Sacrament that thou dost not mortifie thy self as thou promisest to God daily that Prayer and Communion without Mortification is meer vanity herewith would he make thee distrust of the Divine Grace telling thee of thy misery and making a gyant of it and putting into thy head that every day thy Soul grows worse instead of better whilest it so often repeats those failings 128. O blessed Soul open thine Eyes suffer not thy self to be carried away by the deceitful and gilded tricks of Satan who seeks thy ruine and cowardise with these lying and seeming reasons Cut off these discourses and considerations and shut the gate against these vain Thoughts and diabolical Suggestions lay aside these vain fears and remove this faint-heartedness knowing thy misery and trusting in the Mercy Divine and if to morrow thou dost fall again as thou did'st to day trust again the more in that supream and more than infinite Goodness so ready to forget our faults and receive us into his Arms as dear Children CHAP. XVIII Treateth of the same Point 129. AT all times therefore thou oughtest when thou seest thy self in fault without loosing time or making Discourses upon the failing to drive away vain Fear and Cowardise without disturbing or chiding thy self but knowing thy fault with Humility looking on thy misery rowling thy self with a loving Confidence on the Lord going into his Presence asking him Pardon heartily and without noise of words keep thy self reposed in doing this without discoursing whether he hath or hath not forgiven thee returning to thy Exercises and Retirements as if thou had'st not Sinned 130. Would not he be a meer Fool which running at Turneament with others and falling in the best of the Carrier should lie weeping on the Ground and afflicting himself with discourses upon his Fall Man they would tell him loose no time get up and take the Course again for he that rises again quickly and continues his Race is as if he had never fallen 131. If thou hast a desire to get to a high degree of Perfection and inward Peace thou must use the Weapon of Confidence in the Divine Goodness night and day and always when thou fallest This humble and loving Conversation and total Confidence in the Mercy Divine thou must exercise in all faults imperfections and failings that thou shalt commit either by advertence or inadvertency 132. And although thou often fallest and seest thy Pusillanimity and endeavour to get courage and afflict not thy self because what God doth not do in forty Years he sometimes doth in an instant with a particular Mystery that we may live low and humble and know that 't is the Work of His powerful Hand to free us from Sins 133. God also is willing of ineffable Wisdom that not onely by Vertues but also by Vices and the Passions wherewith the Devil seeks and pretends to strike us down to the bottomless Pit we make a Ladder to scale Heaven with Ascendamus etiam per vitia passiones nostras says St. Austine Serm. 3. de Ascens That we may not make Poison of Physick and Vices of Vertues by becoming vain by 'em God would have us make Vertues of Vices healing us by that very thing which would hurt us So says S. Gregory Quia ergo nos de medicamento vulnus facimus facit ille de vulnere medicamentum ut qui virtue percutimur vitio curemur Lib. 37. c. 9. 134. By means of small failings the Lord makes us know that his Majesty is that which frees us from great ones and herewith he keeps us humbled and vigilant of which our proud Nature hath most need And therefore though thou oughtest to walk with great care not to fall into any fault or imperfection if thou seest thy self fallen once and a thousand times thou oughtest to make use of the Remedy which I have given thee that is a loving Confidence in the Divine Mercy These are the Weapons with which thou must fight and conquer Cowardise and vain Thoughts this is the means thou oughtest to use not to lose time not to disturb thy self and reap good this is the Treasure wherewith thou must enrich thy Soul and lastly hereby must thou get up the high Mountain of Perfection Tranquility and internal Peace THE Spiritual Guide Which brings the Soul to the getting of Inward Peace The Third Book Of Spiritual Martyrdoms whereby God Purges Souls of Contemplation infused and passive of Perfect Resignation Inward Humility Divine Wisdom True Annihilation and Internal Peace CHAP. I. The Difference between the Outward and Inward Man. 1. THERE are two sorts of Spiritual Persons Internal and External these seek God by without by Discourse by Imagination and Consideration they endeavour mainly to get Vertues many Abstinences Maceration of Body and Mortification of the Senses they give themselves to rigorous Penance they put on Sack-cloth chastise the Flesh by Discipline endeavour Silence bear the Presence of God forming him present to themselves in their Idea of him or their Imagination sometimes as a Pastour sometimes as a Physitian and sometimes as a Father and Lord they delight to be continually speaking of God very often making fervent Acts of Love and all this is Art and Meditation by this way they desire to be great and by the power of voluntary and exteriour Mortifications they go in quest of sensible Affections and warm Sentiments thinking that God resides onely in them when they have ' em This is the External Way and the Way of Beginners and though it be good yet there is no arriving at Perfection by it nay there is not so much as one step towards it as Experience shews in many that after fifty Years of this external Exercise are void of God and full of themselves having nothing of Spiritual Men but just the name of such 2. There are others truely Spiritual which have passed by the beginnings of the Interiour Way which leads to Perfection and Union with God and to which the Lord called 'em by his infinite Mercy from that outward Way in which before they Exercised themselves These men retired in the inward part of their Souls with true Resignation into the Hands of God with a total putting off and forgetting even of themselves do always go with a rais'd Spirit to the Presence of the Lord by the means of pure Faith without Image Form or Figure but with great Assurance founded in tranquility and rest Internal in whose infused meeting and entertainment the Spirit draws with so much force that it makes the Soul contract Inwardly the Heart the Body and all the Powers of it 3. These Souls as they are already passed by the interiour Mortification and have been cleansed by God with the Fire of Tribulation with infinite and horrible Torments all of 'em ordained by his hand and after his way are Masters of themselves because they are intirely subdued and denied which makes 'em live with great Repose and internal Peace and although in
his Doctor 89. We are all sick of the Disease of self-love and our own judgment we are all full of our selves we are always desiring things hurtful to us and that which does us good is unpleasant and irksom to us 'T is necessary therefore for him that is Sick to use the means of Recovery which is not to believe our own judgments and distemper'd sentiments but the wise Judgment of the spiritual and skilful Physitian without reply or excuse despising the seeming reasons of self-love and so if we obey we shall certainly recover and this love of ours which is the Enemy of our ease and peace and perfection and the spirit will be overcome 90. How often will thine own judgment deceive thee and how much wilt thou change thy judgment with shame when thou hast trusted to thine own self If any man should deceive thee twice or thrice wouldst thou ever trust him more Why therefore dost thou repose confidence in thine own judgment which has so often cozen'd thee O blessed Soul believe it no more believe it not subject thy self with true submission and follow blindfold this Obedience 91. Thou wilt be much satisfied to have an experienced Guide and wilt esteem him a great Happiness but 't will little avail thee if thou valuest thine own judgment more than his Counsel and dost not submit to it in all truth and simplicity 92. Suppose a great man be sick of a dangerous Disease He has in his House a famous and skilful Physitian and he quickly knows the Disease the causes the conditions and the state of it and knowing for certain that that Distemper is to be treated with severe Cauteries he orders Lenitives for it Now is not this a great disorder If he is sure that Lenitives will do little good and that Cauterizing is the proper way why does he not apply it to him Because although the sick person would have his health yet the Physitian knows best and that he is not disposed to take those strong Medicines and therefore like a wise man orders him gentle Lenitives because though he may not presently get up again by 'em yet he keeps the Disease from being mortal 93. What matter is it if you have the best Director in the World if yet notwithstanding you want true submission although he be a man of skill and knows the grievance and the remedy he doth not apply the proper Physick which concerns you most to deny your Will because he knows your very Heart and Spirit that it is not disposed to let the infirmities of your own judgment be removed So you will never be cured and it will be a Miracle if he can keep you in Grace with so fierce an Enemy of your Soul about you 94. Thy Director will scorn all manner of Favours if he be a wise man as if thy Spirit may not be well grounded believe him obey him embrace his Counsel because with this contempt if the Spirit be feigned and of the Evil One the secret Pride formed by him that counterfeits these Spirits will soon be known but if the Spirit be real though thou find'st displeasure in this humiliation it will serve thee for an extraordinary good 95. If the Soul take delight in esteem and in having the favours which it receives from God made open and publick if it doth not obey and believes not its Director which thinks meanly of 'em 't is all a lye and cheat and the Devil is that Angel that transforms himself The Soul seeing that the skilful Director despises these cheats if the Spirit be evil withdraws the feigned affection which it shewed him and indeavours by little and little to get from him seeking some other that its cheats may take with for the proud can never keep company with those that humble 'em but on t'other side if the spirit be true and of God by these means the love and constancy increases by induring 'em desiring much more its own contempt from whence the soundness and sincerity of the Spirit becomes qualified without deceit CHAP. XIII Frequent Communion is an effectual means of getting all Vertues and in particular Internal Peace 96. THere are four things the most necessary to get Perfection and internal Peace The first is Prayer the second Obedience the third frequent Communion the fourth internal Mortification And now since we have treated of Prayer and Obedience it will be fitting to treat also of Communion 97. You ought to know that many Souls there are that deprive themselves of the infinite benefit of this precious Food by judging that they are not sufficiently prepared and that no less than an Angelical Purity is necessary for it If thou hast a pure end a true desire of doing the Will of God without looking at sensible Devotion or thine own Satisfaction come with confidence because thou art well disposed 98. On this Rock of Desiring to do the Divine Will all difficulties must be broken all scruples overcome all temptations doubts fears resistances and contradictions and although the best Preparation for the Soul be often Communicating because one Communion disposes it for another yet I will shew the two ways of Preparation The first for the exteriour Souls which have good Desire and Will and the second for the spiritual Ones which live Internally and have a greater Light and Knowledge of God of his Mysteries of his Operations and Sacraments 99. The Preparation for the exteriour Souls is to be Confessed and retire from the Creatures before the Communion to stand still and consider what is to be received and who it is that receives it and that he goes to do the greatest business in the World which is to receive the great God. What a singular favour is that Purity it self condescends to be received by Filth Majesty by Vileness the Creatour by the Creature 100. The second Preparation in order to the interiour and spiritual Souls must be to endeavour to live with greater Purity and Self-denial with an universal taking ones self off from the World with inward Mortification and continual Retirement and when they walk in this Way they have no need of any actual Preparation because their Life is a continual and perfect Preparation 101. If thou do'st not-know these Vertues in thy Soul for the same reason thou must often draw near to this soveraign Table to get ' em Never let it hinder thee to see thy self dry defective and cold because frequent Communion is the Physick that cures those Diseases and increases Vertue for the same reason that thou art Sick thou must go to the Physician and that thou art Cold to the Fire 102. If thou drawest near with humility with a desire of doing the Divine Will and with the leave of thy Confessor thou mayst receive it every day and every day thou wilt grow better and better Never be afraid for seeing thy self without that affectionate and sensible love which some men say is necessary because this sensible
affection is not perfect and ordinarily it is given to weak and nice Souls 103. Thou wilt say that thou feelest thy self indisposed without devotion without fervour without the desire of this Divine Food so as to ask how thou must frequent it believe for certain that none of these things doth hinder or hurt thee whilst you preserve this purpose firm not to sin and your Will determined to avoid every offence and if thou hast confessed all those that thou couldst remember doubt not but that thou art well prepared to come to this Heavenly and Divine Table CHAP. XIV Pursues the same Matter 104. THou must know that in this unspeakaable Sacrament Christ is united with the Soul is made one thing with it whose fineness and purity is the most profound and admirable and the most worthy of consideration and thanks Great was the pureness of him in being made Man greater that of dying ignominiously on the Cross for our sake but the giving of himself whole and entire to man in this admirable Sacrament admits no comparison This is singular favour and infinite pureness because there is no more to give no more to receive O that we could but comprehend him O that we could but know him 105. That God being what he is should be Communicated to my Soul that God should be willing to make a reciprocal ty of union with it which of it self is meer misery O Souls if we could but feed ourselves at this Heavenly Table O that we could scorch ourselves at this burning fire O that we could become one and the same spirit with this Soveraign Lord who withholds us who deceives us who takes us off from burning like Salamanders in the Divine fire of this holy Table 106. 'T is true O Lord that thou entrest into me a miserable creature but true also it is that thou at the same time remainest in thy glory and brightness and in thy self Receive me therefore O my Jesus in thy self in thy beauty and Majesty I am infinitely glad that the vileness of my Soul cannot prejudice thy beautyâ— thou enterest therefore into me without going out of thy self thou livest in the midst of thy brightness and magnificence though thou art in my darkness and misery 107. O my Soul how great is thy vileness Job 7 Chap. how great thy poverty What is man Lord that thou art so mindful of him that thou visitest him and makest him great What is man that thou puttest such an esteem upon him being willing to have thy delights with him and dwell personally with thy greatnesses in him how O Lord can a miserable creature receive an infinite Majesty humble thy self O my soul to the very depth of nothing confess thy unworthyness look upon thy misery and acknowledge the wonders of the Divine Love which suffers it self to be mean in this incomprehensible Mystery that it may be communicated and united with thee 108. O the greatness of love which the amiable Jesus is in a small host who is there subject in some manner to man giving himself whole and sacrificing himself for him to the Eternal Father O Sovereign Lord keep back my heart strongly that it may never more return to its imperfect liberty but all annihilated may die to the world and remain united with thee 109. If thou would'st get all Vertues in the highest degree come blessed Soul come with frequency to this most holy Table for there they do all dwell Eat O my Soul of this Heavenly Food eat and continue come with humility come with Faith to feed of this White and Divine Bread for this is the Mark of Souls and from hence Love draws its Arrows saying Come O Soul and eat this savoury Food if thou would'st get Purity Charity Chastity Light Strength Perfection and Peace CHAP. XV. Declaring when Spiritual and Corporal Penances ought to be used and how hurtful they are when they are done indiscreetly according to ones own judgment and opinion 110. IT is to be known that there are some Souls who to make too great advances in Holiness become much behind-hand in it by doing indiscreet Penances like those who would sing more than their strength allows 'em who strain themselves till they are tired and instead of doing better do worse 111. Many have fallen into this Precipice for want of subjecting their judgment to their spiritual Fathers whil'st they have imagined that unless they give themselves up to rigid Penances they never can be Saints as if sanctity did only consist in them They say that he that sows little reaps little but they sow no other seed with their indiscreet Penances than Self-love instead of rooting of it up 112. But the worst of these indiscreet Penances is that by the use of these dry and barren Severities is begotten and naturalized a certain bitterness of heart towards themselves and their neighbours which is a great stranger to the true Spirit towards themselves because they do not feel the sweetness of Christ's Yoke the sweetness of Charity but only the asperity of Penances whereby their nature becomes imbitter'd and hence it follows that such men become exasperated with their neighbours to the marking and reproving much their faults and holding of 'em for very defective for the same reason that they see 'em go a less rigorous way than themselves hence they grow proud with their exercises of Penance seeing few that do after 'em and thinking themselves better than other folks whereupon they much fall in the account of their Vertues Hence comes the envy of others to see them less penitent and greater favourites of God a clear proof that they fixed their confidence in their own proper diligences 113. Prayer is the nourishment of the Soul and the Soul of Prayer is internal mortification for however bodily Penance and all other exercises chastening the flesh be good and holy and praiseworthy so as they be moderated by discretion according to the state and quality of every one and by the help of the spiritual Director's judgment yet thou wilt never gain any vertue by these means but only vanity and the wind of vain-glory if they do not grow from within Wherefore now thou shalt know when thou art to use most chiefly External Penances 114. When the Soul begins to retire from the World and Vice it ought to tame the Body with rigour that it may be subject to the Spirit and follow the Law of God with ease then it concerns you to manage the Weapons of Hair-cloth Fasting and Discipline to take from the flesh the roots of sin but when the Soul enters into the way of the Spirit imbracing internal mortification corporal chastisements ought to be relaxed because there is trouble enough in the Spirit the heart is weakned the breast suffers the brain is weary the whole Body grieved and disabled for the functions of the Soul. 115. The wise and skilful Director therefore must consider not to give way to these Souls to
