou sad and why dost thou so disquiet thy selfe in mee Hope still in God for c. Againe sometimes he speaks to Persons absent Venite narrabo quanta fecic Deus animae meae Come hither and I will tell you hâ—w great things God hath done for my soule Sometimes in Scripture the soule imagins that she heares God speaking to her as Veni electa mea ponam in re thronum meum O my Chosen beloued soule Come and I will place my throne in thee S. Augustins soliloquies and Thomas à Nempis are full of such kind of Acts by any such change the soule vvill receiue some refreshment be enabled to produce some good affections to God 21. Novv as I said that the forme of the act is not of absolute necessity so neither is the nature or matter of it as vvhether it be of Contrition Humiliation Adoration Resignation c performed to God or of Congratulation to the Saints Veneration of them or imploring their intercession so that such Acts be vltimately terminated in God for it is perseuerance in any exercises of Religious Acts vvhich is the principall if not only meanes to attaine to Contemplation 22. The truth is vvhatsouer kind of Acts or Deuotions a soule vseth if they be constantly practised they will all end in God so that euen the most ignorant among those that God calls to CoÌ„templation Praier though they knovv no other practise of deuotion but the Rosary cannot begin their Recollections any other vvay then by turning their thoughts tovvards the blessed Virgin vvhose protection intercession they craue yet being by that meanes become profoundly introuerted they quickly leaue all direct expresse addresses to her are lead vnavvares perhaps to themselues to the vnknown obscure Obiect of the Diuinity in vvhich they plunge loose themselues For perfect Introuersion cannot consist vvith a continuation of direct expresse Internall Acts made to any creature 23. The generall Rule Aduice therfore in this matter is that accordingly as soules vpon experience obseruation doe find themselues disposed to any kinds of Acts or affections vvhether of one kind only or seuerall kinds mixed together so they must order their exercises recollections preferring the sauour proffit that their soules find in them before any Rules methods or authority of Examples 24. Some fevv soules there are to vvhom one only Exercise vvithout any change or variety may suffise for their vvhole life till they arriue to perfect Contemplation So that their aduancement vvill consist only in the degrees of Purity recollection vvith vvhich they performe the said exercise Novv these are such soules as 1. are fitted naturally for Acts of the will not for meditation Because in discoursiue Prayer change of matter vvill be necessary in as much as the same motiue vnuaried vvill not haue the efficacy to produce sensible affections And againe soules vvill be apt to be cloyed to haue an auersion from an affection or desire after they haue fed vpon it for some reasonable time 2. such as vvithall haue a very strong vrgent Call from God to seeke him in his internall vvayes ioyned vvith naturall aptnes to an internall life The vvhich aptnes consists in a stability of the imagination a quietnes of Passions 25. For such soules as these it vvill be best that they should be confined to one exercise such an one as that is vvhich Blosius in his Institutions hath framed professeth that by a diligent prosecution thereof together vvith mortification a soule may attaine to Perfection mystick Vnion A patterne of such an Exercise conformable to the direction of Blosius vvho seemes to haue practised it himselfe I vvill set dovvn among the follovving Formes of Exercises 26. And indeed one singular Benefit that such soules vvill reape by being constant to one exercise is this that they will neuer be to seeke for it nor stand in need of bookes because after a little practise they vvill haue it in their hearts memories Only good care must be had to fit the exercise to the soule giuing a scope atitude sufficient to it that it may comprehend in it Acts suitable to seuerall states of the soule that is both Acts of Contrition likevvise of the exercise of the principall Vertues among all vvhich the most efficacious proffitable lasting are the Acts of Resignation In the Exercise of vvhich it vvill be good for the soule to abide till she be fitted called by God to Pure Aspirations for then all manner of prescribed Exercises must cease because then a soule doth not pray by her ovvne Election but by an Internall impulse of the Diuine Spirit 27. Some Spirituall Writers for this purpose recommend our Lords Prayer for a constant Exercise in dayly Recollections aduising such soules to exercise separately euery Petition as a seuerall Act dvvelling on each as long
least she must resolue diligently faithfully to pursue her daily appointed Exercises since prayer is the principall instrument by which diuine light grace against all tentations is administred to vs. So that if Praier be duly performed be it vvith distractions or without them it vvill both vrge a soule to vse fitting Mortifications out of Praier and to make aduantage tovvard the perfectionating and aduancing of her spirit euen of the distractions encombrances of her Office Wheras if she be careles in Prayer she vvill become careles also in Mortification And by little and little vvill loose all that vvhich vvith great paine trauaile she had formerly gotten yea be in very great perill neuer to find a vvay to returne to her former state 14. Certainly if any distractions or employments can iustify a soule for the neglect of this duty of internall Prayer those vvhich attend the Popedome the highest vveightiest and most incessantly encombring Office that a soule is capable of may doe it Yet S. Bernard in those excellent Bookes of Consideration vvritten to Pope Eugenius the third seriously aduises him not so vvholly to plunge himselfe in busines but that euery day he should borrovv or steale from the affaires of the vniuersall Church some houres to employ in this holy exercise 15. Herevpon Granatensis vvill allovv of no excuse vnder pretence of busines to cease from pursuing daily Recollections For saith he no busines can be so necessary so continually vrgent as to hinder our daily necessary Refections Novv Prayer which is the foode of the soule is as necessary if not more then that of the Body And if it so fall out that businesses are to be dispatched iust at the houres appointed for daily Spirituall Refections the person foreseeing that ought to repaire himselfe by taking some other vacant time for