Sancta Sophia, or, Directions for the prayer of contemplation &c. extracted out of more then (sic) XL treatises / written by the late Ven. Father F. Augustin Baker, a monke of the English congregation of the Holy Order of S. Benedict, and methodically digested by the R.F. Serenvs Cressy of the same order and congregation ...

CHAP. VIII.

§. 1. Superiours ought carefully to examine the disposi∣tions of those that they admitt to Religion.

§. 2. 3. Great danger to Communities from Loose Spi∣rits.

§. 4. 5. Other ill Qualities to be auoyded.

§. 6. 7. 8. 9. Of a good Nature. What is, and how to be prised.

§. 10. 11. Inconueniences by admitting Actiue Spirits into Contemplatiue Religions.

§. 12. 13. 14. 15. Sufficient time for Recollection is to be allowed to all Religious.

§. 16. Superiours will be accountable for disorders in their flock.

1. NOw one of the principall Points of a Supe∣riours Care for the vvellfare of his Commu∣nity consists in prouiding or admitting into it only such Spirits and dispositions, as are likely to promote the good of it, by liuing according to the Spirit of it. And in this all such Officers and Counsellours are con∣cerned, to vvhom the lavves haue referred the Exa∣mination and tryall of such as offer themselues to a Re∣gular life, and are aftervvard, vpon their Approbation, to be Professed: And a greater consideration of this Point is more necessary in these daies, then anciētly it was: For it is not now as in our holy Fathers time, vvhē incorrigible Persons might be expelled the Congregation.

2. It is not, I suppose, needfull to aduise such as are in those Offices to take care hovv they admitt loose Spirits into Religion among them, vvho vvill not so much as intend God or his seruice: All vvhose Actions haue no other Motiue but either feare of Pennance or hope of gaining Reputation, Preferments &c: Whose bodies are Prisoners in Religion, but their Minds and Desires vvandring in the vvorld: Who must enioy all Priuiled∣ges and corporall helpes equally vvith the best, yea and generally vse them most vvastfully vvithout considera∣tion of others: Who finding no tast or contentment in Spirituall matters, are euen forced to seeke satisfaction in sensuall pleasures, and for the passing of the time to frame Designes, to raise and maintaine factions, and this especially against those that they see doe most intend God, on vvhom they vvill cast from of themselues all the Burdens of a Regular life: Who vvill thinke them∣selues excused from all Duties for the least corporall In∣commodity: Who vvill desire and endeauour to make others like themselues, that their party and povver may be greater: Lastly vvho reape so litle good to their ovvne soules, and are likely to doe so much preiudice to others, that probably it had bene much better for them to haue continued in the vvorld; the state of Religion only ser∣uing to encrease their guilt and misery.

3. Such loose Spirits are vvorse in a Community vvhere the knovvledge of true Spirituality is common, then in other places: Because there they are vvillfully naught, and doe resist amendment. If by the seuerity of lavves and Constitutions they may come to be kept in

some tolerable order, yet this reaches only to the Ex∣teriour, & lasts no longer then the Superiours eyes are vpon them. And indeed the Superiours themselues vvill in all probability feele the greatest smart from such vndue Admissions, being likely to find dayly great bit∣ternes from their obstinacy. Such loose Spirits are the cause of such a burdensome multiplicity of Lawes, all vvhich notvvithstanding are litle auayleable for their amendment, and yet doe abridge the due Liberty of Spirit necessary to deuout vvellminded Soules, nourishing Scrupulosity &c. in them.

4. Let the best care that is possible be vsed, notvvith∣standing some vnfit persons vvill through easines, par∣tiall affection or other respects in the Examiners, slip in. If therfore those vvho are apparently bad be receiued, vvhat a Community vvill there be prouided? Many that seeme good, vvill proue bad: but seldome or neuer vvill those that appeare bad, become good. God indeed can change the vvorst: But yet an vncertaine hope in ex∣traordinary Grace is not to be relyed vpon, especially vvhere publick good is concerned.

5. Generally there is great feruour in Soules at their first entrance into Religion. Therfore if any one shevv vnrulines, Obstinacy and Indeuotion during their Nouiceship, small good is to be expected from them.