many occasions they feel Resistance and Temptations yet they become presently Victorious because being already Souls of Proof and indued with Divine Strength the motions of Passions cannot last long upon 'em and although vehement Temptations and troublesome Suggestions of the Enemy may persevere a long time about 'em yet they are all conquer'd with infinite gain God being he that Fights within ' em 4. These Souls have already procured themselves a great Light and a true Knowledge of Christ our Lord both of his Divinity and his Humanity They exercise this infused Knowledge with a quiet Silence in the inward entertainment and the superiour part of their Souls with a Spirit free from Images and external Representations with a Love that is pure and stripped of all Creatures they are raised also from outward Actions to the love of Humanity and Divinity so much as they enjoy they forget and in all of it they find that they love their God with all their Heart and Spirit 5. These blessed and sublimated Souls take no pleasure in any thing of the World but contempt and in being alone and in being forsaken and forgotten by every body They live so disinterested and taken off that though they continually receive many supernatural Graces yet they are not changed no not at those inclinations being just as if they had not received 'em keeping always in the in-most of their Hearts a great lowliness and contempt of themselves always humbled in the depth of their own unworthiness and vileness In the same manner they are always quiet serene and possessed with evenness of mind in Graces and Favours extraordinary as also in the most rigorous and bitter Torments There is no News that chears 'em no Success that makes 'em sad Tribulations never disturb 'em nor the interiour continual and divine Communication make 'em vain and conceited they remain always full of holy and filial Fear in a wonderful Peace Constancy and Serenity CHAP. II. Pursues the same 6. IN the external Way they take care to do continual Acts of all the Vertues one after another to get to the attainment of 'em They pretend to purge Imperfections with Industries proportionable to Destruction they take care to root up Interests one after another with a different and contrary Exercise But though they endeavour never so much they arrive at nothing because we cannot do any thing which is not Imperfection and Misery 7. But in the inward Way and loving Entertainment in the Presence Divine as the Lord is he that Works Vertue is established Interests are rooted up Imperfections are destroyed and Passions removed which makes the Soul free unexpectedly and taken off when occasions are represented without so much as thinking of the good which God of his infinite Mercy prepared for ' em 8. It must be known that these Souls though thus Perfect as they have the true Light of God yet by it they know profoundly their own miseries weaknesses and imperfections and what they yet want to arrive at Perfection towards which they are walking they are afflicted and abhor themselves they exercise themselves in a loving Fear of God and contempt of themselves but with a true Hope in God and Disconfidence in themselves The more they are humbled with true contempt and knowledge of themselves the more they please God and arrive at a singular respect and veneration in his Presence Of all the good Works that they do and of all that they continually suffer as well within as without they make no manner of account before that Divine Presence 9. Their continual Exercise is to enter into themselves in God with quiet and silence because there is his Center Habitation and Delight They make a greater account of this interiour Retirement than of speaking of God they retire into that interiour and secret Center of the Soul to know God and receive his Divine Influence with fear and loving reverence if they go out they go out onely to know and despise themselves 10. But know that few are the Souls which arrive at this happy State because few there are that are willing to embrace Contempt and suffer themselves to be Refined and Purified upon which account although there are many that enter into this interiour Way yet 't is a rare thing for a Soul to go on and not stick upon the entrance The Lord said to a Soul This inward Way is tread by few 't is so high a Grace that none deserves it few walk in it because it is no other than a Death of the Senses and few there be that are willing so to Die and be Annihilated in which disposition this so soveraign a Gift is founded 11. Herewith thou wilt undeceive thy self and perfectly know the great difference which there is between the external and internal Way and how different that Presence of God is which arises from Meditation from that which is Infused and Supernatural arising from the interior and infused Intertainment and from passive Contemplation and lastly you will know the great difference which is between the outward and inward Man. CHAP. III. The means of obtaining Peace Internal is not the Delight of Sense nor Spiritual Consolation but the denying of Self-love 12. IT is the saying of S. Bernard That to serve God is nothing else but to do Good and suffer Evil. He that would go to Perfection by the means of Sweetness and Consolation is mistaken You must desire no other Consolation from God than to end your Life for his sake in the state of true Obedience and Subjection Christ our Lord's way was not that of Sweetness and Softness nor did he invite us to any such either by his Words or Example when he said He that will come after me let him deny himself and let him take up his cross and follow me St Matth. 24.26 The Soul that would be United to Christ must be conformable to him following him in the way of suffering 13. Thou wilt scarce begin to relish the sweetness of Divine Love in Prayer but the Enemy with his deceitful Craftiness will be kindling in thy Heart defires of the Desert and Solitude that thou mayest without any bodies hindrance spread the sails to continual delightful Prayer Open thine eyes and consider that this Counsel and Desire is not conformable to the true Counsel of Christ our Lord who has not invited us to follow the sweetness and comfort of our own Will but the denying of our selves saying Abneget semetipsum As if he should say He that will follow me and come unto Perfection let him part with his own Will wholly and leaving all things let him intirely submit to the Yoke of Obedience and Subjection by means of Self-denyal which is the truest Cross 14. There are many Souls dedicated to God which receive from his Hand great Thoughts Visions and mental Elevations and yet for all that the Lord keeps from 'em the Grace of working Miracles understanding hidden Secrets foretelling future
what it doth know although it understands it all In a word the men who are scientifical entertain themselves in the knowledge of the things of the world and the wise live swallowed up in God himself 161. Reason enlightened in the Wise is a high and simple elevation of spirit whereby he sees with a clear and sharp sight all that is inferiour to him and what concerns his Life and Estate This is that which renders the soul simple illustrated uniform spiritual and altother introverted and abstracted from every created thing This moves and draws away with a sweet violence the hearts of the humble and teachable filling them with abundance of sweetness peace and pleasantness Finally the wise man says of it that it brought him all good things at once Venerunt mihi omnia bona pariter cum illa Wisd 7.11 162. You must know that the greatest part of men lives by opinion and judges according to the deceivableness of imagination and sence but the man that 's wise judges of every thing according to the real verity which is in it whose business is to understand conceive penetrate into and transcend every created being even to himself 163. 'T is a great property of a wise man to do much and say little 164. Wisdom is discovered in the works and words of the wise because he being absolute master of all his passions motions and affections is known in all his doings like a quiet and still water in which wisdom shines with clearness 165. The understanding of mystical truths is secret and shut up from men who are purely scholastical unless they be humble because it is the science of Saints and none know it but those which heartily love and seek their own contempt Therefore the Souls who by imbracing this means get to be purely mystical and truly humble dive even to the profoundest apprehensions of the Divinity And the more sensually men do live according to flesh and bloud the greater distance are they at from this mystical Science 166. Ordinarily it is seen that in the man which hath much scholastical and speculative Knowledge Divine Wisdom doth not predominate yet they make an admirable composition when they both meet together The men of Learning who by God's mercy have attained to this mystick Science are worthy of Veneration and Praise in Religion 167. The external actions of the mystical and wise which they do rather passively than actively though they are a great torment to 'em yet are ordered prudently by 'em by number weight and measure 168. The Sermons of men of Learning who want the Spirit though they are made up of divers stories elegant descriptions acute discourses and exquisite proofs yet are by no means the word of God but the word of men plated over with false Gold These Preachers spoil Christians feeding 'em with wind and vanity and so they are both of 'em void of God. 169. These Teachers feed their Hearers with the wind of hurtful subtilties giving 'em stones instead of bread leaves instead of fruit and unsavory earth mixt with poisoned honey instead of true food These are they that hunt after honour raising up an idol of reputation and applause instead of seeking God's glory and the spiritual edification of men 170. Those that preach with zeal and sincerity preach for God. Those that preach without 'em preach for themselves Those that preach the word of God with Spirit make it take impression in the heart but those that preach it without Spirit carry it no farther than to the ear 171. Perfection doth not consist in teaching it but in doing it because he is neither the greatest Saint nor the wisest Man that knows the truth most but he that practices it 172. 'T is a constant Maxim That Divine Wisdom begets Humility and that which is acquired by the Learned begets Pride 173. Holiness does not consist in forming deep and subtle conceits of the knowledge and attributes of God but in the love of God and in self-denial Therefore 't is frequentlier observed that Holiness is more amongst the simple and humble than among the learned How many poor old women are there in the World which have little or nothing of humane Science but are rich in the love of God! How many Divines do we see that are over head and ears in their vain wisdom and yet very bare in things of true light and charity 174. Remember that 't is always good to speak like one that learns and not like one that knows Count it a greater honour to be reputed a meer Ignoramus than a man of Wisdom and Prudence 175. However the Learned who are purely speculative have some little sparks of Spirit yet these do not fly out from the simple bottom of eminent and divine Wisdom which hath a mortal hatred to forms and species's the mixing of a little Science is always a hindrance to the eternal profound pure simple and true Wisdom CHAP. XVIII Treating of the same 176. THere are two ways which lead to the knowledge of God. The one remote the other near The first is called Speculation the second Contemplation The Learned who follow Scientifical Speculation by the sweetness of sensible Discourses get up to God by this means as well as they can that by this help they may be able to love him But none of those who follow that way which they call scolastical ever arrives by that onely to the mystical Way or to the excellence of Union Transformation Simplicity Light Peace Tranquillity and Love as he doth who is brought by the Divine Grace by the mystical Way of Contemplation 177. These men of Learning who are meerly scolastical don't know what the Spirit is nor what it is to be lost in God nor are they come yet to the taste of the sweet Ambrosia which is in the in-most depth and bottom of the Soul where it keeps its Throne and communicates it self with incredible intimate and delitious affluence Nay some there are which do e'en condemn this mystical Science because they neither do understand nor relish it 178. The Divine who doth not taste the sweetness of Contemplation has no other reason to be given for it but because he enters not by the Gate which St Paul points to when he says Siquis inter ves videtur sapiens esse stultus fiat ut sit sapiens 1 Cor. 3.18 If any one among ye seem to himself to be wise let him become a fool that he may be wise let him shew his humility by reputing himself ignorant 179. 'T is a general Rule and also a Maxim in Mystick Theology That the Practice ought to be gotten before the Theory That there ought to be some experimental Exercise of supernatural Contemplation before the search of the knowledge and an inquiry after the full apprehension of it 180. Although the mystical Science does commonly belong to the humble and simple yet notwithstanding that men of Learning are not uncapable of it if they
Recollection or Acquir'd Contemplation The first is of beginners the second of Proficients The first is sensible and material the second more naked pure and internal 2. When the Soul is already accustomed to discourse of Mysteries by the help of imagition and the use of corporal Images being carried from Creature to Cteature and from Knowledge to Knowledge though with very little of that which it wants and from these to the Creator Then God is wont to take that Soul by the hand if rather he calls it not in the very beginnings and leads it without ratiocination by the way of pure Faith making the intellect pass by all considerations and reasonings draws it forward and raises it out of this material and sensible state making it under a simple and obscure knowledge of Faith wholly aspire to its Bridegroom upon the wings of Love without any farther necessity of the perswasions and informations of the Intellect to make it love him because in that manner the Soul's love would be very scanty much dependent on Creatures stinted to drops and these too but falling with pauses and intervals 3. By how much less it depends on Creatures and the more it relies on God alone and his secret documents by the mediation of pure Faith the more durable firm and strong will that Love be After the Soul hath already acquired the knowledge which all the meditations and corporal images of Creatures can give her if now the Lord raise her out of that state by stripping her of ratiocination and leaving her in divine darkness to the end she may march in the streight Way and by pure Faith â—et her be guided and not love with the scantiness and tenuity that these direct but let her suppose that the whole World and all that the most refined conceptions of the wisest understandings can tell her are nothing and that the goodness and beauty of her beloved infinitely surpasses all their knowledge being perswaded that all Creatures are too rude to inform her and to conduct her to the true knowledge of God. 4. She ought then to advance forward with her love leaving all her understanding behind Let her love God as he is in himself and not as her imagination says he is and frames him to her And if she cannot know him as he is in himself let her love him without knowing him under the obscure veils of Faith in the same manner as a Son who hath never seen his Father but fully believing those who have given him information of him loves him as if he had already seen him 5. The Soul from which Mental Discourse is taken ought not to strain her self nor sollicitously seek for more clear and particular knowledge but even without the supports of sensible consolations or notices with poverty of spirit and deprived of all that the natural appetite requires continue quiet firm and constant letting the Lord work his work though she may seem to be alone exhausted and full of darkness and though this appear to her to be idleness it is only of her own sensible and material activity not of God's who is working true knowledge in her 6. Finally the more the Spirit ascends the more it is taken off of sensible objects Many are the souls who have arrived and do arrive at this gate but few have passed or do pass it for want of the experimental guide and those who have had and actually have it for want of a true subjection and entire submission 7. They 'll say that the Will will not love but be unactive if the Intellect understand not clearly and distinctly it being a received Maxim that that which is not known cannot be loved To this it is answered that tho' the Intellect understand not distinctly by ratiocination Images and Considerations yet it understands and knows by an obscure general and confused Faith which knowledge tho' so obscure indistinct and general as being supernatural hath nevertheless a more clear and perfect cognition of God than any sensible and particular notice that can be formed in this life because all corporal and sensible representation is infinitely distant from God. 8. We know God more perfectly says St. Denis by Negatives Myst â—â— Theol. c. 1. â— 2. than by Affirmatives We think more highly of God by knowing that he is incomprehensible and above all our capacity than by conceiving him under any image or created beauty according to our rude understanding A greater esteem and love then will flow from this confused obscure and negative than from any other sensible and distinct way because that is more proper to God and abstracted from creatures and this on the contrary the more it depends on creatures the less it hath of God. Second Advertisement Declaring what Meditation and Contemplation are and the difference that is betwixt them 9. Lib. 3. de fide c. 24. ST John Damascene and other Saints say that Prayer is a sallying out or elevation of the mind to God. God is above all Creatures and the Soul cannot see him nor converse with him if it raise not it self above them all This friendly conversation which the Soul hath with God that 's to say in Prayer is divided into Meditation and Contemplation 10. When the Mind considers the Mysteries of our holy Faith with attention to know the truth of them reasoning upon the particulars and weighing the circumstances of the same for exciting the affections in the will This mental Discourse and pious Act is properly called Meditation 11. When the Soul already knows the truth either by a habit acquired through reasoning or because the Lord hath given it particular light and fixes the eyes of the mind on the demonstrated truth beholding it sincerely with quietness and silence without any necessity of considerations ratiocinations or other proofs of conviction and the will loves it admiring and delighting it self therein This properly is called the Prayer of Faith the Prayer of Rest Internal Recognition or Contemplation Which St. Thomas with all the mystical Masters says is a sincere 2. 2. q. 180. Art. 3. p. 4. sweet and still view of the eternal truth without ratiocination or reflexion But if the Soul rejoyces in or eyes the effects of God in the creatures and amongst them in the humanity of our Lord Christ as the most perfect of all this is not perfect Contemplation as St. Thomas affirms ibidemâ— since all these are means for knowing of God as he is in himself And although the humanity of Christ be the most holy and perfect means for going to God the chief instrument of our salvation and the channel through which we receive all the good we hope for nevertheless the humanity is not the chief good which consists in seeing God but as Jesus Christ is more by his divinity than his humanity so he that thinks and fixes his contemplation always on God because the divinity is united to the humanity always thinks on and heholds