his Prayer And if that vvill not be allowed him he may ought according to the iudgment of Aquauiua Generall of the Iesuits to sollicite his Superiours to giue him some relaxation from such employments Which the Superiour is obliged to grant othervvise God vvill require a seuere account from him for the harme that must needs come to the subiects soule by the vvant of that vvhich is only able to support the spirit to enable it vvith proffit to discharge the most necessary dutyes of his calling 16. If either out of sloth distractions or remorse through some imperfections incurred a soule find difficulty to apply herselfe any time to prayer though she promise better for the future yet if vpon any motiues of sensuall nature she omit it at any time she vvill the day follovving haue lesse mind to goe to it so be in danger quite to abandon her recollections If she haue not the very same excuses pretences that she had formerly Nature vvill be subtle enough to inuent some other for the longer she delayes the more vnapt vvill she be for it according to that vvise saying of the Ancient Rabbins Qui protrudit horam hora protrudet ipsum that is He that thrusts of the houre of doing any good duty till another time that houre when it comes will thrust of delay him he vvill be lesse capable then of doing his duty then he vvas formerly by meanes of some nevv impediment Whereas a soule by vsing some violence vpon herselfe to breake through discouragements to prayer vvill get such courage grace frō God that aftervvards her employments vvill afford her lesse hindrance vnto this holy duty 17. To this purpose Iohannes a Iesu Maria Generall of the discalced Carmelites relates concerning a deuout Gentleman a Penitent of his vvho dayly vsed at a certaine time to recollect himselfe in prayer hovv that treating vvith another vpon some affaires of consequence the clock hapning to strike the houre appoynted for his prayer he abruptly broke of the conuersation excusing himselfe that he had then an affaire of such importance that it could not be delayed must not be omitted And so dismissing his freind he retired to his recollection vvherein God vvas pleased as in revvard for his diligence fidelity to him to visit him after an extraordinary manner vvith some kind of supernaturall Contemplation such as he had neuer had experience of before 18. A vvell-minded soule therfore to the end she may be enabled to attend to this busines of businesses as S. Bernard calls it ought to employ all her prouidence subtilty so to order all her dayly employments both for time manner as that they may be no hindrance thereto Let her if need be make notes remembrances of her seuerall affaires each day to the end her memory may not betray her beginning the morning vvith a serious recollection vvhich vvill sanctify all the follovving dayes vvorke let her endeauour to dispatch her taske vvith such care diligēce that tovvards euening she may be before-hand vvith her taske of businesses that sollicitudes about them may not disquiet her mind encomber her memory nor distract her Prayer 19. It is morally impossible that in a religious state there should be any Employment that should so vvholly this constantly take vp ones thoughts as not to leaue one houre each day to be giuen to God Or if such an employment vvere it vvould be absolutely vnlawfull as being destructiue to the obligation of a Christian and much more that of a spirituall or Religious person No excuse therfore or pretence can iustify a customary neglect of so essentiall a duty 20. In case that sometimes by reason of some pressing affaires the deuout soule cannot allovv herselfe the vvhole time appoynted for her Recollections let her at least take as much of it as possibly may be spared Or let her in exchange take some other houre of the day or night Hovveuer let her preserue a thirsting desire and loue to Prayer and by feruent interrupted Actuations as the present busines vvill permit by some more then ordinary Mortifications especially of the tongue repaire the losse of a sett Recollection 21. If a soule in Employments cannot free her mind from distractions Aridities and sollicitudes in Prayer let her hovveuer be courageous to pursue it after the best manner she can preseruing as much Resignation tranquillity at least in the Superiour soule as may be And let the sight of such imperfections humble but not disquiet her spirit Let her consider beleiue that God is not only as present to her in her spirit during her greatest desolations as he vvas in her clearest Recollections but as louing also And that this is the proper season for a soule to shevv her fidelity to God in adhering to him in the top of her spirit vvhen as not only the Interiour senses are diuerted by images of businesses but the Affections also disordered by sollicitudes 22. To this purpose she may apply the Point of Election mentioned by fa Benet Canfeild vvho to the great comfort of vvell-meaning soules
is to be admitted for that purpose for as S. Bernard sayes As man was not made for the woman but the woman for man so spirituall Exercises were not made for corporaâ—l but Corporall for spirituall 34. Notvvithstanding there is beyond this a perfection to be recommended to the Imitation of such internall liuers vvhose grace feruour haue rendred them in a capacity of aspiring to it the vvhich the same S. Bernard hath both by his Instructions admirable Example deliuered Hippocrates saith he doth teach to saue liues in this world but Christ his Apostles doe teach to loose liues he that will saue his life shall loose it Now which of these two Maisters doâ— yee chuse to follow Truly that religious man plainly shewes whom he chuses for his Maister who saith This meate is ill for the eyes that for the head the other for the stomacke c Novv such nicenes as this the holy Father so earnestly protests against as allmost to deny the vse of Physicke to be lavvfull The only proper medicinall remedy for Religious Persons being Abstinence Yea it is obserued that he purposely made choyce of vnvvholesome places to build his Monasteries in as being desirous that his Religious should rather be infirme then robustious 35. Hovveuer in the choyce vse of diet or Phisick euery one must follovv that Diuine light of discretion vvhich God giues them allvvaies auoyding superfluities sometimes contenting themselues vvith the vvant euen of necessaries They must account themselues obliged to continue the practise of the same Internall duties though after another manner increasing the mortification of the