6. A litle Deuoutnes vvill not serue to counteruaile ill inclinations to lying, dissembling, factiousnes, an humour of calummating &c: For a great, and scarse to be hoped for measure of Grace vvill be requisite to sub∣due such pernicious Qualities. On the contrary a good

Nature, euen vvhere there is not so much Deuotion, yet vvill beare vp a Soule, and make her a tolerable member of a Community. It is likevvise a great Dispo∣sition for Grace: vvhich it may vvell be hoped, vvill one day follovv, and that such an one vvill become Deuout: Especially this may be hoped for in those that haue na∣turally a good sound Iudgment, vvhich is much to be con∣sidered.

7. Novv by a good Nature I meane, not such an one as is generally in the vvorld stiled so, to vvit, a facility and easines to grant a request, or to comply vvith others. On the contrary, for as much as regards a Coenobiticall life, I account such to be an ill nature, being easily seduced and peruerted. By a good Nature therefore in this place I meane such an one as is indued vvith Modesty, Gentle∣nes, Quietnes, Humility, Patience, loue of Truth, and other such Morally good Qualities, vvhich are good Dis∣positions for Christian Perfection. Novv a person of an ill Nature that vvill make a good shevv, out of hope to steale a Profession, ought the rather for his dissimulation to be reiected.

8. And indeed Subtile Natures are much to be taken heede of. Some Nouices vvill behaue themselues so cunningly, as at the end of their Probation, none can be able to produce any speciall accusation against them, & yet they may in their conscience beleiue them to be vnfitt. In this case euery one is to follovv their ovvne iudgement: And especiall heede is to be taken of the iudgement of the Master or Mistrisse of the Nouices, who are most to be credited, as hauing the opportunity &

meanes to espy and penetrate more deeply into their In∣teriour Dispositions.

9. This Goodnes, or vertuousnes of Nature is an Essentiall Point, and farre more to be regarded then those Acci∣dentall ones, as strength of Bodily complexion, Acute∣nes of Wit, Gracefullnes of Behauiour, skill in Sing∣ing, Nobility, Portion &c. And particularly for this last, hovv far Religious Soules ought to be from regarding riches or gaine in matters of this Nature, or for such carnall Ends to admit those that are vnfit, or vvhom God hath not sent, The Generall Decree of the Church in the first Oecumenicall Councell of Lateran (can. 64.) vvill shevv; besides the practise of Antiquity, as vvee may reade in an Epistle of S. Augustin. Surely the only vvay of founding Conuents securely, euen in regard of Tem∣poralities, is by making choice only of those to vvhom God hath giuen fitting dispositions, vvherby vvee may engage his Omnipotence in their preseruation.

10. Those therfore vpon vvhose Suffrages the Ad∣mission and Profession of New-comers doe depend, are to consider that they are intrusted by the vvhole Congrega∣tion vvith a matter of such consequence, as not only the present, but future vvellfare or ruine of Conuents is interessed in their proceedings: all vvhich trust they shall betray, if any vndue consideration of friendship, kind∣red, gaine, &c. or a zeale of multiplying Conuents (vvhich is but carnall) shall corrupt their iudgments.

11. Surely therfore in all reason none should be ad∣mitted into Communities professing the aspiring to Contemplation, but only such as are disposed therto;

and that are vvilling, yea desirous to spend their vvhole Liues in Solitude, Praier & Regular Obseruances, with∣out any designes or thoughts of euer being employed abroad, (yet alvvayes vvith an entire submission to the Ordinances of Superiours.)

12. And indeed (as vvas said before concerning Supe∣riours, that Actiue Spirits being to direct the Contempla∣tiue, doe endanger the extinguishing of the Spirit of Contemplation: so likevvise) if such be vvithout choice admitted, the same mischeife vvill follovv. Yea I am persvvaded that many Actiue Spirits, though of a Good, seemly, outvvard cariage, are no lesse harmfull to a Com∣munity, then a lesser number of loose Spirits. And the reason is, because by their good Exteriour shevv they vvill seeme vvorthy of Superiority, to vvhich also their Activity vvill incline them. And those are they indeed, (saith Thaulerus) that are Persecutours of Contemplation: for hauing a good opinion of themselues and their ovvne vvayes (vvhich loose Spirits haue not) they thinke them∣selues euen obliged to depresse those other good soules that doe not iudge those externall exercises and fashions suitable to their Profession. And for this reason they vvill by faction seeke to encrease their number: yea and to strengthen their ovvne party, they vvill not spare to ioyne vvith loose Spirits, for their ovvne Interests yeild∣ing to their disorders. Neither vvhen they haue com∣passed their Ends by the ruine of the Spirit of Contem∣plation, vvill Vnquietnes cease: For in a Community vvholly consisting of Actiue Spirits, factions and partiali∣ties for seuerall Ends and designes will neuer be wāting.