as formerly that the exercise of Prayer is not in thy power that thou losest time whilst hardly and with great trouble thou can'st make one single Ejaculation as thou was wont to do 7. How much confusion and what perplexities will that want of enlarging thy self in mental Discourse raise in thee And if in such a juncture thou hast not a ghostly Father expert in the Mystical Way thou l't certainly conclude that thy Soul is out of order and that for the security of thy Conscience thou standest in need of a general Confession and all that will be got by that care will be the shame and confusion of both O how many Souls are called to the inward way and the Spiritual Fathers for want of Understanding their case instead of guiding and helping them forwards stop them in their Course and ruin them 8. Thou oughtest then to be perswaded that thou mayest not draw back when thou wantest expansion and discourse in Prayer that it is thy greatest happiness because it is a clear sign that the Lord will have thee to walk by Faith and Silence in his Divine Presence which is the most profitable and easiest Path in respect that with a simple view or amorous attention to God the Soul appears like a humble Supplicant before its Lord or as an innocent Child that casts it self into the sweet and safe Bosom of its dear Mother Thus did Gerson express it Though I have spent Fourty Years in Reading and Prayer yet I could never find any thing more efficacious nor compendious for attaining to Mystical Theology than that our Spirit should become like a young Child and Beggar in the presence of God. 9. That kind of Prayer is not only the easiest but the most secure because it is abstracted from the operations of the Imagination that is always exposed to the Tricks of the Devil and the extravagancies of Melancholy and Ratiocination wherein the Soul is easily Distracted and being wrapt up in Speculation reflects on it self 10. When God had a mind to instruct his own Captain Moses Exod. 24. and give him the two Tables of the Law written in Stone he called him up to the Mountain at what time God being there with him the Mount was Darkened and environed with thick Clouds Moses standing idle not knowing what to think or say Seven days after God commanded Moses to come up to the Top of the Mountain where he show'd him his Glory and filled him with great Consolation 11. So in the Beginning when God intends after an extraordinary manner to guide the Soul inter the School of the divine and loving Notices of the internal Law he makes it go with Darkness and Dryness that he may bring it near to himself because the Divine Majestie knows very well that it is not by the means of ones one Ratiocination or Industry that a Soul draws near to him and understands the Divine Documents but rather by silent and humble Resignation 12. The Patriarch Noah gave a great instance of this who after he had been by all men reckoned a Fool floating in the middle of a rageing Sea wherewith the whole World was overflowed without Sails and Oars and environed with wild Beasts that were shut up in the Ark walked by Faith alone not knowing nor understanding what God had a mind to do with him 13. What most concerns thee O redeemed Soul is Patience not to desist from the Prayer thou art about though thou can'st not enlarge is Discourse Walk with firm Faith and a holy Silence dying in thy self with all thy naturaâ— Industry trusting that God who is he who is and changes not neither can err intends nothing but thy good It is clear that he who is a dying must needs feel it but how well is time employed when the Soul is dead dumb and resigned in the presence of God there without any clutter or distraction to receive the Divine Influences 14. The Senses are not capable of divine Blessings hence if thou wouldst be Happy and Wise be Silent and Believe Suffer and have Patience be Confident and Walk on it concerns thee far more to hold thy Peace and to let thy self be guided by the hand of God than to enjoy all the Goods of this World. And though it seem to thee that thou dost nothing at all and art idle being so Dumb and Resigned yet it is of infinite fruit 15. Consider the blinded Beast that turns the Wheel of the Mill which though it see not neither know what it does yet does a great Work in grinding the Corn and although it taste not of it yet its Master receives the fruit and tastes of the same Who would not think during so long a time that the Seed lies in the Earth but that it were lost Yet afterwards it is seen to spring up grow and multiply God does the same with the Soul when he deprives it of Consideration and Ratiocination Whil'st it thinks it does nothing and is in a manner undone in time it comes to it self again improved disengaged and perfect having never hoped for so much favour 16. Take care then that thou afflict not thy self nor draw back though thou can'st not enlarge thy self and discourse in Prayer suffer hold thy peace and appear in the presence of God persevere constantly and trust to his infinite Bounty who can give unto thee constant Faith true light and divine Grace Walk as if thou wert blindfolded without thinking or reasoning put thy self into his kind and paternal hands resolving to do nothing but what his divine Will and Pleasure is CHAP. III. A Sequel of the same Matter 17. IT is the common opinion of all the holy Men who have treated of the Spirit and of all the Mistical Matters That the Soul cannot attain to perfection and an union with God by means of Meditation and Ratiocination Because that is only good for beginning the spiritual Way to the end one may acquire a habit of Knowledge of the beauty of Virtue and ugliness of Vice Which habit in the opinion of Saint Teresa may be attained to in six Months time and according to S. Bonaventure in two 18. In prolog de Mist Theol. page 655. O how are in a manner infinite numbers of Souls to be pitied who from the beginning of their Life to the end employ themselves in meer Meditation constraining themselves to Reason although God Almighty deprive them of Ratiocination that he may promote them to another State and carry them on to a more perfect kind of Prayer and so form any years they continue imperfect and in the beginning without any progress or having as yet made one step in the way of the Spirit beating their Brains about the frame of the Place the choice of the Minutes Imaginations and strained Reasonings seeking God without when in the mean time they have him within themselves 19. St. Austin complained of that in the time when God led him to the Mystical Way
will enviously perswade thee that thou do'st nothing and that thou losest time that so thou mayest neglect Prayer I 'll declare to thee some of the infinite fruits that thy Soul reaps from that great dryness 31. The first is to persevere in Prayer from which fruit spring many other advantages II. Thou 'lt find a loathing of the things of the World which by little and little tends to the stifling of the bad desires of thy past Life and the producing of other new ones of serving God. III. Thou 'lt reflect upon many failings on which formerly thou didst not reflect IV. Thou 'lt find when thou art about to commit any evil an advertency in thy Heart which restrains thee from the execution of it and at other times from Speaking Lamenting or Revenging thy self that 'll take thee off from some little earthly Pleasure or from this or t'other Occasion or Conversation into which formerly thou was running in great Peace and Security without the least Check or Remorse of Conscience V. After that through frailty thou hast fallen in to some light fault thou 'lt feel a Reproof for it in thy Soul which will exceedingly afflict thee VI. Thou l't feel within thy self desires of suffering and of doing the will of God. VII An inclination to Virtue and greater ease in overcoming thy self and conquering the difficulties of the Passions and Enemies that hinder thee in the way VIII Thou l't know thy self better and be confounded also in thy self feel in thee a high esteem of God above all created Beings a contempt of Creatures and a firm Resolution not to abandon Prayer though thou knowest that it will prove to thee a most cruel Martyrdom IX Thou 'lt be sensible of greater Peace in thy Soul love to Humility confidence in God submission and abstraction from all Creatures and finally the Sins thou hast omitted since the time that thou exercised thy self in Prayer are so many signs that the Lord is working in thy Soul though thou knowest it not by means of dry Prayer and although thou feelest it not whilst thou art in Prayer thou 'lt feel it in his due time when he shall think it fit 32. All these and many other fruits are like new Buds that spring from the Prayer which thou would'st give over because it seems to thee to be dry that thou seest no Fruit of it nor reapest no advantage therefrom Be constant and persevere with Patience for though thou knowest it not thy Soul is profited thereby CHAP. V. Treating of the same thing declaring how many ways of Devotion there are and how the sensible Devotion is to be disposed and that the Soul is not idle though it reason not 33. THere are to be found two sorts of Devotion the one essential and true the other accidental and sensible The essential is a promptitude of mind to do well (1) S. Thom. 2. 2. q 82. art 1. fulfil the commands of God and to perform all things belonging to his service though through humane frailty all be not actually done as is desired (2) Suar. t. 2. de Pel. l. 2. c. 6. n. 16. 18. This is true Devotion though it be not accompanied with pleasure sweetness delight nor tears but rather it is usually attended with temptation dryness and darkness 34. Accidental and sensible Devotion is (3) St. Bern. Ser. I. de Nat. Dom. Suarez ib. Molin de Oration c. 6. when good desires are attended with a pleasant softness of heart tenderness of tears or other sensible affections This is not to be sought after nay it is rather more secure to wean the will from it and to set light by it because besides that it is usually dangerous it is a great obstacle to progress and the advancement in the internal way And therefore we ought only to embrace the true and essential Devotion which is always in our power to come by seeing every one doing his duty may with the assistance of the Divine Grace acquire it And this may be had with God with Christ with the Mysteries with the Virgin and with the Saints 35. Some think that when Devotion and sensible Pleasure are given them they are Favours of God that thence forward they have him and that the whole life is to be spent in breathing after that delight but it is a cheat because it is no more but a consolation of nature and a pure reflexion wherewith the Soul beholds what it does and hinders the doing or possibility of doing any thing the acquisition of the true light and the making of one step in the way of perfection The Soul is a pure Spirit and is not felt and so the internal acts and of the will as being the acts of the Soul and spiritual are not sensible Hence the Soul knows not if it liveth nor for most part is sensible if it acteth 36. From this thou mayest infer that that Devotion and sensible Pleasure is not God nor Spirit but the product of Nature that therefore thou oughtest to set light by and despise it but firmly to persevere in Prayer leaving thy self to the conduct of God who will be to thee light in aridity and darkness 37. Think not that when thou art dry and darksom in the presence of God with faith and silence that thou do'st nothing that thou losest time and that thou art idle because not to wait on God according to the saying of St. Barnard Tom. 5. in Tract de vit solit c. 8. p. 90. is the greatest idleness Otiosum non est vacare Deo inimo negotiorum omnium hoc est And elsewhere he sayeth that that idleness of the Soul is the business of the businesses of God. Hoc negotium magnum est negotium 38. It is not to be said that the Soul is idle because though it operate not Actively yet the Holy Ghost operates in it Besides that it is not without all activity because it operates though spiritually simply and intimately For to be attentive to God draw near to him to follow his internal inspirations receive his divine influences adore him in his own intimate center reverence him with the pious affections of the will to cast away so many and so fantastical imaginations and with softness and contempt to overcome so many temptations all these I say are true acts though simple wholly spiritual and in a manner imperceptible through the great tranquillity wherewith the Soul exerts them CHAP. VI. The Soul is not to be disquieted that it sees it self encompassed with darkness because that is an instrument of its greater felicity 39. THere are two sorts of darkness some unhappy and others happy the first are such as arise from sin and are unhappy because they lead the Christian to an eternal precipice The second are those which the Lord suffers to be in the Soul to ground and settle it in vertue and these are happy because they enlighten it fortifie it and cause greater light
pray with faith and reverence believing that he is in the divine presence The truth is to take from the Soul the prayer of the senses and of nature is a rigorous martyrdom to it but the Lord rejoyces and is glad in its peace if it be thus quiet and resigned Use not at that time vocal prayer because however it be good and holy in it self yet to use it then is a manifest temptation whereby the enemy pretends that God speaks not to thy heart under pretext that thou hast not sentiments and that thou losest time 78. God hath no regard to the multitude of words but to the purity of the intent His greatest content and glory at that time is to see the Soul in silence desirous humble quiet and resigned Proceed persevere pray and hold thy peace for where thou findest not a sentiment thou 'lt find a door whereby thou mayest enâ—eâ— into thine own nothingness knowing thy seâ—â— to be nothing that thou can'st do nothing nayâ— and that thou hast not so much as a good thought 79. How many have begun this happy practice of Prayer and Internal Recollection and have left it off pretending that they feel noâ— pleasure that they lose time that their thought trouble them and that that Prayer is not for them whil'st they find not any sentiment of God nor any ability to reason or discourse whereas they might have believed been silent and had patience All this is no more but with ingratitude to hunt after sensible pleasures suffering themselves to be transported with self-love seeking themselves and not God because they cannot suffer a little pain and dryness without reflecting on the infinite loss they sustain whereas by the least act of reverence towards God amidst dryness and sterility they receive an eternal reward 80. The Lord told the venerable Mother Francesca Lopez of Valenza and a religious of the third Order of St. Francis three things of great light and consequence in order to internal recollection In the first place that a quarter of an hour of Prayer with recollection of the senses and faculties and with resignation and humility does more good to the Soul than five days of penitential exercises hair cloaths disciplines fastings and sleeping on bare boards because these are only mortifications of the body and with recollection the Soul is purified 81. Secondly that it is more pleasing to the Divine Majesty to have the Soul in quiet and devote Prayer for the space of an hour than to go in great Pilgrimages because that in Prayer it does good to it self and to those for whom it prays gives delight to God and merits a high degree of glory but in pilgrimage commonly the Soul is distracted and the Senses diverted with a debilitation of vertue besides many other dangers 82. Thirdly that constant Prayer was to keep the heart always right towards God and that a Soul to be internal ought rather to act with the affection of the will than the toyl of the intellect All this is to be read in her Life 83. The more the Soul rejoyces in sensible love the less delight God has in it on the contrary the less the Soul rejoyces in this sensible love the more God delights in it And know that to fix the will on God restraining thoughts and temptations with the greatest tranquillity possible is the highest pitch of praying 84. I 'll conclude this Chapter by undeceiving thee of the vulgar errour of those who say that in this internal recollection or prayer of rest the faculties operate not and that the Soul is idle and wholly unactive This is a manifest fallaey of those who have little experience because although it operate not by means of the memory nor by the second operation of the intellect which is the judgment nor by the third which is discourse or ratiocination yet it operates bâ— the first and chief operation of the intellect which is simple apprehension enlightened bâ— holy faith and aided by the divine gifts of thâ— holy spirit And the will is more apt to continue one act than to multiply many so that aâ— well the act of the intellect as that of the wiâ—â— are so simple imperceptible and spiritual thaâ— hardly the Soul knows them and far less reflect upon them CHAP. XIII What the Soul ought to do in Internal Recollection 85. THou oughtest to go to Prayer that thâ—â— mayest deliver thy self wholly up intâ— the hands of God with perfect resignation exerting an act of faith believing that thou aâ— in the divine presence afterwards setling iâ— that holy repose with quietness silence and tranquility and endeavouring for a whole dayâ— a whole year and thy whole life to continue that first act of contemplation by faith and love 86. It is not your businesses to multiply theâ—â— acts nor to repeat sensible affections because they hinder the purity of the spiritual and perfect act of the will whil'st besides that these sweet sentiments are imperfect considering the reflection wherewith they are made the self-content and external consolation wherewith they are sought after the Soul being drawn outwards to the external faculties there is no necessity of renewing them as the mystical Falcon hath excellently expressed it by the following similitude 87. If a Jewel given to a friend were once put into his hands it is not necessary to repeat such a donation already made by daily telling him Sir I give you that Jewel Sir I give you that Jewel but to let him keep it and not take it from him because provided he take it not or design not to take it from him he hath surely given it him 88. In the same manner having once dedicated and lovingly resigned thy self to the will of God there is nothing else for thee to do but to continue the same without repeating new and sensible acts provided thou takest not back the Jewel thou hast once given by committing some notable fault aganist his divine will though thou oughtest still to exercise thy self outwardly in the external works of thy calling and state for in so doing thou do'st the will of God and walkest in continual and virtual oration He always prays said Theophylact who does good works nor does he neglect Prayer but when he leaves off to be just 89. Thou oughtest then to slight all those sensibilities to the end thy Soul may be established and acquire a habit of internal recollection which is so effectual that the resolution only of going to Prayer awakens a lively presence of God which is the preparation to the Prayer that is about to be made or to say better is no other than a more efficacious continuation of continual Prayer wherein the contemplative person ought to be settled 90. O how well did the venerable Mother of Cantal the spiritual daughter of St. Francis of Sales practise this Lesson in whose Life are the following words written to her Master Most dear Father I cannot do any act it seems to