vvill vvhich is a mortification far more pure perfect though they be forced to allovv a little more to the body their minds are to be set vpon the benefits vvhich sicknes brings vvith it to vse all endeauours to possesse themselues of them Considering 1. That they haue a continuall occasion of exercising Patience resignation the greatest blessings that a soule is capable of 2. That they haue opportunity for more free pure lesse distracted Recollections so that their Prayer mortifications doe inseparably attend one another 3. In a vvord they are now in such a state by vvhich the greatest Saints haue more surely more speedily aduanced themselues to perfection then by many yeares voluntary externall corporall labours austerities 36. Thaulerus hath a saying That the condition of the dearest most perfect seruants of God is to haue their soules full of the Diuine loue their bodies full of paines And that when they feele no paines nor other afflictions they greatly apprehend least God haue forgotten them but their comfort returnes when God visits ihem with any corporall or worldly affliction Then they euen feele that it stands well with them for then they are in a state that of all other doth best dispose for the Diuine vnion 37. The suffrings of our Lord are neuer is perfectly vnderstood by reading or meditating as vvhen deuout soules themselues tast of the like then they see and comfortably tast his loue to them If their paines be supportable they doe inuite them to vnite themselues to God by expresse Acts of Resignation But if they be so excessiue that they become incapable of making expresse formall Prayers then the very suffring of those paines vvith patience peace of mind is a most sublime and efficacious Prayer Then is the proper season for those Gemitus inenarrabiles those grones which cannot be vttered vvhich as S. Paul saith the holy Spirit suggests to suffring humble deuout soules 38. And here by the vvay I vvould recommend to those Charitable persons that doe attend on the sicke a care to behaue themselues as becomes them in those mortifications that attend such an Office that they vvould beare vvith the passionate humours of their Patients not iudge them for small excesses That they would freely charitably administer vvhat shall be requisite to their present state being assured that God vvill neuer be vvaÌ„ting to those that haue left all for him novv depend only vpon him he vvill rather enrich them more for their charity then suffer them to be endammaged by it It may be it is for the sicke Patients sake that the healthfull enioy a comfortable subsistence Let them herein imitate the tendernes of our holy Father to the sicke his care likevvise to admonish their Attendants of their duty in the 36. chapter of his Rule 39. But aboue all things a deuout soule ought to iudge that God hath sent her the most proffitable triall of sicknes not to the end to discharge her of her dayly Recollections but rather that she may pursue them after a more efficacious manner Probably she vvill not be able to obserue exactly her former appoynted times of Prayer as also through disturbance of humours spirits she vvill find great Distractions yet if lifting vp her spirit as vvell as she can she offer both her paines distractions to God vvithall if in times out of Prayer she be vvatchfull ouer herselfe not to giue vvay either to the inordinate Appetites or impatiences of nature but to be in a continuall state of Resignation she vvill haue little reason to complaine of the imperfections of her Prayer 40. A soule can haue no excuse for neglecting this most necessary duty of Prayer the times of vvhich may more securely be obserued in sicknes then in health For vvho vvould trouble or interrupt such an one against his vvill or vvho vvould not permit him to be alone or to rest vvhensoeuer he has no mind to continue Conuersation Hovveuer if the deuout soule should stand in need she may ought to vse all lavvfull foresight industry excuses sleights that may be to preuent the being hindred or interrupted 41. Novv because Pâ—ysicke inwardly taken does much encomber the stomacke indispose for Prayer Therfore I vvould aduise the sicke Person 1. Not to be forward to seeke or accept of all Receipts that freinds visitants are apt to prescribe 2. When he is to take Physicke vvhether in the morning or euening so to order his times as not to take it till he haue performed his appoynted Recollection 3. Not to receiue Physick no nor repasts ofter or more then shall be necessary not too much neglecting the body but yet being carefull rather to attend to the necessities of the spirit Let our Patient therfore stoutly resist the inuitations tendernesses of freinds that are apt to vrge him to eate more or oftner then shall be needfull And vvhatsoeuer he shall receiue let him take it in the name of God for his sake neither vvith auidity if it be pleasing to nature nor vvith murmuring if displeasing 42 It vvill be exceeding difficult during paine or any great Infirmity to vse Discoursiue Meditation The exercise of Acts of the will much more of Aspirations is a far more proper Prayer in such a case Therfore
due regard be had to the body that it be not too much preiudiced by the exercises of the spirit performed vvith ouermuch violence impetuosity And this not so much for the bodies sake as the spirits the vvhich since in this life it cannot worke vvithout the body by too violent vvorkings it may so weaken the body as that it vvill not be enabled for continuance so those little short gaines vvhich are gott by a few impetuous Exercises vvill be dearly bought by an incapacity of coÌ„tinuing them contracted in both soule body Wee must neither stretch our vnderstandings to high seekings least vvee be plunged thereby in Internall darkenes from vvhich vvould proceede intolerable perplexities Neither must vvee force the affectioÌ„s euen to good obiects too much nor suffer them to flovv vvith too violent a streame nor lastly must vvee exhaust bodily strength by vnnecessary externall Austerities 4. As for the painfullnes troubles vneasines to nature that vvithout too much debility doth accompany spirituall exercises those may vvell enough be digested considering the vnspeakable benefits seruice that they produce vnto the soule And yet for our comfort this vneasines vvill by custome constancy continually diminish for as Harphius obserues a soule after long practise of Eleuations of spirit vvill come to such a facility in them that they vvilll become as it vvere naturall to her And herein vvee may