13. Novv the same care that Superiours ought to haue about the choice and Admission of vertuous and fitt soules into Communities: must be continued in the ma∣naging and directing of them being admitted. Great care therfore is to be taken that the misbehauiour of Nouices doe not proceed from vvant of knovvledge & Instruction in matters of the Spirit: That so it may appeare, that if they doe not vvell, it is for vvāt of good vvill, and not of Light. Now it is not to be expected that Nouices should be perfect: it vvill suffise that they seriously tend to it, by a constant pursuance of Inter∣nall Praier and Abstraction of Life.

14. Aboue all things therfore Superiours ought to allovv to their subiects a competent time dayly for their Recollections, vvhich is the foode of the soule: and to deny vvhich vvould be a greater Tyrāny, then to refuse corporall foode to slaues after their trauaile. He de∣serues not the name of a Religious man (saith Caietan:) No not of a Christian (saith Thaulerus) that doth not euery day spend some reasonable space in his Interiour. S. Ber∣nard vvould not excuse euen Pope Eugenius himselfe in the midst of those continually most distractiue vveighty affaires of the Popedome from this duty. The vvant vvherof is more harmfull to the Soule, then that of cor∣porall foode is to the Body: For he that fasts one day, besides the present paine he finds, vvill the next haue a better and more eager appetite: But a soule that through neglect is depriued of her dayly foode of Praier, vvill the next day haue a lesse stomack and disposition to it: and so in time vvill come vvillingly and euen vvith pleasure:

to starue in Spirit: And to such neglect and loathing of Prayer she vvill come, if Superiours doe hinder, or indeed not encourage her to a constant exercise of it.

15. Novv this care of Superiours must extend it selfe as vvell to Lay-brethren or Sisters, as those of the Quire: For they also haue the same obligation to aspire to Con∣templation: And if the appointed Vocall Prayers of the Diuine Office vvithout the ioyning of dayly Recolle∣ctions vvill not auaile to procure in these the Spirit of Recollectednes; much lesse vvill those short Prayers or Of∣fices to vvhich the others are obliged.

16. To conclude this point: It concernes most deeply Su∣periours to take care that their subiects liue according to their Profession and obligation: for if it should be by their fault that they faile, it vvill be no excuse to the subiects, but a great part of the burden and punishment vvill light vpon Superiours. And it vvere far better they had neuer come vnder their Direction, but stayd in the vvorld, vvhere not hauing the like obligation to the Perfection of Christian vertues, their guilt vvould haue beene the lesse. Hence S. Augustin saith; That as he neuer savv better soules then those in Religion, so likewise he neuer saw worse. And the reason is, because it argues a most maliciously ill habit of soule, vvhen in the midst of so great Light, and such helps to Piety, spirituall sloath and Tepidity raignes. And vvhere Tepidity is in Religion, although carnall open sins may be auoided, yet the more dangerous sins of the Spirit, Pride, Factiousnes, Enuy &c. doe find occasions of being raised and nourished, perhaps more then in the vvorld. Adde herunto that

irreuerences and profaning of the Sacraments are not so common in the vvorld, vvhere the obligations and com∣modity of participating are not so frequent. And lastly, vvhich is most considerable, those vvho in Religion are sluggish and indeuout, doe grovv continually vvorse & vvorse, being more and more hardned by the daily heartlesse Exercise of Praier and Tepide Communions: For vvhere the Sacaments doe not produce the good effects for vvhich God gaue them, they doe occasionally en∣crease hardnes of heart and impenitency: Hence saith Thaulerus, It were better to take into ones body a million of Deuills, then once to take the Body of our Lord, being in an vnfitt disposition. And so it is a very extraordi∣nary and almost miraculous thing if God giue the Grace of a new conuersion to Soules that in Religion are become habitually Tepide and stained vvith knovvne impurity, for they being insensible of their soules good in the midst of all aduantages possible to be had, cannot by any change to a better state be amended: And ther∣fore (it is to be feared) such doe generally dye in the state vvherin they liued. Wheras in the world an ill liuer may farre more probably meete with helpes of Conuer∣sion by change of state, place &c. or by sicknes: vvheru∣pon S. Bernard professed, That he would not doubt to giue a present Absolution to the most enormous sinner liuing in the world, if he would promise to enter into a Religious life: But vvhat hopes can be of him that after he has left the vvorld, so habitually neglects God? What change, what nevv occasions can be afforded to him for his Conuersion?