me always that this is the most firm and secure disposition my spirit in the upper part is in a most simple unity it is not united because when it would perform acts of union which it often sets about it finds difficulty and clearly perceives that it cannot unite but be united The Soul would make use of this union for the service of Mattins the holy Mass preparation for the Communion and Thanksgiving and in a word it would for all things be always in that most simple unity of spirit without reflecting on any thing else To all this the holy Father answered with approbation perswading her to persist and putting her in mind that the repose of God is in peace 91. Another time she wrote to the same Saint these words Endeavouring to do some more special acts of my simple intuition total resignation and annihilation in God his divine goodness rebuked me and gave me to understand that that proceeded only from the love of my self and that thereby I offended my Soul. 92. By this thou wilt be undeceived and know what is the perfect and spiritual way of Praying and be advised what is to be done in Internal recollection Thou 'lt know that to the end Love may be perfect and pure it is expedient to retrench the multiplication of sensible and fervent Acts the Soul continuing quiet and resting in that inward Silence Because tenderness delight and sweet sentiments which the Soul experiences in the Will are not pure Spirits but Acts blended with the sensibilitie of Nature Nor is it perfect Love but sensible Pleasure which distracts and hurts the Soul as the Lord told the venerable Mother of Cantal 93. How happy and how well applied will thy Soul be if retreating within it self it there shrink into its own nothing both in its Center and superiour Part without minding what it does whether it recollect or not whether it walk well or ill if it operate or not without heeding thinking or minding any sensible thing At that time the Intellect believes with a pure Act and the Will loves with perfect Love without any kind of impediment imitating that pure and continued Act of Intuition and Love which the Saints say the Blessed in Heaven have with no other difference than that they see one another there Face to Face and the Soul here through the Veil of an obscure Faith. 94. O how few are the Souls that attain to this perfect Way of Praying because they penetrate not enough into this internal recollection and Mystical Silence and because they strip not themselves of imperfect reflection and sensible pleasure O that thy Soul without thoughtful advertency even of it self might give it self in Prey to that holy and spiritual Tranquility In bis Confess lib. 9. cap. 10. and say with St. Austin Sileat anima mea transeat se non se cogitando Let it be silent and do nothing forget it self and plung into that obscure Faith How secure and safe would it be though it might seem to it that thus unactive and doing nothing it were undone 95. I 'll sum up this Doctrine with a Letter that the illuminated Mother of Cantal wrote to a Sister and great Servant of God Diviâ—â— Bounty said she granted me this way of Prayer that with a single View of God I felt my self wholy dedicated to him absorpt and reposed in him he still continued to me that Grace though I opposâ—â— it by my Infidelity giving way to fear and thinking my self unprofitable in that state for which cause being willing to do something on my part 〈◊〉 quite spoil all and to this present I find my seâ—â— sometimes assaulted by the same Fear though 〈◊〉 in Prayer but in other Exercises wherein I am always willing to employ my self a little though I know very well that in doing such acts I come oâ—â— of my Center and see particularly that that simpâ—â— View of God is my onely remedy and help still 〈◊〉 all troubles temptations and the events of thâ—â— Life 96. And certainly would I have followed my internal Impulse I should have made use of no other means in any thing whatsoever without exception because when I think to fortifie my Soul with Arts Reasonings and Resignations then do I expose my self to new temptations and straights Besides that I cannot do it without great violence which leaves me exhausted and dry so that it behoves me speedily to return to this simple Resignation knowing that God in this manner lets me see that it is his Will and Pleasure that a total stop should be put to the operations of my Soul because he would have all things done by his own divine Activity and happily he expects no more of me but this onely View in all spiritual Exercises and in all the pains temptations and afflictions that may befal me in this life And the truth is the quieter I keep my Spirit by this means the better all things succeed with me and my crosses and afflictions suddenly vanish Many times hath my blessed Father St Francis of Sales assured me of this 97. Our late Mother Superiour encouraged me firmly to persist in that way and not to fear any thing in this simple View of God She told me That that was enough and that the greater the nakedness and quietness in God are the greater sweetness and strength receiveth the Soul which ought to endeavour to become so pure and simple that it should have no other support but in God alone 98. To this purpose I remember that a few days since God communicated to me an Illumination which made such an impression upon me as if I had clearly seen him and this it is That I should never look upon my self but walk with eyes shut leaning on my Beloved without striving to see nor know the Way by which he guides me neither fix my thoughts on any thing nor yet beg Favours of him but as undone in my self rest wholly and sincerely on him Hitherto that Illuminated and Mistical Mistress whose Words do Credit and Authorize our Doctrine CHAP. XIV Declaring how the Soul putting it self in the Presence of God with perfect Resignation by the pure Act of Faith walks always in virtual and acquired Contemplation 99. THou wilt tell me as many Souls have told me that though by a perfect Resignation thou hast put thy self in the Presence of God by means of pure Faith as hath been already hinted yet thou doest not merit nor emprove because thy thoughts are so distracted that thou canst not be fixed upon God. 100. Be not disconsolate for thou do'st not lose time nor merit neither desist thou from Prayer because it is not necessary that during that whole time of recollection thou should'st actually think on God it is enough that thou hast been attentive in the beginning provided thou discontinue not thy purpose nor revoke the actual attention which thou hadst As he who hears Mass and says the Divine Office performs
though he does not without intending so you 'l clearly find besides that this Traveller with one single and explicit of the Will and Intention travels speaks hears sees reasons eats drinks and does several other things without any interruption to his first intention nor yet of his actual journying to Rome 112. It is just so in the contemplative Soul A man having once made the resolution of doing the Will of God and of being in his Presence he still perseveres in that act so long as he recals not the same although he be taken up in hearing speaking eating or in any other external good work or function of his Calling and Quality St Thomas Aquinas expresseth all this in few words Contra Gentiles l. 3. c. 138. Un 2. Non enim Oportet quod qui propter deum aliquod iter arripuit in qualibet parte itineris de Deo cogitet actu 113. Thou 'lt say that all Christians walk in this Exercise because all have Faith and may although they be not internal fulfil this Doctrine especially such as go in the external Way of Meditation and Ratiocination It is true all Christians have Faith and more particularly they who Meditate and Consider But the Faith of those who advance by the inward Way is much different because it is a lively Faith universal and indistinct and by consequent more practical active effectual and illuminated insomuch as the Holy Ghost enlightens the Soul that is best disposed most and that Soul is always best disposed which holds the Mind recollected for proportionably to the Recollection the Holy Ghost Illuminates And albeit it be true that God communicates some light in Meditation yet it is so scanty and different from that which he communicates to the Mind recollected in a pure and universal Faith that the one to the other is no more than like two or three Drops of Water in respect of an Ocean since in Meditatation two or three particular Truths are communicated to the Soul but in the internal Recollection and the Exercise of pure and universal Faith the Wisdom of God is an abundant Ocean which is communicated in that obscure simple general and universal Knowledge 114. In like manner Resignation is more perfect in these Souls because it springs from the internal and infused Fortitude which grows as the in ternal Exercise of pure Faith with Silence and Resignation is continued In the manner that the Gifts of God's Spirit grow in contemplative Souls for though these divine Gifts are to be found in all those that are in a State of Grace nevertheless they are as it were dead without strength and in a manner infinitely different from these which reign in contemplative Persons by reason of their illustration vivacity and efficacy 115. From all which be perswaded that the inward Soul accustomed to go daily at certain hours to Prayer with the Faith and Resignation I have mentioned to thee walks continually in the Presence of God. All holy expert and mystical Masters teach this true and important Doctrine because they have all had one and the same Master who is the Holy Ghost CHAP. XVI A Way by which one may enter into internal Recollection through the most Holy Humanity of our Lord Christ. 116. THere are two sorts of Spiritual Men Diametrically contrary to one another The one say That the Mysteries of the Passion of Christ are always to be Considered and Meditated upon The others running to the opposite extream teach That the Meditation of the Mysteries of the Life Passion and Death of our Saviour is not Prayer nor yet a Remembrance of them but the exalted Elevation to God whose Divinity Contemplates the Soul in quiet and silence ought onely to be called Prayer 117. It is certain that our Lord Christ is the Guide the Door and the Way as he himself hath said in his own Words John 14. I am the way the truth and the life And before the Soul can be fit to enter into the Presence of the Divinity and to be united with it it is to be Washed with the precious Bloud of a Redeemer and Adorned with the rich Robes of his Passion 118. Our Lord Christ with his Doctrine and Example is the Mirrour the Guide of the Soulâ— the Way and the onely Door by which we enter into those Pastures of Life Eternal and into the vast Ocean of the Divinity Hence it follows that the Remembrance of the Passion and Death of our Saviour ought not wholly to be blotted out nay it is also certain that whatsoever high elevation of Mind the Soul may be raised to it ought not in all things to separate from the most holy Humanity But then it follows not from hence neither that the Soul accustomed to internal recollection that can no longer ratiocinate should always be meditating on and considering as the other Spiritualists say the most holy Misteries of our Saviour It is holy and good to Meditate and would to God that all men of this World practised it And the Soul besides that meditates reasons and considers with facilitie ought to be let alone in that state and not pushed on to another higher so long as in that of Meditation it finds nourishment and profit 119. It belongs to God alone and not to the spiritual Guide to promote the Soul from Meditation to Contemplation because if God through his special Grace call it not to this state of Prayer the Guide can do nothing with all his Wisdom and Instructions 120. To strike a secure means then and to avoid those two so contrary extreams of not wholly blotting out the remembrance of the Humanity and of not having it continually before our eyes we ought to suppose that there are two ways of attending to the holy Humanity that one may enter at the Divine Port which is Christ our well-being The first is by considering the Mysteries and meditating the Actions of the Life Passion and Death of our Saviour The second by thinking on him by the application of the Intellect pure Faith or Memory 121. When the Soul proceeds in perfecting and interiorizing it self by means of internal recollection having for sometime meditated on the Mysteries whereof it hath been already informed then it retains Faith and Love to the Word Incarnate being ready for his sake to do whatever he inspires into it walking according to his Precepts although they be not always before its Eyes As if it should be said to a Son that he ought never to forsake his Father they intend not thereby to oblige him to have his Father always in sight but only to have him always in his Memory that in time and place he may be ready to do his Duty 122. The Soul then that is entered into internal recollection with the opinion and approbation of an expert Guide hath no need to enter by the first door of Meditation on the Mysteries being always taken up in meditating upon them because that is
replenish them with Himself Many do continually Read in these speculative Books because they will not submit to him who may tell them that such Reading is not convenient for them whereas there is no doubt but if they do submit and the Guide be a man of Experience he will not allow it them And then they would profit and not mind such Studies as the Souls do who are submitted have Light and make improvement Hence it follows that it contributes much to inward Quiet and Security to have an experienced Guide who may govern and instruct with actual Light that the Soul may not be deluded by the Devil nor by its own Judgment and Opinion However we do not condemn the Reading of spiritual Books in general seeing here we speak in particular of Souls purely Internal and Mystical for whom this Book is written 10. All holy and mystical Masters confess that the Security of a mystical Soul consists in a cordial Submission to its Ghostly Father communicating to him whatever passes within it And therefore he who lives after his own Opinion without applying himself to a spiritual Director though he take himself to be and is reputed Spiritual opposes himself to the Doctrine of the Saints and of enlightned Souls because the more a Soul is illuminated and united with God the more humble submiss subjected and obedient to the spiritual Guide it ought to be For proof of this truth I 'll relate what the Lord said to Donna Marina d'Escobar It is reported in her Life that being Sick she asked the Lord If she should be Silent and omit the acquainting her spiritual Father with the extraordinary things that happened in her Soul that she might not tire herself nor trouble the same Father To whom the Lord answered That not to give an Account of them to her Ghostly Father would not be well done for three Reasons First Because as Gold is tried in the Furnace and the value of Stones known by touching them with the Touch-stone so the Soul is purified and the worth of it known when the Minister of God tryes it by the Touch-stone Secondly Because to avoid Errour it was convenient that matters should be governed according to the Order instituted by God in his Church in the Scriptures and in the Doctrine of the Saints Thirdly That the Mercies which his Divine Majesty shews to his Servants and pure Souls may not be concealed but made manifest that so Believers may be encouraged to serve their God and he be glorified in them 11. In the same place she hath the following words conform to the aforesaid truth My Confessor being Sick and having enjoyned me that I should not make a full Discovery of all things that happened to me to him to whom in the mean time I Confessed my self but onely of some with prudence I bewailed my condition to the Lord that I had not one to whom I might communicate my Affairs and his Majesty made me answer Thou hast one already who supplies the want of thy Confessor tell him all that happens to thee I presently replied Not so Lord not so Lord. Why said the Lord. Because my Confessor commanded me that I should not give him Account of all and I ought to obey him His Majesty said to me Thou hast pleased me by that answer and that I might hear thee say so I said what thou hast heard Do so yet still thou mayest acquaint him with some things as he himself bad thee 12. What Santa Teresa said of herself comes in very pat in this place When ever says she the Lord commanded me any thing if my Confessor told me another I turned to the Lord and told him that I must obey my Confessor Afterward his Majesty returned to him to the end he might enjoyn it me of new This is sound and true Doctrine which secures Souls and dissipates the illusions of the Devil CHAP. III. The indiscreet Zeal of Souls and the disordinate Love of our Neighbour disturb internal Peace 13. THere is not a more acceptable Sacrifice to God In Ezechiel Hom. 12. says St. Gregory than the ardent Zeal of Souls For that Ministery the eternal God sent his own Jesus Christ into the World and ever since it hath been the most noble and sublime of Offices But if the zeal be indiscreet it brings a notable obstacle to the progress of the Spirit 14. No sooner does thou find in thy self any new and fervent light but thou would'st lay thy self wholly out for the good of Souls and in the mean time it's odds but that that is self-love which thou takest to be pure zeal This uses sometime to put on a garb of a disordinate desire of a vain complacency of an industrious affection and proper esteem all Enemies to the peace of the Soul. 15. It is never good to love thy Neighbour to the detriment of thine own spiritual good To please God in purity ought to be the only scope of thy Works this ought to be thy only desire and thought endeavouring to moderate thy disordinate fervour that tranquility and internal peace may reign in thy Soul. The true zeal of Souls which thou oughtest to strive for should be the true love of thy God. That is the fruitful efficacious and true zeal which doeth wonders in Souls though with dumb Voices 16. St. Paul recommended to us first the care of our own Souls before that of our Neighbour 1 Timoth. 