obserue the vvonderfull vvisedome goodnes of the diuine Prouidence ouer soules hovv he tempers the exercises of the spirit to the Exigence of the body For vvhile the body being vigorous is able to endure more he giues her ruder more laborious exercises But vvhen by long-continued vvorkings it is become so feeble that any violent Intention of the spirit or rude externall mortifications of vvhich there is no need vvould ouer-vvhelme it then the exercises are most easy peaceable silent serene yet infinitely more full of vertue then formerly 5. Novv the peculiar vertue by vvhich all harmfull inconueniences either to the body or spirit may be auoyded is that supernaturall Discretion by vvhich a soule is enabled to hold a Meane auoyde the vicious Extremes in the practising of all spirituall duties It is iustly called a supernaturall vertue because God only can bestovv it for all the vvitt Philosophy in the vvorld are but meere folly blindnes in these matters And this he does principally by the meanes of Prayer vvith the vse of requisite Abstraction attendance to his diuine Inspirations vvhereby vvee shall receiue a Celestiall habituall light to direct vs in all things suitably to our ovvne particular dispositions abilities for no one man can in all matters be a Rule vnto another 6. Novv as touching a particular application of this supernaturall Discretion to the exercises of an Internall life much hath already bene set dovvne dispersedly in these Treatises I vvill therfore only point at some fevv considerations vvhich in the practise of the seuerall Duties of a Contemplatiue life doe regard this Mistresse of all vertues Discretion vvhich surely deserues aboue all other to be purposely by it selfe treated of in as much as vvithout it all other Vertues are imprudent that is not vertues at all 7. First therfore in regard of the duty of Mortification I speake now only of necessary Mortifications of vvhich kind all are to be esteemed that come from God either immediately or by meanes of others especially Superiours a soule is to esteeme those Mortifications vvhich a Superiour beyond the Rule shall voluntarily impose vpon the subiect to be to the subiect himselfe necessary hovveuer voluntary to the Superiour 8. Novv Superiours ought rarely to impose such kind of Mortifications on their subiects because so many circumstaÌ„ces are required to make them vvell imposed that a great measure of illumination from God is requisite for those that practise the imposing of them For 1. The Superiour must euidently see that the subiect in probability vvill make good vse of them 2. And that though they may doe the subiect good some one vvay yet they vvill not harme him more another 3. He must take heed that others be not scandalised thereby 9. The like circumstances are to be obserued by a particular person that vvould voluntarily assume mortifications For vvant of vvhich point of Discretion Harphius saith That such kind of strange odde and uncouth mortifications as are imposed practised in some Communities ought not to be voluntarily assumed as if with a designe therefore to be despised by another 10. The Authour of the Abridgment of Perfection iustly imputes Indiscretion to those who will neuer giue rest to nature but will alâ—wayes haue some crosse or other Exteriour or Interiour by which to mortify Nature For saith he the highest Perfection is not to desire to be allwaies suffring but to be content to suffer all that by Gods Prouidence shall befall vs. The vvhich contentment is taken avvay by that continuall anxiety vvhich those must suffer that vvill needs be allvvaies vpon the rack 11. In like manner Harphius taxes those that thinke â—hemselues ready for afflictions complaine that they â—vant occasions to exercise their Resignation For â—ives he to such an one thou deceiuest thy selfe by â—ide God does see that as yet thou art not indeed ready strong enough for extraordinary trialls for if he did he would not faile to furnish thee with occasions He will send an Angell from heauen on purpose to exercise a soule rather then she would want Mortifications for her good Therefore let soules neuer be sollicitous nor set themselues to deuise or procure mortifications as if they thought that God had forgotten them Notable examples of this Prouidence of God may be seene in the life of Thaulerus vvhere likevvise vvee read hovv God reprehended the Lay-man that conuerted Thaulerus in his sleepe for certaine assumed voluntary corporall Austerities To this purpose there is a memorable passage in the life of Suso coÌ„cerning a spirituall daughter of his vvho of herselfe vvas disposed to haue vndertaken some great corporall mortifications but vvas disswaded by Suso although himselfe by a speciall Call from God did vse very violent sharpe ones In the vvhich Discourse there are many excellent Documents very vvell deseruing to be perused by the deuout Reader 12. Let a soule therfore seriously practise that Mortification of Mortifications vvhich is pure Internall Prayer vvith it ioyne a diligent good vse of those Mortifications attending her state of life or sent her othervvise from God not omitting those most efficacious Internall mortifications by Acts of humiliation Annihilation of herselfe so doing she vvill haue little reason to complaine of vvant of exercise of this vertue For Corporall Austerities doe not by the excesse of them but by the fitnes proportion to the soules present disposition perfectionate an Internall liver So that some in firme but sincerely affected persons doe aduance themselues more by ordinary trifling