4. Take heed unto thy self and unto thy Doctrine said he in his Canonical Epistle Struggle not to over-do for when it is time convenient and thou canst be any way useful to thy Neighbour God will call thee forth and put thee in the employment that will best suit with thee That thought belongs only to him and to thee to continue in thy rest disengaged and wholly resigned up to the Divine Will and Pleasure Do'nt think that in that condition thou art idle He is busied enough who is always ready waiting to perform the Will of God. Who takes heed to himself for God's sake does every thing because one pure Act of internal Resignation is more worth than a hundred thousand exercises for ones own Will. 17. Though the Cistern be capable to contain much Water yet it must still be without it till Heaven favour it with Rain Be at rest blessed Soul be quiet humble and resigned to every thing that God shall be pleased to do with thee leave the care to God for he as a loving Father knows best what is convenient for thee conform thy self totally to his Will perfection being founded in that inasmuch as he who doeth the Will of the Lord Mat. 12. is his Mother's Son and Brother of the Son of God himself 18. Think not that God esteemeth him most that doeth most He is most beloved who is most humble most faithful and resigned and most correspondent to his own internal Inspiration and to the divine Will and Pleasure CHAP. IV. A
that he may Guide it it concerns them to come of themselves and all are not to be admitted especially if they be Women because they are not wont to come with sufficient disposition Not to make ones self a Master nor be willing to appear so is an excellent means of doing good 34. The Confessor is to make use of the name of Daughter as little as he can because it is most dangerous God being so Jealous and the Epithet so Amorous 35. The Employments which a Confessor accepts of out of his Confession-seat ought to be but few because God will not have him to be an Agent in Business and if it were possible he should not be seen but in his Confessionchair 36. A Godfather or Executor to a Man's last Will and Testament he ought not so much as once to be all his life long because it brings many disturbances to the Soul all of 'um contrary to the Perfection of so high a Ministry 37. The Confessor or spiritual Director never ought to Visit his spiritual Daughters not so much as in case of Sickness unless he should indeed be then sent for on the part of her that is ill 38. If the Confessor procures an inward and outward Recollection his words will be though he knows it not like Coals kindled setting their Souls afire 39. In the Confessionary his Reproofs must be ordinarily gentle and sweet although in the Pulpit they are severe and rigorous because in this he ought to be raging as a Lyon and in that he ought to put on the meekness of a Lamb O how powerful is sweet Reproof for Penitents In the Confessionary they are already moved but in the Pulpit their blindness and hardness makes it necessary to frighten 'um yet these ought to be perswaded and reproved rigorously who come indisposed and would have Absolution by force 40. When all that is possible is done for the benefit of Souls the Fruit of it is not to be lookt after because the Devil doth subtilly make that seem his own which is God's and assaults with self-Conceit and vain Complacency the capital Enemies of Annihilation which the Confessor always ought to bring about for such a spiritual Dying 41. Although he often see that Souls are not advantaged and that those which are edified loose the Spirit let him not be disquieted at this but possess himself in peace like the Guardian Angels then let him take courage inwardly with the sence of his own Sincerity because sometimes God suffers such a thing among other ends to humble him 42. The Confessor ought to avoid himself and perswade the Souls under his Conduct also to avoid all sort of outwardness because it is much abhorred by the Lord. 43. Although he ought not to order Souls to be Communicated nor take any Communion from 'em whether for Tryal or Mortification since there are infinite ways of Trying 'em and Mortifying 'em without so great a prejudice yet he ought not to be niggardly with those Souls which are moved by a true Desire because Jesus Christ indured not to be shut up 44. Experience shews us that 't is a difficult thing to fulfil a Penance when it is great and immoderate 't is always best to have it of some profitable and moderate matter 45. If the spiritual Father shews with any singularity a greater Affection to a Daughter and such as gives very great disturbance to others of her Sex here he must use privacy and prudence and must not speak to any with particularity because the Devil loves to make strife with the Guide of Souls and makes use of those very words to disturb others 46. The continual and principal Exercise of Souls purely Mistical must be in the interior Man producing with privacy the destruction of Self-love and the incouraging of 'em to the induring of inward Mortifications by which the Lord Cleanses Annihilates and Perfects them 47. The Desire of Revelations uses to be a great hindrance to the interiour Soul especially 10 Women and there is not an ordinary Dream but they will Christen it with the name of a Vision 'T is necessary to shew abhorrence to all these hindrances 48. Although Silence be a difficult thing to Women in the things which the Director orders 'em yet must he procure it since it is not good that the things inspired into him from the Lord should become the Mark for Censures to shoot at CHAP. VII Wherein the same thing is Treated of Discoursing the Interests which some Confessors and Spiritual Directors use to have in which are declared the Qualities which they ought to have for the Exercise of Confession and also for the Guiding of Souls through the Mystical Way 49. THe Confessor ought to get Penitents incouraged to Prayer especially when they often present themselves at his Feet and make known to him their Desire that they have of their spiritual Good. 50. The Maxim which the Confessor ought mostly to observe that he may never come into Perdition is Not to accept any Present though the whole World were offered him 51. Though there are abundance of Confessors yet they are not all good ones because some of 'em know but little others are very Ignorant others betake themselves to the Applauses of the Gentry some seek the Favours of their Penitents some their Presents some are full of spiritual Ambition and seek Credit and Fame getting a multitude of spiritual Children to themselves others affect their Mastership and Command others affect the Visions and Revelations of their spiritual Children and instead of despising 'em the onely way of securing 'em to Humility they commend 'em that they may not leave 'em off and make them write 'em that they may shew 'em abroad for Ostentation All this is Self-love and Vanity in these Guides and great prejudice to the spiritual Profit of Souls since it is certain that all these respects and interests serve onely to hinder the use and exercise of their Office with advantage and profit which requires an universal freedom from such things and whose end and aim ought only to be the glory of God. 52. Other Confessors there are which with ease and lightness of Heart do believe and approve and commend all Spirits Others falling into the vicious extream do condemn without any reserve all Visions and Revelations such things are neither to be believed all nor condemned all Others also there are who are so inamoured of the Spirit of their spiritual Daughters that whatever they Dream let 'em be never so much Deceits they reverence 'em as sacred Mysteries O what a world of Miseries are known in the Church by these means Other Confessors there are also having on the Garb of wordly Courtesie and Civility having little regard to the holy Place of the Confessionary discoursing with their Penitents concerning things vain superfluous distractive and far from that decency which the Sacrament requires and from that disposition which should be fit to receive divine Grace
of Friends Relations and spiritual Children because it makes him never remember 'em but when they are speaking to him This is the onely sign to know the Disinterestedness of a Master and therefore such a one doth more good by being Silent than thousands of others that make never so great a noise with their infinite Documents CHAP. IX Shewing how a simple and ready Obedience is the onely means for walking safely in this inward Way and of procuring internal Peace 66. IF thou do'st in good earnest resolve to deny thy Will and do God's Obedience is the necessary means whether it be by the indissoluble knot of thy Vow made in the hands of thy Superiour in thy Religion or the free tying of thy self by the Dedication of thy Will to a spiritual and expert Guide that hath the Qualities shewn before in the precedent Chapters 67. Thou wilt never get up the Mountain of Perfection nor to any high Throne of Peace Internal if thou art onely Govern'd by thy own Will This cruel and fierce Enemy of God and of thy Soul must be conquered thy own Direction thy own Judgment must be subdued and deposed as Rebels and reduced to Ashes by the Fire of Obedience there it will be found as in a Touch-stone whether the Love thou followest be thine own or Divine there in that Holocaust must thine own Judgment and thine own Will be Annihilated and brought to its last Substance 68. An ordinary Life under Obedience is worth more than that which of its own Will doth great Penance because Obedience and Subjection besides that they are free from the Deceits of Satan are the truest Holocaust which can be sacraficed to God on the Altar of our Heart Which made a great Servant of God say That he had rather gather Dung by Obedience than be caught up to the third Heaven of his own Will. 69. You will know that Obedience is a ready way to arrive quickly at Perfection 't is impossible for a Soul to purchase it self true Peace of Heart if it doth not deny and overcome its own Judgment and Rebellion And the means of denying and overcoming ones Judgment is to be willing in every thing to Obey with Resolution him that stands in God's Place because the Heart remains free secure and unburthen'd by all that which goes from the Mouth with true Submission to the Ears of the spiritual Father Effundite coram illo corda vestra Ps 61. The most effectual means therefore to advance in the Way of the Spirit is to imprint this in the Heart that a man's spiritual Director stands in God's Place and whatever he orders and says is said and ordered from the Divine Mouth 70. The Lord often times manifested to that venerable Mother Ann Mary of S. Joseph a Franciscan Nun That she should rather Obey her spiritual Father than Himself History of her Life § 42. To the venerable Sister Catharine Paulucci the Lord also one day said You ought to go to your spiritual Father with pure and sincere Truth as if you came to Me and not enquire whether he be or be not Observant but you ought to think that he is Governed by the Holy Ghost and that he is in My stead Her Life Book 2. Ch. 16. adding When Souls shall Observe this I will not permit that any be Deceived by him O Divine Words worthy to be imprinted in the Hearts of those Souls which desire to advance in Perfection 71. God revealed to Lady Marina of Escobar That if our Lord Christ would have her Communicate after his mind and her spiritual Father should say Nay she was obliged to follow the mind of her spiritual Father And a Saint was lower'd down from Heaven to tell her the reason of it which was That in the first there might be Cheat but in the second none 72. The Holy Ghost advises us all in the Proverbs Ch. 3. that we take Counsel and trust not in our own Wisdom Ne innitaris prudentiae tuae And says by Tobit That to do well thou never oughtest to govern thy self with thine own proper judgment but always must ask others mind and judgment Ch. 4.14 Consilium semper a sapiente perquire Although the spiritual Father Err in giving Counsel you can never Err in taking it and following it because you act wisely Qui judiceo alterius operatur prudenter operatur And God doth not suffer Directors to Err that he may preserve though it should be with Miracles the visible Tribunal of the spiritual Father from whence is known with all Safety what is the Divine Will. 73. Besides that this is the common Doctrine of all the Saints of all the Doctors and Masters of Spirit Christ our Lord gave credit and security to it when he said That the spiritual Fathers should be understood and obeyed just like Himself Qui vos audit me audit St Luke 10. And this even when their Works do not correspond with their Words and Counsels as is manifest by St Matthew Chap. 1. Quaecunque dixerint vobis facite secundum autem opera eorum nolite facere CHAP. X. Pursues the same 74. THE Soul which is observant of holy Obedience is as St. Gregory says 35 Lib. in Job Cap. 13. Possessour of all Vertues It is rewarded by God for its Humility and Obedience illustrating and teaching its own Guide to whose direction it ought as being in God's place to be every way subject discovering freely clearly faithfully and simply all the thoughts all the works inclinations inspirations and temptations that it knows of it self In this manner the Devil cannot deceive it and it becomes secure of giving an account of its actions to God without fear as well those actions which it doth commit as those it doth omit Insomuch that whoever would walk without a Guide if he is not deceived he is very near it because Temptation will seem Inspiration to him 75. Thou oughtest to know that to be perfect it is not enough to obey and honour Superiours but it is also necessary to obey and honour Inferiours 76. Obedience therefore to make it perfect must be voluntary pure ready chearful internal blind and persevering Voluntary without force and fear Pure without worldly interest and respect or self-love but purely for God Ready without reply excuse or delay Chearful without inward affliction and with diligence Internal because it must not only be exterior and apparent but from the mind and heart Blind without ones own judgment but submitting that judgment with the will to his that Commands it without searching into the Intention End or Reason of the Obedience Persevering with firmness and constancy unto Death 77. Obedience according to St. Bonaventure Tract 8. Collationum must be ready without a delay devout without tyring voluntary without contradiction simple without examination persevering without resting orderly without breaking off pleasant without trouble valiant without faint-heartedness and universal without exception Remember O blessed Soul that although thou hast
a mind to do the divine Will with all diligence thou wilt never find the way but by the means of Obedience When a man is resolved to be governed by himself he is lost and deceived Although the Soul have very profound signs that it is a good Spirit that speaks to it yet unless it submit to the judgment of the spiritual Director let it be esteemed an evil Spirit So says Gerson Tract de dist verar. Num. 19. and many other Masters of Spirit 78. This Doctrine will be confirmed by that case of St. Teresa The holy Mother seeing that Lady Catherine of Cardona led a Life of great and rigid Penance in the Wilderness resolved to imitate her contrary to the judgment of her spiritual Father who forbid her Then the Lord told her in her Life 366. You must by no means do this Daughter the good way thou hast secure thou seest all the Penance that Catherine doth but I value more thy obedience She from that time forward vowed to obey her spiritual Father and in the 26th Chapter of her Life we read that God often told her that she must not omit to acquaint her spiritual Father with her whole Soul and the graces that she had done her and that she should always take care to obey him in every thing 79. Thou seest how God hath been willing to secure that heavenly and important Doctrine by the holy Scripture the Saints the Doctors by Reasons and by Examples a-purpose to root out altogether the deceits of the Enemy CHAP. XI When and in what things this Obedience doth most concern the interior Soul. 80. THat you may know when Obedience is most necessary I will advise thee that when thou shalt find the horrible and importunate suggestions of the Enemy greatest upon thee when thou shalt suffer most darkness anguish drowth forsakings when thou shalt see thy self most beset with temptations wrath rage blasphemy lust cursing tediousness despair impatience and desolation then 't is most necessary for thee to believe and obey an expert Director resting thy self on his holy Counsel that thou may'st not suffer thy self to be carried away by the strong perswasion of the Enemy who would make thee believe in affliction and heavy desertion that thou art lost and abhorred by God that thou art out of his favour and that Obedience is past doing thee any good 81. Thou shalt find thy self encompassed with troublesome scruples griefs anguish distress martyrdoms distrusts forsakings of the Creatures and troubles so bitter that thy afflictions shall seem past comfort and thy torments unconquerable O blessed Soul how happy wilt thou be if thou dost but believe thy Guide and subject thy self to him and obey him Then wilt thou walk safe by the secret and interior way of the dark night although thou may'st seem to thy self to live in Errour and that thou art worse than ever that thou seest nothing in thy Soul but abomination and signs of condemnation 82. Thou wilt think verily that thou art possessed by an evil Spirit because the signs of this interior exercise and horrible tribulation seem as bad as the invasions of infernal Furies and Devils Then take care to believe thy Guide firmly for thy true Happiness consists in thy obedience 83. You must consider that when the Devil sees a Soul totally denying it self and submitting to the obedience of its Director he makes a strange uproar all Hell over to hinder this infinite Good and this holy Sacrifice Full of envy and fury as he is he uses to make strife between the two inspiring the Soul with wearisomness anger aversion resistance distrust and hatred against the Guide and sometimes he makes use of his Tongue to bespatter him with many Reproaches But if this Director be an expert one he laughs at these subtle Snares and diabolical Craftynesses And however the Devil may perswade the Souls of such a state with divers suggestions not to believe their Director that they may not obey him nor profit under him yet nevertheless they may believe and they do believe enough to obey though it be without their own satisfaction 84. Thou wilt ask of thy Guide some Liberty or wilt communicate to him some Grace received If in denying thee that Liberty or rejecting that Grace that thou may'st not grow proud thou withdrawest thy self from his Counsel and leavest him it is a sign that the Favour was false and that thy Spirit walks in danger But if thou dost believe and obey although he do soundly displease thee 't is a sign that thou art alive and unmortified nevertheless thou wilt profit with that violent and working Medicine Because though the inferiour part be troubled and do resent yet the superior part of the Soul doth embrace him and will be humbled and mortified because it knows that this is the divine Will. And though thou dost not know it yet satisfaction goes on emproving in thy Soul and so doth the confidence that thou hast in thy Guide 85. The means of denying self-love and of laying down ones own judgment you must know is subjecting it altogether with true submission to the Counsel of the spiritual Physitian If he hinders you your pleasure or demands what you desire not thousands of false and idle reasons do presently get about his holy Counsel where it is presently known that the Spirit is not altogether mortified nor his own judgment blinded which are irreconcileable Enemies to a ready and blind obedience and the peace of the Soul. 86. Then 't is necessary to overcome thy self and thy quick sentiments to despise those false and lying reasons by obeying holding thy tongue and executing his holy Counsel because that is the way to root up thy appetite and thine own judgment 87. For this reason the ancient Fathers as expert and skilful Masters of Spirit did exercise their Disciples in divers and extraordinary Ways To some they gave order to plant Lettice with the leaves downward to others to Water dry and withered Trees to others to sew and unsew again many times their Cloaths all marvellous and effectual stratagems to make tryal of simple obedience and to cut by the roots the weeds of their own Will and judgement CHAP. XII Treats of the same 88. KNow that thou canst not fetch one step in the way of the Spirit till thon endeavourest to conquer this fierce Enemy thy own judgment And the Soul that will not know this hurt can never be cured A sick man that knows his Disease knows for certain that although he is adry yet it is not good for him to drink and that the Physick prescribed him though it be bitter yet is profitable for him Therefore he believes not his Appetite nor trusts in his own Judgment but yields himself up to a skilful Physitian obeying him in every thing as the means of his Recovery and Cure The knowledge that he is sick helps him not to trust to himself but to follow the wise judgment of
perform such excesses of Corporal and External Penance to whom he moves the great love of God which they do conceive in the internal darksom and cleansing retirement of 'em because 't is not good to spend the Body and the Spirit all at once nor break their strength by rigorous and excessive Penances seeing they are weakned by internal mortification For which reason St. Ignatius Loyola said very well in his Exercises That in the cleansing way Corporal Penances were necessary which in the illuminating way ought to be moderated and much more in the unitive 116. But thou wilt say That the Saints always used grievous Penances I answer that they did 'em not with indiscretion nor after their own proper judgment but with the opinion of their Superiours and Spiritual Directors which permitted 'em to use them because they knew 'em to be moved inwardly by the Lord to those rigours to confound the misery of sinners by their examples or for many other reasons Other times they gave 'em leave to use them to humble the fervour of their Spirit and counterpoise their Raptures which are all particular Motives and make not any general Rule for all CHAP. XVI The great difference between External and Internal Penances 117. KNow that the Mortifications and Penances which some one undertakes of himself are light although they may be the most rigorous which hitherto have been done in comparison of those he takes from another's hands because in the first he himself enters and his own will which abate the grief the more voluntary it is whilst at last he doth but that which he is willing but in the second all that is indured is painful and the way also painful in which it is indured that is to say by the will of another 118. This is that which Christ our Lord told St. Peter St. John 21.18 When thou wast young and a beginner in vertue thou girdedst and mortifiedst thy self but when thou goest to greater Schools and shall be a proficient in vertue another shall gird and mortifie theeâ— and then if thou wilt follow me perfectly altogether denying thy self thou must leave that cross of thine and take up mine that is be contented that another crucifie thee 119. There must be no difference made between these and those between thy Father and thy Son thy Friend and thy Brother these must be the first to mortifie thee or to rise up against thee whether with reason or without reason thinking the vertue of thy Soul cheat hypocrisie or imprudence and putting stumbling-blocks in the way of thy holy Exercises This and much more will befall thee if thou wilt heartily serve the Lord and make thy self pure from his hand 120. Hold it for certain that however good those Mortifications and External Penances be which thou shalt undertake of thine own self thou wilt never by those only purchase perfection for although they tame the Body yet they purifie not the Soul nor purge the internal Passions which do really hinder perfect Contemplation and the Divine Union 121. 'T is very easie to mortifie the Body by means of the Spirit but not the Spirit by means of the Body True it is that in Internal Mortification and that of the Spirit it much concerns you for conquering your Passions and rooting up your own Judgment and Self-love to labour even to death without any manner of sparing your self although the Soul be in the highest state and therefore the principal diligence ought to be in Internal Mortification because Corporal and External Mortification is not enough though it be good and holy 122. Though a man should receive the punishments of all men together and do the roughest Penances that ever have been done in God's Church yet if he do not deny himself and mortifie himself with interior mortification he will be far from arriving at perfection 123. A good proof of this truth is that which befel Saint Henry Suson to whom after 20 years of rigorous Hair-cloth Discipline and Abstinence fo great that even to read 'em is enough to make ones hair stand on end God communicated light by means of an Extasie by which he arrived at the knowledge that he had not yet begun and it was in such a manner as that till the Lord mortified him with temptations and great persecutions he never could arrive at perfection his Life chap. 23. Hence thou wilt clearly know the great difference that there is between External and Internal Penances and Internal and External Mortification CHAP. XVII How the Soul is to carry it self in the Faults it doth commit that it may not be disquieted thereby but reap good out of it 124. WHen thou fallest into a fault in what matter soever it be do not trouble nor afflict thy self for it for they are effects of our frail nature stained by Original Sin so prone to Evil that it hath a necessity of a most special Grace and Priviledge as the most holy Virgin had to be free and exempt from Venial Sins Council of Trent Sess 6. Can. 23. 125. If when thou fallest into a fault or a piece of neglect thou dost disturb and chide thy self 't is a manifest sign that secret pride doth still reign in thy Soul didst thou believe that thou could'st not more fall into faults and frailties if God permits some failings even in the most holy and perfect men it is to leave 'em some remnant of themselves of the time that they were beginners to keep 'em more secure and humble it is that they may think always that they are never departed from that state whilst they still keep upon the faults of their beginnings 126. What dost thou marvel at if thou falâ—est into some light fault or frailty humble thy self know thy misery and thank God that he has preserved thee from infinite sins into which thou must have infallibly fallen and wouldst have fallen according to thy inclination and appetite What can be expected from the slippery ground of our nature but stumps bryers and thorns 't is a miracle of Divine Grace not to fall every moment into faults innumerable We should offend all the World if God should not hold his hand continually over us 127. The common enemy will make thee believe that as soon as thou fallest into any fault thou dost not go well grounded in the way of the Spirit that thou walkest in Error that thou hast not in earnest reformed thy self that thou didst not make well the general confession that thou hast not true grief and therefore art out of God and of his favour and if thou shalt sometimes commit again by misfortune a venial fault how many fears frights confusions discouragements and various discourses will the Devil put into thy heart he will represent to thee that thou employest thy time in vain that thou dost just as much as comes to nothing that thy Prayer doth thee no good that thou disposest not thy self as thou oughtest to receive the holy
But if thou O blessed Soul should'st know how much thou art beloved and defended by that Divine Lord in the midst of thy loving torments thou wouldst find 'em so sweet that it would be necessary that God should work a Miracle to let thee live Be constant O happy Soul be constant and of good courage for however intolerable thou art to thy self yet thou wilt be protected inriched and beloved by that greatest Good as if he had nothing else to do than to lead thee to Perfection by the the highest steps of love and if thou do'st not turn away but perseverest constantly without leaving off thy undertaking know that thou offerest to God the most accepted Sacrifice so that if this Lord were capable of pain he would find no ease till he has compleated this loving Union with thy Soul. 41. If from the Chaos of Nothing his Omnipotence has produced so many Wonders what will he do in thy Soul created after his own Image and Likeness if thou keepest constant quiet and resigned with a true knowledge of thy Nothing Happy Soul which even when 't is disturbed afflicted and disconsolate keeps steady there within without going forth to declare exteriour Comfort 42. Afflict not thy self too much and with inquietude because these sharp Martyrdoms may continue persevere in Humility and go not out of thy self to seek aid for all the good consists in being silent suffering and holding patience with rest and resignation there wilt thou find the Divine Strength to overcome so hard a warsare he is within thee that fighteth for thee and he is strength it self 43. When thou shalt come to this painful state of fearful desolation weeping and lamentation are not forbidden thy Soul whilest in the upper part of it it keeps resigned Who can bear the Lord's heavy hand without tears and lamentation That great Champion Job even he lamented so did Christ our Lord in his forsakings but their weepings were accompanied with resignation 44. Afflict not thy self though God do crucifie thee and make tryal of thy fidelity imitate the Woman of Canaan who being rejected and injured did importune and persevere humbling her self and following him though she were treated as she was It is necessary to drink the cup and not go back if the scales were taken from thine eyes as they were from St. Paul's thou would'st see the necessity of suffering and glory as he did esteeming more the being Crucified than being an Apostle 45. Thy good luck consists not in injoying but in suffering with quiet and resignation St. Teresa appeared after her death to a certain Soul and told it that she had only been rewarded for her pain but had not received one dram of reward for so many Extasies and Revelations and Comforts that she had here enjoyed in this World. 46. Although this painful martyrdom of horrible desolation and passive purgation be so tremendous that with reason it hath gotten the name of Hell amongst mystick Divines because it seems impossible to be able to live a moment with so grievous a torment so that with great reason it may be said that he that suffers it lives dying and dying lives a lingring death yet know that it is necessary to endure it to arrive at the sweet joyous and abundant riches of high contemplation and loving union and there has been no holy Soul which has not passed through this spiritual martyrdom and painful torment St. Gregory the Pope in the two last Months of his Life St. Francis of Assize two years and a half St. Mary Maudlin of Pazzi five years St. Rose of Peru fifteen years and after such miracles as made the world amazed St. Dominick suffer'd it even till half an hour of his happy exit CHAP. VI. 47. THE other more profitable and meritorious martyrdom in Souls already advanced in perfection and deep contemplation is a fire of divine love which burns the soul and makes it painful with the same love sometimes the absence of its beloved afflicts it sometimes the sweet ardent and welcome weight of the loving and divine Presence torments it This sweet martyrdom always makes it sigh sometimes if it enjoys and has its beloved for the pleasure of having him so that it cannot contain it self other times if he does not manifest himself through the ardent anxiety of seeking finding and enjoying him all this is panting suffering and dying for love 48. O that thou could'st but come to conceive the contrariety of accidents that an inamour'd Soul suffers the combate so terrible and strong on one side so sweet and melting and amiable on the other the martyrdom so piercing and sharp with which love torments it and the cross so painful and sweet withal without ever being in the mind of getting free from it whil'st thou liv'st 49. Just so much as light and love increases just so much increases the grief in seeing that good absent which it loves so well To feel it near it self is enjoyment and never to have done knowing and possessing it consumes its life it has food and drink near its mouth whil'st it wants either and cannot be satisfied it sees it self swallowed up and drown'd in a sea of love whil'st the powerful hand that is able to save it is near it and yet doth not do it nor doth it know when he will come whom it so much does desire 50. Sometimes it hears the inward voice of its beloved which courts and calls it and a soft and delicate whisper which goes forth from the secret of the Soul where it abides which pierces it strongly even like to melt and dissolve it in seeing how near it hath him within it self and yet how far off from it whil'st it cannot come to possess him This intoxicates it imbases it scares it and fills it with unsatisfiableness and therefore love is said to be as strong as death whil'st it kills just as that doth CHAP. VII Inward Mortification and Perfect Resignation are necessary for obtaining Internal Peace 60. THE most subtle Arrow that is shot at us from Nature is to induce us to that which is unlawful with a pretence that it may be necessary and useful O how many Souls have suffer'd themselves to be lead away and have lost the Spirit by this guilded Cheat Thou wilt never last the delicious Manna Quod nemo novit nisi qui accipit Apoc. ch 2. unless thou dost perfectly overcome thy self even to die in thy self because he who endeavours not to die to his Passions is not well disposed to receive the Gift of Understanding without the infusion whereof it is impossible for him to go in into himself and be changed in his Spirit and therefore those that keep without have nothing of it 52. Never disquiet thy self for any accident for inquietude is the door by which the Enemy gets into the Soul to rob it of its peace 53. Resign and deny thy self wholly for though true self-denial is harsh at the beginning 't