Secondly in those immediate Acts and Affections in vvhich there are no images of Creatures inuolued but vvhich respect God immediatly He is represented by some distinct Image or expresse notion in the mind as by some speciall Attribute Perfection Name Similitude c. But a soule after a long practise of Internall Abstraction renouncing of all representations of God contents herselfe vvith such a confused notion of him as may be apprehended by an Obscure generall Faith That is to say not simply absolutely vvith no kind of Image at all for that is supposed inconsistent vvith the Operations of the soule vvhilst it is in a mortall body but not vvith a distinct formall chosen particular Image for all such offring themselues are reiected by perfect soules So that if they were to giue an account of vvhat they conceiue in their minds vvhen they intend to thinke of God all that they could say vvould be God is nothing of all that I can say or thinke but a Being infinitly beyond it absolutely incomprehensible by a created Vnderstanding He is what he is and what himselfe only perfectly knows and so I beleiue him to be as such I adore and loue him only I renounce all pretending to a distinct knowing of him and content my selfe with such a blind beleiuing Novv though imperfect soules also especially such as are learned doe acknowledge this negatiue apprehension of God to be only truly proper perfect yet by reason that grosse images are not yet chased out of their minds they cannot in their Internall operations proceede constantly according to such an acknovvledgmeÌ„t Such an obscure negatiue Obiect vvill not ordinarily moue their Affections Whereas no other but such an obiect vvill moue the Affections of Perfect soules 7. Thirdly Proper Aspirations in Perfect soules haue no precedent Discourse at all as Acts haue at least vertually Neither doth the Will in Aspirations intend to employ or make vse of the vnderstanding for they are sudden eleuations of the Will vvithout any preuious motiue or Consideration 8. Fourthly immediate Acts are not only produced vvith deliberation and choyce but ordinarily vvith some degree of force vsed vpon the vvill But Aspirations proceede from an interiour impulse indeliberatly and as it vvere naturally flowing from the soule And therby they shevv that there is in the Interiour a secret supernaturall directing Principle to wit Gods Holy Spirit alone teaching and mouing the soule to breath forth these Aspirations not only in sett Recollections but almost continually Novv this doth not inferre that the Holy Spirit is not also the Principle of all other good Acts affections of the Will for none of them haue any true good in them further then they proceede from this Diuine Principle But in them the Will doth preuiously and forcibly rayse vp it selfe to the producing them in which likewise much of nature is mixed And so the Holy Spirit is not so completely and perfectly the fountayne of them as he is of Aspirations 9. Fifthly in case that a soule vvhose constant exercise as yet is but immediate Acts or Meditation doe sometimes merely by an Internall Impulse produce such indeliberate Aspirations yet they are neither so pure subtile Neither vvill they continue any considerable time but the present inu◠〈…〉 â—g passed the soule must be content to returne to her Inferiour exercises or if she vvill needs force herselfe to continue them her Recollections vvill become drye insipide and vvithout any proffit at all 10. Lastly Aspirations vvhen they are a soules vsuall Exercise doe proceede from a more habitually Perfect Ground and therfore are far more efficacious noble then Immediate Acts And moreouer there being no violence at all vsed in them they are much more frequently continuedly produced and consequently doe procure more new Graces and Merits and doe far more increase the Habit of Charity 11. No man can limitt the time hovv long soules are to continue in inferiour Exercises before they will be enabled and made ripe for so Sublime a Prayer And therfore there is no relying vpon the Instructions Practise or Examples of any All depends 1. Vpon the industry or diligence of soules in Prayer and Mortification 2. Some what vpon their speciall temper and Disposition 3. Likewise vpon the aduantage that they may haue from Solitude and Abstraction of life 4. But principally vpon the free Grace and good pleasure of God Who may and does by ordinary or extraordinary meanes call and enable soules to Aspirations some sooner and some later 12. In passing from the Exercise of Acts to Aspirations there is as to the manner of the Cessation of forced Acts great variety in soules For some vvill haue their Morning Recollections to be suddenly and entirely changed from forced Acts to Aspirations and also the ability for a longer continuance encreased Whereas the Euening Recollections vvill be little altered In other soules and this is most ordinary their Exercising of Acts vvill grovv by degrees more and more Aspiratiue And this vvill happen sometimes in the beginning sometimes in the middle and sometimes in the Conclusion of their Recollections And thus they in their Recollections vvill get more and more ground vpon Acts diminishing both the frequency and constraint or difficulty of them and encreasing Aspirations till in progresse they become vvholy Aspiratiue 13. Some soules vvhose Exercise is Acts mixed with Aspirations at their first coming to their Recollections yea till they haue for some reasonable space exercised themselues may happen to find themselues in perfect Distraction In vvhich case if they be called avvay by occasion of businesses of no great sollicitude they may find much proffit by such interruptions be disposed thereby to returne vvith much eagernesse to their Recollections and vvith an enablement to exercise Aspirations Yea sometimes they vvill find themselues enabled to exercise them during such Employments their spirits being refreshed by meanes of such pauses and distances caused by the sayd Interruptions And Experience vvill teach them that it vvill be needfull sometimes to breake of the course of their present Internall Prayer for some little space after vvhich they vvill find themselues better disposed for more frequent and Efficacious Aspirations 14. But as for imperfect Soules this must be no Rule for them for they must not by reason of Distractions interrupt their Mentall Prayer or at least very seldome but must vvith discreet violence force themselues to begin vvith a serious Recollection by that meanes driuing avvay or at least abating their present Distractions 15. When the Exercise is become wholly Aspirations all the change that vvill happen aftervvard vvill not be in the substance of the Exercise but only in the Degrees of Purity subtilty and spirituallnesse of those Aspirations for there is no Actiue Exercise more sublime 16. A soule may come to that state that she may constantly breath forth Aspirations yet sufficiently to the discharge of her obligation either