difference which is between doing suffering and dying doing is delightful and belongs to beginners suffering with desire belongs to those who are proficients dying always in themselves belongs to those who are accomplished and perfect of which number there are very few in the world 76. How happy wilt thou be if thou hast no other thought but to die in thy self thou wilt then become not only victorious over thine enemies but also over thy self in which victory thou wilt certainly find pure love perfect peace and divine wisdom 77. It is impossible for a man to be able to think and live mystically in a simple understanding of the divine and infused wisdom if he does not first die in himself by the total denying of sense and the reasonable appetite 78. The true lesson of the spiritual man and that which thou oughtest to learn is to leave all things in their place and not meddle with any but what thy office may bind thee to because the Soul which leaves every thing to find God doth then begin to have all in the eternity iâ— seeks 79. Some Souls there are who seek repose others without seeking have the pleasure of it others have a pleasure in pain and others seek it The first do as good as nothing the second are in the way towards it the third run and the last fly 80. The disesteem of delights and the counting of 'em torment is the property of a truly mortified man. 81. Enjoyment and Internal Peace are the Fruits of the Spirit Divine and no man gets 'em into his possession if in the closet of his soul he is not a resigned man. 82. Thou seest that the displeasures of the good pass presently away but for all that endeavour never to have 'em nor to stop in 'em for they damnifie thy health disturb thy reason and disquiet thy spirit 83. Amongst other holy Counsels which thou must observe remember well this that follows Look not upon other mens faults but thine own keep silence with a continued internal conversation mortifie thy self in all things and at all hours and by this means thou wilt get free from many imperfections and make thy self Commander of great Vertues 84. Mortifie thy self in not judging ill of any body at any time because the suspicion of thy neighbour disturbs the purity of heart discomposes it brings the Soul out and takes away its repose 85. Never wilt thou have perfect resignation if thou mind'st humane respects and reflectest upon the little idol of what people say The Soul that goes by the inward way will soon lose it self if once it come to look at reason amongst the creatures and in commerce and conversation with ' em There is no other reason than not to look at reason but to imagine that God permits grievances to fall on us to humble and annihilate us and make us live wholly resigned 86. Behold how God makes greater account of a Soul that lives internally resigned than of another that doth miracles even to the raising of the dead 87. Many Souls there are which though they exercise Prayer yet because they are not mortified are always imperfect and full of self-love 88. Hold it for a true mixim that no body can do a grievance or injury to a Soul despised by it self and one that is nothing in its own account 89. Finally be of hope suffer be silent and patient let nothing affright thee all of it will have a time to end God only is he that is unchangeable patience brings a man in every thing He that hath God hath all things and he that hath him not hath nothing CHAP. IX For the obtaining of Internal Peace 't is necessary for the Soul to know its misery 90. IF the Soul should not fall into some faults it would never come to understand its own misery though it hears men speak and reads spiritual Books nor can it ever obtain precious peace if it do not first know its own miserable weakness because there the remedy is difficult where there is no clear knowledge of the defect God will suffer in thee sometimes one fault sometimes another that by this knowledge of thy self seeing thee so often fallen thou may'st believe that thou art a meer nothing in which knowledge and belief true peace and perfect humility is founded and that thou may'st the better search into thy mystry and see what thou art I will try to undeceive thee in some of thy manifold imperfections 91. Thou art so quick and nice that it may be if thou dost but trip as thou walkest or findest thy way molested thou feelest even Hell it self if thou art denied thy due or thy pleasure opposed thou presently briskest up with a warm resentment of it If thou spiest a fault in thy neighbour instead of pitying him and thinking that thou thy self art liable to the same failing thou indiscreetly reprovest him if thou seest a thing convenient for thee and canst not compass it thou growest sad and full of sorrow if thou receivest a slight injury from thy neighbour thou chidest at him and complainest for it insomuch that for any trifle thou art inwardly and outwardly discomposed and losest thy self 92. Thou would'st be penitent but with another's patience and if the impatience still continues thou layest the fault with much pains upon thy companion without considering that thou art intolerable to thy self and when the rancour is over thou cunningly dost return to make thy self vertuous giving documents and relating spiritual sayings with artifice of wit without mending thy past-faults Although thou willingly dost condemn thy self reproving thy faults before others yet this thou dost more to justifie thy self with him that sees thy faults that thou may'st return again afresh to the former esteem of thy self than through any effect of perfect humility 93. Other times thou dost subtilly alledge that it is not through fault but zeal of justice that thou complainest of thy neighbour Thou believest for the most part that thou art vertuous constant and couragious even to the giving up thy life into the tyrant's hand solely for the sake of divine love yet thou canst scarce hear the least word of anger but presently thou dost afflict and trouble and disquiet thy self These are all industrious engines of self-love and the secret pride of thy soul Know therefore that self-love reigns in thee and that from purchasing this precious peace that is thy greatest hindrance CHAP. X. In which is shewed and discovered what is the false humility and what the true with the effects of ' em 94. THou must know that there are two sorts of humility one false and counterfeit the other true The false one is theirs who like water which must mount upward receive an external fall and artificial submission to rise up again immediately These avoid esteem and honour that so they may be took to be humble they say of themselves that they are very evil that they may be thought good
him at least in a found intention Who therefore would be angry with a man of good intention 116. So much nay more doth false humility displease God as true pride does because that is hypocrisy besides 117. The truely humble man though every thing falls out contrary to him is neither disquieted nor afflicted at it because he is prepared and thinks he deserves no less he is not disquieted under troublesome thoughts wherewith the Devil seeks to torment him nor under temptations tribulations and desertions but rather acknowledges his unworthiness and is affected that the Lord chastises him by the Devil's means though he be a vile instrument all he suffers seems nothing to him and he never doth a thing that he thinks worth any great matter 118. He that is arrived at perfect and inward Humility although he be disturbed at nothing as one that abhors himself because he knows his imperfection in every thing his ingratitude and his misery yet he suffers a great cross in induring himself This is the sign to know true Humility of heart by But the happy Soul which is gotten to this holy hatred of it self lives overwhelmed drowned and swallowed up in the depth of its own Nothing out of which the Lord raises him by communicating Divine Wisdom to him and filling him with Light Peace Tranquility and Love. CHAP. XII Inward Solitude is that which chiefly brings a Man to the purchase of Internal Peace 119. KNow that although exteriour Solitude doth much assist for the obtaining internal Peace yet the Lord did not mean this when he spake by his Prophet Hos 2.14 I will bring her into solitude and speak privately to her But he meant the interiour Solitude which joyntly conduces to the obtaining the precious jewel of Peace Internal Internal Solitude consists in the forgeting all the Creatures in disengaging ones self from 'em in a perfect nakedness of all the affections desires thoughts and ones own will. This is the true Solitude where the Soul reposes with a sweet and inward serenity in the arms of its chiefest good 120. O what infinite room is there in a Soul that is arrived at this Divine Solitude O what inward what retired what secret what spacious what vast distances are there within a happy Soul that is once come to be truly solitary There the Lord converses and communicates himself inwardly with the Soul there he fills it with himself because it is empty cloaths it with light and with his love because it is naked lifts it up because 't is low and unites it with himself and transforms it because it is alone 121. O delightful Solitude and Cifer of eternal Blessings O Mirrour in which the eternal Father is always beheld There is great reason to call thee Solitude for thou art so much alone that there is scarce a Soul that looks after thee that loves and knows thee O Divine Lord how is it that Souls do not go from Earth to this Glory How come they to lose so great a good through the onely love and desire of created things Blessed Soul how happy wilt thou be if thou do'st but leave all for God! seek him onely breathe after none but him let him onely have thy sighs Desire nothing and then nothing can trouble thee and if thou do'st desire any good how spiritual soever it be let it be in such a manner that thou mayest not be disquieted if thou missest it 122. If with this liberty thou wilt give thy Soul to God taken off from the World free and alone thou wilt be the happiest creature upon Earth because the most High has his secret habitation in this holy Solitude in this Desart and Paradise is injoyed the conversation of God and it is onely in this internal Retirement that that marvellous powerful and divine Voice is heard 123. If thou would'st enter into this Heaven of Earth forget every care and every thought get out of thy self that the love of God may live in thy Soul. 124. Live as much as ever thou canst abstracted from the Creatures dedicate thy self wholly to thy Creatour and offer thy self in Sacrifice with peace and quietness of Spirit Know that the more the Soul disrobes it self the more way it makes into this interiour Solitude and becomes cloathed with God and the more lonesome and empty of it self the Soul gets to be the more the Divine Spirit fills it 125. There is not a more bessed life than a solitary one because in this happy life God gives himself all to the creature and the creature all to God by an intimate and sweet union of love O how few are there that come to relish this true Solitude 126. To make the Soul truely solitary it ought to forget all the creatures and even it self otherwise it will never be able to make any near approach to God. Many men leave and forsake all things but they do not leave their own liking their own will and themselves and therefore these truly solitary ones are so few wherefore if the Soul does not get off from its own appetite and desire from its own will from spiritual gifts and from repose even in the Spirit it self it never can arrive at this high felicity of internal Solitude 127. Go on blessed Soul go on without stop towards this blessedness of internal Solitude See how God calls thee to enter into thy inward center where he will renew thee change thee fill thee cloath thee and shew thee a new and heavenly Kingdom full of joy peace content and serenity CHAP. XIII In which is shewed what infused and passive Contemplation is and its wonderful Effects 128. YOu must know that when once the Soul is habituated to internal Recollection and acquired Contemplation that we have spoken of when once 't is mortified and desires wholly to be denied its appetites when once it efficaciously embraces internal and external Mortification and is willing to dye heartily to its passions and its own ways then God uses to take it alone by it self and raise it more than it knows to a compleate repose where he sweetly and inwardly infuses in it his light his love and his strength inkindling and inflaming it with a true disposition to all manner of Vertue 129. There the Divine Spouse suspending its powers puts it to sleep in a most sweet and pleasant rest There it sleeps and quietly receives and enjoys without knowing it what it injoys with a most lovely and charming calm There the Soul raised and lifted up to this passive State becomes united to its greatest Good without costing it any trouble or pains for this union There in that supream Region and sacred Temple of the Soul that greatest Good takes its complacency manifests it self and creates a relish from the creature in a way above sense and all humane understanding There also onely the pure Spirit who is God the purity of the Soul being uncapable of sensible things rules it and gets the mastership
of it communicating to it its illustrations and those sentiments which are necessary for the most pure and perfect Union 130. The Soul coming to it self again from these sweet and divine Embracings becomes rich in light and love and a mighty esteem of the divine Greatness and the knowledge of its own misery finding it self all changed divinely and disposed to embrace to suffer and to practice perfect Vertue 131. A simple pure infused and perfect Contemplation therefore is a known and inward manifestation which God gives of himself of his goodness of his peace of his sweetness whose object is God pure unspeakable abstracted from all particular thoughts within an inward silence but it is God delightful God that draws us God that sweetly raises us in a spiritual and most pure manner an admirable gift which the Divine Majesty bestows to whom he will as he will and when he will and for what time he will though the state of this life be rather a state of the cross of patience of humility and of suffering than of enjoying 132. Never wilt thou enjoy this Divine Nectar till thou art advanced in Vertue and inward Mortification till thou do'st heartily endeavour to fix in thy Soul a great peace silence forgetfulness and internal solitude How is it possible to hear the sweet inward and powerful Voice of God in the midst of the noise and tumults of the Creatures And how can the pure Spirit be heard in the midst of considerations and discourses of Artifice If the Soul will not continually dye in it self denying it self to all these materiallites and satisfactions the contemplation can be no more but a meer vanity a vain complacency and presumption CHAP. XIV Pursues the same Matter 133. GOD doth not always communicate himself with equal abundance in this sweetest and infused contemplation Sometimes he grants this Grace more than he doth at other times and sometimes he expects not that the Soul should be so dead and denied because this gift being his meer Grace he gives it when he pleases and as he pleases so that no general rule can be made of it nor any rate set to his Divine Greatness nay by means of this very contemplation he comes to deny it to annihilate and dye 134. Sometimes the Lord gives greater light to the understanding sometimes greater love to the will. There is no need here for the Soul to take any pains or trouble it must receive what God gives it and rest united as he will have it because His Majesty is Lord and in the very time that he lays it asleep he possesses and fills it and works in it powerfully and sweetly without any industry or knowledge of its own insomuch that before ever it is aware of this so great mercy it is gained convinced and changed already 135. The Soul which is in this happy state hath two things to avoid the activity of human spirit and interestedness Our humane spirit is unwilling to dye in it self but loveth to be doing and discoursing after its way being in love with its own actions A man had need to have a great fidelity and devesting himself of selfishness to get a perfect and passive capacity of the Divine Influences the continual habits of operating freely which it has are a hindrance to its annihilation 136. The second is interestedness in contemplation it self Thou must therefore procure in thy Soul a perfect devesting of all which is not God without seeking any other end or interest within or without but the Divine Will. 137. In a word the manner that thou must use on thy part to fit thy self for this pure passive and perfect Prayer is a total and absolute consignment of thy self into the hands of God with a perfect submission to his most holy will to be busied according to his pleasure and disposition receiving what he ordains thee with an even and perfect resignation 138. Thou must know that few be the Souls which arrive at this infused and passive Prayer because few of 'em are capable of these divine influences with a total nakedness and death of their own activity and powers those onely which feel it know it so that this perfect nakedness is acquired by the help of God's grace by a continual and inward mortification dying to it all its own inclinations and desires 139. At no time must thou look at the effects which are wrought in thy Soul but especially herein because it would be a hindrance to the divine operations which inrich it so to do all that thou hast to do is to pant after indifference resignation forgetfulness and without thy being sensible of it the greatest good will leave in thy Soul a fit disposition for the practice of vertue a true love of the cross of thy own contempt of thy annihilation and greater and stronger desires still of thy greater perfection and the most pure and affective union CHAP. XV. Of the two Means whereby the Soul ascends up to Infused Contemplation with the Explication of what and how many the steps of it are 140. THE means whereby the Soul ascends to the felicity of Contemplation and Affective Love are two the Pleasure and the Desires of it God uses at first to fill the Soul with sensible pleasures because 't is so frail and miserable that without this preventive Consolation it cannot take wing towards the fruition of heavenly things In this first step it is disposed by Contrition and is exercised in Repentance meditating upon the Redeemer's Passion rooting out diligently all worldly desires and vicious courses of life because the Kingdom of Heaven suffers violence and the faint-heard the delicate never conquer it but those that use violence and force with themselves 141. The second is the Desires The more the things of Heaven are delighted in the more they are desired and from thence there do ensue upon spiritual pleasures desires of enjoying heavenly and divine blessings and contempt of worldly ones From these desires arises the inclination of following Christ our Lord who said I am the way St. John 14.6 the steps of his imitation by which a man must go up are Charity Humility Meekness Patience Poverty Self-Contempt the Cross Prayer and Mortification 142. The steps of Infused Contemplation are three The first is Satiety When the Soul is fill'd with God it conceives a hatred to all worldly things then 't is quiet and satisfied only with Divine Love. 143. The second is Intoxication And this step is an excess of Mind and an elevation of Soul arising from Divine Love and satiety of it 144. The third is Security This step turns out all fear the Soul is so drencht with love divine and resigned up in such a manner to the divine good pleasure that it would go willingly to Hell if it did but know it so to be the will of the Most High. In this step it feels such a certain Bond of the Divine Union that it seems to it an