Of the Vnderstanding 2. Of the Will and 3. The sensitiue Faculties likevvise 10. First in regard of the Vnderstanding there is therby a Diuine Light communicated not reuealing or discouering any new Verities but affording a most firme cleare assurance and experimentall perception of those Verities of Catholick Religion vvhich are the Obiects of our Faith the vvhich assurance the soule perceiues to be Diuinely Communicated to her 11. O happy Euidence of our Catholick Beleife No thankes to them that beleiue after such sight vvhich is more euident then any thing vvee see vvith our corporall Eyes Surely the first knovvledge and assurance that the Primitiue Christians had of the Mysteries of our Religion came by such Contemplations communicated to the Apostles c. as S. Paul vvitnesses of himselfe for one Who savv and euen felt the truth of vvhat they preached and deliuered by Tradition to others 12. Such Contemplations as this made S. Teresa so confident in the Points of her Beleife that it seemed to her that she vvas able to dispute vvith and confound all the Hereticks in the vvorld But yet therin she might perhaps be deceiued if that God did not further enable her then by such Contemplations only For though they serued to establish most firmely her ovvne Beleife yet vvould they not suffise to enable her to dispute vvith and conuince others Because neither could she intelligibly enough expresse vvhat she had seene And if she could yet vvould not all beleiue her nor were they rationally obliged to doe so And therfore doubtles she vvould neuer haue vndertaken of her ovvne accord vvithout a speciall Motion and inuitation from God to haue entred into any such Disputes Indeed if God had vrged her therto then doubtles he vvould haue giuen her an especiall assistance and force 13. A soule that is nevvly avvakened as it vvere from such a Contemplation or Vnion coming to reade the holy Scriptures or any Spirituall Booke vvill peirce far more deeply into the Verities contained in them vvill see clearer Lights and feele far more perfect Tasts of the Diuine Truthes therin then euer before So that all the knowledge that she formerly had vvill seeme vnto her meere darknes and a knovvledge of the outward letter only vvheras novv she penetrates into the internall Spirit of the vvritings 14. In the next place the change that is made by this Supernaturall Vnion vvith regard to the Will Affections is equally admirable In so much as many yeares spent in mortification other Internall Exercises will not so purify the soule as a fevv minutes passed in such a Diuine Inaction Here it is indeed that a soule perfectly feeles her owne nothing and Gods totality thereby is strangely aduanced in Humility the Diuine Loue. For being so immediatly vnited to God so illustrated vvith his heauenly light inflamed vvith his loue all Creatures herselfe aboue all are become as nothing yea perfectly odious to her Besides there are many secret defects in a soule so subtile Intime that they can neither he cured nor so much as discouered but by a Passiue Vnion In so much as hereby the soule is aduanced to Perfection in a manner Degree not to be imagined far more efficaciously then by all the former actions of her life putt together so that the follovving Aspirations Eleuations of the spirit become far more pure efficacious then before And indeed vvere it not for such good Fruits effects vpon the Will such Passiue Vnions vvould be little proffitable vnto the soule For our merit consists in our owne free Acts produced in vertue of Diuine Grace assisting vs not in the operations simply vvherin God is only Agent vvee Patients 15. In the third place these supernaturall Vnions are of that vertue that they doe vvholly subdue the Imagination other Internall senses to the Superiour Soule so that they cannot as they list vvander to fro but are reduced to such a happy seruitude to the spirit that vvithout any stresse or violence they are brought to attend it in all its employments occasions Or if the Imagination doe sometimes vvander yet it neuer fastens it selfe vvith delight on any externall perishing obiects by reason that selfe-loue is in a sort extinguished in the soule so that it may easily be reduced or hovvsoeuer by its vvandrings it doth not hinder or interrupt the operations of the Spirit 16. Moreouer it is obserued by Mysticks that soules vvhich formerly during the precedent lesse perfect Exercises vvere of quite different euen contrary dispositions naturall complexions after such supernaturall Vnions do come to a very neare resemblance to one an other As wee see that seuerall vvaies or pathes vvhich from far distant places leade to a Citty the nearer they approach to the Citty the nearer also doe they come to one an other at last fall into make one common high vvay And the reason hereof is because nature its particular affections inclinations are novv so vvorne euen burnt out by the fire of Diuine Loue Grace that it is the Spirit of God that is the only principle of all their Actions the vvhich therefore must needs be vniforme like to one another 17. It vvill be no vvonder if these things here spoken of a supernaturall Passiue Vnion shall seeme incredible or perhaps to be but dreames of Extrauagant or Melancholicke Spirits not only to those that are strangers from the Catholicke Faith but those Catholicks also that are vnexperiēced in Internall vvayes Yet if they vvould consider that all this hath bene deliuered by the testimony of most deuout humble spiritually prudent Persons some of them very learned also vvho professe to vvrite nothing but vvhat themselues haue had experience of and this by an Internall command of Gods Spirit for the edification of others they vvill perhaps iudge more vvarily of these things And vvithall considering that out of the Catholick Church no such Diuine Graces and Communications were euer heard of they vvill howeuer reape this benefit by them if not to dispose themselues the best they can for the enioying them at least they vvill abhorre all nouelties in doctrines continue vnshaken and Obedient Children to the Church CHAP. V. § 1. 2. 3. Of the great Desolation vsually following an Intellectuall Passiue Vnion § 4. 5. c. A description of the Nature woefull bitternes of this Desolation § 8. How a Deuout soule does or ought to behaue herselfe therin § 9. The great Benefits and fruits proceeding from this Desertion well vndergone 1. A Soule hauing once experienced such extraordinary Diuine Fauours will be apt to say vvith the Psalmist Non mouebor in aeternum I shall neuer be moued thou Lord of thy Goodnesse hast made my Hill so strong But if she thinke so she vvill find herselfe strangely deceiued For as the vvhole course of a spirituall life consists of perpetuall changes of Eleuations and
are apt not only to thinke better of our selues then of any other to excuse our ovvne faults to accuse euen the best actions of others c. but also to raise vp our selues against aboue God himselfe considering our selues as if vvee vvere both the Principle end of all Good challenging to our selues the praise of all either reall or imaginary good in vs referring all things to our ovvne contentment 15. By a serious frequent consideration of these things vvay vvill be made for the introducing of true solide Humility into our soules But yet these alone vvill not suffise except therto vvee ioyne 1. Abstraction of life by vvhich vvee vvill come to over-looke forget the imperfections of others only looke vpon our ovvne thence flying employments charges dealing vvith others or vvhen necessity requires a treating vvith others doing it vvith all modesty Charity a cordiall respectfullnes being confounded at our ovvne prayses c 2. A care to practise according to vvhat Humility obliges vs vvith quietnes of mind accepting humiliations contempts c from others endeauouring to vvell-come them euen to take ioy in them c 3. But especially Internall Prayer by vvhich vvee not only get a more perfect light to discouer a vvorld of formerly vnseene imperfections but also vvee approach neerer to God get a more perfect sight of him in vvhom all creatures our selues all doe vanish are annihilated 16. Now when by these meanes Humility begins to get a little strength in vs it is vvonderfull to see how inuentiue ingenious it is in finding vvayes to encrease in Perfection Then this degree of preferring all others vvhatsoeuer before our selues vvill appeare not only possible but easy to be practised as being most conformable to reason duty 17. For then a deuout soule knovving hovv valuable necessary a vertue Humility is by vvhich alone that most deadly poyson of our soules Pride is destroyed 1. She will become scarce able to see any thing in herselfe but vvhat is truly her ovvne that is her defectuousnes nothing nor any thing in others but vvhat is Gods And thus doing she cannot chuse but humble herselfe vnder all others preferring all others before herselfe this vvithout fiction vvith all sincerity simplicity 2. She will neuer compare herselfe vvith others but to the entent to abase herselfe 3. If there be in her any naturall endovvments vvanting to others she vvill consider them as not her ovvne but Gods committed to her trust to the end to trade vvith them for Gods glory only Of vvhich trust a seuere account shall be required And being conscious of her negligence ingatitude she vvill be so far from glorifying herselfe for such endovvments that she vvill rather esteeme them happy that vvant them 4. If she haue any supernaturall graces vvhich others vvant yea or if others are guilty of many open sins she vvill consider that she may according to her demerits be depriued of them others enriched vvith them vvho in all likelyhood vvill make better vse of them for she knovves by many vvofull experiments the peruersenes of her ovvne heart but is vtterly ignorant of others therfore cannot vvithout breach of Charity suspect that they vvill be so ingratefull 5. She will not take notice of lesser imperfections in others yea not knovving their secret intentions she vvill iudge that those things vvhich seeme to be imperfections may perhaps be meritorious Actions 6. In a word considering that God has made her a iudge of herselfe only to the end to condemne herselfe of others only to excuse them knovving that there can be no perill in iudging if it be possible too hardly of ones selfe but much in iudging the vvorst of another in the smallest thing Though others be neuer so vvicked yet at least she vvill iudge this that if God had afforded them the light helpes that she enioyed they vvould haue bene Angells in Purity compared vvith her hovveuer that at least they are not guilty of such ingratitude as she is 18. By such considerations as these a deuout soule vvill fixe in her vnderstanding a beleife of her ovvne vilenes basenes For to make Humility a vertue it is the vvill that must euen compell the vnderstanding to say I will beleiue my selfe to be inferiour to all according as I find iust cause by these coÌ„siderations And the same Will will vpon occasion force practises suitable to such a beleife It vvill make the soule affraid to seeke things pleasing to her yea content vvith all hard vsage as knovving she deserues far vvorse ought to expect to be trodden vnderfoot by all creatures so that in loue to Iustice equality she vvill euen desire reioyce in all affronts persecutions contempts Or if certaine circumstances as Infirmity of Body c. shall require and that she be necessitated to chuse or desire any consolations she will accept them in the spirit of humility mortification that is purely in obedience to the Diuine Will not at all for the satisfaction of nature being far from thinking herselfe vvorthy of any thing but vvant paine contempt 19. Novvv a Superiour is not to be iudged to offend against this degree of humility vvhen he discouers obiects reprehends or punishes the faults of his subiects for in so doing he sustaines the person of God to whom alone it belongs to exercise the office of a Iudge yet vvithall the Superiour ought not therfore to esteeme himselfe better then the person reprehended for though perhâ—ps in that one respect he cannot much condemne himselfe yet for many other faults vvhich he sees in himselfe cannot see in others he may ought to remaine humbled yea to be the more confounded vvhensoeuer the duty of his place requires of him to be a reprehender of others vvhilst himselfe doth far more deserue reprehension 20. When by serious practise of humiliation ioyned vvith Prayer a soule is come to a high degree of Purity in spirituall exercises then is attained that more admirable kind of Humility vvhich regards God In vvhich the soule contemplating his Totality illimited vniuersality of Being thence reflecting on her owne nothing of vvhich novv she has a more perfect sight she most profoundly humbles annihilates herselfe before him 21. And vvhen Prayer is come to Perfection then vvill the soule also mount to the supreme degree of humility which regards God considered absolutely in himselfe vvithout any expresse or distinct comparison vvith creatures for herby a soule fixing her sight vpon God as all in all contemplating him in the darkenes of incomprehensibility does not by any distinct Act or reflexion consider the vacuity nothingnes of creatures but really transcends forgets them so that to her they are in very deed as nothing because they are not the obiect vvhich with her spirit she only sees with her affection only embraces