impossible thing to be sesparated from its beloved and his infinite treasure 145. There are six other steps of Contemplation which are these Fire Union Elevation Illumination Pleasure and Repose With the first the Soul is inkindled and being inkindled is anointed being anointed is raised being raised contemplates contemplating it receives pleasure and receiving pleasure it finds repose By these steps the Soul rises higher being abstracted and experienced in the Spiritual and Internal Way 146. In the first step which is Fire the Soul is illustrated by the means of a divine and ardent ray in kindling the affections divine and drying up those which are but humane The second is the Unction which is a sweet and spiritual Liquor which diffusing it self all the Soul over teaches it strengthens it and disposes it to receive and contemplate the divine truth and sometimes it extends even to nature it self corroborating it by patience with a sensible pleasure that seems celestial 147. The third is the Elevation of the Inner Man over it self that it may get fittest to the clear fountain of pure love 148. The fourth step which is Illumination is an infused knowledge whereby the Soul contemplates sweetly the divine truth rising still from one clearness to another from one light to another from knowledge to knowledge being guided by the Spirit Divine 149. The fifth is a Savoury Pleasure of the Divine Sweetness issuing forth from the plentiful and precious Fountain of the Holy Ghost 150. The sixth is a Sweet and Admirable Tranquility arising from the conquest of Fightings within and frequent Prayer and this very very few have experience of Here the abundance of Joy and Peace is so great that the Soul seems to be in a sweet sleep solacing and reposing it self in the divine breast of love 151. Many other steps of Contemplation there are as Extasies Raptures Melting Deliquium's Glee Kisses Embraces Exultation Union Transformation Espousing and Matrimony which I omit to explain to give no occasion to speculation And because there are whole Books which treat of these Points though they are all for him who finds nothing of 'em any more than a blind man doth of Colour or a deaf man of Musick In a word by these steps we get up to the chamber and repose of the pacifick King and the true Solomon CHAP. XVI Signs to know the Inner Man and the Mind that 's purged 152. THE Signs to know the Inner Man by are four The first If the Understanding produce no other Thoughts than those which stir up to the light of Faith and the Will is so habituated that it begets no other Acts of Love than of God and in order to him The second If when he ceases from an External Work in which he was employed the Understanding and the Will are presently and easily turned to God. The third If in entring upon Prayer he forgets all outward things as if he had not seen nor used ' em The fourth If he carries himself orderly towards outward things as if he were entring into the World again fearing to embroil himself in business and naturally abhorring it uâ—less when charity requires it of him 153. Such a Soul as this is free from the Outward Man and easily enters into the interior solitude where it sees none but God and it self in him loving him with quiet and peace and true love There in that secret center God is kindly speaking to it teaching it a new Kingdom and true Peace and Joy. 154. This spiritual abstracted and retired Soul hath its peace no more broken though outwardly it may meet with combats because through the infinite distance tempests do never reach to that serenest heaven within where pure and perfect love resides and though sometimes it may be naked forsaken fought against and desolate this is only the fury of the storm which threatens and rages no where but without 155. This secret love within hath four effects The first is called Illumination which is a savoury and experimental knowledge of the greatness of God and of its own nothing The second is Inflammation which is an ardent desire of being burnt like the Salamander in this kind and divine fire The third is Sweetness which is a peaceable joyful sweet and intimate fruition The fourth is a swallowing up of the powers in God by which immersion the Soul is so much drencht and fill'd with God that it can't any longer seek desire or will any thing but it s greatest and infinite good 156. From this fullest satiety two effects arise The first is a great courage to suffer for God. The second is a certain hope or assurance that it can never lose him nor be separated from him 157. Here in this internal retirement the beloved Jesus hath his Paradise to whom we may go up standing and conversing on the Earth And if thou desirest to know who he is who is altogether drawn to this inward retirement with enlightened exemplification in God I tell thee it is he that in adversity in discomfort of spirit and in the want of necessaries stands firm and unshaken These constant and inward Souls are outwardly naked and wholly diffused in God whom they continually do contemplate they have no spot they live in God and of him himself they shine brighter than a thousand Suns they are beloved by the Son of God they are the darlings of God the Father and Elect Spouses of the Holy Ghost 158. By three signs is a mind that is purged to be known as St. Thomas says in a Treatise of his The first sign is diligence which is a strength of mind which banishes all neglect and sloth that it may be disposed with earnestness and confidence to the pursuit of vertue The second is severity which likewise is a strength of mind against concupiscence accompanied with an ardent love of roughness vileness and holy poverty The third is benignity and sweetness of mind which drives away all rancour envy aversion and hatred against ones neighbour 159. Till the mind be purg'd the affection purified the memory naked the understanding brightened the will denied and set afire the Soul can never arrive at the intimate and affective union with God and therefore because the spirit of God is purity it self and light and rest the soul where he intends to make his abode must have great purity peace attention and quiet Finally the precious gift of a purg'd mind those only have who with continual diligence do seek love and retain it and desire to be reputed the most vile in the World. CHAP. XVII Of Divine Wisdom 160. DIvine Wisdom is an intellectual and infused knowledge of the divine perfections and things eternal which ought rather to be called Contemplation than Speculation Science is acquired and begets the knowledge of Nature Wisdom is infused and begets the knowledge of the Divine Goodness That desires to know what is not to be attained unto without pains and sweat This desires not to know
precept of the Church always looks at the benefit of the faithful and so great is our luke-warmness and the frailty of our times that a precept of Daily Communion would be an occasion of sin and ruine and therefore the Church does not injoyn Christians by precept any more than one Communion in a year though the desires that through devotion men would Communicate every day Many men shift off their coming daily to this Divine Banquet that they may not be taken notice of for it and that they may give no occasion to others to grumble and the Ministers hearing this reason hold their tongues and rest satisfied O hurtful silence must they permit for worldly respects that the faithful should lose so great a benefit Is it possible that they should let 'em live at a distance and separate from God and his sweet and loving friendship because the world should not censure ' em if there should be any great account made of what the world says not only the Soul would be lost but also the judgment Is it not known that the world makes it its business to speak ill of what good is and to persecute those that do not take part with it All those that serve great men do make open shew of the degree of their office greatness and dignity and shall a Christian think it a shame to himself to Communicate and be seen in the service of Jesus Christ If it were an evil work to Communicate every day it might breed scandal but if it be the best work that a Christian can do why should he keep from it through an idle fear of offending his neighbour The Jews were offended at the good works of Jesus Christ but for all that his Majesty never left off doing ' em He that doth ill and interprets the good that others do in an evil sense 't is he that gives cause for the scandal but to do well was never a scandal much less can so great a good as Communicating be one If a man should take offence by seeing us eat surely we would not for all that be such fools as to starve our selves We ought to take great heed of following vanities and worldly pleasures that we may not by them offend or scandalize our Neighbour from these vices we ought to keep our selves not from Daily Communion because this cannot cause scandal but will rather edifie our Neighbour and by our good example it may be he may come to change his life and resolve himself to frequent the Sacraments O how many people are there that are cheated by these worldly respects O unhappy men they are not ashamed to be base in their lives and yet they are ashamed to be Christians and to be known for such CHAP. III. Wherein are shewn some of the great benefits of which a faithful man is deprieved by being prohibited the Communion when he is sufflciently disposed for it THat the Minister may see and take good notice of the hurt which he does by deprieving the faithful of the Communion that desire and ask it without the guilt of Mortal Sin it will be necessary to lye before him some of those infinite benefits of which he defrauds 'em onely in one Communion that he may undeceive himself that deprieves 'em of infinite good for mortification sake First he deprieves such a one of the increase of grace and glory which he receives in the Communion whose effect is infallible ex opere operato though he should have venial sins about him He also deprieves him of the mortification of all his five senses and powers which he therein performs whilst his Eyes his Smelling his Tast his Touch his Imagination his Understanding and all his knowledge and capacity do tell him that that Host is Bread by all this he is humbled mortified and subdued whilst he believes that it is not that which he feels and tasts but that his God and Lord is in it He deprieves him also by taking the Communion from him of the cleansing of his sins and evil habits and being preserved from 'em for the time to come of many helps which are therein administred to him for the performance of every good thing and avoiding every evil one and it may happen that the Eternal Salvation or Damnation of a Soul may depend upon one of these helps He deprieves him of the lessening the pains of Purgatory which is participated in every Communion He deprieves him of the high acts of faith hope and charity which he exercises by believing that he receives that God whom he sees not nor feels and hoping in him whom he has not seen and being united with him by love God is goodness it self and he is willing to be communicated through love to Souls by means of the Divine and Sacramental Bread Is there a greater happiness in the world can there be a greater felicity and shall there be any Minister to deprieve the Soul of this benefit In this wonderful Sacrament Christ is united to the Soul and becomes one and the same thing with it In me manet ego in illo St. John 5. which fineness of love is the most profound admirable and worthy of consideration and gratitude because there is no more to give nor to receive and what Minister shall deprieve the Soul of this boundless grace All Blessings do here meet together in this precious Food here all desires of God are fulfilled here is the loving and sacramental Union here 's the Peace the Conformity the Transformation of God with the Soul and the Soul with God. By receiving Jesus in this Sacrament the Eternal Father and the Divine Spirit is also received here are all the Vertues Charity Hope Purity Patience and Humility because Christ our Lord begets all Vertue in the Soul by means of this heavenly Food and what a Heart must the Ministers have to forbid the Soul so great a Happiness If one onely degree of Grace is a gift of inestimable Value and so precious that 't is not to be bought for a thousand Worlds being a particle of God himself and a formal participation of the Divine Nature which makes us his Children and Friends Heirs of Heaven and the Habitation of the most Holy Trinity and if never so little Grace be worth more than all the Vertues Alms and Penances and the removing Mountains as St. Paul says and giving all away to the Poor is a meer Nothing without Grace How then can it be well to deprive the Faithful of the increase of Grace which he might find onely in one Communion How can the Minister deprive him of that and of many others that follow it without giving 'em other things equivalent to those they lose What can be of equal value with habitual Grace which a faithful Man might receive neither can the Humility which he may exercise nor the Reverence nor the Mortification upon the account of which he leaves off the Communion be worth so much
nor are they equivalent to that Grace onely which he loses and which he might have had by receiving that Communion And now le ts make up this Account If Restitution ought to be as all the Doctors say conformable to the Good which was taken from one's Neighbour what can he restore which deprives a faithful Man of God himself Would it not be great want of Charity to take from a Man a Mount of Gold onely to gather up a little Grain Onely for one Grain of Mortification if yet there is any in it the Ministers do deprive a Christian of a whole Mount of Blessings which are heaped up together in the Communion If there were no other way to mortifie and try the Soul but this it ought not to be used because by this Mortification they deprive him of a greater good but there are infinite ways of proving and mortifying the Soul besides without doing it so great a Spiritual Prejudice The Blessings of this Sacrament don't end here because besides the increase of Grace it sustains and gives new strength to the Soul to resist Temptations it satisfies the desires takes away the hunger of temporal things unites with Christ and his Members who are the Just and Righteous breaks the power of Satan gives strength to suffer Martyrdom pardons the Venial Sins to which he that Communicates doth not stand affected and keeps from Mortal Sins by vertue of the aid which it doth contribute The Body of Christ says St. Bernard In Serm. Dom is Medicine to the Sick Provision for the Pilgrim fresh Strength to the Weary it delights the Strong it heals the wounded it preserves the Health of Soul and Body And whoever is a worthy Communicant is made more strong to receive Contempt more patient to suffer Reproof more fit to indure Troubles more ready for Obedience and to return the Lord Thanks St. Leo Pope de praec ser 14. de pass Domini says that when a man is Communicated Christ comes to honour him with his Presence to anoint him with his Grace to cure him with his Mercy to heal him with his Blood to raise him by his Death to illuminate him with his Light to inflame him with his Love to comfort him with his infinite Sweetness to be united and espoused with his Soul to make him partaker of his Divine Spirit and of all the Blessings which he purchas'd us by his Cross Dost thou seek says St. Bonaventure de praec where God is thou must expect to find him in this Divine Sacrament which being worthily received do's pardon Sins mitigate Passions gives light to the Understanding satiates the Soul revives Faith encourages Hope inkindles Charity increases Devotion fills with Grace and is the rick Pledge of Glory This Sacrament says St. Thomas Opusc 58. de Sacr. cap. 21. 22 23. drives away evil Spirits defends us from Concupiscence washes off the Stains of the Heart appeases Gods Anger illuminates the Understanding to know him inflames the Will to love him delights the memory with Sweetness confirms the whole man in Goodness frees him from Punishment Everlasting multiplies the merits of good Life and brings him to his Eternal Country The Body of the Lord as he pursues it cap. 24. produces Three principal Effects First it destroys Sin. Secondly it increases Spiritual Blessings Thirdly it comforts men's Souls and in Chap. 25. he says it satiates the Spirit to follow what is good it comforts and strengthens the Soul to shun what is evil it preserves the Life always to praise the Lord. As it is a Sacrifice it remits the Sins of those who are alive and lightens the punishment of those who are in Purgatory and augments the accidental Glory of those who are in Heaven Lastly the Body of Christ is called the Sacrament of Charity because it makes us partakers of the Spirit Divine of the sweet Abode of Christ himself and the rich Transformation of God. 'T would be an endless thing to relate the Blessings which according to the saying of Saints they do receive from this Sacrament who come to partake of it without Mortal Sin and of all these doth the Minister deprive a Christian when he onely forbids him one Communion But more than this deprieving 'em of the Communion he deprieves all the Saints of Heaven all the Angels the most holy Virgin and Christ himself of that accidental glory which accrues to them by every Communion received in grace If the Saints in Heaven have a special accidental glory by every good work though never so small that is done here below as many pious Authors are of opinion with how much more reason will they have it by a work so sublime as the Communion is wherein there is included an immensity of all the wonderful works of God Memoriam fecit mirabilium suorum Psal 110. And if from one onely Communion there are so many blessings as are specified before to be obtained what will there be of the sacrifice of the Mass the gravest the highest work that is in Heaven or Earth And shall there then be Ministers who under pretence of Penance Mortification or the old way must hinder Priests so great so holy and so fruitful a sacrifice Saint Jerom said in Missis defunct Pavi c. 14 that at the least the Soul suffers not in Purgatory whilst Mass is said for it 't was well the Author did not point to us where this blind passage is in Saint Jeromes Works Saint Austin assures us Ballester in the Book of the Crucifix of S. Saviour f. 207. that the Divine Sacrifice is never Celebrated but one of these two things follow upon it either the Conversion of a sinner or the leting loose of some Soul out of Purgatory this is as much Saint Austins saying as t'other is Saint Jeromes William Altisiodorensis was not contented with one Soul but affirmed that by every Mass there were the Lord knows how many Souls that got away from thence Severus in Saint Martins Life gives an account that he set as many Souls at liberty with his Masses as persons assisted at the hearing of ' em Venerable Bede says that the Priest who being not lawfully hindred doth neglect to say Mass deprieves the most holy Trinity of glory and praise the Angels of joy Sinners of pardon the Righteous of grace and help the Souls in Purgatory of cooling and refreshment the Church of the heavenly benefit of Jesus Christ our Lord and the Priest himself of Medicine and help If every Mass therefore has all this of its own what Minister under the colour of zeal shall be so bold as to hinder and defraud the Trinity the Angels the Virgin the Church the Righteous Sinners the Souls in Purgatory and the Priests themselves that desire to celebrate so much glory and so much good without doubt though this be done with zeal yet 't is want of consideration and it will be well to premeditate and consider it better before any goes about to hinder it THE END THE CONTENTS CHAP. 1. No Minister ought to keep a faithful Person from the Communion that does desire and ask it whilst he doth not know his Conscience defiled with mortal Sin. Page 1 Chap. 2. Answering the Reasons which those Ministers give which hinder the Faithful from Communicating and the Priest from Celebrating having their Consciences free from Mortal Sin. Page 17 Chap. 3. Wherein are shewn some of the great benefits of which a faithful man is deprived by being prohibited the Communion when he is sufficiently disposed for it Page 31