22. This most Heroycall Humility can only be exercised in the Act of Contemplation for then only it is that a soule feeles her owne nothing vvithout intending to reflect vpon it At all other times she in some degree feeles the false supposed being of herselfe creatures Because it is only in Actuall Pure prayer that the images of them are expelled vvith the Images the Affections to them also 23. Notvvithstanding a great measure proportion of the vertue of such prayer remaines is operatiue also aftervvards out of prayer for if the soule doe see creatures she neuer sees them as in themselues but only in relation to God so in them humbles herselfe to God loues God in them And if she reflect vpon herselfe turne her eyes invvard into her spirit desiring to find God there there vvill not be any considerable imperfection obscurity or staine that will darken her view of God but she will discouer it and most perfectly hate it 24. As for sins or imperfections in others though neuer so heynous they are no hindrance to her seeing of God because either she transcends marks them not or is by their meanes vrged to a nearer more feruent loue of him for his patience to a greater Zeale for his honour impaired by the sins of men to a greater compassion towards sinners 25. But the least imperfection in herselfe being really a hindrance to her immediate vnion vvith God perfect sight of him is in so great a light as she then enioyes perfectly seene perfectly abhorred by her Yea such faults as to her naturall vnderstanding formerly appeared no bigger then moates doo in vertue of this supernaturall light seeme as mountaines And defects which she before neuer dreamed or imagined to be in herselfe she now sees not only to be but to abound beare great sway in her To this purpose saith S. Gregory l. 22. Moral c. 1. Sancti Viri quo altiùs apud Deum proficiunt eò subtiliùs indignos se deprehendunt quia dum proximi luci fiunt quidquid in illis latebat inueniunt That is Holy men the higher that they raise themselues approaching to God the more clearly doe they perceiue their owne vnworthines Because being incompassed with a purer light they discouer in themselues those defects which before they could not see 26. Hence it appeares that there is a great difference betweene the knowledge of our owne Nothing the feeling or perception of it The former may be got by a little meditation or by reading of Schoole Diuinity vvhich teaches demonstrates how that of our selues wee are nothing but mere dependences on the only true Being of God Wheras the Feeling of our owne nothing vvill neuer be attained by study or meditation alone but by the raising purifying of our soules by Prayer The Deuill hath the knowledge of the nothingnes of creatures in a far greater perfection then any man yet he hath nothing at all of the feeling Novv it is only the feeling of our not-being that is true perfect Humility as on the contrary the feeling of our being is Pride 27. Novv this Feeling of our not-being has two degrees 1. The first is in regard of the corporall or sensitiue faculties to vvit vvhen the soule is so raised aboue the body all desires concerning it that it hath lost all care sollicitude about it hauing mortified in a great measure all inferiour Passions This is a high degree of Humility but not yet perfect as may appeare plainly by this That after a soule hath attained herto by a Passiue Vnion there ordinarily follovves the great Priuation or desolation in vvhich she finds herselfe to be yet full of her selfe her ovvne being combatted vvith may risings repugnances 2. The second degree follovves after that the said Priuation ceases in vvhich the soule exercises herselfe after a far more sublime manner begins then to haue a more perfect feeling of her not-being consisting in an Abstraction from the soule herselfe all her faculties operations all vvhich are so lost annihilated in God that in her exercises of most pure Prayer she cannot perceyue distinctly any vvorking either in the vnderstanding or Will not being able to vnderstand or giue an account of vvhat she does vvhen she Prayes 28. The Authour of Secrets sentiers saith that soules vvhich are arriued to this state of perfect vnion are yet ordinarily permitted by God to descend oft from their high Abstractions into their inferiour nature euen as they vvere during their state of entrance into a spirituall course So that according to his doctrine during such a descent they must needs be full of the feeling of their ovvne being But the◠saith he they from this Descent doe by little little through their internall exercises ascend higher ther◠they vvere euer before And such Ascents Descents interchangeably continue all their liues Thus saith Barbanzon perhaps out of experience of vvhat passed in his ovvne soule But vvhether from thence he had sufficient warrant to apply this obseruation so generally I leaue to the determination of the Perfect who only can iudge of such matters 29. But alas these Contemplations consequently the said blessed fruites of them are very rare not at all in our ovvne povver to come to at pleasure in as much as a soule does not arriue to the perfection of Prayer till after a Passiue vnion or Contemplation vvherto vvell may vvee dispose our selues according to our povver but it is in the free vvill pleasure of God to conferre it on vvhom vvhen in vvhat manner it pleaseth him 30. But hovveuer let not Beginners nor Proficients in spirituality be discouraged for that as yet they cannot find in themselues or at least very imperfectly a perception of their not-being not hauing as yet a supernaturall Intellectuall species euidently euen palpably representing to their minds Gods Totality their owne Nothing the vvhich species it is not the nature of Actiue exercises to produce It is a great blessing of God to them that he has giuen them the courage to aspire thervnto And perseuering in the vvaies leading thither they vvill certainly arriue to the partaking of the substance of this sublime humility in vertue of vvhich alone all other vertues vvill be perfectly exercised by them in as much as by it they vvill come to knovv both God themselues aright be in an immediate Disposition as our holy Father sayes to that perfect charity which expells all feare for vvhich reason he only treates particularly largely of this vertue of Obedience vvhich is a branch of it 31. Wee ought therfore neuer to cease praying that God vvould reueyle vnto vs our ovvne nothing his all-being for Prayer is the only effectuall meanes to attaine vnto it As for exteriour Acts expressions of Humility if they flovv from prayer they may be proffitable acceptable to God